The Secrets of the Realized Ones
Chapter 1: On Saumya
Toh 47
Degé Kangyur, vol. 39 (dkon brtsegs, ka), folios 100.a.–203.a
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First published 2023
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Table of Contents
Summary
In this sūtra, the narrative largely revolves around the figures of Vajrapāṇi, the yakṣa lord and constant companion of the Buddha, and the Buddha himself. In the first half of the sūtra, Vajrapāṇi gives a series of teachings on the mysteries or secrets of the body, speech, and mind of bodhisattvas and the realized ones. In the second half of the sūtra, Vajrapāṇi describes several events in the Buddha’s life: his practice of severe asceticism, his approach to the seat of awakening, his defeat of Māra, his awakening, and his turning of the wheel of Dharma. Following this, the Buddha gives a prediction of Vajrapāṇi’s future awakening as a buddha and travels to Vajrapāṇi’s abode for a meal. Interspersed throughout the sūtra are sermons, dialogues, and marvelous tales exploring a large number of topics and featuring an extensive cast of characters, including several narratives about past lives of Vajrapāṇi, Brahmā Sahāṃpati, and the Buddha himself. The sūtra concludes with the performance of two long dhāraṇīs, one by Vajrapāṇi and one by the Buddha, for the protection and preservation of the Dharma.
Acknowledgements
Translated by David Fiordalis and the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. A first draft was made from the Tibetan by Timothy Hinkle with the assistance of Tulku Tenzin Rigsang and others. David Fiordalis thoroughly revised the translation with close reference to the extant Sanskrit manuscript, as well as the Tibetan translation. Fiordalis also wrote the summary, introduction, annotations, and most of the glossary entries. Fiordalis would like to acknowledge Paul Harrison, who furnished him with his own digital images of the Sanskrit manuscript, and Péter-Dániel Szántó, who generously made his transcription of the manuscript available for readers.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Rory Lindsay and Nathaniel Rich edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Jane and Leo Tong Chen, and their family.
Text Body
The Teaching of the Mysteries and Secrets of the Realized Ones
Chapter 1: On Saumya
[F.100.a] [B1]
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was staying at Vulture Peak in Rājagṛha together with a great monastic assembly of forty-two thousand monks, as well as eighty-four thousand bodhisattvas of great courage, who were well known on account of their fame, a great many of whom had come from other buddha domains. All of them had attained the state of acceptance.32 They could not be turned back. They were limited to only one more life. They had acquired a powerful memory and the formulas that support it. They had acquired states of meditative concentration. Their inspired eloquence was without impediment. They were adept at traveling to limitless buddha domains throughout the ten directions. They had made child’s play of the forms of knowledge including the supernormal faculties.33 They were undefeated in argument by any and all proponents of rival doctrines. They had vanquished their adversaries and Māra in all his forms.34
They knew the outcome of the conduct, motivations, and intentions of all beings. They were skilled in knowing their faculties to be of a greater or lesser caliber. They had gained access to the guiding principles of all the perfections. They had reached perfection of the most perfect mastery of skill in means. They were praised, lauded, and extolled by all the buddhas.35 They had come to the end of the endless path to awakening, which spans countless trillions of eons. Their minds were like earth, water, wind, and fire.36 [F.100.b] They were fully engaged in a practice of the meditation on love that was limitless like space. They had risen above being disturbed, carried away, or overwhelmed by any object of attachment. They had obtained the body of a Nārāyaṇa. Their bodies were rock-solid and unbreakable as vajra.
They roared the great lion’s roar. They had mastered the self-assurance needed to stand out in every assembly.37 They outshone the sun and moon.38 They had attained the understanding that in reality all things are the same across the three times.39 They were adept at giving instructions with knowledge of the profound exegesis of the Dharma.40 By comprehending dependent arising they had abandoned the two extremes—the views that things are eternal and that they come to a complete end. They were adept at bringing about the emergence and stabilization of the meditations, the liberations, the concentrations, and the absorptions. Their voices resounded throughout the ten directions. They were in full possession of the treasury of jewels of the true Dharma. They made sure the lineage of the Three Jewels remained unbroken.41 They were fully equipped with a truly endless supply of merit and knowledge.
Among those eighty-four thousand bodhisattvas were the bodhisattvas named Candrottara, Candraketu, Śaśiketu, Prabhāketu, Prabhāśrī, Śrīkūṭa, Śrīgupta, He Whose Power Is Great, Nāganandin, Nāgottara, Nāgadatta, He Who Possesses a Beautiful Form, Marudeva, Guṇadīparāja, Dīpahasta, Nityotpalakṛtahasta, Nityotkṣiptahasta, Ratnamudrāhasta, Ratnapāṇi, Total Illumination, Nakṣatrarāja, Vajrapāṇi, Vajramati, He Whose Great Intelligence Is Strong as a Vajra, Vajravikrāmin, Sthirapadavikrāmin, Trailokyavikrāmin, Anantavikrāmin,42 Anantamati, Sāgaramati, Dṛḍhamati, He Whose Intelligence Is His Treasure, Uttaramati, Viśeṣamati, Vardhamānamati, Ever Faithful, Ever-Laughing and Joyful Lord, [F.101.a] Apāyajaha, Sarvanīvaraṇaviṣkambhin, He Who Possesses a Refined and Immaculate Splendor, Uttaptavīrya, Prajñākūṭa, Always Watching, Avalokiteśvara, Mahāsthāmaprāpta, Merukūṭa, Gaganagañja, Unwavering Gaze, Inexpressible One, Sublime Jewel, Jewel Mind, He Who Has Thought Well, Suvicintitārtha, He Whose Intelligence Rests on What Is Certain, Dharaṇīśvararāja, Dharaṇīdhara, Vyūharāja, Kṣetrālaṃkṛta, Ratnākara, Guhyagupta, Indradeva, Varuṇa, Brahmajālin, the bodhisattva Jālinīprabha, Devamukuṭa, Subāhu, Sunetra, Gandhahastin, Gajagandhahastin, Siṃhaketu, Siddhārthamati, Sārathi, Śāntamati, Maitreya, and Prince Mañjuśrī.
Also present in the assembly were Śakra, Brahmā, and the Lokapālas of this cosmos of a billion worlds, as well as various other supreme deities, nāga lords, yakṣa lords, gandharva lords, asura lords, garuḍa lords, kinnara lords, and mahoraga lords, all of whom were renowned for their sovereign authority. Among them, the nāga king Anavatapta, as well as Sāgara, Varuṇa, Manasvin, Takṣaka, Hemavarṇa, Endless Colors, Susīma, and many hundreds of thousands of other nāga kings [F.101.b] with their retinues had joined the assembly in order to see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma. The asura lords, such as Rāhu, Vemacitra, Subāhu, Sāla, Tāla, Śambara, Prahlāda, and The Huge One, as well as other yakṣas and asura lords and their retinues, had also joined the assembly to see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma. King Ajātaśatru, the women from the king’s inner chambers, and his relatives had also joined the assembly to see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma. Moreover, the fourfold assembly of monks, nuns, laymen, and laywomen had also joined the assembly to see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma. The gods who live in the sky, along with the gods from the realms of desire and form, as well as those gods from the pure abodes had also joined the assembly to see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma.
On that occasion, surrounded by and at the head of an assembly of countless hundreds of thousands, the Blessed One taught the Dharma on the collection of gateways into the purity of the supplies of the bodhisattvas of great courage so that they could completely fill their stores. This is what he said:
“The bodhisattvas’ supply of generosity serves the purpose of bringing beings to maturity. The bodhisattvas’ supply of moral conduct serves the purpose of fulfilling their vows. [F.102.a] The bodhisattvas’ supply of patience serves the purpose of acquiring the major and minor marks of a great person. The bodhisattvas’ supply of heroic effort serves the purpose of acquiring all the qualities of a buddha. The bodhisattvas’ supply of meditation serves the purpose of acquiring the mind of one who is well bred. The bodhisattvas’ supply of wisdom serves the purpose of eliminating all the afflictions.43
“The bodhisattvas’ supply of teaching the Dharma serves the purpose of removing impediments to their inspired eloquence. The bodhisattvas’ supply of merit serves the purpose of sustaining all beings.44 The bodhisattvas’ supply of knowledge serves the purpose of removing impediments to their knowledge. The bodhisattvas’ supply of calm abiding serves the purpose of making the mind ready for any endeavor. The bodhisattvas’ supply of deep insight serves the purpose of becoming free from doubt.
“The bodhisattvas’ supply of love serves the purpose of ridding the mind of malice. The bodhisattvas’ supply of compassion serves the purpose of ridding the mind of despondency. Their supply of joy serves the purpose of finding happiness and satisfaction in the supreme joy of the Dharma. Their supply of equanimity serves the purpose of ridding themselves of attachment and aversion. The bodhisattvas’ supply of hearing the Dharma serves the purpose of becoming free from hindrances. The bodhisattvas’ supply of leaving home for the ascetic life serves the purpose of casting aside all their belongings. The bodhisattvas’ supply of dwelling in the forest serves the purpose of not squandering the work they have already done.
“Their supply of mindfulness serves the purpose of attaining a powerful memory and the formulas that support it. Their supply of intelligence serves the purpose of developing a discerning mind. Their supply of comprehension serves the purpose of enabling them to conform with their comprehension of the true meaning. Their supply of the applications of mindfulness serves the purpose of carefully observing the body, feelings, mind, and mental objects. [F.102.b] Their supply of right effort serves the purpose of ridding themselves of all vicious qualities and filling up their reserves of all virtuous qualities.
“Their supply of the foundations for superhuman power serves the purpose of making the body and mind agile.45 Their supply of the five spiritual faculties serves the purpose of knowing beings’ faculties to be of a greater or lesser caliber. Their supply of the five powers serves the purpose of not being crushed under the weight of all the afflictions. Their supply of the constitutive factors of awakening serves the purpose of becoming awake to the true nature of all things.
“Their supply of the path serves the purpose of going beyond all bad paths. Their supply of the truths serves the purpose of acquiring an unshakeable knowledge of the true nature of things. Their supply of the special modes of knowledge serves the purpose of dispelling the doubts of all beings. Their supply of reliance serves the purpose of acquiring a knowledge that does not rely upon anyone else. Their supply of companions in what is good serves the purpose of becoming a source for the development of all good qualities.46
“Their supply of motivation serves the purpose of keeping their word to all people. Their supply of ambition serves the purpose of becoming a superior being. Their supply of practice serves the purpose of bringing to completion everything they have begun. Their supply of seclusion serves the purpose of not wasting the teachings just as they have heard them. Their supply of the means of drawing others to oneself serves the purpose of bringing beings to maturity. Their supply of possession of the true Dharma serves the purpose of making sure the lineage of the Three Jewels remains unbroken. Their supply of mastery of the dedication of merit serves the purpose of purifying a buddha domain. The supply of the bodhisattvas’ mastery of skill in means serves the purpose of perfecting the knowledge of an omniscient one.”
Thus the Blessed One gave to the bodhisattvas of great courage a detailed formulation of the Dharma known as the collection of gateways into the purity of the supplies.
As the Blessed One was giving this teaching, Vajrapāṇi, Lord of the Guhyakas, was seated on his right-hand side while holding up his vajra. [F.103.a] When the Blessed One had finished, Vajrapāṇi, Lord of the Guhyakas, said to him, “It is marvelous, Blessed One, how well the Realized One has expressed this formulation of the Dharma on the collection of gateways into the purity of the supplies of the bodhisattvas of great courage. If I were to state what I understood to be the import of the Blessed One’s words, then, Blessed One, I would say that all the supplies of the bodhisattvas of great courage are subsumed within the supplies of merit and knowledge, and can be accessed in this way.
“The reason for this, Blessed One, is that the supply of merit of bodhisattvas of great courage provides a foundation for all their accomplishments, and their supply of knowledge makes all beings satisfied with what has been well said. Therefore, Blessed One, bodhisattvas of great courage should make efforts to acquire the supplies of merit and knowledge.47 The reason for this, Blessed One, is that the supply of merit brings to completion the perfection that is the bodhisattvas’ mastery of skill in means. The supply of knowledge brings to completion their perfection of wisdom. These two paths of the bodhisattvas’ conduct serve the purpose of bringing together all paths.
“A bodhisattva who is on the path is difficult for the evil Māra to defeat, and the bodhisattva who has stepped beyond the path of Māra cannot be turned back from unsurpassable and perfect awakening. To such an irreversible bodhisattva, the blessed buddhas teach the secrets of the realized ones without concealing anything.”
Then the bodhisattva Śāntamati said to Vajrapāṇi, Lord of the Guhyakas, [F.103.b] “Lord of the Guhyakas, you have been a close attendant and constant companion of the Realized One.48 Lord of the Guhyakas, the places containing the secrets of the realized ones are not within the purview of the disciples or the solitary buddhas, so what need is there to speak of their being within the purview of ordinary beings either. Would you please use your inspired eloquence to shine light on them for us?”49
When this was said, Vajrapāṇi, Lord of the Guhyakas, remained silent. So the bodhisattva Śāntamati, understanding that Vajrapāṇi, Lord of the Guhyakas, was going to remain silent, spoke to the Blessed One: “Blessed One, would you please encourage Vajrapāṇi, Lord of the Guhyakas, to give a teaching here in the assembly about the secrets of the realized ones? If the bodhisattvas of great courage could hear such a teaching, they would be delighted and they would work to acquire the constitutive factors of awakening and become diligent in the practice of perfecting the secrets of the realized ones.”
The Blessed One then said to Vajrapāṇi, Lord of the Guhyakas, “Lord of the Guhyakas, the assembly wishes to hear about the secrets of the bodhisattvas and the secrets of the realized ones. Therefore, I request you to use your inspired eloquence to shine light on the secrets of the realized ones for this assembly.”
Vajrapāṇi replied to the Blessed One, “Blessed One, I will give a teaching about the secrets of the bodhisattvas and the secrets of the realized ones to whatever small degree that I have understood them, and this much through the majestic power and the empowering authority of the Buddha. Indeed, Blessed One, just as the empowering authority of a lamp can make all forms visible in the darkest depths of night, [F.104.a] in that same way, Blessed One, through the majestic power and empowering authority of the Buddha, I will explain the secrets of the bodhisattvas and the secrets of the realized ones according to the small degree that I have understood them.”50
Vajrapāṇi, Lord of the Guhyakas, then said to the bodhisattva of great courage, Śāntamati, “Noble son, make sure that when you hear about the secrets of the bodhisattvas and realized ones, you do not become frightened, afraid, or terrified, and that you remain properly seated in the assembly.”
Then the bodhisattva of great courage, Śāntamati, said to the entire assembly, “Friends, the Realized One has spoken of four mysteries. They are the mystery of action, the mystery of speech, the mystery of concentration, and the mystery of a buddha. Furthermore, friends, after having awakened to unsurpassable and perfect awakening, the Buddha set forth these four mysteries. Among these four, he has taught that the mystery of a realized one is the foremost. Friends, when you hear of the mystery of a bodhisattva and the mystery of a realized one, do not become frightened, afraid, or terrified.51 Instead, when you hear of them, you should generate an abundance of pleasure, serene faith, and great joy.”
This statement by the bodhisattva of great courage, Śāntamati, made the entire assembly eager to hear about the secrets of the realized ones, and in order to empower the assembly with empowering authority he then scattered heavenly flowers among the retinue until they covered the ground up to everyone’s knees.
Then Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva [F.104.b] of great courage, Śāntamati: “In that case, Śāntamati, listen well and pay close attention. I will now explain the secret places of the bodhisattvas. Śāntamati, I have served as the Realized One’s close attendant from the time when he, as a bodhisattva, received the prediction of his future unsurpassable and perfect awakening from the realized one, the blessed Dīpaṃkara. Since that time, I never witnessed any alteration of the bodhisattva’s body or any physical artifice whatsoever.52 I never heard any alteration of the bodhisattva’s speech or any flattery either. I never witnessed any alteration of the bodhisattva’s mind or any dissimulation either. He brought beings to maturity with his body and the demeanor of his body, and thus he did not speak at all. In order to bring beings to maturity, his bodily demeanor manifested itself infinitely and endlessly.
“Śāntamati, the bodhisattvas’ bodily demeanor conforms to the bodily demeanor of all beings, spontaneously and effortlessly. For example, to beings who need to be guided by concentration, they show the conduct of concentration. To beings who need to be guided through playing stringed instruments and singing songs, they show the conduct of playing stringed instruments and singing songs. To beings who need to be guided by boys, they show the conduct of boys. To beings who need to be guided by girls, they show the conduct of girls. To beings who need to be guided by women, they show the conduct of women. To beings who need to be guided by men, they show the conduct of men. To beings who need to be guided by those who are young, they show the conduct of the young. To beings who need to be guided by those who are middle-aged, they show the conduct of the middle-aged. To beings who need to be guided by those who are elderly, they show the conduct of the elderly.
“To beings who need to be guided by those whose limbs are deformed or missing, they show the conduct of those whose limbs are deformed or missing. [F.105.a] To beings who need to be guided by untouchables whose hands or feet have been cut off, they show the conduct of untouchables whose hands or feet have been cut off. To beings who need to be guided by those who are mentally or physical disabled, they show the conduct of the mentally and physically disabled. To beings who need to be guided by the blind and deaf, they show the conduct of the blind and deaf.
“To beings who need to be guided by the appearance of hell beings, they show the conduct of hell beings. To beings who need to be guided by beings in the animal realm, or those in the realm of Yama, or by human beings, they show the conduct of beings in the animal realm, or those in the realm of Yama, or human beings. To beings who need to be guided by gods, they show the conduct of gods. To beings who need to be guided by nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, or mahoragas, they show the conduct of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. To beings who need to be guided by a śakra, they show the conduct of a śakra. To beings who need to be guided by a brahmā, they show the conduct of a brahmā. To beings who need to be guided by the lokapālas, they show the conduct of the lokapālas. To beings who need to be guided by cakravartins, they show the conduct of cakravartins. To beings who need to be guided by monks, they show the conduct of monks. To beings who need to be guided by nuns, they show the conduct of nuns. To beings who need to be guided by laymen, they show the conduct of laymen. To beings who need to be guided by laywomen, they show the conduct of laywomen. To beings who need to be guided by disciples, they show the conduct of disciples. To beings who need to be guided by solitary buddhas, they show the conduct of solitary buddhas. To beings who need to be guided by bodhisattvas, they show the conduct of bodhisattvas, [F.105.b] and to beings who need to be guided by realized ones, they show the conduct of realized ones. However, none of that applies to beings in the formless realm.
“Śāntamati, in this manner the bodhisattvas’ physical appearance, caste, and demeanor conform spontaneously and involuntarily to the physical appearance, caste, and demeanor of all beings. In this respect, even though bodhisattvas, who do not form concepts and are in a state of equanimity, display their physical demeanors with their bodies, they do not deviate from the true nature of the body.53 Although they perform physical actions with their bodies, they do not lose sight of the separateness of the body. They bring joy to all hell beings with the radiance of their bodies brought about by the purification of their bodies. With no concern for their bodies, they offer their own flesh to satisfy carnivorous beings who desire meat for sustenance. They do so despite the fact that in giving their flesh to such beings they give up their lives in the process. They give their blood to those who drink blood, their bones to those who devour bones, and their physical vitality to those who consume the body’s vitality.54
“Śāntamati, they nourish all beings with whatever kind of bodily nourishment they require, and do so from their own bodies, even at the cost of their lives. The infinitude of their bodies is not exhausted because it proceeds from the infinite nature of the realm of reality. Their realization of inexhaustible bodies arises because they are well acquainted with the realization of the inexhaustible nature of dependent origination. They bring beings to maturity with their bodies.
“In front of beings who actively pursue sense pleasures, who are attached to the signs and images of beauty, they appear as well-formed, beautiful, and attractive female bodies. When these beings become inflamed with passion, they caress them, massage them with oil, and sit on their laps. Then, as they are sitting on these men’s laps, they wither and decay. They become putrid and foul-smelling corpses so that those men become disenchanted and push them aside, [F.106.a] but then the teaching of the Dharma issues from those corpses in such a way that those men become impossible to turn back from unsurpassable and perfect awakening.
“Furthermore, Śāntamati, such bodhisattvas can pervade this cosmos of a billion worlds with their body. They can cover it with a jeweled parasol or even with their finger just like someone can cover a mustard seed with a fingertip.55 Even if their finger were to cover the fire that consumes the cosmos at the end of a cosmic age, their body would not be harmed.
“With their bodies, they worship and serve the blessed buddhas. In the act of worshiping the realized ones, they offer flowered parasols and baskets of flowers as large as Mount Meru.56 In the act of worshiping the realized ones, they light a lamp with this cosmos of a billion worlds as the vessel filled with fragrant oil and a blazing wick the size of Mount Meru. In the act of worshiping the realized ones, they light as many lamps as there are grains of sand in the river Ganges. In the act of worshiping the realized ones, they wrap their very own bodies in linen cloth soaked with oil and clarified butter, and then they set it aflame, and when they are blazing, the fire emits a great light that pervades as many buddha realms as there are grains of sand in the river Ganges. Beings see it and recognize it, and when they see the majesty of such bodhisattvas, immeasurable, countless numbers of beings conceive the aspiration for unsurpassable and perfect awakening.
“To beings made haughty by pride, conceit, and arrogance, these bodhisattvas make themselves appear in the form of Vajrapāṇi, a Nārāyaṇa, or a being with a great physique. These arrogant beings become terrified of bodhisattvas who appear in this way, and they bow and prostrate themselves before them. Then they wish to hear the Dharma from them.
“In the huge cremation grounds of great cities, where [F.106.b] many hundreds of thousands of animals roam, these bodhisattvas of great courage display their own mighty bodies when they have died. The beings from the animal realm staying there feast on their flesh as much as they please, and then at the end of their lives, when their time comes to die, they are reborn among the gods of the higher realms and good places of rebirth. These bodhisattvas also become the cause of these beings’ eventual cessation, because of the purification of the previous vows of these bodhisattvas. They have long ago formed the vow that if, when they die, beings feast on their dead bodies and this becomes the cause for them to be reborn in the higher realms until they pass beyond anguish, then, for those who have maintained moral conduct, they achieve their aspiration, they accomplish their desire, they fulfill their vow.57
“In precisely this manner, Śāntamati, you may understand the immeasurable and infinite nature of the bodhisattva’s body.
“A long time ago, Śāntamati, under this very same sky here on Jambudvīpa, there were once eighty-four thousand cities divided into four parts.58 There were many thousands of villages, hamlets, and market towns, as well as many hundreds of thousands of millions and billions of beings. At that moment and time, Śāntamati, there occurred a lengthy period of great pestilence. Most beings there were afflicted as various diseases spread: diseases of the body’s air, heat, and phlegm,59 resulting in symptoms like pus-filled boils, lesions, scabs, rashes, and blisters. Many thousands of doctors labored to relieve the symptoms of these beings, but they were unable to cure them of the disease. As no cure could be found for these beings, and they were without any protection or refuge, they gave a great cry:
“At that time, Śāntamati, the blessed Śākyamuni was a śakra, a lord of the gods, named Sunetra.60 With his pure divine eyesight surpassing that of ordinary human beings, he could see that these beings were afflicted with various diseases. With his pure divine hearing surpassing that of ordinary human beings, he heard the sound of their great cries. When he saw and heard them, he developed tremendous compassion. He thought, ‘I must help these helpless beings. I must protect and support these weak and defenseless beings.’ Right then and there in the center of Jambudvīpa, not far from the great city of Kuru, he spontaneously appeared as a creature by the name of Saumya, and the following verses offering encouragement to all the people of Jambudvīpa came from the sky:
“Thereupon, Śāntamati, when all the sick people of the cities, towns, villages, hamlets, and market towns heard this, they went to the great city of Kuru to the place where they found the creature Saumya, and even though they cut flesh from its body again and again, and carried it away, still the flesh of its body did not become depleted. Saumya then spoke this verse:
“Thus, Śāntamati, the sick people throughout the four directions never witnessed the body of this creature, Saumya, become depleted or exhausted, despite the fact that they cut flesh [F.107.b] from its body again and again, and carried it away. Whatever they cut away simply grew back, and, Śāntamati, all persons who consumed the flesh from the creature Saumya found their symptoms alleviated immediately upon doing so. They became well, happy, and healthy. Finally, all the diseases of the people of Jambudvīpa were eliminated.
“Śāntamati, the men, women, boys, and girls of Jambudvīpa then thought, ‘Since this creature, Saumya, well and truly freed us from illness and made us happy and healthy, we should worship it.’ They all gathered together and went to the place where they found the creature Saumya. They stretched out their arms, palms together in a gesture of salutation toward the creature Saumya, and spoke the following verse:
“At that moment the body of the creature disappeared and Śakra appeared in his own body. He then spoke these verses to the assembled people:61
“From that point forward, Śāntamati, among all the men, women, boys, and girls of Jambudvīpa, not even a single person was reborn in the lower realms. Thenceforth, when the time came for them to die and be reborn, each of them was reborn in the higher realms [F.108.a] at the same level as the gods in the Heaven of the Thirty-Three. They were delighted by the instruction in the Dharma given by Śakra, Lord of the Gods. They took it completely to heart and felt truly encouraged by it. Some of them conceived the aspiration for unsurpassable and perfect awakening. Some of them purified the spotless and immaculate Dharma eye in regard to things. Śāntamati, this is the secret of the bodhisattvas’ body and the purity of their physical activity. In this way, by giving up a single body, they bring countless, limitless beings to maturity.”
Vajrapāṇi, Lord of the Guhyakas, then spoke further to the bodhisattva Śāntamati: “The body of a bodhisattva is unbreakable, Śāntamati; it is rock-solid, strong, not subject to change, and it arises spontaneously. This body disintegrates for the sake of guiding beings who need to be guided by its disintegration. This body stays whole for the sake of guiding beings who need to be guided by its wholeness. It cannot be burned by fire or pierced by weapons. It is rock-solid and strong like true vajra—it is unbreakable.
“Śāntamati, though bodhisattvas bring beings to maturity in this way by means of the body, the bodhisattvas do not ponder or ruminate on this,63 for they know well that the body has the nature of being devoid of a defining characteristic. Owing precisely to the body’s nature of being devoid of a defining characteristic, they know that things have the nature of being devoid of a defining characteristic. The body’s nature of being devoid of a defining characteristic and the nature of all things as being devoid of a defining characteristic cannot be separated into a duality. The fact that the essential defining characteristic of the body is precisely its being devoid of a defining characteristic is the essential defining characteristic of a thing’s being devoid of a defining characteristic. Thus, the bodhisattvas conform to the nature of things as being devoid of a defining characteristic. They make their own body’s nature of being devoid of a defining characteristic equal to the nature of all beings’ bodies as being devoid of a defining characteristic. [F.108.b] They know that their own body’s nature of being devoid of a defining characteristic and the nature of all beings’ bodies as being devoid of a defining characteristic is the nature of the realm of reality as being devoid of a defining characteristic. Because they do not comprehend even the smallest particle of a thing, they consequently attain the realization of the nature of the realm of reality as being devoid of a defining characteristic and also the nature of all things as being devoid of a defining characteristic.
“Owing to the way their own body is, they know the way the bodies of all beings are. Owing to the way the bodies of all beings are, they know the way their own body is. Owing to the way their own body is, they know the way all things are. Owing to the way all things are, they know the way all buddhas are. Owing to the way their own body is, they know the way the past, present, and future are. The way the past is does not contradict the way the future will be. The fact that the past, present, and future are the way they are is the way the aggregates, sense spheres, and elements are. The fact that the aggregates, sense spheres, and elements are the way they are is itself the way defiled and purified things are. The fact that defiled and purified things are the way they are is itself the way saṃsāra and nirvāṇa are. The fact that saṃsāra and nirvāṇa are the way they are is the way unconditioned things are. The fact that unconditioned things are the way they are is itself the way all conditioned things are, and the fact that they are the way they are.
“Noble son, ‘the way things are’ is the nature of this; it is the nature of that; it is the nature of not being different; it is the nature of not changing; it is the nature of not arising; it is the nature of not being in conflict; it is the nature of being without a form. The way things are has no form at all, and what has no form is called the way things are. Just as the way things are has no form, in the same way all forms have no form. Although bodhisattvas display their forms to all beings, they do not turn the way things are into a form. Even though they are formless and beyond conflict [F.109.a] and they display diverse bodies and forms, still they do not disturb the way things are.
“With knowledge of the way things are, one reflects on the body of a realized one. Owing to its equality with the body of a realized one, one reflects on the equality of one’s own body. Owing to the fact that the body is not born at all, one correctly perceives that nobody has a body. One knows that all bodies are dependently arisen. Knowing this, one acquires the Dharma body. By acquiring the Dharma body, one becomes this very Dharma body. This is not the body of the aggregates, elements, and sense spheres. When one manifests the Dharma body, then beings benefit just by seeing it.64 Beings benefit just by hearing it or touching it.
“I will draw an analogy, Śāntamati. Consider how the healer, the king of physicians, collects all types of medicinal substances, and with these many medicinal substances he fashions the figure of a well-formed, beautiful, and elegant girl. Having properly enlivened and properly prepared this figure, the girl may come and go, stand, sit, and lie down, and yet she does not form ideas and she does not form conceptions.65 Any sick monk, king, royal minister, prince, merchant, householder, government official, or regional ruler who comes and encounters this girl made from medicinal substances by the healer, the king of physicians, will then find themselves immediately cleansed of their maladies. They will be made well and truly happy and healthy. Śāntamati, no other physician can do that. Such is the knowledge of medicine possessed by the king of physicians with regard to the diseases of the world. In the same way, Śāntamati, bodhisattvas manifest the Dharma body so that whenever any beings who are afflicted by attachment, aversion, and ignorance—whether woman, man, boy, or girl—make contact with the body of a bodhisattva, all of their afflictions will cease immediately. They will experience their bodies free from all misery. [F.109.b] This is due to the complete purification of that bodhisattva’s previous vows. Śāntamati, this cause of manifesting the Dharma body is also a secret of the body of bodhisattvas.
“Śāntamati, the bodies of those bodhisattvas who possess the Dharma body do not grow by means of food and drink. Their bodies are not nourished even by consuming food with their mouths. Because they possess an understanding of all foods, they eat food out of compassion for beings. Though they eat food, they do not swallow it, and it does not enter their bodies. The power of the Dharma body ensures that their health does not decline or diminish in any way.
“Śāntamati, though there is no birth, death, or rebirth for a bodhisattva who has the Dharma body, they display birth, death, and rebirth in order to bring beings to maturity. Though they die, they know that all things are unconditioned and nothing dies. Though they are reborn, they know that nothing is reborn. Though they are born, they know that nothing is born. They possess the Dharma body, Dharma food, and Dharma power, and since they rely on the Dharma, they know the body of the realized ones.66
“Śāntamati, the body of a realized one is a body of space, a body that is equal to that which has no equal, a body that is the most distinguished in all the three worlds, a body in possession of the way all beings are. It is incomparable. It is unique. It is pure. It is immaculate. It is a body with no affliction. It is a naturally luminous body. It is naturally a body that is not born. It is a body that is naturally not arisen. It is a body that is not bound to thought, mind, or consciousness. It is a body the essential nature of which is a magical illusion, mirage, or reflection of the moon in water. It is a body of deep reflection on emptiness, groundlessness, and desirelessness. It is a body that pervades all space throughout the ten directions. It is a body that is equal to all beings. It is an infinite, boundless body. It is a body without change or conception. [F.110.a] It is an unwavering body, a body without conceit. It is a body that has attained the states of remaining, not remaining, and not wavering. It is a body that does not have the essential nature of form, nor does it have the essential nature of feelings, conceptions, latent tendencies, or consciousness. It cannot be broken down into its earth element, nor can it be broken down into its water element, fire element, or air element. It does not arise and will never arise. It cannot be reduced to any of the great elements. It is not arisen; it is not something that can arise. It does not accord with anything in the world. It does not appear to the eye. It does not sound in the ear. It is not detected by the nose. It cannot be identified by the tongue. It does not possess a body. It is not encountered by the mind. It does not involve thought. It does not turn toward, turn away from, or follow after mental consciousness. Śāntamati, such is the body of a realized one.
“When bodhisattvas achieve equality with the body of a realized one, they undertake the pure conduct of the bodhisattva, and they make themselves seen throughout the cosmos of a billion worlds, and on all four continents, including Jambudvīpa, as well as in all of the many villages, towns, market towns, countries, and capital cities. However, they are not seen by any of the māras, nor do they become visible to them. They make themselves seen, yet they do not appear to be seen. Though they are not seen, they appear to be seen. They cannot be made apparent by sight, hearing, realization, or cognition. They become manifest, because they bring beings to maturity, but they do not abandon their faultless application of mindfulness applied to the body. While they teach beings that the body is impermanent, unsatisfactory, and without self, they know that the true nature of the body is tranquil. [F.110.b] They also teach beings the analysis of the body, and although they see the causes and objective supports from which the body is created, they correctly perceive that there is no creator of these causes and objective supports. They know the body to be like a blade of grass, a piece of wood, a plastered wall, a clod of earth, and a reflection,67 and they teach to beings the purification of actions of the body.
“Śāntamati, this is the secret of the Bodhisattva’s body and the purity of the actions of his body since the time of the realized one Dīpaṃkara. However, the teaching of the purity of the actions of the bodhisattvas of great courage is far longer than that. It could go on for thousands of eons or even longer. Śāntamati, if the Realized One were to teach the secret of the bodhisattva’s body, eons as numerous as the grains of sand in the Ganges River would not suffice. A teaching on the secret of the bodhisattva’s body is as immeasurable and inconceivable as that.”
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’phags pa de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa bstan pa zhes bya ba theg pa chen po’i mdo (Āryatathāgatācintyaguhyanirdeśanāmamahāyānasūtra). Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a.
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