The Secrets of the Realized Ones
Chapter 7: The Secret of the Realized One’s Body

At that point, the bodhisattva Śāntamati asked Vajrapāṇi, Lord of the Guhyakas, “Lord of the Guhyakas, what are the secrets of the realized ones? Please use your inspired eloquence to describe, at least partially, the secrets of the realized ones.” [F.126.b]

Vajrapāṇi, Lord of the Guhyakas, answered the bodhisattva Śāntamati, “Listen, noble son, as I teach through the majestic power and empowering authority of the Buddha. Śāntamati, the secrets of the realized ones are threefold. What are these three? They are the secret of body, the secret of speech, and the secret of mind.

“Śāntamati, what is the secret of the body of the realized ones? Śāntamati, it is that the realized ones display their whole demeanor without forming any idea or any concept about it. Noble son, gods and humans who value sitting see the realized ones sitting. Gods and humans who value walking see the realized ones walking. Gods and humans who value standing see the realized ones standing. Gods and humans who value lying down see the realized ones lying down. Gods and humans who value teaching the Dharma see the realized ones teaching the Dharma. Gods and humans who value maintaining silence see the realized ones maintaining silence. Gods and humans who value concentration see the realized ones absorbed in meditative concentration. Gods and humans who value an open countenance see the realized ones having an open countenance. Gods and humans who value an unblinking gaze see the realized ones gazing with unblinking eyes.88 Gods and humans who value a smile see the realized ones displaying a smile.89

“Gods and humans who value a golden complexion [F.127.a] see the realized ones as if they had a golden complexion.90 Likewise, some see a silver complexion, a crystalline complexion, a lapis lazuli complexion, an emerald complexion, a coral complexion, a red pearl complexion, a white pearl complexion¸ a dark complexion, a yellow complexion, a dark red complexion, a white complexion, a bright red complexion, a complexion like the moon, a complexion like the sun, a complexion like fire, a complexion like bright light, the complexion of a śakra, the complexion of a brahmā, a complexion like frost, a complexion of realgar, or a dark purple complexion.

“Some see the complexion of water, and some the complexion of the flower of an aśoka tree, the complexion of the campaka flower, the complexion of jasmine, the complexion of a vārṣika flower, the complexion of a pink lotus, the complexion of a red lotus, the complexion of a white lotus, a lustrous complexion, the complexion of Vaiśravaṇa, the complexion of the king of swans seen by Dhṛtarāṣṭra,91 the complexion a new lotus flower, the complexion of a śrīgarbha gem, the complexion of a coral-colored gem, the complexion of a maṇiratna gem, the complexion of a sapphire, or the complexion of the glorious light of a clear sky. Gods and humans who are inclined to the limitless, praiseworthy colors of virtue see the body of the realized ones as possessing the limitless, praiseworthy colors of virtue.

“Śāntamati, imagine if all the beings in all the worlds of this cosmos of a billion worlds, and the beings in other universes as numerous as the grains of sand in the Ganges, were to conceive the intention to acquire a human body and then acquire it. Then, imagine that one being from among those beings was inclined to conceive the intention to acquire the bodily form, complexion, signs, resemblance, and demeanor of a realized one. Now, if each and every one of those beings were to be thus inclined to conceive the intention to acquire the bodily form, complexion, [F.127.b] signs, resemblance, and demeanor of a realized one, just as that one being did, then, since one being’s inclination of mind would not be that of another being, Śāntamati, a realized one could satisfy the inclinations of mind of all beings, since all beings perceive the bodily form, complexion, signs, resemblance, and demeanor of the realized ones according to their own inclinations of mind. Moreover, there would be no production of the body or mind of a realized one.92 Rather, the bodily forms, complexions, signs, resemblances, and demeanors of a realized one, which satisfy the thoughts and aspirations of all beings, appear as a result of the particular quality of their preparation of previous deeds and, indeed, without any effort whatsoever.

“For example, Śāntamati, suppose one were to place an object in front of a fully cleaned mirror such that the image of this object would appear to be the same as the object, neither more nor less, and yet the mirror would not form any ideas or form any conceptions. In exactly the same way, Śāntamati, the realized ones do not form any ideas or form any conceptions, but without any effort they satisfy the ideas, aspirations, and intentions of all beings. Śāntamati, this is the secret of the body of a realized one.

“Furthermore, Śāntamati, the body of a realized one is not something manifested by the aggregates, it is not manifested by the elements, and it is not manifested by the sense spheres. It is not produced by karma. It does not arise from the afflictions. It is not created by a mother and father. It does not form as an embryo out of the great elements. It is not fashioned out of flesh and blood. It is not bound together by bones and ligaments. It does not run on inhalations and exhalations, nor is it powered by a life force.

“Moreover, Śāntamati, the body of a realized one is not a body. It is the Dharma body. It is a body that has no form and no efficient cause. It is a body with no mental proliferation and no physical activity. [F.128.a] When it appears as a body to beings who value things that possess forms and characteristics, it produces an appearance to the eyes of those ready for guidance. Yet, for beings who value the absence of form as the defining characteristic of things, it does not produce any appearance whatsoever, not even one that would be visible to the divine eye.

“Śāntamati, even among beings who are gathered together in a single assembly, some see the body of the realized one and some do not see it. Some sitting far away see it, and some sitting nearby do not see it. Some sitting nearby see it, and some sitting far away do not see it. Some see it through the mental state of mindfulness, and not through the mental state of distraction. Some see it through the mental state of distraction, and not through the mental state of mindfulness. Some see it through its being exhibited by others, and not through its own display. Some see it through its display of itself and not through its being exhibited by others. Some see it while being inside a dream and not when they are completely awake. Some see it while being completely awake and not while inside a dream. Some see it while in a state of meditative concentration, and not while in a state of mental agitation. Some see it while in a state of mental agitation, and not while in a state of meditative concentration. Some see it through its appearance to the mind as something delightful, and not through its appearance to the mind as something repulsive. Some see it through its appearance to the mind as something repulsive, and not through its appearance to the mind as something delightful. Some see it with effort, and not without effort. Some see it without effort, and not with effort. Some see it with work, and not without work. Some see it without work, and not with work.

“In this manner, Śāntamati, the body of a realized one is given an appearance through these and immeasurable other ways of appearing to the mind.

“Even for the gods in the form realm, whose bodily forms, activities, and demeanors are quiescent, whose bodies are composed in meditative equipoise, and whose bodies are tranquil and subdued, they will experience blurred vision and they will be unable to grasp the measurements or efficient cause of a realized one’s body. [F.128.b] The body of a realized one, Śāntamati, is immeasurable on account of its having limitless complexions, and it is equal to the sky because it is a manifestation of the Dharma body.

“Śāntamati, the body of a realized one extends as far as space extends. Indeed, Śāntamati, just as space goes everywhere, in the same way, Śāntamati, the body of a realized one goes everywhere. Indeed, Śāntamati, just as space is without conceptual proliferation, in the same way, Śāntamati, the body of a realized one is without conceptual proliferation. Śāntamati, just as space supports life everywhere, in the same way, Śāntamati, the body of a realized one supports life everywhere. Śāntamati, just as space does not alter its form and does not form a concept, in the same way, Śāntamati, the body of a realized one does not alter its form, nor does it form a concept. Śāntamati, just as space permeates everything that appears as a form, in the same way, Śāntamati, the body of a realized one permeates everyone that appears as a being. Śāntamati, just as space contains everything that appears as a form, in the same way, Śāntamati, the body of a realized one contains everything that appears as a being. Śāntamati, just as all grasses, thickets, herbs, and trees grow within space, in the same way, Śāntamati, the roots of virtue of all beings grow within the body of a realized one. Śāntamati, just as space is neither permanent nor impermanent, and no one can describe it, in the same way, Śāntamati, the body [F.129.a] of a realized one is neither permanent nor impermanent, and no one can describe it.

“Śāntamati, no one can look down at the top of the head of the realized ones, the worthy ones, the perfect and complete buddhas. Śāntamati, I have not seen anyone in this world with its gods, māras, Brahmās, ascetics, and brahmins, or anyone born among the gods, humans, or asuras, who has the capability to see the top of the head of a realized one. What is the reason for this?

“Śāntamati, I know this: On one occasion not long after he had acquired complete and perfect awakening, the Blessed One was dwelling at Deer Park in Sage Landing in Vārāṇasī and turning the wheel of Dharma. At that time, a bodhisattva named Vegadhārin came from a world called Arindamāyā in the buddha domain of the realized one Campakavarṇa, in the eastern direction. He came to this Sahā world in order to see, venerate, and serve the Blessed One. He bowed his head at the feet of the Blessed One, walked around him seven times, keeping him on the right, and sat down before the Blessed One.93 Then, through the majestic power of the Buddha, the following thought occurred to the bodhisattva Vegadhārin: ‘Even though it is impossible to look down at the top of the head of blessed buddhas and their bodies are immeasurable and limitless, I would like to try and determine the limit and measure of the Realized One’s body.’

“The bodhisattva Vegadhārin then used his superhuman willpower so that his own body became eighty-four thousand leagues tall and he looked at the body of the Realized One and saw that it was six million eight hundred thousand leagues tall. He had the thought, ‘I have acquired the supernormal faculties and made child’s play of the foundations for superhuman power. I would like to try and determine the measure of the Realized One’s body to an even greater extent.’ [F.129.b] So, drawing on the majestic power of the Buddha and the power of his own superhuman abilities, he proceeded upward past as many buddha domains as there are grains of sand in a billion Ganges Rivers until he came to a world called Padmavatī where the realized one Padmaśrīrājagarbha still resides and teaches the Dharma. Then, the bodhisattva Vegadhārin took a rest there, but even from his position in that world, he still could not look down at the top of the head of the Realized One. Nor could he ascertain the limit or measure of the Blessed One’s body.

“The bodhisattva Vegadhārin then approached the realized one Padmaśrīrājagarbha, bowed his head at his feet, and walked around him seven times, keeping him on the right. He then stood before the Blessed One, and he asked the Blessed One, ‘Blessed One, how far have I come from?’

“ ‘Noble son,’ replied the Blessed One, ‘you have come to this world after passing buddha domains as numerous as there are grains of sand in a billion Ganges Rivers.’

“The bodhisattva Vegadhārin said, ‘Blessed One, even though I have traveled so far, I am unable to look down at the top of the head of the Blessed One, Śākyamuni, or comprehend the limit or measure of his body.’

“The Blessed One then told him, ‘Noble son, even if you used the power of your superhuman abilities and traveled upward at your top speed for as many eons as there are grains of sand in a billion Ganges Rivers, you would still not be able to comprehend the limit of the body of the Blessed One, Śākyamuni. Noble son, suppose you were to devise analogies to describe the moral conduct of the Realized One; or analogies to describe his concentration, wisdom, [F.130.a] liberation, and liberated knowledge and vision; or his body, speech, and mind; or his physical form and marks. Any and all the analogies you could devise would only denigrate the Realized One‍—that is, except for a single analogy: the analogy of space. The Realized One’s moral conduct is vast as space. So, too, are his concentration, wisdom, liberation, and liberated knowledge and vision; his body, speech, and mind; and his physical form and marks. Furthermore, since space is immeasurable, the body of the Realized One should also be understood as immeasurable.’

“Śāntamati, the bodhisattva Vegadhārin was awestruck when he heard this teaching from the Blessed One. Satisfied, overjoyed, pleased, and glad, he felt both delight and cheerfulness of mind. He bowed his head at the feet of the Blessed One, walked around him seven times, keeping him on the right, and vanished from that buddha field. With the majestic power of the Buddha and the power of his own superhuman abilities, he returned into the presence of the Blessed One Śākyamuni here in this Sahā world in the amount of time it takes to form a single thought. He bowed his head at the feet of the Blessed One, walked around him three times,94 keeping him on the right, and while standing before him with his palms placed together in salutation, he spoke the following verses:

“Śāntamati, this is the secret of the body of a realized one. [B4] In this regard, Śāntamati, among the beings who gather together in a single assembly, some see the body of a realized one and some do not. Those who see him look upon him with delight. Those who do not see him wait there saying nothing.

“Moreover, Śāntamati, a realized one does not eat food, but beings see a realized one eating food. In this respect, Śāntamati, there are gods, servants of awakening, who are called ‘those with the power of vitality,’ and they always follow along behind a realized one. They receive the food of a realized one with an alms bowl. Beings see a realized one taking food, but the food that has been placed in that very alms bowl for the consumption of a realized one is taken by those gods so that [F.131.b] they can distribute it as a donation to those beings in need of a realized one’s guidance, who previously established roots of virtue, but who now have been propelled through the force of their actions and hindrances into rebirths in various realms where they cannot obtain any food, drink, or other sustenance, and are therefore starving and experiencing weakness. These beings consume the food and, their hunger abated and thirst slaked, they become at ease and their limbs feel good, and with ambition they conceive the aspiration for unsurpassable and perfect awakening, even those pretas dwelling in the world of Yama who have fallen into misfortune and are unable to conceive the aspiration for awakening. This very offering of food becomes the cause for them to do so until they reach complete cessation.100

“In precisely this way, Śāntamati, you should understand that a realized one does not eat food, but rather a realized one possesses the food of the Dharma. Indeed, Śāntamati, the body of a realized one is like that of a Nārāyaṇa. It is rock-solid, strong, unbreakable, and made of vajra. Furthermore, Śāntamati, the body of the realized does not have a stomach or intestines, nor does it contain pus, blood, phlegm, snot, foulness, or excrement. Śāntamati, the body of a realized is like a lump of gold from the Jambu River. It is not hollow; it has no openings or any imperfections. Look, Śāntamati, at the greatness of the Realized One’s body! It is weighty and hard like vajra, but it is soft and pleasant to touch like the down of the kācalindika bird.

“Śāntamati, when those deities and apsarases who possess truly great vitality pay homage at the feet of a realized one, then at that moment and time they feel something they have never felt before, they conceive the aspiration for unsurpassable and perfect awakening, and they do not produce any of the afflictions. Śāntamati, when beings engaged in lustful behavior see the body of a realized one, then just by seeing the body of a realized one they know themselves to be free from lust. [F.132.a] When beings engaged in hate-filled behavior see the body of a realized one, they attain love. When beings engaged in ignorant behavior see it, they attain the light of knowledge. When beings engaged in all three types of behavior to the same degree see it, they know themselves to be free from the afflictions. When beings who are miserly see it, they are inspired to give. When beings who are morally undisciplined see it, they are inspired to become disciplined. When beings who possess malicious thoughts see it, they attain patient acceptance. When those who are lazy see it, they are inspired to put forth heroic effort. When those who are distracted see it, they attain concentration. When those with poor discernment see it, they are inspired to attain wisdom. In short, noble son, when all those beings who are far from possessing good qualities see the body of a realized one, then just by seeing the body of a realized one they allay all thoughts rooted in vice and become established in virtuous thoughts, and the realized one does not form any concept in this respect and exists in a state of equanimity. This, too, Śāntamati, is the secret of the body of a realized one.

“Śāntamati, the magically created forms of a realized one are magically created by the realized one spontaneously, effortlessly, and without a performance, and the realized one does not have the thought, ‘I have magically created a form in the past,’ ’I am magically creating a form now,’ or ’I will magically create a form in the future.’ Even still, for those beings in this world and in incalculable hundreds of thousands of other worlds who are ready to be tamed by magical created forms, the magically created forms of a realized one go to all of them in order to bring those beings to maturity. This, too, Śāntamati, is the secret of the body of a realized one.

“Śāntamati, a realized one also releases from the body a variegated, multicolored light of many hundreds of thousands of colors, [F.132.b] a light that illuminates buddha domains throughout the ten directions as numerous as the grains of sand in the Ganges, in order to bring beings to maturity, and does so spontaneously, effortlessly, and without a performance. This, too, Śāntamati, is the secret of the body of a realized one, and the actions of the body.101 This teaching has been nothing more than an introduction to the purity of actions of the body.102 Even if I were to speak for an eon or longer than that, I would be unable to give a complete description of the qualities of the purity of the actions of the body of a realized one.”

When this teaching on the mystery and the secret of a realized one’s body was being taught,103 ten thousand beings conceived the aspiration for unsurpassable and perfect awakening, one hundred thousand bodhisattvas gained acceptance of the fact that things do not arise, and the entire assembly tossed flowers from the divine and human realms all over the Realized One and Vajrapāṇi, Lord of the Guhyakas.104

The Blessed One then extended his right hand, which was the color of gold, placed it on the top of the head of Vajrapāṇi, Lord of the Guhyakas, and gave his approval, saying, “Excellent! Excellent! Vajrapāṇi, Lord of the Guhyakas, this teaching on the secret of a realized one’s body has been well spoken by you. The Realized One is pleased and approves!”