The Teaching of Vimalakirti – Chapter 12: Vision of the Universe Abhirati and the Tathagata Aksobhya, Part 1 of 2

Bodhisattva Vimalakirti was a renowned lay disciple and wealthy patron of Shakyamuni Buddha. The name Vimalakirti means “pure reputation”. Vimalakirti is the legendary figure of “The Teaching of Vimalakirti,” a scripture that is included among the classic Mahayana sutras.

Supreme Master Ching Hai, on August 15, 2015, in France, spoke about Vimalakirti’s wisdom and his eloquence, which surpassed that of many of the Buddha’s monks. “He was a layperson, a lay disciple of the Buddha. But his wisdom was so high, his attainment was so huge that all the monks were very… keeping a distance, respectful distance. Because he had such eloquence and such power that some of the monks could not match him.”

We will now share with you Chapter 12 - “Vision of the Universe Abhirati and the Tathagata Aksobhya, Part 1 of 2.”

“Thereupon, the Buddha said to the Licchavi Vimalakirti, ‘Noble son, when you see the Tathagata, how do you view him?’ Thus addressed, the Licchavi Vimalakirti said to the Buddha, ‘Lord, when I 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.’”

“‘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.’”

“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.”

“Vimalakirti said, ‘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 afflictions, they dispel the darkness of the afflictions of all living beings.’”