The Secrets of the Realized Ones
Chapter 8: The Teaching of the Mystery and Secret
of the Realized One’s Speech
Toh 47
Degé Kangyur, vol. 39 (dkon brtsegs, ka), folios 100.a.–203.a
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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 8: The Teaching of the Mystery and Secret of the Realized One’s Speech
Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva of great courage, Śāntamati: “Śāntamati, what is the secret of the speech and the purity of the verbal action of the Realized One? During the period of time, Śāntamati, from the night when the Realized One awakens to unsurpassable and perfect awakening until the night when, having relinquished his life force, a realized one passes into complete cessation, the Realized One has not articulated and will not pronounce even a single syllable.106 [F.133.a] What is the cause of this? It is because, Śāntamati, a realized one is in a continuous state of meditative concentration. The realized one does not breathe in or breathe out. He does not begin any thought process or continue any thought process, and no speech emerges from what does not begin or continue any thought process. So, a realized one does not begin any thought process or continue any thought process or form any idea. He does not form any concept. He does not speak anything, he does not articulate anything, he does not pronounce anything; and yet, beings have the thought, ‘The Realized One is speaking.’
“A realized one is in a state of uninterrupted absorption, and he does not communicate any information with words at all. Yet, beings who place value on words have the thought, ‘The Realized One is teaching us the Dharma, and we have understood the Dharma that the Realized One has taught.’ Nevertheless, a realized one does not form concepts and is in a state of equanimity. Furthermore, Śāntamati, even though no sound issues from a realized one’s teeth, lips, palate, tongue, or mouth, what is heard and what comes out—that is, what comes out of a realized one in the form of words and sounds—issues from space, and yet beings still have the thought, ‘This is coming out of the mouth of the Realized One himself!’
“Śāntamati, the speech of a realized one comes out endowed with sixty exceptional qualities.107 What are these sixty qualities? It comes out as affectionate, tender, lovely, agreeable, pure, immaculate, illuminating, sweet-sounding,108 worth hearing, causing no offense, exciting interest, restrained, refined, smooth, well disciplined, pleasing to the ear, comforting to the body, satisfying to the mind, [F.133.b] gladdening to the heart, bringing joy and happiness, causing no anguish, authoritative, insightful, clear, lovable, worthy of praise, informative, instructive, reasonable, relevant, and free from the fault of redundancy. It shocks like the roar of a lion. It echoes like the trumpet of a bull elephant. It reverberates like a peal of thunder. It resounds like the sound of the ocean. It sounds like a nāga lord, the music of gandharvas, the call of a cuckoo, the melodious voice of Brahmā, and the song of pheasants. It sounds as sweet as the voice of the king of the gods. It sounds like a drum. It is modest, superior, and it permeates all languages. It is free from bad language. It is not deficient. It is undaunted, irrepressible, joyful, comprehensive, smooth, continuous, and playful.109 It completes all sounds and satisfies all the senses. It is irreproachable, unchanging, unwavering, and accessible to all assemblies. It quells desire, tames hatred, conquers ignorance, devours Māra in all his forms, and is endowed with the best of all qualities. Śāntamati, the speech of a realized one comes out endowed with these sixty exceptional qualities.
“Moreover, Śāntamati, the speech of a realized one can spread throughout all the worlds of the ten directions and satisfy the aspirations of all beings. Indeed, Śāntamati, a realized one does not have the thought, ‘I am teaching, instructing, delivering, distributing, describing, expounding, or clarifying any discourse, recitation, or prediction; or any verse text, inspired utterance, frame story, “thus it was said” story, jātaka tale, extended discourse, miracle story, or instructions; [F.134.a] or any exemplary story, past-life story, avadāna, or parable.’110 Nevertheless, whatever assembly has gathered around the realized one, regardless of whether it is an assembly of monks, or an assembly of nuns, laymen, or laywomen, or an assembly of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, or mahoragas, with their disparate faculties and strength, by hearing the Dharma everyone is made to understand that the Dharma comes out of the mouth of the realized one, and these teachings of the Dharma overcome any differences in their respective means of expression so that everyone understands the formulation of the Dharma as being particularly for them. Śāntamati, this is the secret of the speech of a realized one.
“Moreover, Śāntamati, the Realized One has spoken about the immeasurable conduct of immeasurable beings, and while it has been said that there are eighty-four thousand types of conduct of beings, this is taught by the Realized One as an introductory teaching for beings whose spiritual faculties are weak. In fact, Śāntamati, beings’ conduct is immeasurable, and even an eon would not suffice to describe the conduct of those beings engaged in lustful behavior. An eon would not suffice to describe the conduct of those engaged in hate-filled behavior, those engaged in ignorant behavior, or those engaged in all three types of behavior to the same degree. Śāntamati, imagine if the Realized One were to teach only about the conduct of beings for the entirety of his lifespan of one whole eon.111 [F.134.b] He would reach the end of his life while still teaching about the conduct of beings, and he still would not reach the end of the conduct of beings. Also, he would not have any time for any other Dharma teachings. Thus, the Realized One describes the immeasurable conduct of beings as though it could be measured, because otherwise beings would fall into confusion. In this respect, Śāntamati, the Realized One’s speech about the conduct of all beings comes out in such a way that it gives them an understanding of their conduct. This, too, Śāntamati, is the secret of the speech of a realized one.
“Indeed, Śāntamati, those beings who have immersed themselves in the knowledge of the secret of a realized one’s speech do not believe that the Realized One’s speech comes out of his mouth. Instead, they know that it issues from space. Śāntamati, even though it is the case that some beings believe that the Realized One’s speech comes out of his mouth, this is not something that ought to be apparent to you. Why not? Śāntamati, there are some beings who believe that the speech of the Realized One issues from the uṣṇīṣa. Some believe it issues from the top of the head or from the hair. Some believe it issues from the shoulders, while some believe it issues from the forehead, or from the eyebrows, or from the tuft of hair between the eyebrows; or from the eyes, ears, nose, cheeks, mouth, or neck; or likewise from the arms, hands, fingers, ribs, chest, back, navel, private parts, thighs, knees, calves, ankles, or the soles of the feet; or from the primary or the secondary marks of a great being; and some beings believe it issues from each and every pore of the skin on his body. This, too, Śāntamati, [F.135.a] is the secret of the speech of a realized one.
“Also, Śāntamati, beings hold various beliefs about the emergence of a realized one’s speech in accordance with their own aspirations and in accordance with the maturation of their own motivations; nevertheless, Śāntamati, a realized one does not form a concept in this respect and exists in a state of equanimity. Śāntamati, this is analogous to a well-crafted musical instrument, a wind bell, which makes a sweet sound without being touched by a hand, but rather when it is moved by the wind. It does not make any special effort to produce a sound, but still it makes a sweet sound because of the special nature of its previous preparation. In the same way, Śāntamati, a realized one’s speech comes out when it is moved by knowledge of beings’ motivations, but a realized one does not make any special effort in this regard to produce it. Rather, a realized one’s speech conforms to the sense perceptions of all beings because of the special nature of a realized one’s previous preparation.
“To draw another analogy, Śāntamati, the sound of an echo comes out as a loud report,112 yet the sound cannot be found inside, or outside, or both inside and outside, or somewhere else. In the same way, Śāntamati, the speech of a realized one comes out as a report of the motivations of all beings,113 yet it cannot be found inside, or outside, or both inside and outside, or somewhere else.
“To draw another analogy, Śāntamati, in the great ocean there is a wish-fulfilling gem called the gratification of all wishes, which, when fastened to the top of a flagpole, emits a sound in accordance with the wishes of any being, whatever they are. Yet, the precious gem does not form concepts. In the same way, Śāntamati, the gem of a realized one’s speech, which is pure in its ambition, is known to emit a realized one’s speech in accordance with the wishes of any being, whatever they are, [F.135.b] when it is fastened to the top of the flagpole of great compassion. Yet, in this respect, a realized one does not form concepts and exists in a state of equanimity. This, too, Śāntamati, is the secret of the speech of a realized one.
“Śāntamati, the blessed buddhas have immeasurable voices. Indeed, Śāntamati, I do not see anyone in this world with its gods, māras, and brahmās, or among its beings, including its ascetics and brahmins, and its gods, humans, and asuras, who has the power to grasp the measure and limit of a realized one’s voice.114 Why do I say this? Śāntamati, I remember one time when the Blessed One was residing right here in Rājagṛha on the hill Vulture Peak, surrounded by a multitude of bodhisattvas. He was revealing at length a teaching of the Dharma called ‘the purification of the sphere of sound,’ and after he had empowered the bodhisattva of great courage, Maitreya, he was nearing the end of the discourse. At that moment, Venerable Maudgalyāyana the Great thought to himself, ‘How far does the Realized One’s sphere of sound go? I would like to measure the Realized One’s sphere of sound.’ So, the elder, Maudgalyāyana the Great, vanished from his seat and reappeared on the summit of Mount Meru, but while he was standing there he still heard the speech of the Realized One just as clearly as before. So, with the strength of his own superhuman powers, he went to the west of this cosmos of a billion worlds, beyond Mount Meru, beyond the four continents, beyond the mountain ranges and great mountain ranges, until he stood on the peak of the mountain range at the end of the world. However, even there he could hear the Blessed One’s speech just as clearly as before.115 It was the same, nothing more or less.
“At this point, the Blessed One had the thought, ‘Oh! Maudgalyāyana wishes to measure the sound of my voice. In that case, I should withdraw my superhuman powers.’ Then, once the Blessed One had withdrawn his superhuman powers, [F.136.a] the elder, Maudgalyāyana the Great, through the majestic power of the Buddha and the strength of his own superhuman powers, traveled farther westward from this world, beyond buddha domains as numerous as the grains of sand in ninety-nine Ganges Rivers, before finally arriving at a world called Raśmidhvajā, where the realized one Raśmirāja stays, abides, and presently lives teaching the Dharma.116 Standing there even in that distant world, the elder, Maudgalyāyana the Great, could still hear the speech of the Blessed One just as clearly as before. Just as clearly as one can hear the voice of someone who is only a meter away, that is how clearly the elder, Maudgalyāyana the Great, could hear the speech of the Blessed One.
“Now, the body of the realized one, the blessed Raśmirāja, is a league in height, and the bodies of the bodhisattvas in that realm are half a league in height. So, there was the elder, Maudgalyāyana the Great, walking along the rims of the alms bowls of those bodhisattvas. The bodhisattvas were quite pleased, and they asked the Blessed One, ‘Blessed One, who is this tiny creature who seems to have the appearance of a monk and is walking along the rims of our alms bowls? From where has he come?’117
“The Blessed One answered, ‘Noble sons, do not conceive any thoughts that make fun of him. Why not? He is the elder, Maudgalyāyana the Great. He is among the blessed Śākyamuni’s foremost disciples. Among his great disciples, he is the foremost in the possession of superhuman powers.’ Then, the realized one, the blessed Raśmirāja said to the elder, Maudgalyāyana the Great, ‘Maudgalyāyana, since these bodhisattvas have looked down upon you, you should display miracles with your superhuman powers, having been empowered by the empowering authority [F.136.b] of the blessed one, the realized one, the worthy one, the perfect Buddha Śākyamuni.’
“At that point, the elder, Maudgalyāyana the Great, bowed at the feet of that Blessed One, walked around him seven times, keeping him on the right, and addressed him, saying, ‘Blessed One, I will pervade this whole jeweled continent while seated in a cross-legged posture.’
“That Blessed One replied, ‘Maudgalyāyana, when you know the time is right, go ahead!’
“Then, the elder, Maudgalyāyana the Great, rose into the air to the height of seven palm trees and pervaded the entire jeweled continent while seated in a single cross-legged posture. From his cross-legged posture hung hundreds of thousands of millions and billions of strings of pearls. Each of the pearls emitted a hundred thousand rays of light, and from the points of each of these rays of light, lotuses arose, and within the center of each lotus appeared a seated figure that was an exact likeness of the blessed one Śākyamuni. All of these figures of the Realized One then spoke in praise of the teaching of the Dharma of the blessed one Śākyamuni called ‘the purification of the sphere of sound.’
“The elder, Maudgalyāyana the Great, then said to that Blessed One, ‘Blessed One, I have now pervaded this world of four continents with a single seated posture. I will likewise pervade a galaxy of a thousand worlds and a galaxy of a hundred thousand worlds. Blessed One, I will even pervade this whole great cosmos of a billion worlds with a single seated posture.’
“That Blessed One said, ‘Maudgalyāyana, when you know the time is right, go ahead!’
“The elder, Maudgalyāyana the Great, then withdrew his miraculous demonstration and took a seat before the Blessed One. The bodhisattvas were awestruck and asked [F.137.a] that Blessed One, ‘Blessed One, for what purpose has the elder, Maudgalyāyana the Great, come to this world?’
“The Blessed One answered, ‘Noble sons, he has come to this world with the desire to know the measure of the blessed Śākyamuni’s sphere of sound.’
“The Blessed One then spoke to the elder, Maudgalyāyana the Great, saying, ‘Maudgalyāyana, you have come to this world with the desire to know the measure of the sphere of sound of the blessed Śākyamuni’s immeasurable voice. However, you should not give this a second thought. Maudgalyāyana, even if you were to use the strength of your own superhuman powers to travel farther west for eons as numerous as there are grains of sand in the Ganges River, you would not be able to reach the limit to the sphere of sound of the blessed Śākyamuni. Blessed buddhas possess an immeasurable voice.’
“So, the elder, Maudgalyāyana the Great, bowed at the feet of that Blessed One and admitted his mistake: ‘Blessed One, in trying to understand the sphere of sound of the endless voice of the Realized One, I have made a mistake, and I admit this mistake. Blessed One, how far have I come?’
“The Blessed One answered, ‘You have come to this world after passing through worlds equal in number to the grains of sand in ninety-nine Ganges Rivers.’
“Maudgalyāyana said, ‘Blessed One, I am exhausted after having traveled so far. I am unable to return to the Sahā world.’
“ ‘Maudgalyāyana, what do you think?’ asked the Blessed One. ‘Do you think that you have come to this world through the strength of your own superhuman powers? You should not think so. Why not? You [F.137.b] came to this world through the majestic power and empowering authority of the blessed Śākyamuni. Pay homage to that Blessed One, and he will bring you back home. Maudgalyāyana, even if you were to go to that world on the strength of your own superhuman powers, you would not be able to get there even within the span of an eon. You would enter into complete cessation before you arrived there. What do you think, Maudgalyāyana? From which direction have you traveled here: north, south, east, or west?’
“ ‘Blessed One, I am disoriented,’ Maudgalyāyana answered. ‘I don’t know the direction from which I came to here.’
“The Blessed One said, ‘Maudgalyāyana, the main point you should understand is that if you were to go toward that world on the strength of your own superhuman powers, you would not be able to get there even within an eon.’
“Maudgalyāyana asked, ‘Blessed One, in which direction is the blessed Śākyamuni dwelling?’
“ ‘Maudgalyāyana,’ answered the Blessed One, ‘the realized one, the blessed Śākyamuni, is dwelling in the east.’
“So, at that moment the elder, Maudgalyāyana the Great, bowed down to the east, placing his knees, elbows, palms and forehead on the ground, and spoke in verse:
“Śāntamati, through the majestic power of the Buddha the entire assembly gathered on Vulture Peak was able to hear Maudgalyāyana’s entreaty. Once they all heard it, Venerable Ānanda asked the Blessed One, ‘Blessed One, who is making this entreaty?’
“The Blessed One answered, ‘Ānanda, it is Maudgalyāyana. [F.138.a] He left this buddha domain and traveled west, traveling through buddha domains as numerous as there are grains of sand in ninety-nine Ganges Rivers. He is in a world called Raśmidhvajā, in the buddha domain of the blessed one Raśmirāja. Yet, now he wishes to return to this world, and so he is making this entreaty.’
“Ānanda asked, ‘Blessed One, for what purpose did Maudgalyāyana the Great go to that world?’
“The Blessed One answered, ‘Ānanda, Maudgalyāyana will come back here, and then you will hear of it.’
“Then everyone in the entire assembly knelt down on one knee and raised their arms, palms together in a gesture of salutation, and entreated the Blessed One, saying, ‘Blessed One, we also wish to see the world Raśmidhvajā, the realized one Raśmirāja, the bodhisattvas there, as well as the elder, Maudgalyāyana the Great!’
“Cognizant of the entreaty of his assembly, the Blessed One then emitted a ray of light called the ray of light that goes everywhere from the tuft of hair between his eyebrows. This ray of light passed through buddha domains as numerous as there are grains of sand in ninety-nine Ganges Rivers and bathed the world Raśmidhvajā in a bright light. The entire retinue then beheld the Raśmidhvajā world, the realized one Raśmirāja, the bodhisattvas there, and the elder, Maudgalyāyana the Great, who was on the ground entreating the Blessed One.
“Then the Blessed One instructed Venerable Maudgalyāyana the Great, ‘Maudgalyāyana, follow this beam of light!’
“At that point, the elder, Maudgalyāyana the Great, relying on the Blessed One’s beam of light, [F.138.b] reappeared in the presence of the blessed Śākyamuni in this Sahā world in as little time as it takes to think a thought. He bowed his head at the feet of the Blessed One and walked around him seven times, keeping him on the right. He then bowed down before the Blessed One, placing his knees, elbows, palms and forehead on the ground, and admitted his mistake, saying, ‘Blessed One, I went so far in the hope of comprehending the sphere of sound of the immeasurable voice of the Realized One. I have made an error, and I admit this mistake. Blessed One, no matter how far I went, the Realized One’s speech sounded exactly the same as it does here.’
“ ‘Maudgalyāyana the Great, it is exactly as you have said,’ replied the Blessed One. ‘The speech of the realized ones cannot be measured. Maudgalyāyana, those who have the intention to examine thoroughly the measure or limit of the speech of the Realized One must have the intention to examine thoroughly the measure or limit of space. Why is this? The speech of the Realized One pervades just as far as space pervades.’
“When they heard the explanation of the travels of the elder, Maudgalyāyana the Great, ten thousand beings conceived the aspiration for unsurpassable and perfect awakening. This, too, Śāntamati, is the secret of the speech of a realized one.”
Vajrapāṇi then said, “Tell me, Śāntamati, would you describe the thoughts of all beings and the actions that arise from those thoughts as amounting to a large number?”
“Lord of the Guhyakas,” responded Śāntamati, “even if all beings in this cosmos of a billion worlds were to become solitary buddhas, they would still not be able to conceive, measure, count, or examine all the thoughts of even a single being and the actions that arise from those thoughts, even if they had an eon to do so. So, there is no need to talk of all beings.”
“Śāntamati, this is what you should aspire to do!” said Vajrapāṇi. “This is what you should strive to realize! [F.139.a] However many are the thoughts of all beings and the actions that arise from those thoughts, that is how many types and divisions there are of the speech used by the realized one to teach the Dharma in order to satisfy all beings. Yet, in this respect, the realized one has no concept and is in a state of equanimity. It could be expressed in this way:
“Furthermore, Śāntamati, you should know that the secret of the speech of a realized one is the fact that the Dharma is taught according to the languages used by all beings. Śāntamati, a realized one establishes the teaching by using different words for the truths according to the languages used by beings, depending on the different places of rebirth for beings in this cosmos of a billion worlds.
“For instance, Śāntamati, what is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the earth-dwelling gods as ‘consumption, the root of consumption, the removal of consumption, and causing consumption to stop.’121
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the sky-dwelling gods as ‘aggregation, the cause of aggregation, freedom from aggregation, and freeing one from aggregation.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, [F.140.a] and the path that leads to the cessation of suffering’ is described in the language of the gods in the Heaven of the Four Great Kings as ‘arising, measuring, burning, and destroying.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Thirty-Three as ‘circling, embracing, extinction, and returning to extinction.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Yāma Heaven as ‘harm, drawing harm near, extinction of harm, and cultivating the extinction of harm.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of the Contented as ‘total wickedness, the root of wickedness, disengagement, and causing complete disengagement.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of Those Whose Delight Comes From Magical Creations as ‘a leather bag full of air, the cause of the leather bag, deflating the leather bag, and the gateway to the deflation of the leather bag.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of gods of the Heaven of Those Who Possess the Power to Transform Others’ Delight into Their Own as ‘augh!, the cause of obtaining augh!, freedom from augh!, and the cause of freedom from augh!’
“Śāntamati, what is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the māras as ‘burning coals, the harm leading to burning coals, [F.140.b] the desire to reject the burning coals, and liberating one from burning coals.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the brahmās as ‘pain, the cause of pain, rest from pain, and encircling pain.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Brahmā’s Assembly as ‘dripping, the cause of dripping, stoppage, and complete emergence.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Brahmā’s Priests as ‘wound, opening the wound, closed wound, and healing the wound.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Great Brahmā as ‘causing a flood, causing detritus, bringing the flood to an end, and causing the attainment of the cause.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Limited Radiance as ‘oh, no!, ah, no!, ugh, no!,’ and what sounds like ‘hara!’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Limited Splendor as ‘ohita, nivahita, nigakṣita, and nigamani.’122
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ [F.141.a] is described in the language of the gods of the Heaven of Immeasurable Splendor as ‘service, correct service, extinction of service, and reverence.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Total Splendor as ‘division, emergence of division, close to home, and always pure.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Smaller Heaven of the Pure as ‘following, always returning, association, going to association.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Cool as ‘purity, possessing purity, purifying purity, and going to purity.’
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Beautiful Ones as ‘mamamama, mamamame, mananunaya, and mananugama.’123
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of the Clear-Sighted Ones as ‘freedom, possessing freedom, root of freedom,’ and what could be rendered as ‘the place of freedom.’124
“What is known here as ‘suffering, origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods of the Heaven of Great Results as ‘what is unmade, inactivity, freedom from activity, and apex of activity.’
“What is known here as ‘suffering, [F.141.b] origin of suffering, cessation of suffering, and the path that leads to the cessation of suffering’ is described in the language of the gods who dwell in the pure realm of the Supreme Heaven as ‘apex, true apex, unmaking, and reconnection.’
“In this way, Śāntamati,125 just as there are differences among the gods with respect to the truths, there are likewise differences with respect to the truths among the nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, karoṭapāṇi yakṣas, and mālādhārins.
“Furthermore, Śāntamati, here on Jambudvīpa, which is filled with a thousand countries subsumed within the sixteen great countries, each community of people has its own language, its own terminology, and its own conventions. So, here, too, the Realized One establishes the truths in various names by employing the languages found here. So, for example,126 among the thousand countries that fill Jambudvīpa are those of the Śakas, the Pahlavas, the Tukhāras, the Yavanas, the Kambojas, the Khaṣas, the Hūnas, the Cīnas, the Daradas, the Uraśas, the Pilidas,127 the Sāmas,128 the Brāhmaṇas, the Kṣatriyas, the Vaiśyas, the Śūdras, the Vacivas,129 the Kiratas, the Pulindas, the Maruṇḍas,130 the Kurus, the Pañcālas, the Easterners, the Pauravas,131 the Southerners, the Kaliṅgas, the Śabaras, the Vanasakas,132 the Paṇatas, the Sālakas,133 the Dog-Faced People, the Jackal-Faced People, the Kṛviṣa-Faced People,134 the Downward-Facing People, the Upward-Facing People, the Sideways-Facing People, the People of the Northern Borders, the Westward-Moving People,135 the People on the Coasts, the People of the Adjoining Lands, the Aṅkuras, the Makuras, the Snub-Nosed People, the Sabala-pārśvas, the Pārśva-śabaras, the Parṇa-śabaras, the Kukṣa-śabaras, [F.142.a] as well as those who descend from the ancient past and those who dwell in areas beyond these lands.136 Each of these places, Śāntamati, has its own language, its own terminology, and its own conventions, and the Realized One sets forth the truths in various names by employing the languages found therein. And still, the Realized One’s speech does not come out preceded by any thought or cognition.
“In this galaxy of a thousand worlds, Śāntamati, ninety-four hundred thousands of millions and billions of truths circulate and are taught under various names. Yet, all of these presentations of the truths converge upon a single meaning, that is, on an ultimate truth, a truth that has no point of origination, a truth that accords with the way things are, an unshakable truth. This, too, Śāntamati, is the secret of the speech of a realized one. [B5]
“Moreover, Śāntamati, the speech of a realized one dispels the doubts of all beings and eliminates their hesitancy. As many beings as there are in the immeasurable, incalculable worlds in the ten directions, Śāntamati, if they were all collected into a single collection of beings, the buddhas would know them all, even though one would say that the mass of those beings is far greater even than the mass of the earth element.137 Furthermore, Śāntamati, consider that all these beings are destined to acquire a human body sooner or later, and what is more, all these beings are destined to possess knowledge and wisdom to the same extent as the elder, Śāriputra, such that a single being would possess the knowledge and wisdom of all beings, which would be equal to that of Śāriputra. In this way, all beings would possess knowledge and wisdom to this same extent. Now, Śāntamati, consider that [F.142.b] all these beings would then think over their doubts and questions, assess them, and evaluate them critically for an eon or more than an eon in such a way that the doubts and questions of one being would be different from those of a second being. In this way, Śāntamati, each and every being would ponder over their own respective doubts and questions. Now, consider that all these beings were then to go and see the Blessed One all together, and in the time it takes to snap one’s fingers they were all to ask him to clarify their doubts and questions. After giving his full attention to them with one penetrating thought, the Blessed One would resolve all their doubts and questions by pronouncing a single utterance, and all these beings would know that their respective doubts and questions were resolved, and they all would be gladdened by the Blessed One’s elucidation of their questions.
“In this way, Śāntamati, the speech of a realized one dispels the doubts of all beings and eliminates their hesitancy. Still, a realized one has ceased all thought and therefore does not articulate any words, and yet, he does what needs to be done. This, too, Śāntamati, is the secret of the speech of a realized one. This is the marvel of a realized one’s speech.138 This is its purity.”
When Vajrapāṇi, Lord of the Guhyakas, had described the wondrous nature and the mysterious nature of the speech of a realized one, thirty-two thousand beings conceived the aspiration for unsurpassable and perfect awakening, and the bodhisattvas of this Fortunate Eon from within the buddha domains of the blessed buddhas throughout the ten directions, who were leading the holy life in their presence, showered flowers upon Vajrapāṇi, Lord of the Guhyakas, in order to worship him. They also sent him jeweled parasols. The flowers fell upon the bodies of the Blessed One and Vajrapāṇi, Lord of the Guhyakas, and spread throughout the entire assembly, while the jeweled parasols [F.143.a] remained hovering in the air above the head of the Blessed One. A voice was then heard coming from the jeweled parasols and this is what it said: “Blessed One, we have been sent by the bodhisattvas of this Fortunate Eon to worship the Blessed One and to convey our appreciation to Vajrapāṇi, Lord of the Guhyakas, for having described the nature of a realized one as a marvelous thing.”
When they heard this voice, everyone in the assembly was even more awestruck than before, and they all bowed to Vajrapāṇi, Lord of the Guhyakas, and developed an even greater sense of respect for him. They said, “We have obtained something well worth obtaining by having seen Vajrapāṇi, Lord of the Guhyakas, and having heard about the inconceivable nature of a realized one.139 Among those beings who hear this teaching, none will fail to obtain rebirth as a human being, gain motivation, and stop entertaining doubts. All of them will become ready to be guided by the Realized One and it will be impossible to be turned back from unsurpassable and perfect awakening.”
At that point, the Blessed One gave his approval to the entire assembly and spoke to the bodhisattva of great courage, Śāntamati. He said, “Śāntamati, a realized one’s qualities, which are possessed by the Realized One as they truly are,140 run counter to all the worlds. Vajrapāṇi, Lord of the Guhyakas, has described them here in this teaching of the Dharma. He has pointed them out and made them clear. Beings will become endowed with these qualities without delay. They will hear this teaching of the Dharma and become motivated by it. They will hold on to it. They will not fear. They will not tremble. They will not fall into a state of terror. They will develop a firm understanding of its meaning, and they will hasten to make it their reality. This is the prediction of their unsurpassable and perfect awakening.”
When Vajrapāṇi, Lord of the Guhyakas, had taught this teaching, then incalculable, immeasurable worlds throughout the ten directions shook in the six ways [F.143.b] and were pervaded with a great light.141 A great shower of flowers rained down, and the sound of musical instruments and singing could be heard. Incalculable beings conceived the aspiration for awakening. Incalculable bodhisattvas gained the acceptance that brings one into conformity with the Dharma. Incalculable bodhisattvas acquired the acceptance of the fact that things do not arise. Incalculable bodhisattvas brought to maturity the roots of virtue required to be limited to only one more life.
At that point, a jet of water became visible. With a diameter measuring the length of a chariot’s axle, it burst through the earth in the middle of the assembly right there in front of the Blessed One, having risen from a depth of sixty-eight thousand leagues. It then rose into the sky as far as the Brahmā world and showered fragrant water upon this entire cosmos of a billion worlds. The Blessed One asked the bodhisattva Śāntamati, “Śāntamati, do you see this jet of water rising into the sky?”
“Blessed One, I see it!” he said. “Of whom is this the preceding sign?”
“Śāntamati,” the Blessed One answered, “just as this jet of water bursts through the earth, which is insentient, and rises into the sky, in exactly the same way those beings who hold on to this teaching of the Dharma and hasten to make it their reality will rise up and burst through the door of all views made from ignorance. Doing so, they will manifest the wisdom and inspired eloquence that are the inexhaustible light of the Dharma. In this way, these good people will satisfy all beings with their well-spoken words. This should be known as a unique quality of this teaching of the Dharma.” [F.144.a]
This was the eighth chapter, “The Teaching of the Mystery and Secret of the Realized One’s Speech.”142
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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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