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Vimalakirti Sutra Chapter 12 - Vision of the Universe Abhirati and the Tathagata Aksobhya Buddhafields - The Tathagata, Sariputra and Miraculous Feats
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PRINCE MANJUSHRI AND HIS SWORD OF DIS-CRIME-INATION
Thereupon, the Buddha said to the
Licchavi Vimalakirti, "Noble son, when you would see the Tathagata, how do
you view him?"
Thus addressed, the Licchavi Vimalakirti said to the Buddha, "Lord, when I
would see the Tathagata, I view him by not seeing any Tathagata. Why? I see
him as not born from the past, not passing on to the future, and not abiding
in the present time. Why? He is the essence which is the reality of matter,
but he is not matter. He is the essence which is the reality of sensation,
but he is not sensation. He is the essence which is the reality of
intellect, but he is not intellect. He is the essence which is the reality
of motivation, yet he is not motivation. He is the essence which is the
reality of consciousness, yet he is not consciousness. Like the element of
space, he does not abide in any of the four elements. Transcending the scope
of eye, ear, nose, tongue, body, and mind, he is not produced in the six
sense-media. He is not involved in the three worlds, is free of the three
defilements, is associated with the triple liberation, is endowed with the
three knowledges, and has truly attained the unattainable.
"The Tathagata has reached the extreme of detachment in regard to all
things, yet he is not a reality-limit. He abides in ultimate reality, yet
there is no relationship between it and him. He is not produced from causes,
nor does he depend on conditions. He is not without any characteristic, nor
has he any characteristic. He has no single nature nor any diversity of
natures. He is not a conception, not a mental construction, nor is he a
nonconception. He is neither the other shore, nor this shore, nor that
between. He is neither here, nor there, nor anywhere else. He is neither
this nor that. He cannot be discovered by consciousness, nor is he inherent
in consciousness. He is neither darkness nor light. He is neither name nor
sign. He is neither weak nor strong He lives in no country or direction. He
is neither good nor evil. He is neither compounded nor uncompounded He
cannot be explained as having any meaning whatsoever.
"The Tathagata is neither generosity nor avarice, neither morality nor
immorality, neither tolerance nor malice, neither effort nor sloth, neither
concentration nor distraction, neither wisdom nor foolishness. He is
inexpressible. He is neither truth nor falsehood; neither escape from the
world nor failure to escape from the world; neither cause of involvement in
the world nor not a cause of involvement in the world; he is the cessation
of all theory and all practice. He is neither a field of merit nor not a
field of merit; he is neither worthy of offerings nor unworthy of offerings.
He is not an object, and cannot be contacted. He is not a whole, nor a
conglomeration. He surpasses all calculations. He is utterly unequaled, yet
equal to the ultimate reality of things. He is matchless, especially in
effort. He surpasses all measure. He does not go, does not stay, does not
pass beyond. He is neither seen, heard, distinguished, nor known. He is
without any complexity, having attained the equanimity of omniscient gnosis.
Equal toward all things, he does not discriminate between them. He is
without reproach, without excess, without corruption, without conception,
and without intellectualization. He is without activity, without birth,
without occurrence, without origin, without production, and without
nonproduction. He is without fear and without subconsciousness; without
sorrow, without joy, and without strain. No verbal teaching can express him.
The Soul, the first chakra above the head
"Such is the body of the Tathagata and thus should he be seen. Who sees
thus, truly sees. Who sees otherwise, sees falsely."
The venerable Sariputra then asked the Buddha, "Lord, in which buddhafield
did the noble Vimalakirti die, before reincarnating in this buddha-field?"
The Buddha said, "Sariputra, ask this good man directly where he died to
reincarnate here."
Then the venerable Sariputra asked the Licchavi Vimalakirti, "Noble sir,
where did you die to reincarnate here?"
Vimalakirti declared, "Is there anything among the things that you see,
elder, that dies or is reborn?"
Sariputra: There is nothing that dies or is reborn.
Vimalakirti: Likewise, reverend Sariputra, as all things neither die nor are
reborn, why do you ask, "Where did you die to reincarnate here?" Reverend
Sariputra, if one were to ask a man or woman created by a magician where he
or she had died to reincarnate there, what do you think he or she would
answer?
Sariputra: Noble sir, a magical creation does not die, nor is it reborn.
Vimalakirti: Reverend Sariputra, did not the Tathagata declare that all
things have the nature of a magical creation?
Sariputra: Yes, noble sir, that is indeed so.
Vimalakirti: Reverend Sariputra, "death" is an end of performance, and
"rebirth" is the continuation of performance. But, although a bodhisattva
dies, he does not put an end to the performance of the roots of virtue, and
although he is reborn, he does not adhere to the continuation of sin.
Then, the Buddha said to the venerable Sariputra, "Sariputra, this holy
person came here from the presence of the Tathagata Aksobhya in the universe
Abhirati."
Sariputra: Lord, it is wonderful that this holy person, having left a
buddhafield as pure as Abhirati, should enjoy a buddhafield as full of
defects as this Saha universe!
The Licchavi Vimalakirti said, "Sariputra, what do you think? Does the light
of the sun accompany the darkness?"
Sariputra: Certainly not, noble sir!
Vimalakirti: Then the two do not go together?
Sariputra: Noble sir, those two do not go together. As soon as the sun
rises, all darkness is destroyed.
Vimalakirti: Then why does the sun rise over the world?
Sariputra: It rises to illuminate the world, and to eliminate the darkness.
BUDDHA AT THE ENERGY ENHANCEMENT IGUAZU ASHRAM TAKEN BY GITA
Vimalakirti: Just in the same way, reverend Sariputra, the bodhisattva
reincarnates voluntarily in the impure buddhafields in order to purify the
living beings, in order to make the light of wisdom shine, and in order to
clear away the darkness. Since they do not associate with the passions, they
dispel the darkness of the passions of all living beings.
Thereupon, the entire multitude experienced the desire to behold the
universe Abhirati, the Tathagata Aksobhya, his bodhisattvas, and his great
disciples. The Buddha, knowing the thoughts of the entire multitude, said to
the Licchavi Vimalakirti, "Noble son, this multitude wishes to behold the
universe Abhirati and the Tathagata Aksobhya - show them!"
Then the Licchavi Vimalakirti thought, "Without rising from my couch, I
shall pick up in my right hand the universe Abhirati and all it contains:
its hundreds of thousands of bodhisattvas; its abodes of devas, nagas,
yaksas, gandharvas, and asuras, bounded by its Cakravada mountains; its
rivers, lakes, fountains, streams, oceans, and other bodies of water; its
Mount Sumeru and other hills and mountain ranges; its moon, its sun, and its
stars; its devas, nagas, yaksas, gandharvas, and asuras themselves; its
Brahma and his retinues; its villages, cities, towns, provinces, kingdoms,
men, women, and houses; its bodhisattvas; its disciples; the tree of
enlightenment of the Tathagata Aksobhya; and the Tathagata Aksobhya himself,
seated in the middle of an assembly vast as an ocean, teaching the Dharma.
Also the lotuses that accomplish the buddha-work among the living beings;
the three jeweled ladders that rise from its earth to its Trayastrimsa
heaven, on which ladders the gods of that heaven descend to the world to
see, honor, and serve the Tathagata Aksobhya and to hear the Dharma, and on
which the men of the earth climb to the Trayastrimsa heaven to visit those
gods. Like a potter with his wheel, I will reduce that universe Abhirati,
with its store of innumerable virtues, from its watery base up to its
Akanistha heaven, to a minute size and, carrying it gently like a garland of
flowers, will bring it to this Saha universe and will show it to the
multitudes."
Then, the Licchavi Vimalakirti entered into a concentration, and performed a
miraculous feat such that he reduced the universe Abhirati to a minute size,
and took it with his right hand, and brought it into this Saha universe.
In that universe Abhirati, the disciples, bodhisattvas, and those among gods
and men who possessed the superknowledge of the divine eye all cried out,
"Lord, we are being carried away! Sugata, we are being carried off! Protect
us, O Tathagata!"
But, to discipline them, the Tathagata Aksobhya said to them, "You are being
carried off by the bodhisattva Vimalakirti. It is not my affair."
As for the other men and gods, they had no awareness at all that they were
being carried anywhere.
Although the universe Abhirati had been brought into the universe Saha, the
Saha universe was not increased or diminished; it was neither compressed nor
obstructed. Nor was the universe Abhirati reduced internally, and both
universes appeared to be the same as they had ever been.
Thereupon, the Buddha Sakyamuni asked all the multitudes, "Friends, behold
the splendors of the universe Abhirati, the Tathagata Aksobhya, the array of
his buddhafield, and the splendors of these disciples and bodhisattvas!"
They replied, "We see them, Lord!"
To experience the taste of contemplation and meditation with skill in liberative technique is liberation.
The Buddha said, "Those bodhisattvas who wish to embrace such a buddhafield
should train themselves in all the bodhisattva-practices of the Tathagata
Aksobhya."
While Vimalakirti, with his miraculous power, showed them thus the universe
Abhirati and the Tathagata Aksobhya, one hundred and forty thousand living
beings among the men and gods of the Saha universe conceived the spirit of
unexcelled, perfect enlightenment, and all of them formed a prayer to be
reborn in the universe Abhirati. And the Buddha prophesied that in the
future all would be reborn in the universe Abhirati.
And the Licchavi Vimalakirti, having thus developed all the living beings
who could thereby be developed, returned the universe Abhirati exactly to
its former place.
The Lord then said to the venerable Sariputra, "Sariputra, did you see that
universe Abhirati, and the Tathagata Aksobhya?"
Sariputra replied, "I saw it, Lord! May all living beings come to live in a
buddhafield as splendid as that! May all living beings come to have
miraculous powers just like those of the noble Licchavi Vimalakirti!
"We have gained great benefit from having seen a holy man such as he. We
have gained a great benefit from having heard such teaching of the Dharma,
whether the Tathagata himself still actually exists or whether he has
already attained ultimate liberation. Hence, there is no need to mention the
great benefit for those who, having heard it, believe it, rely on it,
embrace it, remember it, read it, and penetrate to its depth; and, having
found faith in it, teach, recite, and show it to others and apply themselves
to the yoga of meditation upon its teaching.
THE OPEN HEART
Wisdom integrated with liberative technique consists of being motivated by the great compassion and thus of concentration on cultivation of the auspicious signs and marks, on the adornment of the Buddhafield, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness - and it is liberation.
"Those living beings who understand
correctly this teaching of the Dharma will obtain the treasury of the jewels
of the Dharma.
"Those who study correctly this teaching of the Dharma will become the
companions of the Tathagata.
Those who honor and serve the adepts of this doctrine will be the true protectors of the Dharma.
Those who write, teach, and worship this teaching of the Dharma will be visited by the Tathagata in their homes.
Those who take pleasure in this teaching of the Dharma will embrace all merits.
Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice.
And those who devote to this teaching of the Dharma their tolerance, their zeal, their intelligence, their discernment, their vision, and their aspirations, thereby become subject to the prophesy of future Buddhahood!"
Vimalakirti Sutra
Ch1 - PLUS INDEX TO VIMALAKIRTI SUTRAS ONE TO FOURTEEN - The Buddhafield
- Buddhas, Bodhisattvas, Aryasravakas, and
Pratyekabuddhas conquering demons, natural spiritual benefactors of all living
beings, free from impurities, expert in knowing the spiritual faculties of all
living beings, high resolve as hard as diamond, unbreakable in their faith in
Buddha, Dharma and Sangha, they showered forth the rain of ambrosia that is
released by the light rays of the jewel of the Dharma, which shines everywhere.
You have to have an unbending intent in order to become a man of knowledge.
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