Chapter 9 - The Feast Brought by the Emanated Incarnation

“In the fragrant embrace of Vimalakīrti’s miraculous feast, where the harsh mud of Sahā blooms into the pure lotus of a Buddha-field, Chapter 9 of the Vimalakīrti Sutra — titled "The Feast Brought by the Emanated Incarnation" — invites you to savor the non-dual essence of reality, where perceptions of scarcity dissolve into boundless abundance through the Union of the Two Truths and the Middle Way. Witness the magical bridge between realms, where an emanated bodhisattva brings transformative food from Sarvagandhasugandhā, revealing that purity and hardship are mind-dependent illusions, empty yet purposeful, guiding you to cultivate the qualities to perceive and manifest your present world as a pure Buddha-field. Step into this transformative journey, where wisdom unveils the emptiness of all, and compassion nurtures all beings, turning every moment — mud or lotus — into a path of awakening, inspiring you to join the Tathāgata’s family in the effortless dance of suchness.”

Last update: August 14, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176 

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TEXT with Comments (31 cases):

[Text from 84000: “Eighty-four thousand conceive bodhicitta.”]

(Google: In Chapter 9 of the Vimalakirti Sutra, titled "The Feast Brought by the Emanated Incarnation," Vimalakirti, through his enlightened understanding, addresses Sariputra's thought about the lack of food for the assembly.
He creates a vision of another Buddhafield, where the Buddha Gandhottamakuta and his bodhisattvas are about to partake in a meal.
Vimalakirti then sends an emanated bodhisattva to invite them to share their miraculous, fragrant food, which is then brought back to the assembly in Vaiśālī.
This chapter highlights the inconceivable nature of the Buddha's realm and the power of skillful means in Buddhist practice.
The chapter subtly challenges conventional notions of reality, suggesting that the perceived limitations of the world are often a result of our own limited perceptions. By transcending these limitations through practices like the six paramitas, individuals can experience the boundless nature of reality and the interconnectedness of all things.)
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TEXT:

[A. Do not think the illusory limitations and rules of your reality apply to advanced Bodhisattavas, Tathāgatas, other Buddha-fields, or other Universes. Why? Because “what is perceived is not inherent in the object [T2] but a product of the mind [T1] [U2T]”. What seems magical or inconceivable is probably more in accord with reality as it is than our usual world.]

(Summary: In Section A, Śāriputra's preoccupation with mealtime for the assembly highlights the conventional limitations of hunger and time, prompting Vimalakīrti to redirect his mind toward the eight liberations and promise an unprecedented food experience, subtly introducing the chapter's theme of transcending illusory perceptions.
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From a Madhyamaka perspective, this serves as a gateway to the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where perceptions are mind-dependent constructs [T1] rather than inherent in objects [T2] [U2T], a point that unfolds across the chapter as Vimalakīrti reveals other buddha-fields and their inconceivable qualities.
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The subtle essence is that what appears magical or inconceivable — such as food from distant universes or buddha-fields without disciples — is more aligned with tathātā (suchness), the true nature of reality, than our conditioned world, as perceptions arise interdependently through the mind's karma and habits (U3S: subject-object-action).
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Vimalakīrti's admonition to focus on the Dharma without material fixation foreshadows the chapter's demonstrations, emphasizing that strict rules (e.g., causality, space, time) are conventional illusions, not absolutes, inviting a non-dual awareness where wisdom [T2] (prajñā, discerning emptiness, T2) and compassion [T1] (karuṇā, engaging needs, T1) co-emerge [U2T] to dissolve perceived barriers and limitations.
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Considering the rest of the chapter, this introduction subtly sets up the contrast between the Sahā world's hardships and the purity of Sarvagandhasugandhā, where fragrances teach the Dharma and food sustains without depletion, illustrating that perceptual differences across buddha-fields are mind-contingent [T1-3S] and empty [T2-3S] [U3S / U2T-3S].
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The emanated bodhisattva's journey, the fragrance's spread, and the Tathāgata's instructions to conceal perfumes to avoid intoxication reinforce that what seems inconceivable (e.g., infinite sustenance) reflects reality's openness [T1], free from inherent limitations [T2] [U2T].
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The deep message, woven throughout, is that by not imposing our illusory rules (limitations) on advanced beings or other realms [T2], we cultivate equanimity toward diverse skillful means [T1] [U2T], learning from all to transcend dualistic illusions (without rejection).
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This non-dual alignment, increasingly in accord with tathātā through the Unions (U3S, Uopp, UGM: ground-manifestation; U3K: three kayas; U2T-2T: two truths about the two truths), enhances efficiency, turning conventional concerns into gateways for awakening, as the chapter culminates in the qualities needed for rebirth in pure fields.
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The broader chapter context amplifies Section A's subtlety: the feast's arrival and its inexhaustibility challenge Śāriputra's doubts, while dialogues on teaching methods and learning from miseries highlight that perceptual "inferiority" in Sahā fosters great compassion, more beneficial than pure realms. Ultimately, this introduction invites practitioners to question [T1] mind-imposed limits [T2], embracing the non-dual harmony [U2T] where magical feats mirror tathātā's boundless potential, guiding beings toward liberation [T1] without reification [T2] [U2T].)

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TEXT:

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

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.”

(Google: In Buddhism, the Eight Liberations are progressive stages of meditation that lead to freedom from attachment and suffering. These stages involve shifting one's perception of reality, ultimately culminating in the cessation of perception and feeling. Here's a breakdown of the Eight Liberations:
1. Seeing forms with the body: This initial liberation involves recognizing the physical form as impermanent and limited.
2. Not perceiving forms internally, but perceiving forms externally: This stage focuses on the nature of perception itself, recognizing that what is seen is not inherent in the object but a product of the mind.
3. Becoming intent only on the beautiful: This involves cultivating a positive and discerning perspective, focusing on what is wholesome and beneficial.
4. Transcending perceptions of form and entering the dimension of infinite space: This is the first of the formless absorptions (arūpajjhāna), where one moves beyond the limitations of physical form to focus on the vastness of space.
5. Transcending the dimension of infinite space and entering the dimension of infinite consciousness: This is the second formless absorption, where one focuses on the boundless nature of consciousness.
6. Transcending the dimension of infinite consciousness and entering the dimension of nothingness: This is the third formless absorption, where one realizes the emptiness of all phenomena.
7. Transcending the dimension of nothingness and entering the dimension of neither perception nor non-perception: This is the fourth and final formless absorption, where one experiences a state beyond ordinary perception and cognition.
8. Transcending the dimension of neither perception nor non-perception and entering cessation of perception and feeling: This final liberation represents the cessation of all mental formations, leading to a state of profound peace and liberation from suffering.
These eight liberations are not merely stages of meditation but also represent progressive steps in understanding the nature of reality and ultimately achieving liberation from suffering.)

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[B. Another magic-like display of the power of Vimakakirti. Showing another Buddha-field where only the Mahāyāna is taught, using skillful means that are inconceivable for us.]

(Summary: In Section B, Vimalakīrti employs a miraculous concentration to reveal the universe Sarvagandhasugandhā, where Tathāgata Gandhottamakūṭa teaches only the Mahāyāna to bodhisattvas using perfumes, contrasting with the Sahā world’s diverse methods, and sends an emanated bodhisattva to fetch food, showcasing his inconceivable power.
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From a Madhyamaka perspective, this display unveils the subtle essence of the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where what seems magical reflects tathātā (suchness) more closely than our actual conditioned dualistic conceptual perceptions and cognition.
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The fragrance-based teaching and the absence of disciples or solitary sages highlight skillful means (upāya) tailored to that buddha-field’s interdependent nature [T1], while Vimalakīrti’s ability to bridge universes underscores the mind-dependent [T1], empty quality of phenomena [T2] [U2T], a theme echoed throughout the chapter.
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The deep message is that advanced bodhisattvas transcend conventional limits, using inconceivable methods to awaken beings, aligning with the Middle Way that neither reifies nor rejects appearances.
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Considering the chapter’s broader context, this section builds on Section A’s challenge to illusory rules, revealing Sarvagandhasugandhā as a pure field where perception and teaching methods differ due to mind-contingent views [T1], not inherent realities [T2] [U2T].
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Mañjuśrī’s restraint and Vimalakīrti’s gentle chide reflect the bodhisattva’s non-attached engagement, while the emanated bodhisattva’s swift journey — crossing countless buddhafields — illustrates the empty [T2], interdependent [T1] nature of space and time [U2T], a power inconceivable to those bound by Sahā’s dualistic framework.
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The subtle insight is that these magic-like displays are not supernatural but natural expressions of wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, adapting to beings, T1) co-emerging, tailored to each realm’s needs, as seen later in the food’s distribution and the bodhisattvas’ adaptation to Sahā.
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The deeper message invites practitioners to see beyond their perceptual limits, recognizing that what seems miraculous is reality’s true openness, fostering equanimity and efficiency in using diverse skillful means to guide all toward liberation, as the chapter progresses to highlight Sahā’s unique compassionate challenges.

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TEXT:

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, 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, 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.’ ”

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[C. Contact with another Buddha-field.]

(Summary: In Section C, the emanated bodhisattva travels to the Sarvagandhasugandhā buddhafield, delivers Vimalakīrti’s message to Tathāgata Gandhottamakūṭa, and returns with food and ninety million bodhisattvas, who adapt to Sahā’s conditions under the Tathāgata’s guidance, highlighting the interconnectedness of buddha-fields.
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From a Madhyamaka perspective, this section reveals the subtle essence of the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where contact between buddha-fields exemplifies tathātā (suchness) as a non-dual reality transcending perceived boundaries.
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The swift journey and the food’s fragrant spread, undepleted despite feeding multitudes, reflect the mind-dependent, interdependent nature of phenomena (U3S: subject-object-action; Uopp: opposites like purity/misery), while the Tathāgata’s instruction to conceal beauty and avoid contempt underscores the skillful means (upāya) tailored to Sahā’s conditioned perceptions.
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The deep message is that all buddha-fields, though appearing distinct, are fields of pure space, empty yet functional, fostering compassion and wisdom across realms.
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Considering the chapter’s broader context, this section extends Section A’s challenge to illusory limitations and Section B’s display of inconceivable power, showing that contact between Sahā and Sarvagandhasugandhā reveals perceptual differences as mind-contingent, not inherent (U2T-3S: two truths within three spheres).
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The bodhisattvas’ astonishment at Vimalakīrti’s incarnation and Sahā’s hardships highlights the transformative potential of engaging diverse conditions, while the Tathāgata’s caution against intoxication or jealousy reflects the Middle Way — neither reifying purity nor rejecting impurity — aligning with the later emphasis on Sahā’s unique virtues.
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The subtle insight is that this contact, enabled by wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, adapting to beings, T1) co-emerging [U2T], bridges realms to inspire loftier aspirations, as the food’s bliss mirrors Sarvagandhasugandhā’s virtues.
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The deeper message invites practitioners to transcend narrow views, seeing all experiences as empty yet interconnected, enhancing efficiency in using skillful means to awaken beings, as the chapter culminates in qualities for pure rebirth, reflecting the non-dual harmony of all buddhafields.)

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TEXT:

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.

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, 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’?”

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 (Inconceivable liberation: Magic-like powers, skillful means,  upāya, siddhis, resulting from acting more in accord with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T]), 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.”

(Google: In Buddhism, the "five corruptions" (also known as the five impurities or five degenerations) refer to five aspects of the world and human existence that hinder spiritual progress and enlightenment. These are: the corruption of the age, the corruption of views, the corruption of afflictions, the corruption of sentient beings, and the corruption of life. Here's a more detailed explanation of each:
1. Corruption of the Age (Kalpa): This refers to a time period characterized by conflict, suffering, and natural disasters. It's a time when the world is particularly prone to decline and instability.
2. Corruption of Views (Drsti): This involves the proliferation of incorrect, perverse, and deluded beliefs. It includes clinging to wrong ideas about the self, death, cause and effect, and liberation.
3. Corruption of Afflictions (Klesha): This refers to the prevalence of negative emotions and mental states like greed, hatred, delusion, pride, and doubt. These afflictions cloud the mind and lead to suffering.
4. Corruption of Sentient Beings (Sattva): This describes a state where beings are prone to moral decline, physical and mental weakness, and are easily swayed by negative influences.
5. Corruption of Life (Ayus): This signifies a shorter lifespan and a decline in vitality and physical strength.
These five corruptions are seen as obstacles to spiritual development, making it more challenging for beings to realize enlightenment. They create a world where it's harder to cultivate positive qualities and harder to escape the cycle of suffering.)

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.”

Then, the Tathāgata Gandhottama­kūṭa poured some of his food, impregnated with all perfumes, into a fragrant vessel 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.”

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[D. Do not fix your minds in narrow-minded attitudes. Do not compare your own wisdom and merits with the wisdom and merits of a high level Bodhisattva or Tathāgata!]

(Summary: In Section D, the emanated bodhisattva returns with food from Sarvagandhasugandhā, its fragrance transforming Vaiśālī and drawing a vast assembly, while Vimalakīrti and the incarnated bodhisattva admonish Śāriputra and disciples against narrow-mindedness and comparison, revealing the food’s inexhaustible nature tied to the Tathāgata’s virtues.
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From a Madhyamaka perspective, this section unveils the subtle essence of the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where the mind’s fixation on scarcity or superiority obscures tathātā (suchness), the true nature of reality [U2T].
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The inexhaustible food, satisfying all without depletion, mirrors the empty yet functional interdependence of phenomena, while the warning against comparison aligns with the Middle Way, rejecting dualistic judgments of wisdom and merit.
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The deep message is that liberation arises from releasing narrow attitudes, recognizing all as equal in emptiness, fostering a non-dual awareness that enhances compassionate engagement.
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Considering the chapter’s broader context, this section builds on the transcendence of illusory limitations (Section A), the display of inconceivable power (Section B), and inter-buddha-field contact (Section C), reinforcing that perceptions of insufficiency or hierarchy are mind-dependent constructs, not inherent truths.
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The assembly’s transformation — cleansed by fragrance and filled with bliss — echoes Sarvagandhasugandhā’s purity adapted to Sahā’s needs, illustrating skillful means (upāya) tailored to conditioned minds, as later sections explore diverse teaching methods.
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The subtle insight is that comparing wisdom or merits reifies the self, hindering the co-emergence of wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, benefiting all, T1), while the food’s abundance reflects tathātā’s boundless potential, accessible when egoic limits dissolve.
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The deeper message invites practitioners to abandon narrow-mindedness, seeing their merits and others’ as empty yet purposeful, aligning with the Middle Way to awaken beings efficiently through non-dual, effortless action, as the chapter progresses to qualities for pure rebirth.)

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TEXT:

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 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, 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.

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[E. Each Buddha-field perceives reality differently, uses different skillful means, which may seem inconceivable from another Buddha-field point of view. Why? Because what is perceived is not inherent in the object but interdependent with the perceiver’s mind, contingent, and thus empty of inherent existence, never a universal absolute [U3S / U2T-3S].]

(Summary: In Section E, Vimalakīrti and the bodhisattvas from Sarvagandhasugandhā exchange insights on teaching methods, revealing that Gandhottamakūṭa uses perfumes to instill virtues, while Śākyamuni employs discourses on miseries to tame wild beings in Sahā, highlighting the diverse skillful means across buddha-fields.
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From a Madhyamaka perspective, this section unveils the subtle essence of the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where perceptions and methods are mind-contingent, not inherent, aligning with tathātā (suchness) as an interdependent reality (U3S: subject-object-action; U2T-3S: two truths within three spheres).
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The inconceivable nature of these approaches — fragrance versus admonition — reflects the Middle Way, neither reifying one method as absolute nor rejecting others, but seeing all as empty yet functional adaptations to beings’ conditioning.
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The deep message is that liberation transcends uniform absolutes, emerging from the non-dual harmony of wisdom and compassion tailored to each realm’s illusions.
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Considering the chapter’s broader context, this section extends the transcendence of illusory limits (Section A), the display of magical power (Section B), inter-field contact (Section C), and the transcendence of narrow attitudes (Section D), reinforcing that perceptual differences — purity in Sarvagandhasugandhā versus hardship in Sahā — arise from the mind’s interdependent play, not objective reality.
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Śākyamuni’s use of “goads” like sin and retribution, contrasted with perfume-induced virtues, illustrates skillful means (upāya) as empty constructs (Uopp: opposites like purity/misery), while Vimalakīrti’s praise of Sahā’s compassion highlights its unique efficacy, echoing the food’s transformative spread.
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The subtle insight is that wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, engaging beings, T1) co-emerge inseparably, adapting methods to dissolve dualistic illusions, as later sections outline rebirth qualities.
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The deeper message invites practitioners to embrace diverse perceptions as empty yet purposeful, enhancing efficiency by aligning with tathātā’s boundless adaptability, guiding all toward awakening through the non-dual lens of interdependent reality.)

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TEXT:

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.”

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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.
– 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.
– 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.’

“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.”

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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!”

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.”

(Google: In Mahāyāna Buddhism, the ten virtuous practices, often associated with the Bodhisattva path, are said to be unique to a buddhafield where these practices are fully developed. These practices include: winning the poor by generosity, the immoral by morality, the hateful by tolerance, the lazy by diligence, the mentally troubled by concentration, the falsely wise by wisdom, those suffering from the eight adversities by helping them rise above them, the narrow-minded by teaching the Mahāyāna, those lacking virtue by developing virtue, and developing all beings through the four means of unification.
The four means of unification (also known as the four means of gathering), which are part of the ten virtuous practices, are:
– Giving (Dana): Offering material possessions, Dharma teachings, or loving-kindness.
– Kind Speech (Priya Vacana): Speaking truthfully, gently, and with compassion.
– Beneficial Action (Arthakriya-Kariya): Engaging in actions that benefit others.
– Same-mindedness (Samānārthatā): Treating all beings with equality and understanding.
These ten virtues, particularly when including the four means of unification, are considered to be a fast track to enlightenment and are not fully present in every buddhafield.)

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[F. Qualities for Perceiving and Manifesting the Pure Buddha-Field: Transforming Self and Others in the Present Reality]

(Summary: In Section F, Vimalakīrti outlines eight qualities a bodhisattva must cultivate to "move" to a pure buddhafield after death — (1) selfless benefit for beings, (2) bearing their miseries, (3) no resentment, (4) rejoicing in bodhisattvas, (5) embracing all teachings, (6) controlling the mind without envy, (7) examining self-faults, and (8) undertaking virtues with awareness — leading to the awakening of one hundred thousand beings and ten thousand bodhisattvas attaining the tolerance of birthlessness.
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From a Madhyamaka perspective, this section reveals the subtle essence of the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — where the "move" is not a literal relocation after death but a perceptual purification of the current environment by purifying the perception through wisdom, transforming the harsh Sahā into a pure buddhafield here and now, as the Tathāgata states: "a buddhafield is a field of pure space, but the lord buddhas... do not reveal all at once the pure realm of the Buddha."
This aligns with tathātā (suchness) as a mind-dependent reality, where the mud of saṃsāra (harshness) purifies oneself through these qualities, blooming into the lotus of purity that purifies others by offering an optimal environment for growth — all within the same empty, interdependent space (U3S: subject-object-action; Uopp: opposites like pure/impure).
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Considering the chapter’s broader context, this perceptual "rebirth" builds on the transcendence of illusory limits (Section A), magical displays (Section B), inter-field contact (Section C), transcendence of narrow attitudes (Section D), and diverse skillful means (Section E), reinforcing that pure fields are not distant lands but shifted views of Sahā, as Vimalakīrti’s emanation bridges realms without separation.
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The subtle insight is that this "move" dissolves egoic desires for purity, as the bodhisattva remains committed to all realms, using skillful means to awaken others.
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The deeper message invites practitioners to cultivate these qualities with non-dual awareness, enhancing efficiency by transforming karmic habits into a liberative trajectory, ensuring the perception of purity within the present field as a natural extension of awakening all beings, as the chapter’s transformative impact exemplifies.
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The chapter thus resolves apparent tensions with Chapter 7: harshness (mud) purifies self through adversity, while purity (lotus) emerges as refined perception to purify others — neither separate nor hierarchical, but interdependent facets of tathātā, where wisdom (prajñā) discerns emptiness across views, and compassion (karuṇā) responds universally, guiding all toward the Tathāgata’s boundless family without end.)

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TEXT:

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:
1– ‘I must benefit all living beings, without seeking even the slightest benefit for myself.
2– I must bear all the miseries of all living beings and give all my accumulated roots of virtue to all living beings.
3– I must have no resentment toward any living being.
4– I must rejoice in all bodhisattvas as if they were the Teacher.
5– I must not neglect any teachings, whether or not I have heard them before.
6– I must control my mind, without coveting the gains of others, and without taking pride in gains of my own.
7– I must examine my own faults and not blame others for their faults.
8– 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.”

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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.

Conclusion of Chapter 9

Chapter 9 of the Vimalakīrti Sutra, "The Feast Brought by the Emanated Incarnation," unfolds as a masterful display of the bodhisattva's inconceivable power, bridging realms and perceptions to reveal the non-dual essence of all buddha-fields, where what seems magical or distant is a mind-dependent reflection of reality’s transformative potential.
(Inconceivable liberation: Magic-like powers, skillful means,  upāya, siddhis, resulting from acting more in accord with reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T])

At its core, the chapter embodies the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — revealing that perceptions of purity or harshness are not inherent in objects but arise interdependently with the perceiver’s mind, contingent on karma and conditioning, and thus never universal absolutes (U3S: Union of the Three Spheres; U2T-3S: two truths within three spheres).

Vimalakīrti’s redirection of Śāriputra’s mundane concern for mealtime, the fragrant revelation of Sarvagandhasugandhā, the emanated bodhisattva’s swift journey, and the inexhaustible feast converge to dismantle illusory limitations, demonstrating that skillful means (upāya) transcend conventional rules, adapting to beings’ needs in ways that align deeply with tathātā (suchness).

The essence lies in this non-dual harmony [U2T]: wisdom (prajñā) discerns the empty, mind-dependent nature of phenomena [T2], while compassion (karuṇā) engages diverse realms to benefit all [T1], fostering a Middle Way where even Sahā’s hardships become gateways to purity. “Everything is for our awakening.”

The subtle messages ripple through the sections, beginning with
– Section A’s challenge to fixed perceptions as mind-imposed illusions,
– progressing to the magical bridging of buddha-fields in Sections B and C, where contact reveals interdependence over separation.
– Sections D and E deepen this by contrasting teaching methods — perfumes in purity versus miseries in Sahā — emphasizing that what seems inconceivable from one viewpoint is natural in another, as perceptions arise contingently (Uopp: Union of Opposites like pure/impure).
– The climax in Section F, outlining eight selfless qualities for rebirth in pure fields — bearing miseries, rejoicing in others, examining faults — ties this together, cultivating non-attachment to ensure rebirth serves bodhicitta without personal desire, as pure fields refine compassion for harsher realms.

Hidden treasures abound in the paradoxes:
– the food’s inexhaustibility mirroring tathātā’s boundless abundance,
– the fragrance’s bliss transforming multitudes, and
– the Tathāgata’s caution against contempt,
all underscoring that pure and harsh are perceptual angles on the same empty reality, neither to be grasped nor rejected, but embraced as interdependent expressions of suchness.

The fruit of our discussion enriches this conclusion, resolving the apparent tension between Chapter 7’s valorization of harsh environments and Chapter 9’s pure fields by revealing a non-dual progression:
— the "mud" of Sahā, as depicted in Chapter 7, serves to purify oneself, forging compassion and wisdom through adversity’s crucible — miseries, mistakes, and dualistic challenges
– while the "lotus" of a pure buddhafield, reframed as a transformed perception of the same reality, serves to purify others by offering an optimal environment for growth and teaching.

To explain this in detail, consider that from a Madhyamaka viewpoint, harsh and pure are not fixed opposites but interdependent manifestations empty of inherent qualities (Uopp: Union of Opposites).

• • • In Chapter 7, the mud represents the raw, unrefined stage of practice, where the bodhisattva immerses in samsaric hardships to cultivate foundational virtues — learning from errors, passions, and worldly feedback — as these confrontations dissolve egoic illusions and build empathy, aligning with the Middle Way that uses conventional appearances [T1] to realize ultimate emptiness [T2] [U2T]. 

    • The lotus emerges from this mud not as a separate entity but as its refined expression: once purified through wisdom’s insight into emptiness, the mind perceives the same "harsh" Sahā as pure, like Sarvagandhasugandhā in Chapter 9, where fragrances replace miseries as teaching tools, fostering advanced concentration and virtues in a distraction-free space.

    • This logical synthesis — mud purifying self, lotus purifying others — avoids contradiction by emphasizing mind-dependence: perceptions shift as karma and conditioning evolve, turning the harsh into pure without literal relocation, as Vimalakīrti’s emanated bodhisattva bridges fields instantaneously.

The eight qualities in Section F embody this: bearing miseries (mud stage) enables selfless giving (lotus stage), ensuring the bodhisattva returns to "mud" realms with refined compassion to uplift others, fulfilling bodhicitta.

– Thus, harshness builds raw empathy through adversity;
– purity amplifies it for universal application —
– all within tathātā’s boundless openness, where wisdom (prajñā) discerns the empty interdependence of mud and lotus, and compassion (karuṇā) engages them selflessly.

The deeper message invites practitioners to embrace this dual-purpose path:
– purifying oneself in the mud of saṃsāra to awaken wisdom,
– then radiating that purity as a lotus to nurture others,
– aligning with the Unions (U3S, Uopp, UGM: ground-manifestation; U3K: three kayas) to guide all toward the Tathāgata’s boundless family without end.