It is not required in self-expression.

There is also no name for distinguishing vacuums.

It does not need language, either.

Since there is no language, thinking does not exist, either.

Since an indirect cause does not arise, a direct cause is not produced, either.

That is, the vacuum has appeared to all existence.

Since it is not attached to existence of others, it is the same as that of space knowledge.

It does not move to present and the past from future.

It leaves the figure of distinction and does not have a wish, either.

Moreover, it leaves beauty and ugliness.

It also has neither an increase nor reduction.

It also has neither birth nor a downfall.

It does not have the place to which it returns, either.

It transcends the senses and consciousness.

It does not have the height or lowness of energy, either.

It does not have always existing and changing.

It is not influenced of all dynamic actions of all the universes.

Now, Mr. Maudgalyayana.

The vacuum is such a thing.

Why can we explain this to audiences?"

I was asked in this way.

"It is as surely your telling.

It is very difficult to explain the vacuum by means of language.

When preaching against the general public deficient in especially knowledge, I suffer troubles truly."

I expressed the honest feeling so.

Then, he said.

"In fact, the language for explaining the vacuum does not exist.

Those who preach it do not exist, either.

Those who hear it do not exist, either.

Also hearing it or getting to know do not exist, either.

Therefore, a preaching person always has to preach in mental attitude which a ventriloquist preaches to the doll which he is operating.

Moreover, we have to understand that individual difference is in an audience's power of understanding.

That is, we are unable to explain space knowledge to audiences with the common language means.

The only means of communication is using the energy urged to space evolution.

In order to obtain the energy, there is not no other way but to polish space knowledge for instruction of a buddha."

When he explains in this way, the audiences who were hearing this talk have greatly been convinced.

I lost the language to speak and could not but go away from the spot dejectedly.

Therefore, I cannot treat illness to a partner better at a mouth than I."

While Maudgalyayana was talking, he remembered the shame at that time and blushed.

Guru Gautama clouded expression and was asked.

"You did hard experience.

Then, how do you preach after it?"

"I do a yoga practice, strive for myself study, and am raising the energy of the kundalini as Mr. Vimalakirti told.

Therefore, I am not preaching since then."

Guru Gautama smiled bitterly.

"You do not brood to there.

It is as surely Mr. Vimalakirti having said.

But, water flows from a high place in a low place.

Also on your present level, a preaching is effective to the audience of a level lower than you.

Meditating is also important.

But, it is also a yoga practice to preach audiences.

You preach again from tomorrow."

"Yes, I understand."

Maudgalyayana was said so, was worshipped and returned to his seat.

Next, Guru Gautama ordered Kassapa to perform the visit to the mansion of the Vimalakirti.

Then, Kassapa has also been refused.

"Precious Guru.

I cannot do, either.

Because, although it was a matter of eight months ago, I met Mr. Vimalakirti, while performing beggar practice by the slum.

I was talked down by him on that spot.

He said like this.

Hello, Mr. Kassapa.

Why do you coax food of such poor people that do not have food properly without going to a rich house?"

"It is easy us to get a great contribution from a rich house.

But, it is very difficult for us to make food contribute from such poor men.

Many of they also have little mercy heart because of poverty.

As for them, even they have the right which searches for space knowledge.

By raising their volunteer soul, I have given the opportunity.

The food which they give me is slight.

But, it is food precious for them.

The illusion to their food is made to cut off and their soul is purified by making it contribute.

I am doing the help."

I answered so.

He expressed the face of pity.

"Is the idea somewhat strange?"

I only expressed reason obvious as a yoga-practice person.

However, he denied it.

"Which portion of mine is wrong?"

I reasked.

Then, he said in this way.

Your immaturity is in the idea which distinguishes a rich man and a poor man.

You are doing the beggar practice with the prejudice.

Are you OKl?

All existence is equal.

It is the same also about food.

It is equal not only in human beings but all existence.

By the way, do you know the word "food cycle"?"

Since he asked a question like this, I answered "I do not know it."

Then, he said in this way.

Food is a temporary means for understanding that all existence has relation.

The living thing is maintaining the form by eating each other.

However, since the living thing itself is only a phenomenon, food is not substance, either.

It exists as a means for understanding space knowledge.

The purpose of a beggar practice is the practice which understands space knowledge and unites with the vacuum.

Therefore, when we do a beggar practice, we have to throw away all the conception over food.

We need to face in a feeling which goes to an uninhabited village to go anywhere to a beggar practice.

Of course, we also have to throw away the feeling of the taste, the sense of smell, the vision, and the tactile sense to food.

Naturally we will feel pain, if we do this practice, having the mistaken idea.

But, it serves as the key which knows the right information.

Since the sense of the gratitude to food and the virtuous deed by contribution are also the delusions, we have to throw away.

When we throw away all delusions to the food and a beggar practice is made, the food has value for the first time.

When he talked in this way, I consider my immaturity and was told.

I was doing the beggar practice with the heart of a prejudice, having received the instruction of a Precious Guru many years.

I felt that his words were heard and mist cleared up from MY eye.

I told disciples and friends instantly the instruction heard from him, and corrected the fault.

Therefore, I do not treat such a great person's illness.

Since the argument method of Vimalakirti had denied a disciple's volunteer soul frankly, Guru Gautama regarded it as rather insincere.

He did not take that out to a mouth but he only said, "It is unavoidable."

Next, Guru Gautama ordered Subhuti to perform the inquiry of the Vimalakirti.

However,Subhuti has also been refused.

"Precious Guru.

I cannot do his sick medical treatment, either."

Guru Gautama thought, "Is it the same again?"

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