Vimalakirti replied, “Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation.
“Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings.”
Manjusri then asked further, “Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?”
Vimalakirti replied, “Manjusri, when a bodhisattva considers all living beings in this way, he thinks: ‘Just as I have realized the Dharma, so should I teach it to living beings.’ Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate.
“Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint’s love that has eliminated its enemy; the bodhisattva’s love that continuously develops living beings; The Tathagata’s love that understands reality; the Buddha’s love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahayana with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Manjusri, is the great love of a bodhisattva.”