Vimalakīrti Nirdeśa Sutra (說無垢稱經)

Chapter 9: The Gate of Non-Duality

Then Vimalakirti addressed the assembly of bodhisattvas: "How does a bodhisattva skillfully realize the gateway of non-duality? Each of you, honored ones, should speak freely according to your own understanding and eloquence."

At that time, among the assembly, various Bodhisattvas each spoke in turn according to their own inclinations.

At that time, there was a bodhisattva named Dharmavikurvaṇa, who said: "Birth and death are dual. If bodhisattvas understand that all things were originally unborn and also never cease, and realize this acceptance of the unborn nature of phenomena, this is the entry into the non-dual dharma gate."

Another Bodhisattva named Supremely Intimate expressed: "The concepts of 'self' and 'what belongs to self' are dualistic. Because of clinging to the idea of a self, we then cling to what belongs to that imagined self. If we truly understand that there is no self, there is naturally nothing that belongs to a self. This is the gateway to the non-dual Dharma."

Then the Bodhisattva named "Without Twinkling" (Wushun) said: "The act of 'taking' and 'not taking' are a duality. If Bodhisattvas truly understand that there is no 'taking' to be had, then there is also nothing to attain. With nothing to attain, there is no increase nor decrease, no making nor ceasing. To be free from clinging to all things—this is called entering the Non-Dual Dharma Gate."

Another Bodhisattva named Excellent Peak spoke thus: "Affliction and purity are considered dualistic. If Bodhisattvas realize that affliction and purity are not two, then there is no discrimination. By forever cutting off discrimination and heading toward the state of stillness, this is called entering the non-dual Dharma door."

Another bodhisattva, named Wonderful Star, said this: “Agitation and contemplation are seen as two. If a bodhisattva truly understands that all things are free from agitation and free from contemplation, then there is no mental intention. To abide in non-agitation, non-contemplation, and non-intention—this is the gateway to the profound non-dual principle.”

Then the Bodhisattva named Wonderful Eye said, "Considering one form and no form as two separate things. If Bodhisattvas truly understand that all things have neither one form nor different forms, nor even the absence of form, then they realize the equality of one form, different forms, and absence of form. This is entering the non-dual Dharma gate."

Another Bodhisattva, named Wonderful Arms, said: "The mind of a Bodhisattva and the mind of a Hearer (Shravaka) are two different things. But if a Bodhisattva truly understands that the nature of both minds is empty and illusion-like, recognizing that there is neither a Bodhisattva's mind nor a Hearer's mind, then these two minds become equal in their fundamental nature—both are mere magical illusions. This is what it means to enter the gate of non-duality."

There was also a Bodhisattva named Nurturing Life, who spoke these words: "Good and not-good are distinguished as two. If a Bodhisattva truly understands that the natures of good and not-good arise from nothing, and sees that 'with characteristics' and 'without characteristics' are equal phrases—neither grasping nor rejecting—this is the entry into the non-dual Dharma door."

Another Bodhisattva, named Lion, spoke these words: "\"Having fault\" and \"being faultless\" are a duality. When Bodhisattvas see clearly that both having fault and being faultless are equal, and when they use their diamond-like wisdom to understand all things as neither bound nor freed, then they have entered the non-dual teaching."

Another Bodhisattva named Lion Wisdom declared: "Conditioned existence and liberation are viewed as two separate things. If a Bodhisattva realizes that all phenomena share the same essential nature, and does not create a dualistic concept between conditioned existence and liberation, clinging neither to the idea of having a fixed state nor to the idea of not having one, this is the way to enter the gate of non-duality."

Another Bodhisattva, named Pure Understanding, spoke thus: "'Conditioned' and 'Unconditioned' are two. If Bodhisattvas realize that both natures are equal, detach from all formations, with awareness like space and wisdom pure, without grasping or rejecting—this is to enter the non-dual Dharma door."

There was also a bodhisattva named Nārāyaṇa, who said: “Worldly and transcendent are a duality. If a bodhisattva truly understands that the very nature of the worldly realm is empty and still—with no entering or leaving, no flowing or scattering—and does not cling to anything, this is to enter the gate of non-duality.”

Then there was a bodhisattva named Tamed Wisdom who said: "Samsara and nirvana are seen as two separate things. But if a bodhisattva truly understands that the nature of samsara is fundamentally empty—that there is no true coming and going, nor any final extinction—this is the entrance into the non-dual Dharma gate."

Another Bodhisattva, named Manifest Vision, spoke thus: "Exhaustion and non-exhaustion create duality. But if Bodhisattvas truly realize that neither exhaustion nor non-exhaustion exist—since what is ultimately exhausted is called 'exhaustion,' and what, once completely exhausted, can no longer be exhausted is 'non-exhaustion'—then the distinction collapses.

Exhaustion refers to a single moment; in that single moment, there is definitely no exhaustion, so it is non-exhaustion. Because exhaustion has no reality, non-exhaustion also has no reality. To understand that both exhaustion and non-exhaustion are empty in nature—this is the entry into the gate of non-duality."

Another Bodhisattva named Universal Secret said: "The distinction between 'self' and 'no-self' is dualistic. Bodhisattvas who truly understand that the concept of a self cannot be found, how much less the concept of no-self? Seeing that self and no-self are non-dual in nature—this is called entering the non-dual Dharma-gate."

Another Bodhisattva named Lightning Sky spoke thus: "Light and ignorance are considered dual. If Bodhisattvas truly understand that the nature of ignorance itself is light—that both light and ignorance are ultimately ungraspable, beyond measure, and beyond the path of measurement—and within this, they directly see the equality and non-duality of the two, this is the entry into the gate of non-dual dharma."

Another bodhisattva, named Joyful Vision, declared: "Form, sensation, perception, mental formations, and consciousness are understood as separate from emptiness. But if you realize that the nature of the aggregates themselves is empty—that emptiness of form is not form destroyed, but form itself already empty, and so too with each aggregate up to consciousness—this is what it means to enter the non-dual Dharma gate."

There was also a Bodhisattva named Radiance Banner who said: "The four elements and empty space are seen as two opposites. However, if Bodhisattvas understand that the four elements are essentially empty space in nature, and that the past, present, and future—along with the four elements and empty space—are all free from error, then realizing the true nature of all elements is to enter the gate of non-duality."

Another Bodhisattva named Wonderful Wisdom spoke these words: "The eye and form, the ear and sound, the nose and scent, the tongue and taste, the body and touch, the mind and mental objects—these are seen as separate. Should Bodhisattvas truly understand that the nature of all things is empty, seeing that the eye’s own nature has no greed, anger, or ignorance toward form—and likewise, up to seeing that the mind’s own nature has no greed, anger, or ignorance toward mental objects—this is emptiness. Seeing thus, one rests peacefully and calmly. This is called entering the gate of non-duality."

There is also a Bodhisattva named Inexhaustible Wisdom who said: "Giving and dedicating its merit toward omniscience are seen as two separate things. Likewise, discipline, patience, diligence, meditation, wisdom, and dedicating their merit toward omniscience are each seen as two separate things. However, if one understands that giving itself is the very act of dedicating toward omniscience, and that this dedication toward omniscience is just giving—and in the same way, that the true nature of wisdom is precisely this dedication toward omniscience, and that this dedication toward omniscience is just wisdom—then realizing this underlying unity is what is called 'entering the non-dual Dharma gate.'"

Then there was a Bodhisattva named Deep Awareness, who spoke these words: "Emptiness, signlessness, and wishlessness are considered as two. But if a Bodhisattva truly understands that within emptiness there are no signs, within signlessness there are no wishes, and within wishlessness there is no mind, no intention, and no consciousness to stir, then in a single gate of liberation, all three gates of liberation are fully contained. To realize this is to enter the non-dual Dharma gate."

Another bodhisattva named Tranquil Roots said: "The distinction between the Buddha, the Dharma, and the Sangha treasures creates duality. Those bodhisattvas who realize that the nature of Buddhahood is itself the nature of the Dharma, and the Dharma is itself the nature of the Sangha—these three treasures are all unconditioned, equal to empty space; and all phenomena are likewise. To understand this is to enter the gateway of non-duality."

Another Bodhisattva, named Unhindered Vision, spoke these words: "'Self-identity' and 'the cessation of self-identity' — these are perceived as two separate things. But if Bodhisattvas realize that what we call self-identity is itself its own cessation, then such understanding leads to no longer be attached to the idea of a permanent self. In both self-identity and its cessation, there arises no discrimination or distinction. Attaining the ultimate nature of the cessation of these two phenomena, with no doubt, no fear, and no trembling — this is the entry into the non-dual Dharma door."

Another bodhisattva, named Skillful in Training, said this: "The three disciplines of body, speech, and mind are seen as separate. But if bodhisattvas truly understand that these three disciplines have no fixed form or substance, then their separateness disappears. Why? Because these three types of actions lack any fixed reality: the lack of fixed reality in bodily actions is the same as in speech; the lack of fixed reality in speech is the same as in the mind; and the lack of fixed reality in the mind is the same as in all things. If one can enter into this state where nothing is artificially created, that is the gateway to understanding the non-dual Dharma."

Then there was a Bodhisattva named Field of Merit, who spoke these words: "Viewing unwholesome actions, wholesome actions, and neutral actions as separate is dualistic. If Bodhisattvas truly understand that unwholesome, wholesome, and neutral actions all lack any fixed nature or inherent mark, then these distinctions are not two. Why is that? The nature and appearance of these three kinds of actions—unwholesome, wholesome, and neutral—are all empty. In emptiness, there is no difference between these three actions. To see this clearly is to enter the non-dual Dharma gate."

Another bodhisattva named Huayan (Flower Adornment) said: "All dualities arise from the self. If bodhisattvas realize the true nature of the self, they no longer give rise to duality. Without duality, there is no distinction. Without distinction, there is nothing to be distinguished. This is the gateway to the non-dual Dharma."

Next, the Bodhisattva named “Moonlight” said, “Light and darkness are distinguished as two opposing things. But if Bodhisattvas truly understand that reality has neither darkness nor light, and that their nature is not two, why is that? For example, when a monk enters the state of complete cessation, there is no darkness and no light. The nature of all things is exactly the same. To thus perfectly and directly embody the equality of all phenomena—this is called ‘entering the non-dual Dharma gate.’”

Another Bodhisattva, named Precious Seal Hand, declared: "Seeing Nirvana as desirable and Samsara as undesirable is dualistic. If a Bodhisattva truly understands that both Nirvana and Samsara are not objects of desire or aversion, then there is no duality. Why? If one is bound by Samsara, one seeks liberation. But if one realizes that there is ultimately no binding by Samsara, why seek liberation through Nirvana? To penetrate this—seeing no binding, no liberation, no longing for Nirvana, no aversion to Samsara—this is to enter the gate of non-duality."

Another bodhisattva, named Jewel-Tufted King, spoke thus: "The 'right path' and the 'wrong path' are seen as two separate things. But if bodhisattvas skillfully abide in the right path, they ultimately do not follow the wrong path. Because they do not follow it, there is no longer any duality between right and wrong paths. Without this duality, there is no dualistic awareness. When there is no dualistic awareness, this is the entry into the non-dual Dharma door."

Again, there was a bodhisattva named Truthful Reality who spoke thus: "Emptiness and reality are perceived as two. If bodhisattvas contemplate the nature of true reality, they do not even see reality, let alone emptiness. Why is this? This nature is not seen by the physical eye but is seen by the eye of wisdom. Seeing in this way, there is no seeing and no not-seeing of all phenomena. This is called entering the non-dual Dharma door."

Thus, after each bodhisattva in the assembly had spoken according to their understanding, together they asked Mañjuśrī, "How does a bodhisattva enter the gate of non-duality?"

Then Manjushri said to the Bodhisattvas, "Though what you have said is all good, in my view your words still imply duality. If a Bodhisattva, regarding all phenomena, is without words, without speech, without expression, without indication, free from conceptual elaboration, and beyond discrimination—that is the true entry into the non-dual Dharma door."

Then Manjushri asked the Bodhisattva Vimalakirti: "We have each explained according to our own understanding. Now, please tell us, how does a bodhisattva truly enter the non-dual Dharma gate?"