Pure Name Bodhisattva (he is a divide consciousness from Pure Name Buddha) and Greatest Wisdom Bodhisattva (divide consciousness from Dragon Buddha) are speaking to each other in front of many students – Rohan, Energy Gods and Bodhisattva – to help those students learn wisdom.

Pure Name Bodhisattva answers:

Like a wise man views:

“-Like the moons reflection in water

– like a mirage;

– like bubbles in water;

– like trying to see the trails from birds flying in the air;

– like freezing lightning;

– like smoke without fire;

– like being born blind and trying to understand what colour is;

– like looking for a 6th development;

– like taking a mirror’s reflection as real self;

– like thinking a stone statue of a woman can become pregnant;

– like trying to think a Bodhisattva has greed, hate and stupidity;

– like trying to think a Buddha still has worry.

This is how a Bodhisattva observes life forms.”

Greatest Wisdom Bodhisattva now asks Pure Name Bodhisattva, “If all the life forms are just illusions, how do you show kindness to them?”

Pure Name Bodhisattva answers:

“Help them aware life forms are just like that, illusion.

Aware of that truth is already true kindness.”

http://www2.kenyon.edu/Depts/Religion/Fac/Adler/Reln260/Vimalakirti.htm

Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: “Good sir, how should a bodhisattva regard all living beings?”

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.’