Posted on: October 30, 2021 Posted by: admin Comments: 0

Although the passage is just Manjushri’s reply to Vimalakirti, we learn the full meaning of the laity. The passage clearly indicates the part of Emptiness, Non-thought, affliction or Bodhi, and finally, the Bodhisattva conducts with compassion and contemplation of wisdom.

River of Mind: Vimalakirti (I)

“Why is it called binding? Why is it called liberation? Craving for liberation from the world without using means of liberation is the bodhisattva’s bondage; engaging in worldly life but fully using the means of liberation is the liberation of the Bodhisattva. To experience the taste of meditation without being skilled in the means of liberation is bondage; experience the taste of meditation whose skill in the means of liberation is liberation.

“Wisdom not merging with the means of liberation is bondage; wisdom integrated with the means of liberation is liberation. The means of liberation not merging with wisdom is bondage; the means of liberation that integrates with wisdom is liberation.

Wisdom focuses on the essence, the nature, that is, emptiness, the absolute truth, the world of Li. Means that focus on phenomena, appearances, are conventional, relative truths, the world of things. Wisdom is the accumulation of wisdom about emptiness. The means is the accumulation of merit. Focusing only on one side and neglecting the other side is binding. The smooth integration between wisdom and means makes the Bodhisattva path. The reason the means is called the means of liberation is because it is associated with emptiness. The more clearly wisdom shines, the more clearly the means are seen and used effectively. It is through means that one deepens into emptiness, and it is also the means that are characteristic of the Mahayana to distinguish it from the paths of “indulgence in liberation from the world”.

“Why is it called wisdom without means binding? Wisdom does not integrate with means, focuses only on Emptiness, Signlessness, and Wishlessness, motivated by compassion and view, does not focus on the cultivation of good signs, the adornment of the Buddha-field and achievement for sentient beings. It is the bondage of wisdom without means.

“Why is it called wisdom that has the means to be liberated? Wisdom integrated with means is motivated by the motivation of great compassion and thus focuses on the cultivation of good marks, the adornment of the Buddha-field, and the attainment of sentient beings while remaining always in emptiness, emptiness. General, Unwilling. That is the liberation of wisdom with means.


Vimalakirti: Answer with silence

“Why is it called a means without wisdom that is binding? Means do not integrate with wisdom but plant roots of merit but do not dedicate them to enlightenment while remaining in the afflictions of lust, anger, wrong views… That is the bondage of means without wisdom. bodhisattva.

“Why is it called the means with wisdom to be liberated? The means of integrating with wisdom that dedicate the roots of merit to enlightenment while leaving the afflictions of desire, anger, wrong views… That is the liberation of wise means.

Means include a very wide range, such as the means of spiritual practice, that is, the methods of practice to achieve emptiness, the means to save and teach sentient beings, the means to live life in the world… of the great bodhisattvas, of the Buddha, then all samsara in this world are the means.

Means are a key factor for a bodhisattva’s life, it can even be said that without means there is no bodhisattva. But whatever it is, means is always associated with wisdom. Wherever the means go, there’s wisdom, and where the wisdom goes, there’s the means.

The wisdom of emptiness without means is solely aimed at emptiness and thus is “attached to liberation from the world” without having the means to come out of that very liberation.

As for means without the wisdom of emptiness, even though living a high life, death can be reborn in the heavens, but also be tied to the three sufferings of birth and death. Means without wisdom, even if you practice, do meritorious deeds, etc., they are also dharmas that are virtuous, virtuous, and smuggled, unable to communicate with liberation.

The practice of combining wisdom and means is the bodhisattva’s true practice. Again, we see what the Middle Way character of the bodhisattva path is like.

The combination of means and wisdom becomes more and more refined with the practice, until the means are wisdom, wisdom is the means. Where there is means there is wisdom, right where means is wisdom and vice versa. For example, chanting (means) and true meaning (wisdom): at some point chanting means manifesting true meaning, and true meaning (wisdom) is chanting (means). For example, for enlightened Zen masters, whatever you hold in your hand is also a means of teaching: a fan, a cup of tea, or a pickaxe… Or a means of sitting meditation: sitting meditation is no longer a thing. means of attaining wisdom, which, when meditating, is wisdom. Sitting meditation is the manifestation of wisdom. This is “The means with wisdom are liberated”.

With the deepening of cultivation, wisdom and means gradually merged into one taste. That is, all bondage is liberation, everything there is in worldly life is a means to practice, to show others the true nature. Like where water is, there is the moon, and where there is a moon there is water.

“Master Manjushri! A bodhisattva who is ill should contemplate such dharmas. Again contemplating the body as impermanent, suffering, empty, not self, that is called wisdom. Even if the body is sick, but often in samsara benefits all, not bored and tired, that is called the means. Again examine the body: the body does not leave the disease, the disease does not leave the body, that illness is not new or old, that is called wisdom. Even though the body has a disease but does not seek permanent cessation, that is called the means.

“Even though the body is sick, it is always in samsara to benefit all…”, the body is the means. But that means is only really a means when there is wisdom to look at it.

Contemplation of the body has no self-nature, which is emptiness, so even if there is a body, there is disease, but that disease is not new, not old, like a flower spotted in the air, like a shadow in a mirror, that is wisdom understand emptiness. Even though there is a body, there is sickness, but it is because of this illusory body that one is present in samsara and is sick with all sentient beings. Only then will they help and guide sentient beings to liberation, thus without abandoning that body. the disease that seeks the eternal eradication. Thus this body, this disease is the means, and not being attached to this body this disease, that is wisdom.

Wisdom is the attainment of the Dharmakaya, the true and ultimate liberation. But the dharma body is void, signless, and ultimately unwholesome, so the dharma body cannot directly and specifically save sentient beings. To be present in samsara to save sentient beings must have a form body (including a sambhogakaya, a body of blessings and a nirmanakaya, a body with visible form). So the rupa or sambhogakaya and nirmanakaya are the achievement of the means. Thus for the Bodhisattva path, the rupa or sambhogakaya and nirmanakaya are as important as the dharmakaya, and the means are as important as wisdom.

“Master Manjushri! A bodhisattva who has an illness should subdue his mind thus: he neither abides in subjection nor abides in disobedience. Why? If one abides in the uncontrollable mind, that is the dharma of a fool. If one abides in the subduing of the mind, that is the Dharma of Sravaka. Therefore, bodhisattvas should not dwell in a tamed or untamed mind. Separating these two dharmas is the bodhisattva’s conduct.

Not to tame the mind, to let the mind freely imagine creating birth and death for oneself, that is the conduct of ordinary people without wisdom. And still persist in taming the mind, cutting it off from the external world, going to the cessation of perception and feeling is Nirvana, that is the practice of Thanh Van. One side let go of birth and death, the other side reached the cessation of Nirvana. One side let go of thought, the other side ceased thinking: both do not know the use of mind as thought, even though one is extremely low and the other is extremely high. One side is not afraid of thoughts, the other is very afraid of thoughts, so they do not subdue and have to be subdued, but even if they do not subdue or subdue, they do not understand the nature of thoughts.

Bodhisattvas clearly understand the nature of thoughts, so they follow the Middle Way. Thought is the use of the mind, the expression of the mind. But the mind has no foundation, no nature, so thinking has no foundation, no self-nature. It is innocent because it has no essence, has no essence, so it cannot pollute the mind which is absolutely without nature. Just like the wave is innocent because it has nothing to do with the ocean. And though it appears it is still the water of the ocean.

Compared to the sravakas, the bodhisattva has a deeper insight into all matters, and from that insight, the corresponding practice. Even on the superficial level of consciousness, we can also imagine how great the freedom of the Bodhisattva “to abide neither in a subdued mind nor in an untamed mind” is immense. But for us, we have to understand this practice in order to practice, so what is “not dwelling on the mind that is tamed or the mind that does not control”?

“Being in the place of birth and death without doing defilements, staying in Nirvana without ever passing away are Bodhisattvas. Not the ordinary conduct, not the sage conduct, is the bodhisattva’s conduct. Not the bad conduct, not the clean conduct is the Bodhisattva’s conduct. Although going beyond the practice of Ma but showing submission to the Ma is a bodhisattva conduct. Praying for Nhat Thiet Tri without praying at the wrong time is a bodhisattva practice. Although contemplating unborn dharmas without entering the right position is a bodhisattva conduct. Although contemplating the twelve dependent origination and entering wrong views, it is a bodhisattva’s conduct.

Practically speaking, in order to understand these verses in order to really begin to walk the bodhisattva path, we must actually have a face-to-face experience…


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