The Teaching of Vimalakīrti
The Feast Brought by the Emanated Incarnation

Thereupon, the venerable Śāriputra thought to himself, “If these great bodhisattvas do not adjourn before noontime, when are they going to eat?”185

The Licchavi Vimalakīrti, aware of what the venerable Śāriputra was thinking, spoke to him: “Reverend Śāriputra, the Tathāgata has taught the eight liberations. You should concentrate on those liberations, listening to the Dharma with a mind free of preoccupations with material things. Just wait a minute, reverend Śāriputra, and you will eat such food as you have never before tasted.”

Then, the Licchavi Vimalakīrti set himself in such a concentration and performed such a miraculous feat that those bodhisattvas and those great disciples were enabled to see the universe called Sarva­gandha­sugandhā, which is located in the direction of the zenith, beyond as many buddhafields as there are sands in forty-two Ganges rivers. There the tathāgata named Gandhottama­kūṭa resides, lives, and is manifest. In that universe, the trees emit a fragrance that far surpasses all the fragrances, human and divine, of all the buddhafields of the ten directions. In that universe, even the names “disciple” and “solitary sage” do not exist, and the Tathāgata Gandhottama­kūṭa teaches the Dharma to a gathering of bodhisattvas only. In that universe, all the houses, [F.221.b] the avenues, the parks, and the palaces are made of various perfumes, and the fragrance of the food eaten by those bodhisattvas pervades immeasurable universes.

At this time, the Tathāgata Gandhottama­kūṭa sat down with his bodhisattvas to take his meal, and the deities called Gandha­vyūhāhāra, who were all devoted to the Mahāyāna, served and attended upon that Buddha and his bodhisattvas. Everyone in the gathering at the house of Vimalakīrti was able to see distinctly this universe wherein the Tathāgata Gandhottama­kūṭa and his bodhisattvas were taking their meal.

The Licchavi Vimalakīrti addressed the whole gathering of bodhisattvas: “Good sirs, is there any among you who would like to go to that buddhafield to bring back some food?”

But, restrained by the supernatural power of Mañjuśrī, none of them volunteered to go.

The Licchavi Vimalakīrti said to the crown prince Mañjuśrī, “Mañjuśrī, are you not ashamed of such a gathering?”

Mañjuśrī replied, “Noble sir, did not the Tathāgata declare, ‘Those who are unlearned should not be despised’?”

Then, the Licchavi Vimalakīrti, without rising from his couch, magically emanated an incarnated bodhisattva, whose body was of golden color, adorned with the auspicious signs and marks, and of such an appearance that he outshone the whole assembly.

The Licchavi Vimalakīrti addressed that incarnated bodhisattva: “Noble son, go in the direction of the zenith and when you have crossed as many buddhafields as there are sands in forty-two Ganges rivers, you will reach a universe called Sarva­gandha­sugandhā, where you will find the Tathāgata Gandhottama­kūṭa taking his meal. Go to him and, [F.222.a] having bowed down at his feet, make the following inquiry of him:

“ ‘The Licchavi Vimalakīrti bows down one hundred thousand times at your feet, O Lord, and asks after your health‍—if you have but little trouble, little discomfort, little unrest; if you are strong, well, without complaint, and living in touch with supreme happiness.’

“Having thus asked after his health, you should request of him: ‘Vimalakīrti asks the Lord to give me the remains of your meal, with which he will accomplish the buddha-work in the universe called Sahā. Thus, those living beings with inferior aspirations will be inspired with lofty aspirations, and the good name of the Tathāgata will be celebrated far and wide.’ ”

At that, the incarnated bodhisattva said, “Very good!” to the Licchavi Vimalakīrti and obeyed his instructions. In sight of all the bodhisattvas, he turned his face upward and was gone, and they saw him no more.186

When he reached the universe Sarva­gandha­sugandhā, he bowed down at the feet of the Tathāgata Gandhottama­kūṭa and said, “Lord, the bodhisattva Vimalakīrti, bowing down at the feet of the Lord, greets the Lord, saying: ‘Do you have little trouble, little discomfort, and little unrest? Are you strong, well, without complaint, and living in touch with the supreme happiness?’ He then requests, having bowed down one hundred thousand times at the feet of the Lord: ‘May the Lord be gracious and give to me the remains of his meal in order to accomplish the buddha-work in the universe called Sahā. Then, those living beings who aspire to inferior ways may gain the intelligence to aspire to the great Dharma of the Buddha, [F.222.b] and the name of the Buddha will be celebrated far and wide.’ ”

At that the bodhisattvas of the buddhafield of the Tathāgata Gandhottama­kūṭa were astonished and asked the Tathāgata Gandhottama­kūṭa, “Lord, where is there such a great being as this? Where is the universe Sahā? What does he mean by ‘those who aspire to inferior ways’?”187

Having thus been questioned by those bodhisattvas, the Tathāgata Gandhottama­kūṭa said, “Noble sons, the universe Sahā exists beyond as many buddhafields in the direction of the nadir as there are sands in forty-two Ganges rivers. There the Tathāgata Śākyamuni teaches the Dharma to living beings who aspire to inferior ways, in that buddhafield tainted with five corruptions. There the bodhisattva Vimalakīrti, who lives in the inconceivable liberation, teaches the Dharma to the bodhisattvas. He sends this incarnated bodhisattva here in order to celebrate my name, in order to show the advantages of this universe, and in order to increase the roots of virtue of those bodhisattvas.”

The bodhisattvas exclaimed, “How great must that bodhisattva be himself if his magical incarnation is thus endowed with supernatural power, strength, and fearlessness!”

The Tathāgata said, “The greatness of that bodhisattva is such that he sends magical incarnations to all the buddhafields of the ten directions, and all these incarnations accomplish the buddha-work for all the living beings in all those buddhafields.”188

Then, the Tathāgata Gandhottama­kūṭa poured some of his food, impregnated with all perfumes, into a fragrant vessel [F.223.a] and gave it to the incarnated bodhisattva. And the ninety million bodhisattvas of that universe volunteered to go along with him: “Lord, we also would like to go to that universe Sahā, to see, honor, and serve the Buddha Śākyamuni and to see Vimalakīrti and those bodhisattvas.”

The Tathāgata declared, “Noble sons, go ahead if you think it is the right time. But, lest those living beings become mad and intoxicated, go without your perfumes. And, lest those living beings of the Sahā world become jealous of you, change your bodies to hide your beauty. And do not conceive ideas of contempt and aversion for that universe. Why? Noble sons, a buddhafield is a field of pure space, but the lord buddhas, in order to develop living beings, do not reveal all at once the pure realm of the Buddha.”

Then the incarnated bodhisattva took the food and departed with the ninety million bodhisattvas and, by the power of the Buddha and the supernatural operation of Vimalakīrti, disappeared from that universe Sarva­gandha­sugandhā and stood again in the house of Vimalakīrti in a fraction of a second. The Licchavi Vimalakīrti created ninety million lion-thrones exactly like those already there, and the bodhisattvas were seated.

Then, the incarnated bodhisattva gave the vessel full of food to Vimalakīrti, and the fragrance of that food permeated the entire great city of Vaiśālī and its sweet perfume spread throughout one hundred universes. Within the city of Vaiśālī, the brahmins, householders, and even the Licchavi chieftain Candracchattra, having noticed this fragrance, were amazed [F.223.b] and filled with wonder. They were so cleansed in body and mind that they came at once to the house of Vimalakīrti, along with all eighty-four thousand of the Licchavis.

Seeing there the bodhisattvas seated on the high, wide, and beautiful lion-thrones, they were filled with admiration and great joy. They all bowed down to those great disciples and bodhisattvas and then sat down to one side. And the gods of the earth, the gods of the realm of desire, and the gods of the realm of pure matter, attracted by the perfume, also came to the house of Vimalakīrti.

Then, the Licchavi Vimalakīrti spoke to the elder Śāriputra and the great disciples: “Reverends, eat of the food of the Tathāgata! It is ambrosia perfumed by the great compassion. But do not fix your minds in narrow-minded attitudes, lest you be unable to receive its gift.”

But some of the disciples had already had the thought: “How can such a huge multitude eat such a small amount of food?”

Then the incarnated bodhisattva said to those disciples, “Do not compare, venerable ones, your own wisdom and merits with the wisdom and merits of the Tathāgata! Why? For example, the four great oceans might dry up, but this food would never be exhausted. If all living beings were to eat for an eon an amount of this food equal to Mount Sumeru in size, it still would not be depleted. Why? Issued from inexhaustible morality, concentration, and wisdom, the remains of the food of the Tathāgata contained in this vessel cannot be exhausted.”

Indeed, the entire gathering was satisfied by that food, and the food was not at all depleted. Having eaten that food, there arose in the bodies of those bodhisattvas, disciples, Śakras, Brahmās, Lokapālas, and other living beings, [F.224.a] a bliss just like the bliss of the bodhisattvas of the universe Sarva­sukha­pratimaṇḍita. And from all the pores of their skin arose a perfume like that of the trees that grow in the universe Sarva­gandha­sugandhā.

Then, the Licchavi Vimalakīrti knowingly addressed those bodhisattvas who had come from the buddhafield of the Lord Tathāgata Gandhottama­kūṭa: “Noble sirs, how does the Tathāgata Gandhottama­kūṭa teach his Dharma?”

They replied, “The Tathāgata does not teach the Dharma by means of sound and language. He disciplines the bodhisattvas only by means of perfumes. At the foot of each perfume-tree sits a bodhisattva, and the trees emit perfumes like this one. From the moment they smell that perfume, the bodhisattvas attain the concentration called ‘source of all bodhisattva-virtues.’ From the moment they attain that concentration, all the bodhisattvas-virtues are produced in them.”

Those bodhisattvas then asked the Licchavi Vimalakīrti, “How does the Buddha Śākyamuni teach the Dharma?”

Vimalakīrti replied, “Good sirs, these living beings here are hard to discipline. Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized. How does he discipline the wild and uncivilized? What discourses are appropriate? Here they are:

“ ‘This is hell. This is the animal world. This is the world of the lord of death. These are the adversities. These are the rebirths with crippled faculties. These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. [F.224.b] These are mental misdeeds, and these are the retributions for mental misdeeds. This is killing. This is stealing. This is sexual misconduct. This is lying. This is backbiting. This is harsh speech. This is frivolous speech. This is covetousness. This is malice. This is false view.189 These are their retributions. This is miserliness, and this is its effect. This is immorality. This is hatred. This is sloth. This is the fruit of sloth. This is false wisdom and this is the fruit of false wisdom. These are the transgressions of the precepts. This is the vow of personal liberation. This should be done and that should not be done. This is proper and that should be abandoned. This is an obscuration and that is without obscuration. This is sin and that rises above sin. This is the path and that is the wrong path. This is virtue and that is evil. This is blameworthy and that is blameless. This is defiled and that is immaculate. This is mundane and that is transcendental. This is compounded and that is uncompounded. This is affliction and that is purification. This is life and that is liberation.’190

“Thus, by means of these varied explanations of the Dharma, the Buddha trains the minds of those living beings who are just like wild horses. Just as wild horses or wild elephants will not be tamed unless the goad pierces them to the marrow, so living beings who are wild and hard to civilize are disciplined only by means of discourses about all kinds of miseries.”

The bodhisattvas said, “Thus is established the greatness of the Buddha Śākyamuni! It is marvelous how, concealing his miraculous power, he civilizes the wild living beings who are poor and inferior. And the bodhisattvas who settle in a buddhafield of such intense hardships must have inconceivably great compassion!”191 [F.225.a]

The Licchavi Vimalakīrti declared, “So it is, good sirs! It is as you say. The great compassion of the bodhisattvas who reincarnate here is extremely firm. In a single lifetime in this universe, they accomplish much benefit for living beings. So much benefit for living beings could not be accomplished in the universe Sarva­gandha­sugandhā even in one hundred thousand eons. Why? Good sirs, in this Sahā universe, there are ten virtuous practices that do not exist in any other buddhafield. What are these ten? Here they are: to win the poor by generosity; to win the immoral by morality; to win the hateful by means of tolerance; to win the lazy by means of effort; to win the mentally troubled by means of concentration; to win the falsely wise by means of true wisdom; to show those suffering from the eight adversities how to rise above them; to teach the Mahāyāna to those of narrow-minded attitudes; to win those who have not produced the roots of virtue by means of the roots of virtue; and to develop living beings without interruption through the four means of unification. Those who engage in these ten virtuous practices do not exist in any other buddhafield.”

Again the bodhisattvas asked, “How many qualities must a bodhisattva have, to go safe and sound to a pure buddhafield after he transmigrates at death away from this Sahā universe?”

Vimalakīrti replied, “After he transmigrates at death away from this Sahā universe, a bodhisattva must have eight qualities to reach a pure buddhafield safe and sound. What are the eight? He must resolve to himself: ‘I must benefit all living beings, without seeking even the slightest benefit for myself. I must bear all the miseries of all living beings and give all my accumulated roots of virtue [F.225.b] to all living beings. I must have no resentment toward any living being. I must rejoice in all bodhisattvas as if they were the Teacher.192 I must not neglect any teachings, whether or not I have heard them before. I must control my mind, without coveting the gains of others, and without taking pride in gains of my own. I must examine my own faults and not blame others for their faults. I must take pleasure in being consciously aware and must truly undertake all virtues.’

“If a bodhisattva has these eight qualities, when he transmigrates at death away from the Sahā universe, he will go safe and sound to a pure buddhafield.”

When the Licchavi Vimalakīrti and the crown prince Mañjuśrī had thus taught the Dharma to the multitude gathered there, one hundred thousand living beings conceived the spirit of unexcelled, perfect enlightenment, and ten thousand bodhisattvas attained the tolerance of the birthlessness of things.