HUYỀN KÍ TỪ ĐỨC THƯỢNG ĐẾ; by Lĩnhnam on Sat Jun 13, 2009 2:47 pm; translated by Dianichi, edited and posted by rain9811.

It was around 1980. Religious Scholar Duc Qui was young by that time. He was teaching English at a high school in the province of Tra Vinh, Viet Nam. After receiving his immigration paper from the ministry of Home Affairs, he resigned from teaching to wait for his departure to the United States. However, it took 2 years before he could leave the country, because there was no plane going to the US at the time. Having nothing to do, he devoted himself to the study of Buddhist exoteric and esoteric teachings. It happened that some of his colleagues had heard about Son Ngoc Dieu, an administrative clerk of their school, and also a great disciple of Venerable Minh Tri (Venerable Minh Tri was a monk who was famous at exorcist in his lifetime, he had built hundreds of Buddhist temples called the Association for laymen of the Buddha’s Pure Land in the provinces of the South, such as Bien Hoa, as well as in the East and West provinces. This sect advocates praying to Amitabha Buddha for blessings and wisdom. Their temples gave out herbal medicine and used acupuncture to heal the sick, and Son Ngoc Dieu was almost the abbot of one of the temples in the province of Travinh) who could tell about a person’s past lives. She was almost 60 years old, single, and had been a vegetarian for the past 20 years. The teachers came to tell Scholar Duc Qui about her, and together, they went to her place to ask for a reading of their past lives.

At SND’s residence, there were many shelves that served as altars. When the group of teachers and Scholar Duc Qui came, she burned incenses at the altars then she sat down at the main one and prayed. After a while, she seemed surprised and told Scholar Duc Qui that she had seen a vision from her third eye of the Jade Emperor God who appeared to her from above together with her master Venerable Minh Tri. She said that the Jade Emperor God asked you if you had read the Vimalakirti sutra yet? Scholar Duc Qui had seen hundreds of Buddhist sutras and therefore, he answered in the positive. Then the Jade Emperor said: “You will also be like Vimalakirti.”

Licchavi Vimalarkirti was depicted in the sutra as a famous, very wealthy, highly enlightened layman, gifted with unparalleled eloquence concerning the principles of the Dharma and supernatural powers. The ten leading disciples of Buddha at the time, to name a few were: Ananda, Sariputra, Mahamaudgalyayana, Mahakasyapa, Subhuti. They had great respect for Vimalarkirti, but were reluctant to see him because he was always correcting, criticizing, and teaching them. Even the Bodhisattvas were reluctant to debate religious principles with him.

In reality, Licchvi Vimalarkiti was the incarnation of a great Bodhisattva, residing in the realm of Immobility, who manifested himself in this world as a layman to help Sakyamuni Buddha spread the Dharma. He often frequented cabarets, brothels, and gambling houses to help enlighten the people there.

The sutra has the following passage. Bodhisattva Jagaimdhara told Buddha that one day the wicked Mara, disguised as Indra and surrounded with twelve thousand heavenly maidens, approached him with the sounds of music and singing. Mara asked him to accept the twelve thousand divine maidens as his servants. He refused, because it was not appropriate for a religious devotee. Then Licchavi Vimalakirti came and said to him that this was not Indra but the evil Mara. And Vimalakirti told Mara to give the heavenly maidens to him. Mara was scared of Vimalakirti and tried to vanish from his sight himself but was unable to do so. Then a voice resounded in the sky saying, ”Evil One, give these heavenly maidens to the good man, Vimalakirti, and only then will you be able to return to your own abode.” Against his will, Mara gave the heavenly maidens.
The goddesses came over to Vimalakirti, and he exhorted them with discourses for their development toward enlightenment. The goddesses were delighted. Thereupon, Mara asked the goddesses to return home with him. They refused. Mara has to ask Vimalakirti to give him back the goddesses. Vimalakirti returned them to Mara, telling them: “Sisters, there is a door of the Dharma called “ The Inexhaustible Lamp.”, a single lamp may light hundreds of thousands lamps without itself being diminished. Practice it and when you are back in the realm of Mara, inspire gods and goddesses with it.” Then, those goddesses bowed at the feet of the Licchavi Vimalakirti and departed in the company of Mara.

Back to the story of lady Son Ngoc Dieu, as she was telling Scholar Duc Qui that he would be like the holy Vimalakirti, he just listened but did not believe it. At the time he was still very young and only started to research the Dharma, he had not acquired any supernatural powers, had not been able to confirm anything about the Dharma, and he did not preach the Dharma yet, furthermore, no one was rich at the time.

Then Scholar Duc Qui came to the United States, bringing with him two Buddhist sutras and very little money. After 30 years of preaching the dharma, he has given the Initiation rites to many people belonging to all classes in the society: the labor workers, the people belonging to brothels, cabarets and casinos, including the intellectuals, the army private and the generals (as mentioned in the short biography of Scholar Duc Qui in his book: The Quintessence of Esoteric Buddhism). His life was blessed with material abundance, allowing him to live a worry-free life, that of a wealthy man. He often taught in various eateries in small streets and into the places of debauchery to help the people there by enlightening them.

At the present, as he thinks about the past prophecy about his future given by lady Son Ngoc Dieu, he realized that it has come true for him and has told a few disciples about it to enrich their experiences in the Dharma.

Scholar Duc Qui has explained to me why as a Buddhist, he always mentions God and the Holy Spirits, the Buddhas of the Ten Directions. At the beginning of his religious study, he focused more on Buddhism, therefore, he did not believe in God, knowing only about Buddha. He had read hundreds of Buddhist sutras and all of them denied the existence of God, there was no mentioning or teaching people to worship God. However, following many encounters with different practitioners of the esoteric field who were of high virtue and achievers of the dharma and having received many Divine Revelations spoken through them, he now confirms the existence of God, deities and the Buddhas in the Ten Directions as a reality in the Invisible World.

Long before he met with lady Son Ngoc Dieu, he had met the Venerable Abbot, head of all the Cambodian Buddhists Temples in Tra Vinh. (By that time he had not started researching the Dharma and had not read any sutra yet). When he first saw Scholar Duc Qui, the Venerable Monk pointed a finger at him and said, “Yuh! This is the son of God, there are people leading the way ahead and the retinue in the back escorting him… When you leave this house of yours behind, you will have another one in the United States…”

There are many other revelations, but I am only allowed to write these two main ones: from lady Son Ngoc Dieu and from the Venerable head monk.

The purpose of Scholar Duc Qui’s sharing the above stories is to let the disciples on the Secret Teachings Path understand that when we receive divine revelations, prophecies or recognition about ourselves, even though the prophecy or revelations come from many different practitioners of the esoteric dharma, we should not believe it right away but have to wait until it comes true in order to verify its accuracy (sometimes the wait is 30 years..). Only when divine revelations come true then one can believe that it is true. The above religious and mystical experiences had revealed that everything that happens in his life has a reason to do so and everything was almost pre-arranged.

Please do not misunderstand that Scholar Duc Qui has different motives when he talked about the divine revelations in his life. He is now over 60 years old, having fully achieved the material and the spiritual paths; he already has blessings and recognition in Heaven, therefore, there is no need for him to be greedy for anything else in this life. As he said to me: “it does not matter even if the revelations are true as all things will come to pass very quickly as compared to infinity in this immense universe. All things either spiritual or physical that belong to this earth are illusions and dreams.“

My last words to you, my religious brothers and sisters who were already initiated:
If sometime in the future, by some religious affiliations you come across people in the lower rungs of the society involving prostitution and gambling and hear them mention Scholar Duc Qui or call him Teacher, do not be surprised because they too, have received from him the Dharma of the Inexhaustible Lamp and have become disciples in the Secret Teachings system of Old Guru.

The followings are a few links for anyone interested in knowing more about Vimalakirti life.

Sincerely,
LN


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

At that time, there lived in the great city of Vaisali a certain Licchavi, Vimalakirti by name. Having served the ancient Buddhas, he had generated the roots of virtue by honoring them and making offerings to them. He had attained tolerance as well as eloquence. He played with the great super knowledges. He had attained the power of incantations and the fearlessnesses. He had conquered all demons and opponents. He had penetrated the profound way of the Dharma. He was liberated through the transcendence of wisdom. Having integrated his realization with skill in liberative technique, he was expert in knowing the thoughts and actions of living beings. Knowing the strength or weakness of their faculties, and being gifted with unrivaled eloquence, he taught the Dharma appropriately to each. Having applied himself energetically to the Mahayana, he understood it and accomplished his tasks with great finesse. He lived with the deportment of a Buddha, and his superior intelligence was as wide as an ocean. He was praised, honored, and commended by all the Buddhas and was respected by Indra, Brahma, and all the Lokapalas.

In order to develop living beings with his skill in liberative technique, he lived in the great city of Vaisali. His wealth was inexhaustible for the purpose of sustaining the poor and the helpless. He observed a pure morality in order to protect the immoral. He maintained tolerance and self-control in order to reconcile beings who were angry, cruel, violent, and brutal. He blazed with energy in order to inspire people who were lazy. He maintained concentration, mindfulness, and meditation in order to sustain the mentally troubled. He attained decisive wisdom in order to sustain the foolish.

He wore the white clothes of the layman, yet lived impeccably like a religious devotee. He lived at home, but remained aloof from the realm of desire, the realm of pure matter, and the immaterial realm. He had a son, a wife, and female attendants, yet always maintained continence. He appeared to be surrounded by servants, yet lived in solitude. He appeared to be adorned with ornaments, yet always was endowed with the auspicious signs and marks. He seemed to eat and drink, yet always took nourishment from the taste of meditation. He made his appearance at the fields of sports and in the casinos, but his aim was always to mature those people who were attached to games and gambling. He visited the fashionable heterodox teachers, yet always kept unswerving loyalty to the Buddha. He understood the mundane and transcendental sciences and esoteric practices, yet always took pleasure in the delights of the Dharma. He mixed in all crowds, yet was respected as foremost of all.

In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets

He was honored as the businessman among businessmen because he demonstrated the priority of the Dharma. He was honored as the landlord among landlords because he renounced the aggressiveness of ownership. He was honored as the warrior among warriors because he cultivated endurance, determination, and fortitude. He was honored as the aristocrat among aristocrats because he suppressed pride, vanity, and arrogance. He was honored as the official among officials because he regulated the functions of government according to the Dharma. He was honored as the prince of princes because he reversed their attachment to royal pleasures and sovereign power. He was honored as a eunuch in the royal harem because he taught the young ladies according to the Dharma.

He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques.

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

Jagatimdhara replied, "My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day, when I was at home, the wicked Mara, disguised as Indra and surrounded with twelve thousand heavenly maidens approached me with the sounds of music and singing. Having saluted me by touching my feet with his head, he withdrew with his retinue to one side. I then, thinking he was Sakra, the king of the gods, said to him, 'Welcome, O Kausika! You should remain consciously aware in the midst of the pleasures of desire. You should often think on impermanence and strive to utilize the essential in body, life, and wealth.'
"Mara then said to me, 'Good sir, accept from me these twelve thousand divine maidens and make them your servants.'
"I replied, 'O Kausika, do not offer me, who am religious and a son of the Sakya, things which are not appropriate. It is not proper for me to have these maidens.'
"No sooner had I said these words than the Licchavi Vimalakirti came there and said to me, 'Noble son, do not think that this is Indra! This is not Indra but the evil Mara, who has come to ridicule you.'
"Then the Licchavi Vimalakirti said to Mara, 'Evil Mara, since these heavenly maidens are not suitable for this religious devotee, a son of the Sakya, give them to me.'
"Then Mara was terrified and distressed, thinking that the Licchavi Vimalakirti had come to expose him. He tried to make himself invisible, but, try as he might with all his magical powers, he could not vanish from sight. Then a voice resounded in the sky, saying, 'Evil One, give these heavenly maidens to the good man Vimalakirti, and only then will you be able to return to your own abode.'
"Then Mara was even more frightened and, much against his will, gave the heavenly maidens.
"The Licchavi Vimalakirti, having received the goddesses, said to them, 'Now that you have been given to me by Mara, you should all conceive the spirit of unexcelled, perfect enlightenment.'
"He then exhorted them with discourse suitable for their development toward enlightenment, and soon they conceived the spirit of enlightenment. He then said to them, 'You have just conceived the spirit of enlightenment. From now on, you should devote yourselves to find joy in pleasures of the Dharma, and should take no pleasure in desires.'
"They then asked him, 'What is "joy in the pleasures of the Dharma"?'
"He declared, 'It is the joy of unbreakable faith in the Buddha, of wishing to hear the Dharma, of serving the Sangha and honoring the spiritual benefactors without pride. It is the joy of renunciation of the whole world, of not being fixed in objects, of considering the five aggregates to be like murderers, of considering the elements to be like venomous serpents, and of considering the sense-media to be like an empty town. It is the joy of always guarding the spirit of enlightenment, of helping living beings, of sharing through generosity, of not slackening in morality, of control and tolerance in patience, of thorough cultivation of virtue by effort, of total absorption in meditation, and of absence of passions in wisdom. It is the joy of extending enlightenment, of conquering the Maras, of destroying the passions, and of purifying the buddha-field. It is the joy of accumulating all virtues, in order to cultivate the auspicious marks and signs. It is the joy of the liberation of nonintimidation when hearing the profound teaching. It is the joy of exploration of the three doors of liberation, and of the realization of liberation. It is the joy of being an ornament of the seat of enlightenment, and of not attaining liberation at the wrong time. It is the joy of serving those of equal fortune, of not hating or resenting those of superior fortune, of serving the spiritual benefactors, and of avoiding sinful friends. It is the joy of the superior gladness of faith and devotion to the Dharma. It is the joy of acquiring liberative techniques and of the conscious cultivation of the aids to enlightenment. Thus, the bodhisattva admires and finds joy in the delights of the Dharma.' "Thereupon, Mara said to the goddesses, 'Now come along and let us return home.'
"They said, 'You gave us to this householder. Now we should enjoy the delights of the Dharma and should no longer enjoy the pleasures of desires.'
"Then Mara said to the Licchavi Vimalakirti, 'If it is so that the bodhisattva, the spiritual hero, has no mental attachment, and gives away all his possessions, then, householder, please give me these goddesses.'
"Vimalakirti replied, 'They are given, Mara. Go home with your retinue. May you fulfill the religious aspirations of all living beings!'
"Then the goddesses, saluting Vimalakirti, said to him, 'Householder, how should we live in the abode of the Maras?'
"Vimalakirti replied, 'Sisters, there is a door of the Dharma called "The Inexhaustible Lamp." Practice it! What is it? Sisters, a single lamp may light hundreds of thousands of lamps without itself being diminished.
Likewise, sisters, a single bodhisattva may establish many hundreds of thousands of living beings in enlightenment without his mindfulness being diminished. In fact, not only does it not diminish, it grows stronger. Likewise, the more you teach and demonstrate virtuous qualities to others, the more you grow with respect to these virtuous qualities. This is the door of the Dharma called "The Inexhaustible Lamp." When you are living in the realm of Mara, inspire innumerable gods and goddesses with the spirit of enlightenment. In such a way, you will repay the kindness of the Tathagata, and you will become the benefactors of all living beings.'

Definition of a Living Buddha