Vimalakirti Qingx (go-3)

Manjusri qongw, “Si lar, qusu! Narr ixqingx laii dyrr be qycc laii, narr ixqingx kir dyrr be qycc kir. Si anwjnuaw lehh? Laii jiarr busow laii, kir jiarr busow kir, qnir .diyc .ee qycc berdangr qnir. Jitt jann cniaw anwha. Qusu! Liw ee vni tangx zimxsiu bor? Dirliauu liauxau u kacc qiamxkinx bor? Sewjunx jiokk quansimx, duiww liw buhan diwir. Qusu! Jitt xee vni inhyy laii kiw? Vni zuarr quw :ar? Diyhh zuhyy siauduu?”

Vimalakirti qongw, "An’ cix snix air, guaw dyrr si anxnex jiacc puawvni. Jiongwsingx puawvni, soxiw guaw jiacc puawvni. Jiongwsingx vni siauduu, guaw e vni jiacc e siauduu. Si anwjnuaw lehh? Posad uirr jiongwsingx jiacc zip snesiw (lunhuee). U snesiw dyrr u vni. Narr jiongsingx lirkuix vnertniar, posad dyrr be qycc puawvni. Kyxviw u jit xee diongxjiaw dna' jit xee qniaw. Qniaw puawvni, verbuw iarr puawvni. Qniaw hyw liauxli, verbuw iarr hyw liauxli. Posad iarr si zucuw, tniawtangr jiongwsingx cincniu tniar qniaw. Jiongwsingx puawvni, posad dyrr puawvni. Jiongwsingx hyw liauxli, posad iarr hyw liauxli. Liw qycc mng qongxx jitt xee vni inhyy laii kiw. Posad puawvni in’ui dua visimx laii kiw.”

Manjusri qongw, “Qusu! Jitt qingx cur si anwjnuaw longxx byy sirjiaw?”

Vimalakirti qongw, “Jiongww vut ee qoktow iarr si kangx :ee.”

Qycc mng, "Anwjnuaw e kangx?”

Huedab qongxx, “In'ui kangx soxiw kangx.”

Qycc mng, “Qacc si kangx, kangx anwjnuaw jok'iong?”

Huedab qongxx, “In'ui byy hunved, soxiw kangx si kangx.”

Qycc mng, “Kangx qamxx erdangr hunved?”

Huedab qongxx, “Hunved iarr si kangx.”

Qycc mng, “Kangx diyhh kir dyhh cue?”

Huedab qongxx, “Diyhh dirr lak-jap-zi jiongw siaa qenwsig lairdew cue."

Qycc mng, “Lak-jap-zi jiongw siaa qenwsig diyhh kir dyhh cue?”

Huedab qongxx, ‘Diyhh dirr jiongww vut ee qaixtuad lairdew cue.”

Qycc mng, “Jiongww vut ee qaixtuad diyhh kir dyhh cue?”

Huedab qongxx, “Diyhh dirr itcer jiongwsingx simhing lairdew cue. Qycc zinjaw mng qongxx si anwjnuaw byy sirjiaw. Itcer jiongww xmoo qapp jerje guardy longxx si guaw ee sirjiaw. Si anwjnuaw lehh? Jiongww xmoo hnuahiw snesiw (lunhuee). Posad dirr snesiw (lunhuee) si in'ui m qramx jiongwsingx. Guardy hnuahiw jiongxjiongw siaa qenwsig. Duiww jiaxee siaa qenwsig, posad be dongriauu.”

Manjusri qongw, “Qusu ee vni si sniaw kuanw siongr?”

Vimalakirti qongw, “Guaw ee vni byy hxingg, knuar be diyc.”

Qycc mng, “Jitt xee vni si qansiap diyc sintew iacc si simx?”

Huedab qongxx, “M si qansiap diyc sintew, in'ui sintew ham' siongr lirkuix. Iarr m si kansiap diyc simx, in'ui simx cincniu huanwingw.”

Qycc mng qongxx, “De, juiw, huew, qapp hongx, jitt sir dua guansor si dycc jit jiongw siurr ziauxluan?”

Huedab qongxx, “Jitt xee vni byy kansiap diyc de jitt hxang guansor, iarr byy lirkuix de jitt hxang guansor. Juiw, huew, qapp hongx iarr si zucuw. Jiongwsingx ee vni an’ sir dua guansor laii kiw. In’ui inx puawvni, soxiw guaw puawvni.”

Hitt sii, Manjusri mng Vimalakirti qongxx, “Posad ingqaix zuhyy uiwbun puawvni ee posad?”

Vimalakirti qongw, “Qra qongw srinx si busiongg, m tangx qra qongw iamwor srinx; qra qongw srinx u kow, m tangx qra qongw liappuann ee kuaiwlok; qra qongw srinx byy guaw, enxsuad jitt hxang laii inxdy jiongwsingx; qra qongw srinx si kangx :ee, m tangx qra qongw vitqingr jibbet; qra qongw camwhuew quewkir ee juergiap, m tangx qra qongw huesiongw quewkir. Diyhh ixx qaqi ee vni laii linbinw ix ee vni, diyhh jaix siokser busor qiab ee kow, diyhh sniu beh lirig itcer jiongwsingx, ikliam soxx sriux ee hog, s.-simliam-l. beh cingjing sinmia, m tangx snix cud iuciuu qapp huanlyw, sisiongg jingjinr, diyhh jyr isingx idi jingwlangg ee vni. Posad ingqaix zucuw uiwbun puawvni ee posad hro ix hnuahiw.”

Manjusri qongw, “Qusu! U puawvni ee posad diyhh zuhyy diaux simx?”

Vimalakirti qongw, “Puawvni ee posad ingqaix anxnex sniu: Henrjai guaw e puawvni longxx si in’ui jingg sxer ee bongrsiongw, dendyr, qapp jiongxjiongw huanlyw laii inxkiw :ee. Vingrr byy jit xee sidjai ee sintew, nacc u si’angw decc puawvni? Anwjnuaw qongw lehh? Sir dua guansor qethap jyr jit xee qew miaa qiyr jyr srinx. Sir dua guansor byy juxjnaiw :ee, srinx iarr byy 'guaw'. Qycc jitt xee vni longxx in’ui jipdiok 'guaw' laii kiw. Soxiw duiww 'guaw' byy ingqaix u jipdiok. Qacc jaix vni ee vunxguann, dyrr diyhh druu kir guaw ee sniurhuad qapp jiongwsingx ee sniurhuad, qaidongx snix kiw henrsiong ee sniurhuad, diyhh anxnex sniu: Jitt xee srinx si jiongxjiongw budjid habsingg narnia, in'ui budjid kiw laii kiw, in'ui budjid bet laii bet. Qycc jiaxee budjid m jaix vixcuw, snix kiw ee sii be qongw guaw snix kiw, bet ee sii be qongw guaw bet. Hitt xee puawvni ee posad u budjid bet ee sniurhuad, diyhh anxnex sniu: jitt hy budjid ee sniurhuad iarr si dendyr. Dendyr :ee dyrr si hyrhuan, guaw diyhh li kacc kuix. 

Simxmic qiyr jyr li kacc kuix? Ham' guaw qapp guaw soxx u li kacc kuix. Simxmic qiyr jyr ham' guaw qapp guaw soxx u li kacc kuix? Dyrr si lirkuix nng jiongw henrsiong. Simxmic qiyr jyr lirkuix nng jiongw henrsiong? Dyrr si byy sniu lairgua hiaxee henrsiong, soxu longxx vingdingw knuawtai. Simxmic qiyr jyr vingdingw? Dyrr si guaw qapp liappuann vingdingw. Si anwjnuaw lehh? Guaw qapp liappuann jitt nng hxang longxx si kangx :ee. Anwjnuaw qongxx si kangx :ee? In’ui qanda' si miazi soxiw si kangx :ee. Zucuw, jitt nng xee henrsiong byy quatdingrsingr, u liauxqaiw jitt hy vingvingw, dyrr byy hex vni, dandanx u kangx ee vni, kangx ee vni iarr si kangx. Jitt xee puawvni ee posad in’ui byy soxx sriu laii jiapsiu soxu qamxsiu. Vudhuad iauxx bue uanbuanw, ix benw bet qamxsiu iarr tangx giamrjingr. Qaxsed srinx u siurkow, sniu diyc dirr og dy ee jiongwsingx, e kiw dua visimx, sniu qongxx guaw qacc u huatdo hanghok qaqi ee kow, iarr diyhh hanghok itcer jiongwsingx ee kow. Dna' siauduu vnirqinx, byy siauduu guarjai ee henrsiong, diyhh qra inx dng vnirqinx.

Simxmic si vnirqinx. Dyrr si u knikib. In'ui u knikib laii vnir jyr vnirqinx. Knikib sniaw? Knikib samqair. Anwjnuaw dng knikib? Ixx byy soxx did. Narr byy soxx did, dyrr byy knikib. Simxmic si byy soxx did? Dyrr si lirkuix nng hxang soxx qnir. Simxmic si nng hxang soxx qnir? Dyrr si lai-gua soxx qnir, jitt nng hxang longxx byy soxx did. 

Manjusri! Puawvni ee posad diyhh zucuw laii diaux simx, laii dng lau-vni-siw ee kow, jex si posad ee potee. Narr byy zucuw, jurqiw ee siuhing dyrr byy diwhui qapp lirig. Kyxviw jenr ngiaa digzinn jiacc si iongw. Zucuw, tangx siauduu lau-vni-siw :ee jiacc qiyr jyr posad. 

Hitt xee puawvni ee posad ingqaix qycc anxnex sniu: Guaw jitt xee vni byy jinsit, byy junjai. Jiongwsingx ee pni iarr byy jinsit, byy junjai. Ix anxnex quancad ee sii, duiww jiongwsingx narr u tam'air laii snix kiw dairvix, jitt hy visimx ingqaix siawsag. Si anwjnuaw lehh? Posad dubet guarjai ee din'aix qapp huanlyw laii snix kiw dairvix. Narr in'ui tam'air :ee, duiww snesiw e u iawsen ee simx. Narr tangx lirkuix jitt xee dyrr be iawsen. Bylun cutsir dirr dyc'ui, longxx be virr tam'air laii ziakamr. Sniwmia byy soxx sokvak tangx uirr jiongwsingx suathuad qaixduu sokvak. Cincniu Vuddyy soxx qongw, qaqi u sokvak :ee tangx qaixduu vadd langg ee sokvak, qinvunw byy jitt hy dairjir; narr qaqi byy sokvak, tangx qaixduu vadd langg ee sokvok, jex jiacc u habliw. Soxiw posad byy ingqaix virr sokvak. 

Simxmic qiyr jyr sokvak? Simxmic qiyr jyr qaixduu? Tambee senn-bi si posad ee sokvak. Ixx hongven cutsir si posad qaixduu sokvak ee honghuad. Qycc u hunx jyr byy ixx hongven ee diwhui, e virr sokvak; u ixx hongven ee diwhui, tangx qaixduu sokvak; byy diwhui ee hongven, e virr sokvak, u diwhui ee hongven, tangx qaixduu sokvak.

Simxmic si ixx byy hongven ee diwhui e virr sokvak? Dyrr si posad ixx tam'air ee simx kir jonggiamm vudtow qapp singjiu jiongwsingx, dirr kangx, byy siongr, qapp byy jok'uii lairdew u jurqiw diaux simx, jer qiyr jyr byy ixx hongven ee diwhui e virr sokvak. Simxmic si u ixx hongven ee diwhui tangx qaixduu sokvak? Dyrr si byy ixx tam'air ee simx kir jonggiamm vudtow qapp singjiu jiongwsingx, dirr kangx, byy siongr, qapp byy jok'uii lairdew u jurqiw diaux simx longxx be iawsen, jex qiyr jyr u ixx hongven ee diwhui tangx qaixduu sokvak. Simxmic qiyr jyr byy diwhui ee hongven e virr sokvak? Dyrr si posad diamr dirr tamsimx, hunwno, qapp siaa qenwsig dingxdingw jiaxee huanlyw laii jaivuee jiongxjiongw dikhing ee qinx, jex qiyr jyr byy diwhui ee hongven e virr sokvak. Simxmic si u diwhui ee hongven tangx qaixduu sokvak? Dyrr si lirkui jiongxjiongw tamsimx, hunwno, qapp siaa qenwsig dingxdingw jiaxee huanlyw laii jaivuee jiongxjiongw dikhing ee qinx, ixx anuttara-samyak-sambodhi huehionr, jex qiyr jyr u diwhui ee hongven tangx qaixduu sokvak.

Manjusri! Hitt xee puawvni ee posad ingqaix zucuw quancad jiongxjiongw henrsiong, qycc quancad srinx si busiongg, kow, kangx, qapp byy guaw, jex qiyr jyr diwhui. Suizenn sintew puawvni, sisiongg dirr snesiw (lunhuee), mrqycc lirig itcer jiongwsingx qycc byy iawsen, jex qiyr jyr hongven. Qycc quancad srinx, srinx byy lirkuix vni, vni byy lirkuix srinx. Jitt xee vni dyrr si jitt xee srinx, m si sinx :ee iarr m qu :ee, jex qiyr jyr diwhui. Setsuw srinx u puawvni, mrqycc be qriuu ingxuanw siaubet, jex qiyr jyr hongven. 

Manjusri! Puawvni ee posad ingqaix zucuw diaux ix ee simx, byy druar dirr hitt lairdew, iarr qycc byy druar dirr byy diaux ee simx lairdew. Si anwjnuaw lehh? Narr diamr dirr byy diaux ee simx :ee si gong langg ee hxuad. Narr diamr dirr u diaux ee simx :ee si sniabunn ee hxuad. Soxiw posad byy ingqaix diamr dirr u diaux iacc byy diaux ee simx. Lirkuix jitt nng xee hxuad jiacc sriok posad ee siuhing. Diamr dirr snesiw (lunhuee) mrqycc hing'uii byy uwuer, diamr dirr liappuann mrqycc be ingxuanw beddo, jex sriok posad ee siuhingg. M si huanux ee hing’uii, iarr m si singwhenn ee hing’uii, jex sriok posad ee siuhing. M si uwuer ee hing'uii iarr m si cingjing ee hing’uii, jex sriok posad ee siuhing. Suizenn ciauuat xmoo ee hing’uii, mrqycc henrcud laii hanghok jiongww xmoo, jex sriok posad ee siuhing. Qriuu itcer diwhui byy dirr m si sii ee sii qriuu, jex sriok posad ee siuhing. Suizenn quancad soxu henrsiongx byy snix (byy bet), mrqycc byy zip jniar xui, jex sriok posad ee siuhing. Suizenn quancad jap-zi in'enn ee enn kiw, mrqycc jinwzip jiongxjiongw siaa qenwsig, jex sriok posad ee siuhing. Suizenn siu’iongg itcer jiongwsingx, mrqycc byy tam'air iacc jipdiok, jex sriok posad ee siuhing. Suizenn hnuahiw lirkuix (samqair), mrqycc byy ixx srinx-simx bedjin, jex sriok posad ee siuhing. Suizenn dirr samqair laikir, mrqycc byy puawhuai huatsingr, jex sriok posad ee siuhing. Suizenn diamr dirr kongsingr, mrqycc jaivuee jiongxjiongw dikhing ee qinx, jex sriok posad ee siuhing. Suizenn diamr dirr byy siongr, mrqycc dro jiongwsingx, jex sriok posad ee siuhing. Suizenn byy jok'uii, mrqycc henrcud siursinx, jex sriok posad ee siuhing. Suizenn byy kixsimx-dongrliam, mrqycc jyr itcer senrhingg, jex sriok posad ee siuhing. Suizenn hongrhingg lak jiongw paramita, mrqycc jaix jiongwsingx jiongxjiongw simlai ee sniurhuad, jex sriok posad ee siuhing. Suizenn u lak jiongw sintongx, mrqycc lrau(huanlyw) byy jin, jex sriok posad ee siuhing. Suizenn u sir jiongw buliong simx, mrqycc byy tamqiuu cutsir dirr Brhama ee tnix, jex sriok posad ee siuhing. Suizenn u sendnia, qaixtuad, qapp samadhi, mrqycc byy duer lecc cutsir dirr Sir Senn Tnix, jex sriok posad ee siuhing. Suizenn u jyr sir liamrju, mrqycc be ingxuanw lirkuix srinx-sriu-simx-hxuad, jex sriok posad ee siuhing. Suizenn u hongrhingg sir jniar kinbenw, mrqycc byy siar srinx-simx laii jingjinr, jex sriok posad ee siuhing. Suizenn siuhing sir jiongw zu'ir, mrqycc did diyc jurjai sintongx, jex sriok posad ee siuhing. Suizenn siuhing gnow-senrqinx, mrqycc tangx hunved jiongwsingx soxu qinx-singr lrai iacc dun, jex sriok posad ee siuhing. Suizenn u gnow-lat, mrqycc hnuahiw qriuuu vut jap jiongw lat, jex sriok posad ee siuhing. Suizenn u cid jiongw qakdix, mrqycc tangx hunved vut ee diwhui, jex sriok posad ee siuhing. Suizenn siuhing vad-singwdy, mrqycc hnuahiw sidjenr buliong vuddy, jex sriok posad ee siuhing. Suizenn siuhing diamrjing-quancad laii jo dy, mrqycc byy duirlyc vitqingr jibbet, jex sriok posad ee siuhing. Suizenn diamr jiongxjiongw henrsiong byy snix byy bet, mrqycc ixx hyw siongr laii jonggiamm jursinx, jex sriok posad ee siuhing. Suizenn henr sniabunn iacc pratyekabuddha ee uigii, mrqycc byy siawsag vudhuad, jex sriok posad ee siuhing. Suizenn suisun jiongxjiongw henrsiong qiuwqiur cingjing ee siongr, mrqycc jiauww soxx ingqaix jyr henrcud srinx ee siongr, jex sriok posad ee siuhig. Suizenn quancad soxu vut ee qoktow ingxuanw jigjing cincniu hukongx, mrqycc henrcud jiongxjiongw cingjing vudtow, jex sriok posad ee siuhing. Suizenn did diyc vuddy tangx dngw huatlenw, zip liappuann, mrqycc byy siawsag posad ee dy, jex sriok posad ee siuhing.”

Ix qongw jiaxee ue ee sii, duer Manjusri laii ee dairjiongr u veh-cingx xee tenzinn longxx huatsimx dirr anuttara-samyak-sambodhi.

(Vimalakirti Sutra - Chapter V The Consolation of the Invalid 3)

Manjusri declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

"Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you - if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

"Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?"

Vimalakirti replied, "Manjusri, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Manjusri, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Manjusri, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Manjusri, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Manjusri, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion."

Manjusri: Householder, why is your house empty? Why have you no servants?

Vimalakirti: Manjusri, all buddha-fields are also empty.

Manjusri: What makes them empty?

Vimalakirti: They are empty because of emptiness.

Manjusri: What is "empty" about emptiness?

Vimalakirti: Constructions are empty, because of emptiness.

Manjusri: Can emptiness be conceptually constructed?

Vimalakirti: Even that concept is itself empty, and emptiness cannot construct emptiness.

Manjusri: Householder, where should emptiness be sought?

Vimalakirti: Manjusri, emptiness should be sought among the sixty-two convictions.

Manjusri: Where should the sixty-two convictions be sought?

Vimalakirti: They should be sought in the liberation of the Tathagatas.

Manjusri: Where should the liberation of the Tathagatas be sought?

Vimalakirti: It should be sought in the prime mental activity of all living beings. Manjusri, you ask me why I am without servants, but all Maras and opponents are my servants. Why? The Maras advocate this life of birth and death and the bodhisattva does not avoid

life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Maras and opponents are my servants.

Manjusri: Householder, of what sort is your sickness?

Vimalakirti: It is immaterial and invisible.

Manjusri: Is it physical or mental?

Vimalakirti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

Manjusri: Householder, which of the four main elements is disturbed - earth, water, fire, or air?

Vimalakirti: Manjusri, I am sick only because the elements of living beings are disturbed by sicknesses.

Manjusri: Householder, how should a bodhisattva console another bodhisattva who is sick?

Vimalakirti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should urge him to confess his evil deeds, but not for the sake of absolution. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, and his consciousness of working for the welfare of living beings. He should encourage him not to be distressed, but to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

Manjusri asked, "Noble sir, how should a sick bodhisattva control his own mind?"

Vimalakirti replied, "Manjusri, a sick bodhisattva should control his own mind with the following consideration: Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions, and hence ultimately nothing is perceived which can be said to be sick. Why? The body is the issue of the four main elements, and in these elements there is no owner and no agent. There is no self in this body, and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended. Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,' he should abandon the conception of himself as a personality and produce the conception of himself as a thing, thinking, 'This body is an aggregate of many things; when it is born, only things are born; when it ceases, only things cease; these things have no awareness or feeling of each other; when they are born, they do not think, "I am born." When they cease, they do not think, "I cease."'

"Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: 'Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.'

"What is the elimination of this sickness? It is the elimination of egoism and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is nondeviation, nonfluctuation, and nondistraction from equanimity. What is equanimity? It is the equality of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.

"The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses. As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. Insofar as apparent objects are perceived, they are the basis of sickness. What things are perceived as objects? The three realms of existence are perceived as objects. What is the thorough understanding of the basic, apparent object? It is its nonperception, as no objects exist ultimately. What is nonperception? The internal subject and the external object are not perceived dualistically. Therefore, it is called nonperception.

"Manjusri, thus should a sick bodhisattva control his own mind in order to overcome old age, sickness, death, and birth. Such, Manjusri, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. For example, one is called 'hero' when one conquers the miseries of aging, sickness, and death.

"The sick bodhisattva should tell himself: 'Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.' Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion. The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage. As the Lord declares: 'It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.' Therefore, the bodhisattva should participate in liberation and should not participate in bondage.

"What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative technique is bondage for the bodhisattva. To engage in life in the world with full employment of liberative technique is liberation for the bodhisattva. To experience the taste of contemplation, meditation, and concentration without skill in liberative technique is bondage. To experience the taste of contemplation and meditation with skill in liberative technique is liberation. Wisdom not integrated with liberative technique is bondage, but wisdom integrated with liberative technique is liberation. Liberative technique not integrated with wisdom is bondage, but liberative technique integrated with wisdom is liberation.

"How is wisdom not integrated with liberative technique a bondage? Wisdom not integrated with liberative technique consists of concentration on voidness, signlessness, and wishlessness, and yet, being motivated by sentimental compassion, failure to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddha-field, and on the work of development of living beings it is bondage.

"How is wisdom integrated with liberative technique a liberation? 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 buddha-field, 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.

"What is the bondage of liberative technique not integrated with wisdom? The bondage of liberative technique not integrated with wisdom consists of the bodhisattva's planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts.

"What is the liberation of liberative technique integrated with wisdom? The liberation of liberative technique integrated with wisdom consists of the bodhisattva's dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.

"Manjusri, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless. His liberative technique consists of not exhausting himself by trying to avoid all physical sickness, and in applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially. And his liberative technique lies in not seeking cessation of body, mind, or sicknesses.

"That, Manjusri, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.

"Not the domain of the ordinary individual and not the domain of the saint, such is the domain of the bodhisattva. The domain of the world yet not the domain of the passions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four Maras manifest, yet where all the works of Maras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the Four Holy Truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.

"A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahma, such is the domain of the bodhisattva. The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, meditation, and concentration, where one does not reincarnate in the formless realms by force of these meditations and concentrations, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the Tathagata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of the holy eightfold path, where one delights in the unlimited path of the Buddha, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddha-fields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddha-fields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!"

When Vimalakirti had spoken this discourse, eight thousand of the gods in the company of the crown prince Manjusri conceived the spirit of unexcelled, perfect enlightenment.

(維摩詰所說經第五品 文殊師利問疾之3)

文殊師利言。如是居士。若來已更不來。若去已更不去。所以者何。來者無所從來。去者無所至。所可見者更不可見。且置是事。居士。是疾寧可忍不。療治有損不至增乎。世尊慇懃致問無量。居士。是疾何所因起。其生久如。當云何滅。維摩詰言。從癡有愛則我病生。以一切眾生病是故我病。若一切眾生病滅則我病滅。所以者何。菩薩為眾生故入生死。有生死則有病。若眾生得離病者。則菩薩無復病。譬如長者唯有一子。其子得病。父母亦病。若子病愈父母亦愈。菩薩如是。於諸眾生愛之若子。眾生病則菩薩病。眾生病愈菩薩亦愈。又言。是疾何所因起。菩薩病者以大悲起。文殊師利言。居士。此室何以空無侍者。維摩詰言。諸佛國土亦復皆空。又問。以何為空。答曰。以空空。又問。空何用空。答曰。以無分別空故空。又問。空可分別耶。答曰。分別亦空。又問。空當於何求。答曰。當於六十二見中求。又問。六十二見當於何求。答曰。當於諸佛解脫中求。又問。諸佛解脫當於何求。答曰。當於一切眾生心行中求。又仁所問何無侍者。一切眾魔及諸外道皆吾侍也。所以者何。眾魔者樂生死。菩薩於生死而不捨。外道者樂諸見。菩薩於諸見而不動。文殊師利言。居士所疾。為何等相。維摩詰言。我病無形不可見。又問。此病身合耶心合耶。答曰。非身合身相離故。亦非心合心如幻故。又問。地大水大火大風大。於此四大何大之病。答曰。是病非地大亦不離地大。水火風大亦復如是。而眾生病從四大起。以其有病是故我病。爾時文殊師利問維摩詰言。菩薩應云何慰喻有疾菩薩。維摩詰言。說身無常不說厭離於身。說身有苦不說樂於涅槃。說身無我而說教導眾生。說身空寂不說畢竟寂滅。說悔先罪而不說入於過去。以己之疾愍於彼疾。當識宿世無數劫苦。當念饒益一切眾生憶所修福。念於淨命。勿生憂惱常起精進。當作醫王療治眾病。菩薩應如是慰喻有疾菩薩令其歡喜。文殊師利言。居士。有疾菩薩云何調伏其心。維摩詰言。有疾菩薩應作是念。今我此病皆從前世妄想顛倒諸煩惱生。無有實法誰受病者。所以者何。四大合故假名為身。四大無主身亦無我。又此病起皆由著我。是故於我不應生著。既知病本即除我想及眾生想。當起法想。應作是念。但以眾法合成此身。起唯法起。滅唯法滅。又此法者各不相知。起時不言我起。滅時不言我滅。彼有疾菩薩為滅法想。當作是念。此法想者亦是顛倒。顛倒者是即大患。我應離之。云何為離。離我我所。云何離我我所。謂離二法。云何離二法。謂不念內外諸法行於平等。云何平等。為我等涅槃等。所以者何。我及涅槃此二皆空。以何為空。但以名字故空。如此二法無決定性。得是平等無有餘病。唯有空病空病亦空。是有疾菩薩以無所受而受諸受。未具佛法亦不滅受而取證也。設身有苦念惡趣眾生起大悲心。我既調伏亦當調伏一切眾生。但除其病而不除法。為斷病本而教導之。何謂病本。謂有攀緣。從有攀緣則為病本。何所攀緣。謂之三界。云何斷攀緣。以無所得。若無所得。則無攀緣。何謂無所得。謂離二見。何謂二見。謂內見外見是無所得。文殊師利。是為有疾菩薩調伏其心。為斷老病死苦是菩薩菩提。若不如是己所修治為無慧利。譬如勝怨乃可為勇。如是兼除老病死者菩薩之謂也。彼有疾菩薩應復作是念。如我此病非真非有。眾生病亦非真非有。作是觀時。於諸眾生若起愛見大悲。即應捨離。所以者何。菩薩斷除客塵煩惱而起大悲。愛見悲者則於生死有疲厭心。若能離此無有疲厭。在在所生不為愛見之所覆也。所生無縛能為眾生說法解縛。如佛所說。若自有縛能解彼縛無有是處。若自無縛。能解彼縛斯有是處。是故菩薩不應起縛。何謂縛何謂解。貪著禪味是菩薩縛。以方便生是菩薩解。又無方便慧縛。有方便慧解。無慧方便縛。有慧方便解。何謂無方便慧縛。謂菩薩以愛見心。莊嚴佛土成就眾生。於空無相無作法中而自調伏。是名無方便慧縛。何謂有方便慧解。謂不以愛見心莊嚴佛土成就眾生。於空無相無作法中。以自調伏而不疲厭。是名有方便慧解。何謂無慧方便縛。謂菩薩住貪欲瞋恚邪見等諸煩惱。而植眾德本。是名無慧方便縛。何謂有慧方便解。謂離諸貪欲瞋恚邪見等諸煩惱。而植眾德本。迴向阿耨多羅三藐三菩提。是名有慧方便解。文殊師利。彼有疾菩薩應如是觀諸法。又復觀身無常苦空非我。是名為慧。雖身有疾常在生死。饒益一切而不厭倦。是名方便。又復觀身身不離病病不離身。是病是身非新非故。是名為慧。設身有疾而不永滅。是名方便。文殊師利。有疾菩薩應如是調伏其心不住其中。亦復不住不調伏心。所以者何。若住不調伏心是愚人法。若住調伏心是聲聞法。是故菩薩不當住於調伏不調伏心。離此二法是菩薩行。在於生死不為污行。住於涅槃不永滅度。是菩薩行。非凡夫行非賢聖行。是菩薩行。非垢行非淨行。是菩薩行。雖過魔行。而現降眾魔。是菩薩行。求一切智無非時求。是菩薩行。雖觀諸法不生而不入正位。是菩薩行。雖觀十二緣起而入諸邪見。是菩薩行。雖攝一切眾生而不愛著。是菩薩行。雖樂遠離而不依身心盡。是菩薩行。雖行三界而不壞法性。是菩薩行。雖行於空而植眾德本。是菩薩行。雖行無相而度眾生。是菩薩行。雖行無作而現受身。是菩薩行。雖行無起而起一切善行。是菩薩行。雖行六波羅蜜而遍知眾生心心數法。是菩薩行。雖行六通而不盡漏。是菩薩行。雖行四無量心而不貪著生於梵世。是菩薩行。雖行禪定解脫三昧而不隨禪生。是菩薩行。雖行四念處而不永離身受心法。是菩薩行。雖行四正勤而不捨身心精進。是菩薩行。雖行四如意足而得自在神通。是菩薩行。雖行五根而分別眾生諸根利鈍。是菩薩行。雖行五力而樂求佛十力。是菩薩行。雖行七覺分而分別佛之智慧。是菩薩行。雖行八聖道而樂行無量佛道。是菩薩行。雖行止觀助道之法而不畢竟墮於寂滅。是菩薩行。雖行諸法不生不滅而以相好莊嚴其身。是菩薩行。雖現聲聞辟支佛威儀而不捨佛法。是菩薩行。雖隨諸法究竟淨相而隨所應為現其身。是菩薩行。雖觀諸佛國土永寂如空而現種種清淨佛土。是菩薩行。雖得佛道轉于法輪入於涅槃而不捨於菩薩之道。是菩薩行。說是語時文殊師利所將大眾。其中八千天子皆發阿耨多羅三藐三菩提心。