Vimalakirti Defines the Enlightened Mind
Feb 19, 2015 19:18:48 GMT 1
Post by Shi Da Dao on Feb 19, 2015 19:18:48 GMT 1
There follows two extracts translated into English from the Vimalakirti Nirdesa Sutra, the first from the Tibetan version, and the second from the Chinese version. Both extracts are taken from the opening section of Chapter Three of the sutra entitled ‘The Disciples’ Reluctance to Visit Vimalakirti’ and in the Tibetan version, and ‘The Disciples’ in the Chinese version. Vimalakirti was an enlightened lay-person living during the time of the Buddha in ancient India. As he had realised full and complete enlightenment, he was able to free the Buddha’s monastic students from their attachment to rules and procedures. He does this not by disparaging or abandoning the Vinaya Discipline, but rather by applying a wisdom and insight that fulfils the purpose of the Vinaya Discipline itself. As enlightenment belong to everyone, it is not only realisable by those who would lock themselves away (in on-sided bliss) and throw scorn on the world of ordinary mortals as they strive and suffer on a daily basis. The empty mind exists ‘here and now’, and is realisable no matter who we think we are, or what we think we are doing in life. Vimalakirti breaks-up attachment to habit and this is inaccordance even with the earliest Pali suttas that record lay-people (men and women) attaining enlightenment during the lifetime of the Buddha.
Tibetan Version:
Then the Licchavi Vimalakirti thought to himself, “I am sick, lying on my bed in pain, yet the Tathagata, the saint, the perfectly accomplished Buddha, does not consider me or take pity upon m, and sends no one to inquire after my illness.”
The Lord (Buddha) knew this thought in the mind of Vimalakirti and said to the venerable Sariputra, “Sariputra, go to inquire after the illness of the Licchavi Vimalakirti.”
Thus having been addressed, the venerable Licchavi Sariputra answered the Buddha, “Lord, I am indeed reluctant to go to ask Licchavi Vimalakirti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakirti came to the foot of that tree and said to me, ‘Reverend Sariputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behaviour without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world. Reverend Sariputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be truly absorbed in contemplation.’
“Lord, when I heard this teaching, I was unable to reply and remained silent. Therefore I am reluctant to go to ask that good man about his sickness.”
The Holy Teaching of Vimalakirti - A Mahayana Scripture: Translated by Robert AF Thurman, The Pennsylvania State University Press, (1990), Pages 24-25.
Chinese Version:
Vimalakirti wondered why the great compassionate Buddha did not take pity on him as he was confined to bed suffering from an indisposition.
The Buddha knew of his thought and said to Sariputra: “Go to Vimalakirti to enquire after his health on my behalf.”
Sariputra said: “World Honoured One, I am not qualified to call on him and enquire after his health. The reason is that once, as I was sitting in meditation under a tree in a grove, Vimalakirti came and said: ‘Sariputra, meditation is not necessarily sitting. For meditation means the non-appearance of body and mind in the three worlds (of desire, form and no form); giving no thought to inactivity when in nirvana while appearing (in the world) with respect-inspiring deportment; not straying from the Truth while attending to worldly affairs; the mind abiding neither within nor without; being imperturbable to wrong views during the practice of the thirty-seven contributory stages leading to enlightenment: and not wiping out troubles (klesa) while entering the state of nirvana. If you can thus sit in meditation, you will win the Buddha’s seal.’
“World Honoured One, when I heard his speech I was dumbfounded and found no word to answer him. Therefore I am not qualified to call on him and enquire after his health.”
The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, (1990), Pages 20-21