Toh 47 — The Secrets of the Realized Ones

Chapter 1: On Saumya

F.100.aB1 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.^[1] 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.^[2] They were undefeated in argument by any and all proponents of rival doctrines. They had vanquished their adversaries and Māra in all his forms.^[3]

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.^[4] 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.^[5]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.^[6] They outshone the sun and moon.^[7] They had attained the understanding that in reality all things are the same across the three times.^[8] They were adept at giving instructions with knowledge of the profound exegesis of the Dharma.^[9] 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.^[10] 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,^[11] 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.^[12]

“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.^[13] 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.^[14] 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.^[15]

“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.^[16] 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.^[17] 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?”^[18]

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.”^[19]

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.^[20] 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.^[21] 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.^[22] 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.^[23]

“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.^[24] 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.^[25] 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.^[26]

“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.^[27] 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,^[28] 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.^[29] 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:^[30]

“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,^[32] 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.^[33] 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.^[34] 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.^[35]

“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,^[36] 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.”

Chapter 2: The Secret of the Bodhisattva’s Speech

B2 Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva Śāntamati: “Śāntamati, what is the secret of the Bodhisattva’s speech and the purity of his verbal action? Śāntamati, the succession of the bodhisattvas’ rebirths continues for precisely so long as beings continue to be reborn, and for as long as they continue to be reborn, these bodhisattvas make use of language. The knowledge and vision of the bodhisattvas penetrates without impediment beings’ use of language in all the ways they express linguistic utterances, verbal expressions, explanations, conventions, speeches, descriptions of reality, signs, actions, and happiness and suffering. Their knowledge and vision even penetrate the languages used by worms, mosquitoes, flies, bees, and moths. F.111.a Since their knowledge and expression of language enables them to relieve the bodies and minds of beings, such verbal expressions emerge from the mouths of those bodhisattvas who know and use language. This is in accordance with the nature of things. In this respect, it should be said:

“Śāntamati, the speech of bodhisattvas is expressed in the brahmās’ voices, the śakras’ voices, and in the voices of the lokapālas. It is expressed in the voices of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. It is expressed in the voices of all beings. It satisfies the wishes of all beings. About this, it should be said:

“Śāntamati, the speech of bodhisattvas does not contain any sense of lust; aversion; delusion; affliction;^[37] impediment; obstruction; vulgarity; foulness; callousness; abusiveness; incompleteness; harshness; attachment; anger; carelessness; animosity; contradictory words; words influenced by the various afflictions; fickleness; flattery; arrogance; haughtiness; impatience; inappropriate speech; desirous speech; words praising physical appearance; aggrandizement; contrivance; overly relaxed speech; intent to shock; exhausting speech; speech resulting from an impairment of their faculties, from diminished vitality, or from a diminished mind; disingenuousness; deficiency; opacity; coarseness; rejecting others; contradicting others; causing distress;F.112.b unproductiveness; scolding others; annoying others; causing oneself or others pain; inappropriate use of words; inappropriate choice of words; insincere words; irrational words; illogical words; vicious words; inauthentic words; false speech; unjust words; quarrelsome speech; harmful speech; inopportune speech; verbosity; bad grammar;^[38] hypocrisy; obsequiousness; speech intended to gain profit; ineffective demonstration; deceiving the eye; confusing the mind; expressing doubt; laconic expression; words that cause trauma and disgust; words of scornful disregard; boastful words about one’s own point of view; words that suppress the points of view of others; words that demonstrate an obsession with self-praise; words that demonstrate resistance to the praise of others;^[39] drunken speech; scornful words; excessive boasting to others; words that do not say what is needed; counterproductive words; leaking secrets; not guarding one’s words; using words that are condemned by the wise; condemning the noble ones; attacking another with abuse;^[40] public displays of praise; describing the faults of others at inopportune moments; twisting the knife; broadcasting the faults of others; words that fail to keep one’s promises;^[41] speech expounding upon the objects of one’s pride;^[42] speech that contradicts the workings of karma;

or speech in which one fails to avoid using words that do not accord with reality.

“Śāntamati, the expression of the bodhisattvas’ speech is infused with the knowledge of the supernormal faculties, and because it results from the ripening of merit, it accords with the truth. F.113.a Whatever they say is just exactly so. Suppose a bodhisattva were to pass by or sit under a tree and somebody were to ask, ‘Excuse me, sir, how many leaves does this tree have?’ Without looking at the tree and without counting the leaves, the bodhisattva would then be able to say exactly how many leaves there were without overestimating or underestimating the number.

“Also, if one were to ask, ‘How many hundreds, thousands, hundreds of thousands, millions, billions, hundreds of billions, trillions, quadrillions, quintillions, sextillions, septillions, octillions, nonillions, decillions, undecillions, and duodecillions of grains of sand are there in the Ganges?’^[43] then, without looking or counting, the bodhisattva’s speech could declare exactly how many grains of sand there are. He knows the grains of sand to be this precise number by using the knowledge of the realized ones. Śāntamati, only the realized ones can directly perceive this. It is not directly perceptible to gods, nāgas, yakṣas, gandharvas, asuras, marutas, garuḍas, kinnaras, mahoragas, disciples, or solitary buddhas.

“Śāntamati, you can understand this through the following teaching: At one point in the past, Śāntamati, there was a sage named Light and a brahmin named Śyāmaka. At that time, there was a tree called the Excellent King of Banyan Trees, which was covered by many branches and leaves. The crown of the tree was several miles in circumference and the sage, Light, dwelled beneath that tree. While he was dwelling there, F.113.b he used the power of his supernormal faculties to count the leaves on the branches of the Excellent King of Banyan Trees for twelve years and seven days until he came to a realization of that knowledge. At a certain point the brahmin, Śyāmaka, had been out seeking alms in the village, and because it was midday he went beneath that banyan tree to take his meal. He came before the sage, Light, and was truly delighted to see him. Sitting together, they spoke of many topics about which they were passionate. Then, the sage, Light, said to the brahmin Śyāmaka, ‘Excuse me, brahmin, but do you think there are any humans in this world of beings who have the ability to count, directly perceive, or know the number of leaves on this Excellent King of Banyan Trees?’

“ ‘Yes, revered one, there is.’

“ ‘Brahmin, who would that be?’ asked the sage.

“The brahmin replied, ‘Revered one, I can count them.’

“ ‘Well, count them, then, brahmin!’ said the sage.

“Immediately, without having to look at the tree or count the leaves, the brahmin knew how many leaves there were. He then spoke in verse, saying:

“ Śyāmaka replied, ‘Listen, revered one, this is not taught by gods, but by men. I follow true words and live according to their meaning. It is possible that the sky could exhaust itself and fall to pieces, but it is impossible for me ever to speak falsely.’

“Then Vajrapāṇi said:

“Śāntamati, so far as the purity of the speech of the bodhisattvas is concerned, this is the secret of the speech of the bodhisattvas. This is merely a brief demonstration of the purity of their speech. If one were to go further than that, an exhaustive explanation of the purity of the bodhisattvas’ speech would have no limit or endpoint.”

Chapter 3: The Secret of the Bodhisattva’s Mind

Once again, Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva Śāntamati: “Now, Śāntamati, what is the secret of a bodhisattva’s mind and the purity of his mental action?

“Śāntamati, bodhisattvas undertake their work by means of knowledge, not by taking pride in it. Also, they undertake their work with knowledge without weakening any of the supernormal faculties. They manifest all sorts of actions while making child’s play of the supernormal faculties. They have attained the great mastery that is the mastery of the supernormal faculties. The supernormal faculties they possess are an aspect of knowledge because they are connected with the supreme knowledge of all aspects. The supernormal faculties they possess are an aspect of wisdom because they provide a direct vision of all things. The supernormal faculties they possess have the aspect of inexhaustibility because they conform with everything. Because all forms do not have a form, the supernormal faculties they possess can see all forms.F.114.b Because the sounds of the past are the same as the sounds of the future, the supernormal faculties they possess can comprehend all sounds. The supernormal faculties they possess perceive the thoughts of all beings, because they can perceive and thoroughly investigate the true nature of mind. The supernormal faculties they possess can recollect limitless eons, because they do not place any limits on the past or the future. The supernormal faculties they possess can produce every kind of wondrous transformation with their superhuman powers because they have the defining characteristic of being unconditioned. The supernormal faculties they possess conform to the cessation of the defilements, because they perceive the moment and they never miss the moment. The supernormal faculties they possess are conducive to the forms of penetrating insight that are fixed upon what is transcendent and noble. The supernormal faculties they possess are difficult for the disciples and solitary buddhas to understand.

The supernormal faculties they possess have profound meaning and defeat their adversaries, Māra in all his forms. The supernormal faculties they possess produce the essence of awakening and are the most supreme form of awakening, which brings about a perfect realization of all the qualities of a buddha. The supernormal faculties they possess are consistent with the turning of the wheel of Dharma. The supernormal faculties they possess can tame all beings. The supernormal faculties they possess secure empowering authority because they have mastery over all things.

“Śāntamati, this is the purity of the mental action of the bodhisattvas. This pure mind is immaculate and without any affliction; it is luminous, free from the derivative afflictions, and completely controlled. By being well guarded, it rests in the states of meditation, liberation, concentration, and absorption, but it does not sink into complete extinction or a state of nonarising. Instead, it intentionally takes birth in the desire realm and remains undisturbed by being here. It is not born in bondage. F.115.a It does not die or transmigrate in bondage, and it is not reborn in bondage. How is this so? It is free from forming concepts, which are not real. It is free from the bonds of all the afflictions. It is free from dwelling on distorted conceptions. As a result, it is born while being completely free, it dies and transmigrates while being completely free, and it is reborn while being completely free.

“Though it is born, it does not fall back from the Great Vehicle, and it becomes completely endowed with all the qualities of a buddha. Though one may seek for these qualities of a buddha throughout the ten directions, they cannot be found or seen anywhere. Therefore, the qualities of a buddha and of all things are realized as qualities of a buddha. In this manner, the qualities of a buddha and of all things are not asserted to be things, nor are they asserted not to be things.^[44]

“Why is this? Even though one might exhaustively seek for anything and everything, one cannot find or see anything. If one seeks for things just as they really are, one cannot find or see them. One cannot enumerate them either. All things completely transcend enumeration. Whoever knows the equality of all things is free from fixating on them as being either something or nothing, and knows that being beyond such fixation is the meaning of things. However, those who take pride in meaning can cause great harm. Those who do not feel such pride do not defend the claim that things have a meaning or that they do not have a meaning.

“The mind that does not see any meaning is not impeded in any way—that is an unimpeded mind. An unimpeded mind is not attached. What is unattached is not destroyed. What is not destroyed does not decline. What does not decline does not come into being as something for which the search has no meaning. Something for which the search has no meaning causes no transgression. What causes no transgression is impersonal. Of what is impersonal, there is no grasping. Over what is not grasped, there is no conflict. F.115.b About what is not in conflict, there are no disputes. When there are no disputes, there is no conflict, and this is called being endowed with the qualities of an ascetic. What is endowed with the qualities of an ascetic is the same as the sky and the palm of one’s hand. What is the same as the sky and the palm of one’s hand does not belong to the desire realm. It does not belong to the form realm, and it does not belong to the formless realm. What belongs to nothing whatsoever has no color, sign, or shape. What has no color, sign, or shape can be understood only by analogy. What can be understood only by analogy is fully understood only by analogy. For what reason do I speak of ‘understanding’ and ‘full understanding’? The reason is that one cannot find anything that one could understand or fully understand, not even the smallest particle, and therefore I speak of ‘understanding’ and ‘full understanding.’ Śāntamati, this is the secret of the bodhisattvas’ mind.

“Furthermore, Śāntamati, the secret of the bodhisattvas’ mind is also that their mind is loving, even though there is no self. It is also a mind of compassion, even though beings do not exist; it is also a mind of joy, despite the nonexistence of a life force; it is also a mind of equanimity, even though it is free of the defilements; it is also a mind of generosity, even though the mind is well trained; it is also a mind of moral conduct, even though the nature of mind is at ease; it is also a mind of patience, even though the nature of mind is indestructible; it is also a mind of heroic effort, even though the mind is always in a state of solitude; it is also a mind of concentration, as well as a mind engaged in profound contemplation; and it is also a mind of wisdom, even though the nature of mind is unwavering.

“It is a mind that applies the applications of mindfulness even though the nature of mind is that it makes no conscious effort to apply mindfulness. It is a mind that makes the correct efforts even though the nature of mind is properly always the same. It is a mind that has the foundations for superhuman power even though the nature of mind is beyond activity. It has serene faith, even though the nature of mind is without attachment. F.116.a It is a mind of heroic effort, even though the nature of mind is effortless. It is mindful, even though the mind has the nature of arising on its own.

“It is a mind of concentration, even though the nature of mind is that it understands that everything is the same. It is a mind of the spiritual faculty of wisdom, even though the nature of mind is that it has no faculties. It is a mind of the sense faculties, even though the nature of mind is that it does not have the faculty to sense all things. It is a mind of the powers, even though the nature of mind is out of range. It is a mind of the constitutive factors of awakening, even though the nature of mind is that it is fully manifested through awareness. It is a mind of cultivating the path, even though the nature of mind is without cultivation. It is a mind of calm abiding, even though the nature of mind is utterly tranquil. It is a mind of deep insight, even though the nature of mind is that it does not perceive anything.

“It is a mind of cultivating the truths of the noble ones, even though the nature of mind is that it is thoroughly and completely known. It is a mind that focuses attention on the buddhas, even though the nature of mind is without any focused attention. It is a mind that focuses attention on the Dharma, even though the nature of mind is equal to the realm of reality. It is a mind that focuses attention on the Saṅgha, even though the nature of mind is without a fixed abode. It is a mind that brings beings to maturity, even though the nature of mind is primordially pure. It is a mind that embraces the true Dharma, even though the nature of mind cannot be separated from the realm of reality. It is a mind of purifying a buddha domain, even though mind has the nature of being equal to space. It is a mind that accepts the fact that things do not arise, even though the nature of mind cannot be conceived. It is a mind at the stage of irreversibility, even though the nature of mind does not turn back or move forward. It is a mind for attaining the marks of a great person, even though the nature of mind is without marks. It is a mind that is adorned with the essence of awakening, even though the nature of mind is the essence of the three worlds. It is a mind for defeating Māra in all his forms, even though the nature of mind is for benefitting all beings. It is a mind for awakening, even though the nature of mind is that it realizes F.116.b that all things are insubstantial. It is a mind for turning the wheel of Dharma, even though the nature of mind does not move forward or turn back. It is a mind that shows the great passing away into nirvāṇa, even though the nature of mind is the same as the essential nature of saṃsāra.

“Śāntamati, this is the secret of the mind of those bodhisattvas who have attained acceptance of the fact that things do not arise; this is the purity of their mental action. With that pure mind, one realizes the minds of all beings to be pure, and one’s aspiration for awakening becomes fully absorbed in the minds of all beings. The minds of all beings are illuminated in the aspiration for awakening. Śāntamati, consider how space goes everywhere and surrounds everything. In the same way, Śāntamati, the bodhisattva’s mind goes everywhere and surrounds everything.”

When Vajrapāṇi, Lord of the Guhyakas, gave this teaching on the secrets of the body, speech, and mind of the bodhisattvas, seventy-two thousand beings from the divine and human realms conceived the aspiration for unsurpassable and perfect awakening. Thirty-two thousand bodhisattvas attained acceptance of the fact that things do not arise. Eighty-four thousand beings purified the stainless and immaculate Dharma eye with respect to things. Eight thousand monks freed their minds from defilement with no further clinging. The cosmos of a billion worlds trembled in six ways and this universe was completely pervaded by a great light while flowers fell from the sky and the sound was heard of about a thousand cymbals and other musical instruments being played without anyone playing them. Along with the sound of the cymbals and other musical instruments, a voice was heard making statements like the following: “Those beings who have heard this teaching by Vajrapāṇi, Lord of the Guhyakas, will grasp it, trust in it, hold on to it, recite it, study it, F.117.a and teach it in full to others; those beings will possess a clear motivation with respect to their aspiration for awakening and they will not fail to grow even the smallest roots of virtue; those beings will recognize that they have served many buddhas, grown the roots of virtue, and are supported by supplies of merit; those beings will benefit all beings; and those beings will reach the stage at which they will receive predictions of their future awakening.”

Chapter 4: The Coming of Resounding Musical Sound

Then the Blessed One spoke to the bodhisattva of great courage, Śāntamati, saying, “Do you hear the voice issuing from the sounds of the cymbals and musical instruments?”

“Blessed One, I hear it! Whose power is causing the voice to issue from them?”

“Śāntamati,” replied the Blessed One, “in the world called Meghavatī resides the blessed realized one Melodious King of Clouds. In his presence resides the bodhisattva of great courage Resounding Musical Sound, who has now arrived here in this Sahā world to see me; to honor, worship, and serve me; and to hear the Dharma. He has also come to hear the Dharma that is being taught by Vajrapāṇi and to see the bodhisattvas of great courage who have gathered here from throughout the ten directions. Although his body is invisible, Śāntamati, the bodhisattva Resounding Musical Sound is there in the space above us. In order to pay homage to me and this teaching of the Dharma, he has rained these flowers down upon us. He is playing the music of the cymbals and instruments and it is his voice that we are hearing.”

After the Blessed One had spoken, the bodhisattva named F.117.b Resounding Musical Sound descended swiftly from the space above, bowed his head at the Blessed One’s feet, and proceeded to walk around him one hundred thousand times, keeping him on the right, before sitting down before the Blessed One. He spoke thus to the Blessed One: “Blessed One, the realized one Melodious King of Clouds asks about your illness. Are you not in too much pain? Are you not in too much distress? Are you in good condition? Are you strong, happy, and getting along comfortably? Also, that blessed one said that the Lord of the Guhyakas is delivering this great teaching through the majestic power of the Buddha. Blessed One, does one become capable of attaining the immeasurable qualities of a buddha through activities of this kind?”

Then the Blessed One said to the bodhisattva Resounding Musical Sound, “You are welcome, noble son. It is good that you have come here. You shall hear the chapter on the mysteries and secrets of the realized ones from the Lord of the Guhyakas.”

Chapter 5: The Past-Life Story of Dhṛtarāṣṭra

At that point, a certain bodhisattva from the assembly wondered, “How did the Lord of the Guhyakas grow these roots of virtue? How long has he served the Blessed Buddha? What sort of vow did he make by means of which he has come to possess such inspired eloquence?”

With his own mind, the Blessed One knew the thoughts in the mind of that bodhisattva, and so he addressed the bodhisattva Śāntamati: “Once upon a time, Śāntamati, in a past eon, going back an incalculable eon, going back more than an incalculable eon, going back a limitless, inconceivable, and measureless span of time, there was an eon called Lovely Illumination. At that time, in a world called Full Array, there appeared a realized one, a worthy one, F.118.a a perfectly awakened one, one perfected in knowledge and conduct, a sublime one, a knower of the world, an unsurpassable trainer of those ready to be trained, a teacher of gods and humans, a blessed buddha, whose name was King Arrangement of Manifold Precious Virtues Without End.

“Śāntamati, Full Array was prosperous, well populated, and happy. There were abundant harvests and the people there were joyful. It was full of gods and humans, flat like the palm of one’s hand, and it did not have any pebbles or stones. The grass there was soft and pleasing to the touch like the finest silk, bluish green like a peacock’s neck, and it swirled to the right like a symbol of auspiciousness.^[46] It possessed a beautiful hue and a pleasing fragrance, and it was quite appealing. With every step, it would sink down four finger-widths and then spring back into place. There was a refreshing breeze in the air that was neither too hot nor too cold. It felt exactly as one would like. The earth was adorned with lapis lazuli. The beings who lived there were well behaved, learned, and had little attachment, aversion, or ignorance. In fact, the afflictions there were all minimal. Everyone had the capacity to understand the meaning of well-spoken words. The community of monastic disciples of the Realized One, the blessed King Arrangement of Manifold Precious Virtues Without End, numbered one hundred twenty billion and his community of bodhisattvas numbered three hundred twenty million. His lifespan was three hundred sixty million years long. In that realm no one died suddenly or at inopportune times.

“At that time, Śāntamati, in Full Array there was a medium-sized world with four continents called Lovely Illumination. It was very prosperous, well populated, and happy. It had the most abundant harvests, and it was vast and spacious. Each of the four continents was eighty-four thousand square leagues. There was a league between each of the great cities, F.118.b and each was surrounded by thousands of villages, towns, and market towns.

“Śāntamati, in the center of that four-continent world, Lovely Illumination, was the royal capital called Abode of Purity. Wide and expansive, its northern and southern sides were each sixty-four leagues long, and the eastern and western sides were each forty-two leagues long. It was adorned with thousands of parks, and surrounded by thousands of villages, towns, and market towns.

“Śāntamati, a wheel-turning king named Dhṛtarāṣṭra lived there in the royal palace of Abode of Purity. He possessed the seven jewels, held sway over the four continents, had performed deeds in service to previous buddhas, had grown roots of virtue, possessed a radiance that shone with the splendor of merit, and had become impossible to turn back from unsurpassable and perfect awakening.

“Śāntamati, in the center of King Dhṛtarāṣṭra’s city was a vast and extensive palace the perimeter of which was sixteen leagues. It was surrounded by seven walls made of the seven precious substances, each with an archway and covered by netting with small bells. Inside the walls were four great parks. The first great park was called Diverse Flowers; the second, Delightful Virtues; the third, Delightful Peacocks; and the fourth, The Pleasure of Time. There were ponds a half-league in size with jeweled perimeters and the steps leading down to them were made of golden sand from the Jambu River. Golden sand was also spread out beneath the ponds, which were filled with water that possessed the eight good qualities. They were covered with jeweled lotuses, and the calls of swans, herons, ducks, and geese could be heard there. The names given to these ponds were Joy, Utmost Joy, Supreme Fragrance, and Descending Stream.

“Śāntamati, the women of King Dhṛtarāṣṭra’s inner chambers numbered seven hundred thousand, all of whom had the marks of youthful femininity like precious gems. F.119.a Each and every one of them had become firmly established on the path to unsurpassable and perfect awakening. Present with them were their thousand sons, who were heroic, brave, had perfectly well-formed bodies, could defeat all their rivals, were adorned with twenty-eight of the marks of a great person, and had set their minds with a pure motivation on achieving unsurpassable and perfect awakening.

“At that time, Śāntamati, the blessed realized one, King Arrangement of Manifold Precious Virtues Without End, was dwelling near that royal capital. The king, his chief ministers, and the brahmins, householders, villagers, and farmers respected, revered, honored, and worshiped him.

“Śāntamati, for ten million years King Dhṛtarāṣṭra served that blessed realized one, King Arrangement of Manifold Precious Virtues Without End, and his monastic assembly with good food, drink, clothing, monasteries, and places for walking, and in order to provide support to each monk, each of them was offered the three sets of robes.

“Śāntamati, the royal princes were also interested in honoring and venerating the Blessed One and out of dedication to hearing his teachings, they were conscientious and took no interest in sense pleasures. Because they were conscientious, listened to the true Dharma, and cultivated profound contemplation with their minds, in no time they acquired the five supernormal faculties. As a result of acquiring them, they flew from park to park, from town to town, and from market town to market town throughout the entire four continents just like the king of swans soaring in the sky. They spoke the following verses:

“Śāntamati, in order to show their love for their father, King Dhṛtarāṣṭra, the royal princes built a vast and expansive pavilion made of the divine sandalwood known as ‘serpent’s essence.’ It was well designed with fine features, and complete with pinnacles, victory banners, and arches. Its value was greater than that of all the remaining serpent’s essence sandalwood in the world put together. This vast and expansive pavilion made of sandalwood measured ten square leagues. It was multicolored, beautiful to behold, supported by four columns, symmetrical, and well proportioned. F.120.a

“Then, at that time, King Dhṛtarāṣṭra wished to go see the Blessed One, to honor him, to worship him, to serve him, and to hear the Dharma. So, the king, the royal princes, the women from his household, his servants, and the group of his relatives all entered the pavilion and took a seat on lion’s seats arrayed with lotus flowers and honored, worshiped, and paid great respect to the Blessed One with the most excellent offerings of flowers, garlands, incense, scented oils, powders, clothes, parasols, victory banners, silk hangings, flags of victory, and the melodious sounds of cymbals, drums, and other instruments, and they covered the pavilion with jeweled nets. When everything had been brought together, the pavilion looked like a heap of jewels. It then immediately rose into the sky and flew like the king of swans to where the realized one, the blessed King Arrangement of Manifold Precious Virtues Without End, was dwelling, and it settled on the ground there.

“The king and the princes bowed down at the feet of the Blessed One, and then bowed down to the monastic assembly. They walked around them seven times, keeping them on the right, and sat down to one side. Then the retinue of King Dhṛtarāṣṭra’s wives and his relatives likewise descended from the pavilion and bowed down to the Blessed One and the monastic assembly, and walked around them seven times, keeping them on the right. The women and the relatives then sat to one side in the Blessed One’s presence in order to hear the Dharma. B3

“The blessed realized one, King Arrangement of Manifold Precious Virtues Without End, knew that King Dhṛtarāṣṭra had come to hear the Dharma from him. So, he gave him a telling of the Dharma that captivated and uplifted him, F.120.b and brought him joy. This is the telling of the Dharma that the Blessed One gave him:

“ ‘Great King, those who are firmly established in the Great Vehicle achieve excellence in four qualities, and do not allow them to perish. What are these four? Great King, they achieve excellence in faith, and do not allow it to perish. What kind of faith is this? It is a faith that brings them closer to the noble ones and restrains them from doing deeds that should not be done.^[48] Great King, they achieve excellence in devotion. With such devotion, they listen well to the well-spoken words of noble ones and they listen attentively to the Dharma. Great King, they achieve excellence in humility. With such humility they bow, bend, and kneel to noble ones. Great King, they achieve excellence in heroic effort. With such heroic effort they acquire agility of body and agility of mind and they complete everything they have to do. Great King, those who are firmly established in the Great Vehicle achieve excellence in these four qualities and do not allow them to perish.^[49]

“ ‘Great King, those who are firmly established in the Great Vehicle work with vigilance to perfect four qualities, and thus they have no regrets. What are these four? They control the senses; they see the flaws in sense pleasures; they understand that everything subject to clinging is impermanent; and they make the special contemplation of the Dharma the greatest motivating factor of their lives. Great King, those who are firmly established in the Great Vehicle work with vigilance to perfect these four qualities, and thus they have no regrets.

“ ‘Great King, when a king possesses four qualities, he is called a king of the Dharma.^[50] What are these four? He never loses sight of his aspiration for awakening; he inspires others to seek awakening; F.121.a he dedicates all the roots of merit to awakening; and he has confidence in the greatness of the buddhas upon seeing and hearing about the greatness of the buddhas, while he does not feel anything special about the greatness of gods, humans, disciples, or solitary buddhas. Great King, when a king possesses these four qualities, he is called a king of the Dharma.

“ ‘Therefore, Great King, you should always be conscientious, faithful, clear minded, and a seeker of the Dharma, and you should have a firm conviction and find joy in the complete joy of the Dharma. You should endeavor to seek out the Dharma, but you should not grow attached to the Dharma as an object of desire. What is the reason? Great King, it is because desires are insatiable. Yet, those who find satisfaction through the wisdom of the noble ones are satisfied.

“ ‘Great King, the vital force of human beings is weak and the human lifespan is short. Humans undergo a succession of lifetimes. For these reasons, you should look with fear toward the world that comes after this one. Great King, any roots of virtue that you grow by worshiping and serving the realized ones should be dedicated according to four dedications. What are these four? They are inexhaustible riches, the inexhaustible Dharma, inexhaustible inspired eloquence, and inexhaustible knowledge.

“ ‘There are another four. What are these four? They are the purity of the body that comes from the accumulation of moral conduct, the purity of speech that comes from the accumulation of learning, the purity of the mind that comes from the accumulation of wisdom, and the purity of wisdom that comes from the accumulation of knowledge.

“ ‘There are another four. What are these four? They are the perfection of skill in means that comes from bringing beings to maturity, the perfection of wisdom that comes from defeating Māra in all his forms, the perfection of the bodhisattva vow that comes from doing what one has promised to do, and the perfection of all the qualities of the buddha that comes from seeing and meeting the buddhas.’

“In this way, the Blessed One gave a thorough telling of the Dharma to King Dhṛtarāṣṭra, F.121.b which thoroughly inspired him, uplifted him, and made him happy. Thus the king was satisfied, overjoyed, pleased, and glad, and he felt both delight and cheerfulness of mind. He worshiped the Realized One by offering him a priceless pearl necklace. He offered his entire kingdom to the Blessed One for his use, and he made the commitment to observe the five precepts, including the basic trainings and chastity, for as long as he lived.

“The women from the king’s inner chambers all conceived the aspiration for unsurpassable and perfect awakening. They pledged to observe the five precepts, including the practice of celibacy and the other basic trainings. When the women from the king’s inner chambers heard the Blessed One’s telling of the Dharma, the women were satisfied, overjoyed, pleased, and glad, and they felt both delight and cheerfulness of mind. They took all their clothing and jewelry and put it on the body of the Blessed One. Having offered all this, they also committed to observing the five precepts, including the basic trainings and chastity, for as long as they lived.

“In this way, Śāntamati, King Dhṛtarāṣṭra become endowed with the treasure of the Dharma and, having acquired this great treasure, he, his wives, his relatives, and his entire retinue bowed their heads at the feet of the Blessed One, bowed to the monastic assembly, and walked around them three times, keeping them on the right. Then the whole pavilion rose into the air and returned to the king’s palace, Abode of Purity, and everyone went to their homes.

“Furthermore, Śāntamati, there was another occasion during a full moon when King Dhṛtarāṣṭra decided to visit a pleasant spot in the park called Diverse Flowers. While he was in that great garden, he had music played with cymbals, drums, and other musical instruments, and he had a feast and enjoyed himself. His perfect wives, who were named Aninditā F.122.a and Anupamā, bathed in the pond called Joy and washed their clothes with the scented water. Then they sat down happily on lion’s seats next to the pond covered with lotuses. As they sat there, two baby boys miraculously arose on their laps. The beautiful, charming, lovely, well-complexioned young boys sat there with their legs crossed. In that instant, the gods in the sky above them cried out, ‘Oh, this boy is Dharmacinti!’ and ‘Oh, this boy is Dharmamati!’ Thus, Śāntamati, the boys became known as Dharmacinti and Dharmamati throughout the land. The boy Dharmacinti arose on the lap of Queen Aninditā, and the boy Dharmamati on the lap of Queen Anupamā. At the moment of their births, as they were sitting there cross-legged the two boys spoke the following verses:

“In this way, Śāntamati, King Dhṛtarāṣṭra F.123.a and the women from the king’s inner chambers and his relatives spent seven days venerating the Blessed One, following which they all went home together at the same time. Afterward, Śāntamati, King Dhṛtarāṣṭra went into solitude. He went to the hugely arrayed pavilion where he sat upon the fine lion’s seat arrayed with lotus flowers, and, establishing himself completely within himself, he thought to himself, ‘All of my children have become set on attaining unsurpassable and perfect awakening, so I should investigate which one of them will be the first directly to realize unsurpassable and perfect awakening in all its fullness.’

“Right away, King Dhṛtarāṣṭra took out a vase made of seven precious substances. He cleaned the vase and took it in his hands, and after he had written down the names of every one of his children, he put the names in the vase. He then set the vase upon a ravishingly beautiful multicolored lotus flower made of the seven precious substances, and for seven days, the gods worshiped it with various types of flowers, incense, powders, fragrances, scented oils, and music. During the worship of the names, ten thousand gods engaged in their worship. After the seven days of worship, the vase was placed upon a golden pedestal in front of the king, his queens, their one thousand sons, and the two boys. The family members then began removing names from the vase.

“Of all the princes, Śāntamati, the first name they drew was Prince Viśuddhamati. As soon as the name was drawn, the great earth trembled in six ways. Without being rung, the cymbals on the laps of the women in the assembly resounded with many hundreds of tones.

“Śāntamati, what do you think? F.123.b Śāntamati, you should not think that Viśuddhamati, whose name was drawn first at that time, is someone unknown to you. And why not? Because the prince known then as Viśuddhamati later became the blessed one Krakucchanda. Following that, Prince Vijayasena’s name was drawn. The prince known then as Vijayasena later became the blessed one Kanakamuni. Following that, Prince Peaceful Lord’s name was drawn. This prince then known as Peaceful Lord later became the blessed one Kāśyapa. Following that, the prince Sarvārthasiddha’s name was drawn. I am the one who at that point was the prince called Sarvārthasiddha.

“Following that, the prince Sash Wearer’s name was drawn. He will become the realized one Maitreya. Following that, the prince Supreme Intellect’s name was drawn. He will become the realized one Siṃha. Following that, the prince Vidyuddeva’s name was drawn. He will become the realized one Ketu. Following that, the prince Excellent King’s name was drawn. He will become the realized one Kusumottama. Following that, the prince Prabhāketu’s name was drawn.^[51] He will become the realized one Puṣpa. Following that, the prince Vimalaprabhāsa’s name was drawn. He will become the realized one Sunetra. Following that, the prince Vimalaprabhāsa’s name was drawn. He will become the realized one Beautiful Eyes.^[52] Following that, the prince Pareṇareṇu’s name was drawn. He will become the realized one Subāhu. Following that,F.124.a the prince Matirāja’s name was drawn. He will become the realized one Jyotis. Following that, the prince Śubhavyūha’s name was drawn.

He will become the realized one Jyotīrasa. Following that, the prince Samṛddhapakṣa’s name was drawn. He will become the realized one Abhyupagatagāmin. Following that, the prince Viśuddhavyūharāja’s name was drawn. He will become the realized one Guṇāgradhārin. Following that, the prince Śrīgupta’s name was drawn. He will become the realized one Dhanaśrī. Following that, the prince Suvimuktagātra’s name was drawn. He will become the realized one Jñānākara. Following that, the prince Ugra’s name was drawn. He will become the realized one Ratnākara. Following that, the prince Ratnakīrti’s name was drawn. He will become the realized one Samantāloka. This could be done at length. For in this way, Śāntamati, one was selected for each of the thousand princes, including the name of the penultimate prince Mukuṭālaṃkṛta who will become the realized one Anantaguṇa­kīrti.

“Finally, Śāntamati, when Anantabuddhi’s name was drawn, all of his kinsmen made fun of him, because he was at the least advanced stage of the bodhisattva path. They said, ‘After all of us have performed all the deeds of the buddhas and brought all beings to maturity, what will be left for you to do?’

“Anantabuddhi replied:

“Therefore, Śāntamati, the least advanced of all the princes, Anantabuddhi, will become the realized one Roca, who will be the final realized one to appear in this Fortunate Eon. Śāntamati, the lifespan of the realized one Roca will be equal to the aggregated lifespans of all the realized ones of the Fortunate Eon, and his assembly of great disciples will be equal to all of theirs. He said, ‘I long for this,’ and thus he will be called Roca.^[54] Śāntamati, the realized one Roca will perform all the deeds of a buddha to the same degree that the other nine hundred ninety-nine buddhas will do. This is the particular consequence of his mastery of skill in means and his perfection of moral conduct and of the fulfillment of his vow.

“Then, Śāntamati, the one thousand princes all asked the young bodhisattvas, Dharmacinti and Dharmamati, ‘Noble sons, what sorts of vows have you made?’

“Dharmacinti responded, ‘Friends, I have vowed to become a Vajrapāṇi for each of you, uninterruptedly and without exception, so that I may reveal the secrets of the realized ones, and so that I may hear the teachings of all the buddhas, adhere to them, and realize them.’

“Dharmamati responded, F.125.a ‘Kinsmen, I have vowed that when each of you achieves awakening, I will request you to the turn the wheel of Dharma, and that as a result of my request, you will each turn the wheel of Dharma.’

“Then, Śāntamati, the Blessed One made predictions for the two of them that accorded with the vows they had made. Śāntamati, do not think that he who was at that point the wheel-turning king Dhṛtarāṣṭra is somebody unknown to you. Why? The Blessed One Dīpaṃkara was at that point the wheel-turning king Dhṛtarāṣṭra. His thousand sons are all the realized ones of the Fortunate Eon such that those princes are the realized ones from Krakucchanda to Roca. Śāntamati, the boy Dharmacinti, who arose spontaneously on the lap of Queen Aninditā, is now Vajrapāṇi, Lord of the Guhyakas. At that point, he was known as Dharmacinti. Śāntamati, the boy Dharmamati, who arose spontaneously on the lap of Queen Anupamā, is now Brahmā Śikhin.^[55] At that point, he was known as Dharmamati.

“Śāntamati, all those beings who were women in King Dhṛtarāṣṭra’s inner chambers are now bodhisattvas gathered here in this assembly. The princes are all in the process of making beings ready for awakening so that they may achieve unsurpassable and perfect awakening. All those who have become firmly established within the Great Vehicle in this Fortunate Eon will eventually receive predictions of their awakening. Śāntamati, since the minds of these good beings are all perfected to such an extent, their conception of the aspiration that arises as a result of the roots of virtue will not go to waste, so long as they are not obstructed by the workings of dependent arising.” F.125.b

Chapter 6: The Path of Awakening

“Śāntamati, bodhisattvas of great courage who also wish to awaken to unsurpassable and perfect awakening should follow the example of these great beings in this regard. They should undertake the core practices intent upon the path to awakening and not place their focus on words. And what is this path to awakening?

“It eliminates anger toward all beings by cultivating a mind that is suffused with love. On it one strives to accomplish the perfections. One develops the methods of drawing others to oneself. One achieves the four dwellings of Brahmā. One strives to acquire the constitutive factors of awakening. One acquires and refines the supernormal faculties. One becomes a master of skill in means. One who accomplishes all these things gathers a supply of all the virtuous qualities. This is called the path of awakening.

“Moreover, Śāntamati, the path of awakening also involves the purification of one’s faith, motivation, and ambition. It includes honesty, consistency, integrity, transparency, even-mindedness, impartiality, confidence, and faultless behavior.

“The path is attainable due to the perfection of generosity. The path is easily traveled due to the perfection of discipline. The path has no obstructions due to the perfection of patience. The path is unbroken due to the perfection of heroic effort. The path has no disturbances due to the perfection of concentration. The path is well understood due to the perfection of wisdom. The path follows knowledge of reality due to great love. The path does not reverse course due to great compassion. The path is completely joyful due to great joy. The path follows the core of things due to great equanimity. F.126.a

“Because the path is free of the craving for sense pleasures, ill will, or any concept of doing harm, it does not have any holes or thorns. The path is easily traveled because one harbors no animosity in the mind. The path is free of frauds because it is free from sight, sound, smell, taste, and touch. The path is free of adversaries because the aggregates, elements, and sense spheres are well examined. The path defeats the adversaries, Māra in all his forms, because it is free of all the afflictions. The path leads to loftiness of mind because it is free of the actions in the minds of the disciples and solitary buddhas. The path is the one traveled by all the realized ones, the worthy ones, the perfect and fully awakened buddhas of the past. The path brings the great jewel since it accords with the jewel of the omniscient ones. The path is constantly illuminated by the light of the knowledge of those who are dispassionate. The path teaches what is good because it is well maintained by companions in what is good. The path does not have highs and lows because it does not have attachment or aversion. The path is not dusty because it is without anger, stubbornness, or malice. The path goes to the good places of rebirth because it is free from all bad qualities. The path leads to a place of comfort because its ending point is cessation.

“Śāntamati, the path of bodhisattvas is similar to what is not a path or a destination for the disciples or solitary buddhas; when bodhisattvas stay on this path, however, they awaken to unsurpassable and perfect awakening.

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.^[57] Gods and humans who value a smile see the realized ones displaying a smile.^[58]

“Gods and humans who value a golden complexion F.127.a see the realized ones as if they had a golden complexion.^[59] 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,^[60] 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.^[61] 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.^[62] 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,^[63] 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.^[69]

“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.^[70] This teaching has been nothing more than an introduction to the purity of actions of the body.^[71] 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,^[72] 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.^[73]

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!”

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.^[75]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.^[76] What are these sixty qualities? It comes out as affectionate, tender, lovely, agreeable, pure, immaculate, illuminating, sweet-sounding,^[77] 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.

^[78] 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.’^[79] 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.^[80]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,^[81] 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,^[82] 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.^[83] 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.^[84] 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.^[85] 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?’^[86]

“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.’^[90]

“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.’^[91]

“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.’^[92]

“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.’^[93]

“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,^[94] 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,^[95] 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,^[96] the Sāmas,^[97] the Brāhmaṇas, the Kṣatriyas, the Vaiśyas, the Śūdras, the Vacivas,^[98] the Kiratas, the Pulindas, the Maruṇḍas,^[99] the Kurus, the Pañcālas, the Easterners, the Pauravas,^[100] the Southerners, the Kaliṅgas, the Śabaras, the Vanasakas,^[101] the Paṇatas, the Sālakas,^[102] the Dog-Faced People, the Jackal-Faced People, the Kṛviṣa-Faced People,^[103] the Downward-Facing People, the Upward-Facing People, the Sideways-Facing People, the People of the Northern Borders, the Westward-Moving People,^[104] 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.

^[105] 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.^[106] 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.^[107] 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.^[108] 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,^[109] 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.^[110] 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

Chapter 9: The Secret of the Realized One’s Mind

Once more Vajrapāṇi, Lord of the Guhyakas, spoke to the bodhisattva of great courage, Śāntamati: “In this regard, Śāntamati, what is the secret of the mind of the realized ones and the purity of their mental action? Śāntamati, let me draw an analogy: Those beings who have been reborn among the classes of gods in the formless realm remain focused upon a single object of consciousness for eighty-four thousand eons. They do not change the object of their consciousness to a different object of consciousness so long as their concentration lasts until the time they die and acquire another rebirth in accordance with their accumulation of karma. In precisely the same way, Śāntamati, a realized one has a mind that is not fixed on anything, in such a way that from the night when the bodhisattva awakens to unsurpassable and perfect awakening until the night when the Realized One passes into complete cessation, the state of cessation that is free of any remaining thing, during the intervening time there is no modification of the Realized One’s mind; no mental activity; no mental examination; no forgetfulness of mind;^[112] no mental alteration;^[113] no measurement of mind; no excitement of mind;^[114] no mental conflict;^[115] no mental avoidance;^[116] no mental distraction; no mental elation; no mental depression; no mental protection; no movement of mind; no excessive joyfulness in the mind; no mental disturbance;^[117] no malice in the mind; no vacillation of mind; no special comprehension of mind; no mental stimulation; no mental pressure; no application of mind; no wandering of the mind; no formation of ideas in the mind; no mental conceptualization; no mental imagination; no calming state of mind, no deep mental insight;F.144.b no consciousness that chases after thoughts; no dwelling on one’s own thoughts; no mental perception of the thoughts of others; no support from the mind for the eye; no support from the mind for the intellect, the physical body, the tongue, nose, or ear; no support from the mind for visual forms; no support from the mind for thoughts, tactile sensations, tastes, smells, or sounds; no support from the mind for mental objects;

no place in the mind for mental appearances; no mind that is without a place; no internal place for the mind; and no external place for the mind. He also has a mind that does not engage with things, a mind that does not engage with knowledge,^[118] and also a mind that is not perceived as being past, present, or future.

“In this way, Śāntamati, a realized one has purity of mind, and he does not produce any mental object with the mind. Yet, he develops a knowledge and vision toward all things without any aversion or attachment. With the purity of his own mind, he does not perceive the mind of any being as impure. He sees, but he does not see anything, and he does not form any concepts. He sees, but he does not generate any conceptual elaborations. He does not see seeing or discerning by means of seeing.^[119] In addition, the knowledge of the realized one is not connected with the vision of the eye of flesh, nor is it connected with the vision of the divine eye, nor is it connected with the vision of the eye of wisdom, nor is it connected with the vision of the eye of Dharma, nor is it connected with the vision of the buddha eye. It is not connected with the hearing of the divine ear. It is not connected with the knowledge of others’ minds. It is not connected with the remembrance of past lives. It is not connected with the marvelous manifestation of superhuman powers. It is not connected with the knowledge of the destruction of the defilements.

“He is disconnected from attachment to everything while not being disconnected from anything, and thus streams of a realized one’s knowledge become manifest for him effortlessly, spontaneously, and without fabrication F.145.a so that he perceives the behaviors of all beings, knows about the purification of all beings’ afflictions, and never becomes bewildered. This is due to the ten powers, the forms of self-assurance, and the eighteen unique attributes of a buddha. These qualities of a realized one come into being spontaneously, effortlessly, and without fabrication. Moreover, a realized one is free of mental consciousness and mind; he does not leave the state of meditative concentration, but he performs all the deeds of a buddha.^[120] Due to the fact that his knowledge is unattached to everything, he does not cling to anything.

“Indeed, Śāntamati, consider the example of a realized one who magically creates the form of a second realized one. While no mind, no mental consciousness, no bodily formations, no verbal formations, and no mental formations are produced with respect to this magically created form, it still performs all the deeds of a buddha, and it does so only by means of the majestic power of a buddha. In precisely the same way, Śāntamati, a realized one, being equivalent to a magically created form and something that does not form concepts, because it has the quality of a magically created form, does not appear as something of bodily origin, verbal origin, or mental origin, but performs all the deeds of a buddha, and does so spontaneously, effortlessly, and without fabrication.^[121] Why is this? Śāntamati, a realized one has awoken to the fact that all things have, as their defining characteristic, the essential nature of being magically created, and having awoken to this fact, a realized one illuminates all things out of compassion for beings.

“Moreover, Śāntamati, a realized one’s knowledge is not founded on what is conditioned, nor is it founded on what is unconditioned. It is not founded on the aggregates, nor is it founded on the elements, nor is it founded on the sense spheres. F.145.b. It is not founded on what is interior, nor is it founded on what is exterior. It is not founded on what is good, nor is it founded on what is bad. It is not worldly, nor is it transcendent. It is not blameworthy, nor is it blameless. It is not defiled, nor is it undefiled. It is not situated in the past, nor is it situated in the future, nor is it situated in the present. It is not based on enumerative analysis, nor does it come from a lack of enumeration. In this way, Śāntamati, a realized one is one whose knowledge has no foundation. Without undertaking anything whatsoever, but out of compassion for beings, his knowledge and vision of the thoughts, actions, and motivations of all beings arises without attachment or impediment, and this happens effortlessly, spontaneously, and without fabrication.^[122]

“This, Śāntamati, is the secret of a realized one’s mind and the inconceivable nature of his thoughts—he does not leave the state of meditative concentration, but he meets the demands of all beings.^[123]

Chapter 10: Celebrating the Virtues of Vajrapāṇi, Lord of the Guhyakas

Venerable Śāriputra then spoke to the Blessed One: “Throughout the ten directions, Blessed One, bodhisattvas of this Fortunate Eon are leading the holy life in the presence of blessed buddhas. Is there a Lord of the Guhyakas standing behind all these bodhisattvas?”

The Blessed One responded, “Enough, Śāriputra, such activity is inconceivable. The world including its gods would fall into confusion about the conduct of the bodhisattvas. Nevertheless, Śāriputra, those who have faith will be embraced by F.146.a companions in what is good and will not worry about this subject at all.”

“Blessed One, please explain this. I would trust the Realized One.”^[125]

“Śāriputra, do you see my constant companion, Vajrapāṇi, Lord of the Guhyakas?” asked the Blessed One.

“I can see him, Blessed One, through the majestic power of the Buddha. I have never seen him before.”^[126]

“In precisely the same way, Śāriputra, this Vajrapāṇi, Lord of the Guhyakas, stands behind each and every bodhisattva of this Fortunate Eon. Through his former vow and the power of his supernormal faculties, he appears in the likeness of Vajrapāṇi everywhere. As many beings as there are throughout this cosmos of a billion worlds, Śāriputra, behind each and every one of those beings Vajrapāṇi, Lord of the Guhyakas, could appear in the likeness of Vajrapāṇi, and his appearance would not thereby exhaust his knowledge and empowerment. Śāriputra, do you see Vajrapāṇi standing behind the bodhisattva Maitreya?”

“Blessed One, I see him now. He wasn’t visible to me at first.”

“He is always truly standing behind him; you simply do not see him. By contrast, the bodhisattvas, śakras, brahmās, and lokapālas who come from other worlds see Vajrapāṇi always standing behind the bodhisattva Maitreya, with a vajra in his hand. At this moment and time, Śāriputra, the bodhisattva Maitreya, and all the other bodhisattvas of this Fortunate Eon, magically create hundreds of thousands of millions and billions of magically created forms, and behind each and every one of them, too, stands Vajrapāṇi, Lord of the Guhyakas. All of this is the empowering authority of that Lord of the Guhyakas alone. F.146.b What is more, Śāriputra, Vajrapāṇi, Lord of the Guhyakas, also stands behind the magically created forms that are magically created by the Realized One, and this, too, is due to his very own empowering authority. In this manner, Śāriputra, Vajrapāṇi, Lord of the Guhyakas, is endowed with inconceivable power, empowering authority, supernormal faculties, and knowledge.”^[127]

Chapter 11: The Exalted Nature of the Severe Ascetic Practices: The Method of Acquiring Food to Bring Beings to Maturity

The bodhisattva Śāntamati then requested Vajrapāṇi, Lord of the Guhyakas, “Please use your inspired eloquence, Lord of the Guhyakas, to shine light on those occurrences that were the causes of wonders, beginning with a description of the splendid array of the Bodhisattva’s severe ascetic practices, his arrival at the seat of awakening, his defeat of Māra, and his turning of the wheel of Dharma, all of which you have witnessed.”

When this was said, Vajrapāṇi, Lord of the Guhyakas, responded to the bodhisattva Śāntamati. “Śāntamati,” he said, “the splendid array of the Bodhisattva’s virtues is immeasurable. It would not be easy for me to describe them in full or in detail if I were to use the whole length of my life, even if it were to last for an eon. However, I could gesture at them to some extent.

“Moreover, Śāntamati, the severe ascetic practices of the Bodhisattva were not of a single type. In order to defeat the rival teachers and their followers, the Bodhisattva undertook various vows, physical austerities, and physical postures. The rival teachers and their followers longed to undertake them, too, but the austerities were so intense, so extreme, and so severe that they were unable actively to display them. However, they were all displayed by the Bodhisattva.^[129]

“In this respect, Śāntamati, some beings saw the Bodhisattva standing on one leg. Some saw him standing with one arm raised above his head. Some saw him staring at the sun. Some saw him practicing the austerity of the five fires. Some saw him engaged in the ascetic practice of standing without ever sitting down. Some saw him standing F.147.a without moving. Some saw him standing with one leg held aloft. Some saw him standing on his head. Some saw him lying on a bed of thorns. Some saw him lying on a bed of cow dung. Some saw him sitting on a seat of stone. Some saw him lying on a bed of reeds. Some saw him lying on a bed of wooden boards. Some saw him lying on a bed of pestles. Some saw him lying on a bed of dust. Some saw him following the sun.^[130]

“Some saw him wearing clothes made of nut palm leaves.^[131] Some saw him wearing clothes made of muñja grass. Some saw him wearing clothes made of balbaja grass. Some saw him wearing clothes made of kuśa grass. Some saw him wearing black antelope skin. Some saw him wearing monastic robes.^[132] Some saw him naked. Some saw him wearing clothes made of darbha grass. Some saw him wearing clothes made of tree bark.^[133]

“Some saw him eating grains of millet.^[134] Some saw him eating grains of barley. Some saw him eating roots, leaves, flowers, fruits, shoots, seeds, and lotus roots. Some saw him undertaking a six-day fast. Some saw him abstaining from meat. Some saw him eating jujube fruits, kodo millet,^[135] mung beans, māṣa beans, grains of puffed rice,^[136] sesame seeds, or grains of uncooked rice. Some saw him sustaining himself only with water. Some saw him sustaining himself with drops of ghee. Some saw him sustaining himself with drops of honey. Some saw him sustaining himself with drops of milk. Some saw him eating no food at all. Some saw him free of fatigue. Some saw him sitting alone. Some saw him standing alone.

“Indeed, Śāntamati, the Bodhisattva displayed severe ascetic practices such as these and an immeasurable number of other demeanors. For six whole years, not even a single one of his demeanors was disturbed, and all of them were displayed to perfection. F.147.b With vows of the most distinguished kind,^[137] unsurpassable heroic efforts, and the most intense austerities, he displayed all these vows and austerities for six years and he did so in such a way that beings whose inclinations were mutually exclusive to one another did not see the mutually exclusive vows and austerities. Instead, those beings saw only the vows and austerities by which they themselves were guided and not the others.

“In this regard, Śāntamati, the Bodhisattva was irreproachable in every respect and he displayed this activity while being in a state of equanimity. Six hundred and forty million gods and humans within the three vehicles were brought to maturity by these severe ascetic practices. Furthermore, Śāntamati, those gods and humans with lofty aspirations, who had completed the preparations, saw the Bodhisattva sitting in a jeweled pavilion for six years absorbed in the all-pervading meditation,^[138] without moving and in a state of bliss, after which the Bodhisattva arose from that meditation.

“In this regard, Śāntamati, for those gods and humans for whom the important thing is the Dharma, who desire the Dharma, and who need to be brought to maturity through the teaching of the Dharma, they saw the Bodhisattva occupied by no other activity than teaching the Dharma. This, Śāntamati, is the practice of great compassion, which is called the coming together of the Bodhisattva’s great knowledge. It is the gateway to the guiding principles of the Dharma, which is called the descent into the inconceivable. It is the gateway to the knowledge of what is difficult to do, which is called the overpowering of all Māras and proponents of rival doctrines.

“When six years had passed in this way, Śāntamati, the Bodhisattva gave up the vows and austerities that he had previously displayed and went to the banks of the Nairañjanā River. There he took a bath according to worldly custom. His body cleansed, he came away from the Nairañjanā River and stayed there. A village girl named Sujātā came there holding a bowl of milk rice with honey, which had been made from the boiled milk of a hundred cows, and offered it to the Bodhisattva.^[139]F.148.a In addition, six hundred million gods, nāgas, yakṣas, and gandharvas were also standing there, each holding their own particular kinds of food and saying, ‘Good sir! Please eat my food! Good sir! Please eat my food!’^[140]

“When this occurred, Śāntamati, the Bodhisattva received all the food, beginning with that of the village girl Sujātā, and including the food brought by the six hundred million gods, nāgas, yakṣas, and gandharvas, and he ate all of it. However, none of them saw the others. Each and every one of them had the understanding ‘the Bodhisattva has taken my food,’ and ‘having eaten my food, the Bodhisattva will awaken to unsurpassable and perfect awakening,’ and all of them were brought to maturity for the sake of their unsurpassable and perfect awakening.

“This, Śāntamati, this is the method of bringing beings to maturity by means of acquiring food, which is, indeed, the exalted nature the Bodhisattva’s severe ascetic practices.”

Chapter 12: The Journey to the Seat of Awakening

“As soon as the Bodhisattva had washed his body and strength had returned to his body after he had eaten the food, he went to the seat of awakening. An earth-dwelling deity nearby there, named Subhūma, addressed all the earth-dwelling deities, saying:

“Now, Śāntamati, it so happened that when Great Brahmā, the powerful one who was lord over this cosmos of a billion worlds, saw the Bodhisattva approaching the seat of awakening, he spoke to all the gods in the Heaven of Brahmā’s Assembly:^[143]

“ ‘Friends, know this!F.149.a This is the Bodhisattva, the Mahāsattva! He has arrayed himself with great armor for the battle. He has not cast aside his great vow. He has arrayed himself with rock-solid armor. His mind is not wearied. He is an adept at all the conduct of a bodhisattva. He has perfected all the perfections. He has achieved mastery of every stage of the bodhisattva’s path. He has completely purified every one of a bodhisattva’s motivations. He understands the faculties of all beings. He has fully comprehended all the secrets of the realized ones. He has transcended all of Māra’s actions. None of the roots of his virtues depend on someone else. His authority has been empowered by all the realized ones. He is the great caravan leader who shows all beings the path to liberation. He is the one true hero of this cosmos of a billion worlds who will rub out Māra’s whole assembly. He is the great king of doctors who has acquired all the medicine of the Dharma. He is the great Dharma king who wears the royal turban of liberation.^[144] He is the king whose mighty banner gives off the light of great wisdom. Unstained by the eight worldly concerns, he is the true great lotus. Being one from whom the powerful memory of all the teachings and the formulas that support it have not been stolen, he is the true great ocean. Being unmovable, unshakeable, and devoid of aversion and attachment, he is the true mighty Mount Meru.

Completely unblemished, utterly pure, and possessing an intellect that is dazzlingly clear, he is the true priceless gem. Possessing power over all things, he has a mind that is ready for any endeavor.

“ ‘The Bodhisattva, who is the true Great Brahmā, is approaching the seat of awakening. He wishes to awaken to unsurpassable and perfect awakening for the sake of conquering the soldiers of Māra. He wishes to do so for the sake of perfecting the ten powers, the forms of self-assurance, and the eighteen unique attributes of a buddha. He wishes to do so for the sake of turning the great wheel of the Dharma, F.149.b for the sake of roaring the great lion’s roar, for the sake of satisfying all beings with the gift of the Dharma, for the sake of purifying the Dharma eyes of all beings, for the sake of using the Dharma to defeat all the proponents of other doctrines,^[145] for the sake of demonstrating the fulfillment of all his past promises to the blessed buddhas, and for the sake of gaining lordship over all things. Therefore, friends, you should all be restless with the longing to worship and serve the Bodhisattva!’

“Then, with a feeling of great joy in his heart, Great Brahmā, sovereign of this Sahā world and lord of the cosmos of a billion worlds, spoke to all the gods of the Heaven of Brahmā’s Assembly: ‘Friends, this great and true person is an accumulation of the vows and austerities he has undertaken over many hundreds of thousands of eons. He is now approaching the seat of awakening. Therefore, you should decorate the entire cosmos of a billion worlds with great, splendorous arrangements.’^[146]

“Then, at that moment, Great Brahmā, sovereign of this Sahā world, spoke the following verses:^[147]

“Then, Śāntamati, as the Bodhisattva was settling down upon the seat of awakening, Great Brahmā, lord of a thousand and sovereign of this Sahā world, spoke to all the gods of the Heaven of Brahmā’s Assembly: ‘Friends, this great person and preeminent being has been walking the proper path and undertaking vows and austerities for many hundreds of thousands of millions and billions of eons. He is sitting down now upon the seat of awakening. Therefore, you all should decorate this whole cosmos of a billion worlds with great, splendorous arrangements.’

“Then, Great Brahmā, sovereign of this Sahā world, spoke these verses to the gods of the Heaven of Brahmā’s Assembly:

“Indeed, Śāntamati, as the Bodhisattva was stepping upon the seat of awakening, F.151.a a light emanated from the thousand-spoked wheels on the soles of his feet. This light relieved the painful suffering of the beings in all the hell realms, the realm of animals, and the realm of Yama. The abode of the nāga king Kālika was also pervaded with a great radiance.^[149] When the nāga king Kālika saw the Bodhisattva’s light, he felt joyful, enraptured, glad at heart, delighted, and filled with pleasure. He then spoke these verses to all the women of his inner chambers as well as their attendants:

“At that point, the nāga king Kālika, along with the women from his inner chambers, his attendants and relations, and his sons and the members of his assembly, left his abode, all of them bearing flowers, incense, garlands, perfumes, powders, clothes, parasols, banners, and flags while playing cymbals, drums, and other musical instruments. They created clouds full of fragrant water, produced rain showers of fragrant rain, and made it rain a shower of nāga pearls and nāga flowers. Thus, with the great marvelous presence of the nāgas and the great superhuman power of the nāgas, they approached the Bodhisattva. Once they and their retinues had approached him, they worshiped the Bodhisattva, F.151.b bowing down before him with their heads at his feet, and they circled around him while playing cymbals and musical instruments. Then they stood to one side, praising him in verse. This is what they said:

“At that point, Śāntamati, the chief queen of the nāga king Kālika, whose name was Suvarṇaprabhāsā, came forward surrounded by many nāga girls.^[151] They were holding many parasols, they were holding many cotton cloths, they were holding many pearl necklaces, they were holding many precious jewels, they were holding many high-quality garlands made by gods and humans, they were holding many bowls of incense, and they were playing many cymbals and other musical instruments. They scattered many jeweled flowers on the path on which the Bodhisattva was walking, and they praised him with these verses:

“At that point, Śāntamati, the Bodhisattva stepped out from the abode of the nāga king, Kālika, and approached the seat of awakening. As he approached the seat, on the right-hand side there was a grass seller named Svastika who was collecting grass.^[152] He saw that the Bodhisattva was heading toward the seat of awakening, and, impelled by the gods, he gathered up a bundle of grass that was soft, tender, agreeable, attractive, curved like a peacock’s neck, spiraling nicely to the right, fragrant, and pleasant to touch like the down of the kācalindika bird. He took the bundle of grass, approached the Bodhisattva, and offered it to him with the ambition that he would conceive the aspiration for unsurpassable and perfect awakening.

“Now, Śāntamati, if one were to think that the grass seller Svastika had not previously given grass and conceived the aspiration for awakening, or that he had done so for the last time, one should not see it in that way. For it was because of the previous vow made by the grass seller Svastika—namely, ‘I will be responsible for spreading out the mats upon the seat of awakening for all the bodhisattvas of this Fortunate Eon.’ Now, what was the cause of this? I know from first-hand experience, Śāntamati, that in the past, ninety-one eons before our Fortunate Eon, a realized one, a worthy one, a perfectly awakened buddha named Vipaśyin arose in the world. He was perfected in knowledge and conduct, a sublime one, a knower of the world, an unsurpassable trainer of those ready to be trained, a teacher of gods and humans, a blessed buddha.

“While giving a teaching, he made a prediction for a group of one thousand monks who were leading the holy life with satisfaction. He said, ‘You will all awaken fully to unsurpassable and perfect awakening during the Fortunate Eon.’ At that time, there was a householder sitting in that very assembly whose name was Matimat. F.153.a When he heard the prediction made on behalf of those bodhisattvas as he was sitting there, he conceived the aspiration for unsurpassable and perfect awakening, and made this vow: ‘I will prepare the lion’s seat for those realized ones of the Fortunate Eon as they are going to the seat of awakening.’

“Now again, Śāntamati, if one were to have the doubt, the differing opinion, or the question that perhaps the person who was the householder Matimat at that moment and time was someone else, one should not see it in that way. That is because the grass seller Svastika was at that moment and time the householder named Matimat. Furthermore, Śāntamati, in this very same manner you should understand the previous vow of the grass seller Svastika to be such that he gives a bunch of grass to some of the bodhisattvas and he presents some bodhisattvas with lion’s seats set with splendid arrays of jewels, according to the motivations of beings^[153] and according to the degree of maturity of their spiritual faculties.

“At that point, Śāntamati, as the Bodhisattva arrived at the seat of awakening, which was at the base of the tree of awakening, the deity of the tree of awakening approached the Bodhisattva together with a thousand divine girls from the ten directions who were holding bouquets of flowers as well as incense, powders, and scented oils. Once they had approached the Bodhisattva, they bowed their heads at his feet and scattered the flowers, incense, powders, and scented oils that they had brought all around the Bodhisattva. Then they praised him with these verses:

“At that point, Śāntamati, the Bodhisattva came to the seat of awakening carrying the bundle of grass, which he spread out as his very own seat of grass at the base of the tree of awakening. He then bowed down to the tree of awakening and walked around it seven times, keeping it on his right. Just as soon as the Bodhisattva had spread out his seat of grass, Śāntamati, eighty-four thousand deities also prepared eighty-four thousand lion’s seats for the Bodhisattva. These seats were multicolored, beautiful to behold, tall, and lofty. They were entirely studded with jewels, raised upon jeweled daises, covered by jeweled nets, and draped with nets that had tiny bells woven into them. The seats had strands of pearls hung on them, and they were arranged upon several thousand bolts of cloth. Śāntamati, the Bodhisattva then displayed himself seated upon each and every one of those eighty-four thousand lion’s seats. Yet, the deities did not see each other. They were not aware of each other. Rather, each and every deity knew only this: ‘The Bodhisattva is seated upon my lion’s seat. Seated upon my lion’s seat, he will awaken to unsurpassable, perfect awakening.’ As a result of the joy and pleasure they felt at this very thought, they all became unable to be turned back from unsurpassable, perfect awakening.

Chapter 13: The Taming of the Māras

“Just as soon as the Bodhisattva took his seat upon the lion’s seat, Śāntamati, a ray of light issued from the tuft of hair between his eyebrows. This light is called challenging Māra, F.154.a and it reached a billion māras throughout the cosmos of a billion worlds and touched each of them in their respective abodes, which immediately gave them goose bumps. When they realized that their abodes were being consumed by the light and made dim in comparison, they thought to themselves, ‘What is the cause of this? For what reason have these abodes seemingly been made dim? Could it not be that a bodhisattva is seated on the seat of awakening and is awakening to unsurpassable, perfect awakening?’ Looking down, they saw that the Bodhisattva was seated at the seat of awakening.

“At that point, each and every one of those evil māras vanished from their respective abodes. Each and every māra was surrounded by immeasurable, incalculable hundreds of thousands of millions and billions of yakṣas. The yakṣas had various complexions, various disguises, various appearances, various heights, various turbans, and various heads. The yakṣas were carrying various weapons and various victory banners. Uttering various expressions, and with the great majestic power of a māra and the great superhuman power of a māra, each and every māra approached the tree of awakening so that māras extended for twenty thousand leagues and the māras’ assembly extended for more than eighty-four thousand leagues.

“Just as soon as this assembly of māras arrived, Śāntamati, at that moment they raised a great din of unpleasant, offensive, and unsavory sounds, like ‘Ooduk!’ ‘Pijik!’ ‘Huluhulu!’—that is, ‘Seize him!’ ‘Beat him!’ ‘Bind him!’ If those beings who were not yet free from passion were to have heard that din, they would have vomited hot blood and died, or they would have experienced the suffering of simply dying right away—that is, Śāntamati, unless the Bodhisattva were to conceal that noise from them. Consequently, the Bodhisattva was seized by a feeling of great compassion at that moment, F.154.b and so he concealed that sound, saying, ‘May this sound not harm beings! May it not kill them!’ This, Śāntamati, is the scope of a bodhisattva’s mastery of skill in means. Moreover, Śāntamati, even though he heard the noise, not even a single hair on the Bodhisattva’s body stood on end. Why was that? The reason is that he had completely understood that all sounds are just like echoes, including that noise too.

“Once the deities who attended upon the tree of awakening became aware of the arrival of the assembly of māras, Śāntamati, they sought to dissuade the evil māras with sixteen different forms of dissuasion.^[155] ‘Enough, evil ones,’ they said. ‘What is the use of your putting so much effort and difficulty into making trouble in this way? Why do we say this? Evil ones, today the Bodhisattva is going to strike you down just like a great wrestler strikes down a much inferior wrestler. Evil ones, today the Bodhisattva is going to defeat you just like a great hero defeats an army of opponents. Evil ones, today the Bodhisattva is going to overpower you just like the full moon overpowers a firefly. Evil ones, today the Bodhisattva is going to blow you away like a strong wind blows away a bundle of straw. Evil ones, today the Bodhisattva is going to fell you as if you were a great sāla tree cut down at the roots. Evil ones, today the Bodhisattva is going to terrify you like only a great-maned lion can terrify a herd of deer. Evil ones, today the Bodhisattva is going to evaporate you like the heat of the sun evaporates water in the hoofprint of a cow. Evil ones, today the Bodhisattva is going to destroy you like a great king destroys a city of enemies. Evil ones, today the Bodhisattva is going to make you run away like a criminal trying to escape from an execution. Evil ones, today the Bodhisattva is going to confound you like a conflagration confounds a merchant loaded with provisions for the road. Evil ones, today the Bodhisattva is going to make you suffer like an unrighteous king who is exiled from his kingdom.^[156]F.155.a Evil ones, today the Bodhisattva is going to make you hang your heads like an old curlew whose wings have been clipped.

Evil ones, today the Bodhisattva is going to strike a blow upon you like a group of travelers in the wilderness who have just exhausted their provisions. Evil ones, today the Bodhisattva is going to make you flail about like passengers whose ship has wrecked in the middle of the ocean. Evil ones, today the bodhisattva is going to make you wither like the grass and forests during the conflagration at the end of an eon. Evil ones, today the Bodhisattva is going to pulverize you like stones being struck with a great vajra.’

“However, Śāntamati, even though the deities who attended upon the tree of awakening sought to dissuade those evil māras with the sixteen forms of dissuasion, the māras did not turn back. At that point, Śāntamati, the Bodhisattva raised his right arm, which was golden-colored, soft, youthful, full of vitality, and had made the preparations for liberation and the knowledges by practicing generosity, self-discipline, restraint, moral conduct, patience, heroic effort, meditation, wisdom, love, compassion, joy, equanimity, the applications of mindfulness, the right efforts, the foundations for superhuman power, the spiritual faculties, the powers, the constitutive factors of awakening, calm abiding, and deep insight for incalculable hundreds of thousands of millions and billions of eons, and he wiped his whole body clean, including the top of his head. Then, directed by great compassion and with the ambition to bring about the liberation of all beings, he brought down the blessed buddhas in all the worlds directly before him, and with attention and full awareness, he touched the great earth with his hand.

“Just as soon as the Bodhisattva touched the great earth, Śāntamati, at that very moment the great earth shook in six ways. F.155.b It quaked, it quivered, it trembled; it wobbled, it wavered, it swayed; it teetered, it tottered, it tremored; it shook, it shivered, it shuddered; it rattled, it rolled, and it clattered. It boomed; it thundered; it rumbled. When the eastern side fell, the western side rose. When the western side fell, the eastern side rose. When the southern side fell, the northern side rose. When the northern side fell, the southern side rose. When the edges fell, the middle rose. When the middle fell, the edges rose. In this way, Śāntamati, a great earthquake occurred in the world at that moment in these six ways and with these eighteen indications of its magnitude.

“Still, the evil māras could be heard making a great noise, with sounds like ‘Phucchak!’ ‘Picik!’ ‘Seize him!’ ‘Strike him!’ ‘Bind him!’^[157]

“Then, through the majestic power of the Bodhisattva, the assembly of māras heard a voice calling out from the sky above them. It sounded like this:

“When the assembly of māras heard this voice, Śāntamati, eight millions of billions upon billions of yakṣas fell down upon the surface of the earth, face-down on the ground, and they cried, ‘Protect us!’^[158]

“The remaining māras and their armed forces wanted to flee, but they were unable to flee. So, out of compassion for them, the Bodhisattva released a ray of light from his body that made all their fears disappear and returned them to their own abodes.

“While the Bodhisattva was showing the conquest of the māras to be child’s play for him, Śāntamati, the eight millions of billions upon billions of yakṣas who were in the assembly of māras conceived the aspiration for unsurpassable and perfect awakening, a further ninety-nine thousand millions and billions of other beings conceived the aspiration for unsurpassable and perfect awakening, F.156.a and eighty-four thousand divine beings who had already completed the preparations for it attained acceptance of the fact that things do not arise.”

Chapter 14: The Turning of the Wheel of Dharma

“Indeed, Śāntamati, some gods and humans thought that the conquest of the māras had immeasurable differences in this way, while some thought that Māra was not approaching in any way at all.^[160] Some thought the Bodhisattva was seated upon a mat of grass, while some saw the Bodhisattva seated upon a lion’s seat resting on a splendid arrangement of lotus flowers made of jewels. Some saw the Bodhisattva situated upon the surface of the earth, while some saw the Bodhisattva seated upon a lion’s seat situated in the vault of the sky. Some saw the tree of awakening as the king of trees, the sacred fig tree; some saw it as the divine Pārijāta tree; some saw it as the divine Kovidāra grove.^[161] Some saw the tree of awakening as entirely made of jewels.

Some gods and humans saw the tree of awakening as being equal in height to a palm tree, and they saw the lion’s seat as equal to half the height of a palm tree. Some saw the tree of awakening as being equal in height to seven palm trees, and they saw the lion’s seat to be equal in height to three and a half palm trees. Some saw the tree of awakening to be eighty-four thousand leagues in height and the lion’s seat to be forty-two thousand leagues in height.

“Now, some gods and humans saw the Bodhisattva conquering Māra. Some saw only one māra. Some saw a vast army of māras. Some saw the Bodhisattva making child’s play out of defeating Māra. Some saw the bodhisattva up in the vault of the sky at the same time as he was awakening to supreme awakening while being seated upon the lion’s seat at the base of the tree of awakening. Indeed, Śāntamati, bodhisattvas have immeasurable capacity. The particular conditions and qualities of those who have gone to the supreme point of the seat of awakening have appeared in truly immeasurable ways. F.156.b

“What is more, Śāntamati, when the Bodhisattva had gone to the supreme point of the seat of awakening, an immeasurable, incalculable number of bodhisattvas, whose past actions were in the same category as his own, came from immeasurable, incalculable worlds throughout the ten directions, and they urged him on by uttering words to him. They said the word ‘fearlessness,’ and the word ‘security,’ and the words ‘happiness’ and ‘bliss.’ They said the words ‘haste’ and ‘speed.’ They said the word ‘bravo!’ They urged him on by uttering the words ‘success,’ ‘valor,’ ‘good man,’ ‘irreversible one,’ ‘nourishment,’ ‘auspicious,’ ‘no more pain,’ ‘no fatigue,’ ‘past motivation,’ ‘unfailing effort,’ ‘cheerfulness,’ ‘rock-solid as a vajra,’ ‘the child’s play of a good man,’ ‘benefit,’ ‘connecting with awakening in a single moment,’ ‘the knowledge of an omniscient one,’ and ‘complete awakening.’

“In this way, Śāntamati, the bodhisattvas who had gathered there from the worlds throughout the ten directions cheered on the Bodhisattva who had gone to the supreme point of the seat of awakening with thousands of different words of encouragement. They performed various forms of worship, and they extolled him with hymns of various sorts. The Bodhisattva’s past actions were done well, and thus the bodhisattvas who had gathered there from the worlds throughout the ten directions cheered on the Bodhisattva who had gone to the supreme point of the seat of awakening and they worshiped him. Nevertheless, he did not feel any affection for them, nor did he feel any anger toward the army of māras.

“Being free of affection and anger, Śāntamati, and with the wisdom that is connected with awakening in a single moment of thought,^[162] the Bodhisattva then awakened fully to that which should be known, to that which should be seen, to that which should be attained, to all that to which one should be fully awakened—that is, complete awakening. F.157.a

“Moreover, Śāntamati, when the Realized One had achieved awakening, an immeasurable and incalculable number of blessed buddhas from throughout the ten directions extended their right hands to him, and they asked him, ‘Is your body not tired?’ And they asked, ‘Have you become awakened to the tireless state?’ and, ‘Have you become awakened to the state of ease?’ ‘Have you become awakened completely to what is self-arisen?’ ‘Have you awakened to what is not hindered?’ And they asked him, ‘Have you awakened through the knowledge of sameness?’ ‘Have you awakened through omnipresent knowledge?’^[163] ‘Do you have as your scope what is unadulterated?’ ‘Are you wearing the armor of great compassion?’ ‘Have you made sure the lineage of the Three Jewels remains unbroken?’ And they asked him, ‘Have you gained mastery over all things?’

“In this respect, those beings whose spiritual faculties had reached maturity were aware of the activity of the realized ones, whereas those beings whose spiritual faculties were still immature were unaware of it.

“Moreover, Śāntamati, once the Realized One had attained awakening he experienced the happiness that finds pleasure in the Dharma for seven nights without closing his eyes. He also gazed at the tree of awakening without closing his eyes. Hundreds of thousands of gods also worshiped him, sang songs of praise to him, and bowed down before him. Hundreds of thousands of apsarases also worshiped him, sang songs of praise to him, and bowed down before him. When they saw the Realized One’s demeanor, they also conceived the aspiration for unsurpassable, perfect, and complete awakening.

“Moreover, Śāntamati, when the Realized One had attained awakening, the Four Great Kings approached him bearing alms bowls.^[164] Just as they came from this world of four continents, in the same way four billion more great kings from a billion more worlds with four continents also approached the Realized One, and they were bearing alms bowls, too. In this regard, Śāntamati, the Realized One accepted these four billion alms bowls, F.157.b and having accepted them he made them into a single alms bowl through the force of his empowering authority. Still, each of the great kings had the thought, ‘The Realized One has accepted my alms bowl! The Realized One will eat from my alms bowl!’ As a result of the joy and pleasure they felt at this very thought, they all became unable to be turned back from unsurpassable, perfect awakening.

“Moreover, Śāntamati, once the Realized One had attained awakening, the merchants Trapuṣa and Bhallika,^[165] and another sixty thousand gods, approached the Realized One carrying his first meal, and gave it to him. They had made the prior vow, ‘We will be the first to provide the Realized One with a meal.’ Once they had provided the Realized One with his first meal, they became unable to be turned back from unsurpassable, perfect awakening as a result of the joy and pleasure they felt at this very act.

“Indeed, Śāntamati, when he had gone to the supreme point of the seat of awakening, the Bodhisattva worked for the benefit of beings even before he had achieved the knowledge of an omniscient one, and once he had achieved awakening, the Realized One worked for the benefit of beings even before he turned the wheel of the Dharma, and he did so to a great extent. It isn’t that he only did so from the time when he first conceived the aspiration for awakening until he reached the seat of awakening. In this way, too, Śāntamati, one should understand that by the very act of being seated for awakening—just by that very act—a bodhisattva works for the benefit of immeasurable beings.

“Moreover, Śāntamati, when the Realized One had attained awakening, Brahmā Śikhin vanished from the Brahmā world and, accompanied and preceded by six million eight hundred thousand gods from the Heaven of Brahmā’s Assembly, he appeared right in front of the Blessed One. He bowed his head at the feet of the Blessed One and walked around him seven times, keeping him on the right, and entreated the Blessed One, ‘Teach the Dharma, Blessed One, so that the wheel of Dharma may be set in motion! Teach the Dharma, Sublime One! There are beings who are worthy recipients of the Dharma. They will understand the Dharma taught by the Realized One!’ F.158.a He did this, too, as a result of the vow he made in the past at the time when he was the son of King Dhṛtarāṣṭra: ‘I will entreat all the realized ones who attain awakening in the Fortunate Eon to turn the wheel of Dharma.’

“Now, Śāntamati, if one were to think that Brahmā Śikhin was the only one who entreated the Realized One to turn the wheel of Dharma, and no one else did too, then one should not see it in that way. The reason is that just as Brahmā Śikhin entreated him, the Realized One was likewise being entreated by one billion other brahmās. One billion śakras and one billion bodhisattvas were also entreating the Blessed One to turn the wheel of Dharma.

“When the Blessed One had settled upon the place where he would turn the wheel of Dharma, Brahmā Śikhin prepared the lion’s seat for the Blessed One at the Deer Park at Sage Landing in Vārāṇasī. It was forty-two thousand leagues tall, endowed with the finest of all features, multicolored, and beautiful to behold as it rested upon the surface of the earth. Just as Brahmā Śikhin prepared a lion’s seat for the Realized One, lion’s seats were likewise prepared for the Realized One by one billion other brahmās, one billion śakras, and one hundred billion bodhisattvas along with their retinues. They were also multicolored, beautiful to behold, and endowed with the finest of all features.

“Now, Śāntamati, the Blessed One went to the Deer Park at Sage Landing in the great city of Vārāṇasī, and once he had arrived there he made it appear that he sat down upon every single one of those lion’s seats. In this regard, each and every one of the śakras, brahmās, lokapālas, and bodhisattvas thought, F.158.b ‘The Realized One is seated upon my lion’s seat! Seated upon my lion’s seat, he will set the wheel of Dharma in motion!’ As a result of the joy and pleasure they felt at this very thought, they all became unable to be turned back from unsurpassable, perfect awakening.

“As soon as the Blessed One sat upon those lion’s seats, at that precise moment infinite and limitless worlds throughout the ten directions trembled and were pervaded by a great light. Now, at that moment the Blessed One settled into a state of meditative concentration known as infinite range. As soon as the Blessed One had settled into that meditative concentration of infinite range, at that precise moment the worlds throughout this cosmos of a billion worlds became level like the palm of one’s hand, and the beings in the hell realms, the animal realms, the realms of Yama, the human realms, and the god realms throughout the cosmos of a billion worlds were all transfixed in bliss. Not a single being was troubled by passion, hatred, or ignorance, nor were they troubled by any of the afflictions. Their minds were filled with love for one another, and they thought of one other as their mothers and fathers.

“Moreover, as soon as the Blessed One settled into the meditative concentration of infinite range, at that precise moment immeasurable and incalculable bodhisattvas from throughout the ten directions came to hear the Dharma from the Blessed One. At the same time, all the mighty and distinguished gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and superhuman beings throughout the cosmos of a billion worlds also drew near to the Blessed One to hear the Dharma from the Blessed One. Indeed, Śāntamati, at that moment there was not a single spot of ground here in this cosmos of a billion worlds, not even one so small in size as the very tip of a hair from a horse’s tail, F.159.a that was not occupied by mighty and distinguished beings there to hear to the Dharma from the Blessed One.

“At that point, knowing that a great assembly was gathered there, the Blessed One emerged, mindful and alert, from that state of meditative concentration. Emerging from that state, he looked upon the entire world with the eye of a realized one, directed by great compassion, and he turned the wheel of the Dharma that had not been turned before for ascetics and brahmins as well as for anyone in this world who is in accord with the Dharma. Moreover, Śāntamati, the Realized One turned the wheel of Dharma in such a way that all beings were satisfied according to their own thoughts and motivations, and so that the beings gathered in the assembly understood the declaration of the Dharma to be speaking to each of them personally. When the Blessed One turned the wheel of Dharma, immeasurable and incalculable bodhisattvas came from throughout the ten directions to hear it, and thousands upon millions upon billions of gods formed a great gathering of deities from the desire realm and the form realm.

“In this respect, Śāntamati, when the Blessed One pronounced the statement, ‘Kauṇḍinya, the eye is impermanent,’ the beings there who could be trained by the word suffering heard ‘the eye is suffering.’ Those who could be trained by no self heard ‘the eye is not self.’ Those who could be trained by emptiness heard ‘the eye is empty.’ Those who could be trained by calm heard ‘the eye is calmed.’ Those who could be trained by withdrawal heard ‘the eye is withdrawn.’^[166] Those who could be trained by groundlessness heard ‘the eye is groundless.’^[167] Those who could be trained by baselessness heard ‘the eye is baseless.’

“Those who could be trained by illusion heard ‘the eye is like an illusion.’ Those who could be trained by dream heard ‘the eye is like a dream.’ Those who could be trained by moon reflected in water heard ‘the eye is like the moon reflected in water.’^[168] Those who could be trained by mirror image heard ‘the eye is like a mirror image.’ Those who could be trained by echo heard ‘the eye is like an echo.’ F.159.b Those who could be trained by thus characterized by emptiness, groundlessness, desirelessness, being unconditioned, not being born, and not arising heard ‘the eye is characterized by emptiness, groundlessness, desirelessness, being unconditioned, not being born, and not arising.’

“Those who could be trained by dependent arising heard ‘the eye is dependently arisen,’ and they also heard, ‘As is the case with the eye, so, too, the other senses up to and including the mind are dependently arisen.’^[169] They heard, ‘In the same way, the objects of sight, sound, smell, taste, and touch, as well as mental objects are empty.’

“Some heard about the impermanence of the aggregates, some about the impermanence of the elements, and some about the impermanence of the sense spheres.^[170] Some heard about the impermanence of the aggregates, but not about the impermanence of the elements. Some heard about the impermanence of the elements, but not about the impermanence of the aggregates.^[171]

“Some were liberated by the word suffering. Some were liberated by the word origin. Some were liberated by the word cessation. Some were liberated by the word path.

“Some heard a talk about the applications of mindfulness. Some heard a talk about the right efforts. Some heard a talk about the foundations for superhuman power. Some heard a talk about the spiritual faculties. Some heard a talk about the powers. Some heard a talk about the constitutive factors of awakening. Some heard a talk about the path. Some heard a talk about calm abiding. Some heard a talk about deep insight. Some heard a talk about causal dependence. Some heard a talk connected to the disciples. Some heard a talk connected to the Vehicle of the Solitary Buddhas. Some heard a talk connected to the Great Vehicle. F.160.a

“Indeed, Śāntamati, the Realized One turned the wheel of Dharma in such a way that all beings were satisfied according to their own thoughts and motivations. Indeed, Śāntamati, not even the monk Śāriputra would be able to calculate the benefit done for beings when the Realized One turned the wheel of Dharma, even if he were to spend one hundred years working on the calculation of the benefit for those beings. What more could be said by other beings?”

While this teaching was being given on the Blessed One’s turning of the wheel of Dharma, and the child’s play he made of the severe ascetic practices, the journey to the seat of awakening, the conquest of Māra, the splendid array, and the lion’s roar, eighty-four thousand beings conceived the aspiration for unsurpassable and perfect awakening, and immeasurable beings were brought to maturity by means of the three vehicles.^[172]

Chapter 15: The Bases of Cognition

Now Vajrapāṇi, Lord of the Guhyakas, said to the Blessed One, “I hope, Blessed One, that I have not made any false statements about the Realized One in this teaching. Indeed, I hope that what I have said aligns with the teaching of the realized ones. Blessed One, the teaching of the realized ones is deep; Blessed One, the secret of the realized ones is profound. It runs counter to the whole world. The understanding of the minds of the realized ones, Blessed One, is truly difficult to grasp. What I have taught, Blessed One, is whatever knowledge of the realized ones has been established in my body and comes out in that way. It is not due to my own personal effort.”

The Blessed One responded, “Precisely so, Lord of the Guhyakas. It is just as you have said. All those who speak the Dharma in conformity with the realized ones, Lord of the Guhyakas, have had the wisdom of the realized ones established in their bodies. Why so? It would not be possible otherwise, Lord of the Guhyakas. It would make no sense. It is simply impossible for beings who have not been empowered by the authority of the realized ones F.160.b to be in conformity with the true nature of the realized ones or to speak of the secrets of the realized ones. Why is that? Who, indeed, has the power to understand, hear about, or speak of the secrets of the realized ones without being empowered by the authority of the realized ones?^[174] Moreover, Lord of the Guhyakas, those who say that the true nature of the realized ones is the real, that the true nature of the realized ones is reality, that the dwelling place of the realized ones is the real, they are speaking correctly. Those who say this are giving a correct formulation of the Dharma.

“Truly, Lord of the Guhyakas, what is taught, indicated, and made evident here in this formulation of the Dharma is the unsurpassable and perfect awakening of the blessed buddhas of the past, present, and future, which runs counter to the whole world. Moreover, Lord of the Guhyakas, all those beings who hear this formulation of the Dharma, take an interest in it, and accept it will also run contrary to the whole world. Lord of the Guhyakas, those who take an interest in this formulation of the Dharma and accept it after they hear it will be able to pick up Mount Meru, the king of mountains, and support it with their heads or their shoulders. However, those beings who have not put down the proper roots of virtue will not even be able to take an interest in this formulation of the Dharma, much less accept it or believe in it. What more need be said about upholding it, supporting it, understanding it, or putting it into practice? That would be impossible.

“Lord of the Guhyakas, the beings who hear this formulation of the Dharma and take an interest in it will not have served only one buddha or even ten buddhas. It should be understood, Lord of the Guhyakas, that these good persons will have served buddhas for many hundreds of thousands of millions and billions of eons, and they will have accumulated a supply of merit and become resolved upon the Great Vehicle. Lord of the Guhyakas, such beings will not have served one buddha, nor two, nor three, F.161.a nor four, nor five, nor will they have served ten. Rather, Lord of the Guhyakas, such beings will have served many buddhas, done the preparations, and put down the roots of virtue within this Great Vehicle.”^[175]

The bodhisattva Śāntamati then inquired of the Blessed One, “It is said, ‘calming, calming.’^[176] What is this ‘calming,’ Blessed One, or through the calming of what is there said to be calming?”^[177]

The Blessed One said, “When the word calming is said, noble son, it is a designation for the calming of the afflictions. The expression calming of the afflictions is a designation for the calming of fantasies, ruminations, and suppositions.^[178] The expression the calming of fantasies, ruminations, and suppositions is a designation for the calming of fixed attention to notions in the mind. The expression the calming of fixed attention to notions in the mind is a designation for the calming of the distorted views. The expression the calming of the distorted views is a designation for the calming of a cognitive basis or cause. The expression the calming of a cognitive basis or cause is a designation for the calming of craving, becoming, and ignorance. The expression the calming of craving, becoming, and ignorance is a designation for the calming of the conceptualization of ‘I’ and ‘mine.’ The expression the calming of the conceptualization of ‘I’ and ‘mine’ is a designation for the calming of name and form. The expression the calming of name and form is a designation for the calming of the view that the self is eternal and the view that the self is destroyed completely at death. The expression the calming of the view that the self is eternal and the view that the self is destroyed completely at death is a designation for the calming of the belief in a true self.

“Indeed, Śāntamati, all those afflictions that occur in association with beliefs, causes, and cognitive bases arise from the belief in a true self. From the calming of the belief in a true self comes the calming of all views. From the calming of the belief in a true self comes the calming of all wishes. F.161.b From the calming of the belief in a true self comes the calming of all afflictions.^[179]

“Indeed, Śāntamati, just as all the blossoms, leaves, and branches of a tree wither when the tree is cut at the roots, in the same way all afflictions are calmed through the calming of the belief in a true self.^[180] All the afflictions and the things to which one clings, Śāntamati, arise when one does not thoroughly comprehend the nature of the belief in a true self. Whereas for one who has thoroughly comprehended the nature of the belief in a true self, all the afflictions and the things to which one clings do not arise and do not cause one trouble.”

“Once again, Blessed One, what is thorough comprehension of the belief in a true self?” asked Śāntamati.

The Blessed One answered, “Thorough comprehension of the belief in a true self, Śāntamati, is the nonarising of a self. Thorough comprehension of the belief in a true self is the nonarising of a being; it is also the nonarising of the beliefs in a person or a life force. Moreover, Śāntamati, this belief is not found internally, and it is not found externally. This belief is everywhere unfounded, and it is from the unfounded nature of this belief that there is the knowledge that is without foundation. This, Śāntamati, is the thorough comprehension of the belief in a true self.

“The expression thorough comprehension of the belief in a true self, Śāntamati, is a designation for emptiness. Due to an acceptance that it is in conformity with emptiness, one does not hold on to that belief. This, too, Śāntamati, is thorough comprehension of the belief in a true self.^[181] Due to the belief in emptiness, groundlessness, desirelessness, being unconditioned, not being born, and not arising, Śāntamati, one does not hold on to the belief that there is a true self.^[182] This, too, Śāntamati, is thorough comprehension of the belief in a true self.

“This so-called ‘true self,’ Śāntamati, does not have a self.^[183] It does not draw anything to itself; it does not expand its control. It does not accumulate; it does not disperse.^[184] From the very beginning, it is an unreal thing, a figment of the imagination, and an unreal thing, a figment of the imagination, cannot be ascertained or determined.

What cannot be ascertained or determined cannot be made, firmly established,F.162.a erected, or inhabited.^[185] What cannot be made, firmly established, erected, or inhabited is what is called calm.”^[186]

Śāntamati then further inquired, “It is said, ‘a calmed one, a calmed one.’ Blessed One, through the calming of what is one said to be a calmed one?”

The Blessed One answered, “When one has a basis for cognition, one inflames the mind. The one who does not make anything into the basis for cognition, that one does not become inflamed. One who is not inflamed is called a calmed one. Indeed, Śāntamati, just as a fire burns when it has fuel and it stops burning when it has no fuel, in the same way one inflames the mind when one has a basis for cognition and one calms down when one does not have a basis for cognition.^[187]B7

“In this respect, Śāntamati, the bodhisattvas who have mastered skill in means and purified the perfection of wisdom understand the nature of calming the bases for cognition, but they do not calm down the cognitive basis for the roots of virtue.^[188] They do not generate the cognitive bases for the afflictions, but they still generate the cognitive bases for the perfections.^[189] They let go of the cognitive bases for the secondary afflictions and Māra, but they do not let go of the cognitive bases for the qualities that are conducive to awakening. They do not take hold of the cognitive bases for desiring the teachings for the disciples and the solitary buddhas, but they do not give up the cognitive basis for the aspiration for the state of an omniscient one. They have a strong regard for the cognitive basis of emptiness, but they still look for the cognitive basis of great compassion for all beings.

“Furthermore, Śāntamati, bodhisattvas who have mastered skill in means and purified the perfection of wisdom attain mastery over the bases of cognition.^[190] They have a profound knowledge of the cognitive basis of what is not born, but they do not let go of the cognitive basis of taking rebirth intentionally. They enter into the cognitive basis of what is unconditioned, yet they bring out the cognitive basis of the roots of virtue, which are conditioned. They examine the cognitive basis of the groundless, but they do not destroy the cognitive basis of the aspiration for awakening. F.162.b They display the cognitive basis of what is without desire, but they do not condemn the cognitive basis of the three worlds.

“Becoming adepts at wisdom and skill in means, they also gain the ability to control all the bases of cognition in such a way that, even when something repulsive becomes the object of their cognition, their minds remain fixed on the beautiful body of the realized ones. While making an impermanent thing the object of their cognition, their minds remain firmly in a state of tirelessness with respect to the world of rebirth. While making suffering the object of their cognition, their minds remain set on establishing all beings in the bliss of cessation. While making no self the object of their cognition, their minds remain fixed on having great compassion for all beings.

“While making desire the object of their cognition, their minds remain set on providing a vision of the great medicine of revulsion to those who indulge their desires. While making hatred the object of their cognition, their minds remain set on providing a vision of the great medicine of great love to those who carry out acts of hatred. While making ignorance the object of their cognition, their minds remain set on providing a vision of the great medicine of dependent arising to those who commit acts of ignorance. While making an equal measure of desire, hatred, and ignorance the object of their cognition, their minds remain set on providing a vision of the great medicine of perceiving impermanence to those who carry out an equal measure of such acts.

“While making dispassion the object of their cognition, their minds remain set on guiding the disciples. While making the absence of hatred the object of their cognition, their minds remain set on guiding the solitary buddhas. While making the absence of ignorance the object of their cognition, their minds remain set on guiding the bodhisattvas.

“While making form the object of their cognition, their minds remain set on attaining the form of a realized one. While making sound the object of their cognition, their minds remain set on attaining the voice of a realized one. While making smell the object of their cognition, their minds remain set on attaining the scent of a realized one’s moral conduct. While making flavor the object of their cognition, their minds remain set on attaining the finest of flavors, which are the marks of a great being possessed by the realized ones. While making touch F.163.a the object of their cognition, their minds remain set on attaining the smooth and youthful hands and feet of a realized one. While making mental phenomena the object of their cognition, their minds remain set on attaining the profound comprehension of a realized one’s mind.

“While making generosity the object of their cognition, their minds remain set on attaining the distinctive features and secondary marks of a great being. While making moral conduct the object of their cognition, their minds remain set on the act of purifying a buddha domain. While making patience the object of their cognition, their minds remain set on attaining the pleasing tone of a brahmā’s voice and skin the color of gold. While making heroic effort the object of their cognition, their minds remain set on liberating all beings. While making meditation the object of their cognition, their minds remain set on developing the supernormal faculties. While making wisdom the object of their cognition, their minds remain set on allaying the pain of all beings that comes from their opinions and afflictions.

“While making love the object of their cognition, their minds remain set on making the minds of all beings devoid of anger. While making compassion the object of their cognition, their minds remain set on laying their hands on the true Dharma. While making joy the object of their cognition, their minds remain set on finding supreme joy in the teaching of the Dharma. While making equanimity the object of their cognition, their minds remain set on encouraging beings to let go of their anger and attachment.

“While making the means of drawing others to oneself the object of their cognition, their minds remain focused on bringing beings to maturity. While making the fault of avarice the object of their cognition, their minds remain set on giving away everything they have. While making the fault of indiscipline the object of their cognition, their minds remain set on the act of purifying their discipline. While making the fault of malice the object of their cognition, their minds remain fixed on the gentility and strength of patience. While making the fault of laziness the object of their cognition, their minds remain set on perfecting the powers of the realized ones. While making the fault of mental distraction the object of their cognition, their minds remain set on attaining the meditative concentration of the realized ones. While making the fault of faulty discrimination the object of their cognition, their minds remain set on the act of perfecting the knowledge of dispassion. F.163.b

“While fixing their attention upon the disciples and solitary buddhas, their minds remain set on the attainment of the Great Vehicle. While fixing their attention upon an agitated state of mind, their minds remained set on not committing any transgressions. While fixing their attention upon the bad places of rebirth that are the lower realms, their minds remained set on rescuing all those beings who had been reborn in bondage in the bad places of rebirth that are the lower realms. While fixing their attention upon the gods, their minds remained set on the fact that all one’s fortune comes to naught in the end. While fixing their attention upon human beings, their minds remained set on holding on to what is of central importance.

“While fixing their attention upon the mindful recollection of the buddhas, their minds remain set on making an actual connection with the buddhas. While fixing their attention upon the mindful recollection of the Dharma, their minds remain set on not being close-fisted as a teacher of the Dharma. While fixing their attention upon the mindful recollection of the Saṅgha, their minds remain set on attaining the state of being impossible to turn back from unsurpassable and perfect awakening. While fixing their attention upon the mindful recollection of surrender, their minds remain set on giving away everything they have to give. While fixing their attention upon the recollection of moral conduct, their minds remain set on bringing to fulfillment their vow, meditation, and the constitutive factors of awakening. While fixing their attention upon the recollection of the gods, their minds remain set on becoming established in the knowledge of the buddhas, which is praised and lauded by all the gods.

“While fixing their attention upon the body, their minds remain set on attaining the body of a buddha. While fixing their attention upon speech, their minds remain set on attaining the speech of a buddha. While fixing their attention upon the mind, their minds remain set on attaining the even-mindedness of the buddhas.^[191]

“While making conditioned things the object of their cognition, their minds remain set on attaining the knowledge of the realized ones to completion. While making unconditioned things the object of their cognition, their minds remain set on attaining the knowledge of the buddhas to completion.

“In other words, Śāntamati, the bodhisattva possesses no basis of cognition in which the mind’s attention is not fixed on achieving the knowledge of an omniscient one. The bodhisattva dedicates all bases of cognition to awakening. In fact, this vision that all things follow awakening is the bodhisattva’s mastery of skill in means. Śāntamati, F.164.a just as there is nothing that grows out of the ground throughout the cosmos of a billion worlds that is not put to use by the beings who are likewise born here for their growth, in the very same way, Śāntamati, there are no cognitive bases that bodhisattvas do not perceive as a benefit for awakening and are not put to use for awakening by those bodhisattvas who have mastered skill in means.^[192] Śāntamati, just as each and every material form is made from the four great elements, in the very same way, Śāntamati, for the bodhisattva who has mastered skill in means, each and every object of cognition possesses the nature and shape of awakening.

“Those beings who are stingy and have no gratitude, Śāntamati, enable bodhisattvas to achieve the perfection of generosity and the perfection of moral conduct to their full extent. Those beings who are lazy and commit acts out of anger enable bodhisattvas to achieve the perfection of heroic effort and the perfection of patience to their full extent. Those beings who are thickheaded and ignorant enable bodhisattvas to achieve the perfection of concentration and the perfection of wisdom to their full extent.

“When other beings do not return a favor, bodhisattvas do not become angry. Bodhisattvas do not become attached when other beings do reciprocate. Bodhisattvas do not become full of themselves even when other beings offer them praise. At the same time, bodhisattvas do not become discouraged when other beings do not praise them. Bodhisattvas feel great compassion at the suffering of other beings. Bodhisattvas feel joy and ecstasy at the happiness of other beings. Bodhisattvas cultivate F.164.b calm abiding for those beings who are unruly and difficult to tame. Bodhisattvas generate thoughts of gratitude for those beings who are well bred. Bodhisattvas generate thoughts of protection for those at the mercy of circumstances beyond their control. For those who have the power to affect their circumstances, however, bodhisattvas generate thoughts of advice, admonishment, and even punishment.^[193]

“Bodhisattvas will deliver profound teachings to those who can gain an understanding from a highly condensed statement. Bodhisattvas will deliver extensive teachings to those who can gain an understanding from a full, detailed explanation. Bodhisattvas will give teachings that follow a progression to those who have a need for step-by-step guidance. Bodhisattvas will give teachings of a few syllables or a word to those who able to discern the meaning.

“Bodhisattvas will give teachings on deep insight to those who have done the preliminary practice of calm abiding. Bodhisattvas will give teachings on settling into meditative concentration for those who have done the preliminary practice of deep insight.

“To those who are attached to moral conduct, bodhisattvas will give teachings on the hell realms even though they are not their certain destination. To those who are attached to learning, bodhisattvas will give teachings on freedom.^[194] To those who are attached to meditative concentration, bodhisattvas will give teachings on using discernment. To those who are attached to living in the forest, bodhisattvas will give teachings that the mind is what should be brought into a state of solitude. To those who are attached to severe asceticism and the ascetic virtues of the pure ones, bodhisattvas will give teachings on the spiritual faculty of wisdom possessed by the noble ones. To those whose ignorance is great, bodhisattvas will give teachings on what becomes apparent through learning.

“To those who are oppressed by sensual desire, bodhisattvas will give teachings on what is repulsive. To those who are oppressed by hatred, bodhisattvas will give teachings on love. To those who are oppressed by ignorance, bodhisattvas will give teachings on dependent arising. F.165.a To those who carry out acts of passion, hatred, and ignorance in equal measure, bodhisattvas will give more expansive teachings in such a way that sometimes they will give teachings on what is repulsive, at other times they will give teachings on love, and at other times they will give teachings on dependent arising.

“Bodhisattvas will give teachings on superior forms of moral conduct, superior forms of intellect, and superior forms of discernment to those who need to be trained by teachings of a suitable nature. To those who need to be trained by a buddha, they will give suitable teachings on the truths and suitable teachings on the constitutive factors of awakening. To those who need to be trained by censure, they will teach the Dharma after turning away their faces. They will teach steadily and continuously to those who need to be trained by an unbroken stream of discourse. They will give teachings on the Dharma to those whose spiritual faculties are not yet mature.

“To those who need to be trained by diverse kinds of teachings, bodhisattvas will give teachings that contain parables, doctrinal exegesis, and avadānas. To those who need to be guided by profound teachings, they will give teachings on dependent arising, teachings on the nonexistence of a sentient being, and teachings on the nonexistence of a person. To those who are mired in views, they will give teachings on emptiness. To those who engage in rumination, they will give teachings on what is groundless. To those who make aspirations, they will give teachings on what is free from longing.

“To those who put stock in the aggregates, bodhisattvas will give teachings on the illusory nature of things. To those who put stock in the elements, they will give teachings on total isolation. To those who put stock in the sense spheres, they will give the teaching that things are like a dream.

“To those who dwell in the desire realm, bodhisattvas will give the teaching that everything is on fire. To those who dwell in the form realm, they will give the teaching that all conditioned things involve suffering. To those who live in the formless realm, they will give the teaching that all conditioned things are impermanent.

“To those who need to be trained by teachings about suffering, F.165.b bodhisattvas will give teachings on the contentment of the lineage of the noble ones. To those who need to be trained by teachings about bliss, they will give teachings on the four states of meditative concentration and the four immeasurable states. To those who need to be trained by teachings about the gods, they will give teachings on experiencing nothing but bliss. To those who need to be trained by teachings on distinguishing characteristics, they will give teachings on not grasping on to things and making them ‘mine.’

“To those who need to be trained as disciples, bodhisattvas will give teachings on the instructions and appropriate practices for them. To those who need to be trained as solitary buddhas, they will give teachings on little actions and little benefits. To bodhisattvas who are conceiving the aspiration for awakening for the first time, they will give teachings on ambition and great compassion. To bodhisattvas who have been undertaking the conduct of a bodhisattva for some time, they will give teachings on not becoming wearied by the realm of rebirth. To bodhisattvas who have reached the stage of being impossible to turn back from awakening, they will give teachings on the purification of a buddha domain. To bodhisattvas who have one more life, they will give teachings on adorning the seat of awakening. To all those who have the potential to be trained by the buddhas, they will give teachings on what is fruitful and without deficiency.

“In short, Śāntamati, bodhisattvas who have purified their wisdom and their skill in means and who have gained mastery over the bases of cognition teach the Dharma that is fruitful. They satisfy all beings with their well-spoken words.”

When this teaching was given, ten thousand beings conceived the aspiration for unsurpassable and perfect awakening, and five hundred bodhisattvas attained an acceptance of the fact that things do not arise.

Chapter 16: The Prediction for Vajrapāṇi, Lord of the Guhyakas

At that point, some the bodhisattvas in the assembly had the thought, “When will Vajrapāṇi, Lord of the Guhyakas, awaken to unsurpassable and perfect awakening and become a perfect buddha? What will his buddha realm be called? What will be his name when he attains awakening? F.166.a What will his assembly of bodhisattvas be like?”

Then, knowing with his mind the train of thought in the minds of those bodhisattvas at that moment, the Blessed One smiled. When blessed buddhas smile, it is the nature of things that multicolored rays of light issue from the blessed one’s mouth. So, at that moment variegated, multicolored rays of blue, yellow, red, white, rose madder, brilliant, and shiny light issued forth and spread throughout limitless worlds, reaching upward as far as the Brahmā worlds, before they came back down and, after circling the Blessed One three times, they disappeared into the top of his head.

The bodhisattva of great courage, Śāntamati, then asked the Blessed One about the meaning of his smile by speaking the following verses:

When this was said, the Blessed One spoke F.166.b to the bodhisattva of great courage, Śāntamati: “While holding up this vajra, Vajrapāṇi, Lord of the Guhyakas, will worship all the realized ones of this Fortunate Eon, Śāntamati. He will take hold of the true Dharma, he will propagate this teaching of the Dharma on the secret of the realized ones, and he will make immeasurable beings ready for awakening.

“When the Fortunate Eon has ended and the true Dharma of the realized one, Roca, has disappeared, he will be born in the buddha domain of the realized one Akṣobhya. Taking birth in that Abhiratī world along with the realized one Akṣobhya, he will then maintain the teaching of the bodhisattvas on the one hundred and eight seals, go farther down the path to the goal, and become accomplished in understanding the way things are. In that way, he will encounter immeasurable, incalculable realized ones in the future. He will serve them, respect them, honor them, worship them, and he will lead the holy life in their presence. He will safeguard the true Dharma and make immeasurable hundreds of thousands of millions and billions of beings ready for perfect awakening.

“Finally, after traveling through more eons than there are grains of sand in the Ganges River, he will bring to completion the constitutive factors of awakening and awaken to unsurpassable, perfect, and complete awakening. He will appear as a realized one, a worthy one, a perfectly awakened one, one perfected in knowledge and conduct, a sublime one, a knower of the world, an unsurpassable trainer of those ready to be trained, a teacher of gods and humans, a blessed buddha known as Vajravikrāmin in the world called Samantapariśuddhā, F.167.a and this will occur during the era called Viśodhana.

“Moreover, noble son, Samantapariśuddhā, which will be the buddha domain of the blessed realized one Vajravikrāmin, will be wealthy, expansive, bountiful,^[198] pleasant, well populated with many gods and human beings, and packed with bodhisattvas. This buddha domain will be adorned with the seven precious substances: gold, silver, lapis lazuli, quartz, agate, emerald, and red pearl. The world will be separated into square plots like a chessboard. It will be as flat as the palm of one’s hand and pleasant to touch like the down of the kācalindika bird. It will be adorned with raised flags, victory banners, and parasols fringed with bunches of silken tassels. It will be covered with divine blossoms and jeweled flowers. The air will be filled with the smell of the finest incense, and the sky above it will resound with divine music. This world will be devoid of all the bad realms of rebirth and the unfavorable circumstances for practicing the Dharma. This world will be adorned with dwellings, floating palaces, and parks as though they were ornaments, and there will be food and drink to the heart’s content, just like the enjoyments of the gods in the Heaven of the Contented.

“Even though the enjoyments there in the pavilions with their high peaks will be earthly and divine enjoyments, all the gods and human beings there will have their interest piqued by what is lofty; that is, they will take a keen interest in the knowledge of the buddhas. In that world, the names of the two other vehicles—that is, the Vehicle of the Disciples and the Vehicle of the Solitary Buddhas—will not even exist. There, the realized one Vajravikrāmin will be surrounded by an assembly of many hundreds of thousands of bodhisattvas, and that blessed one will give the bodhisattvas teachings that are completely unadulterated.

“Furthermore, the beings in that world will not see their customs degenerate, their livelihoods will not become corrupted, their moral conduct will not decline, and neither will their views degenerate.F.167.b The beings there will not be blind, crippled, hunchbacked, tongue-tied, mute, or lame,^[199] and neither will they have any impaired faculties. All the gods and humans will be adorned with twenty-eight of the marks of a great person. There, the length of that realized one’s life will span eight intermediate eons. The gods and humans will not die before their time is ripe. Indeed, Śāntamati, these are just some of the immeasurable number of special conditions and qualities of the realized one Vajravikrāmin; there are many others, too.

“Additionally, when that realized one teaches the Dharma, he will give off light from his body. Now, when those beings see this light, they will think, ‘The Realized One is starting to give a teaching of the Dharma, so we should go to the Blessed One to listen to the Dharma.’ Some will arrive through the power of their own superhuman abilities and supernormal faculties. Some will arrive by means of the empowering authority of that realized one, who will then rise into the sky above the gods and human beings who have gathered there to a height of one hundred thousand palm trees. While hovering there in a cross-legged position, he will pervade that world of four great continents with his body. He will then teach the Dharma to those bodhisattvas using the speech a realized one, which satisfies all beings according to their own thoughts and motivations, and with the voice and tone of a buddha, which can be understood throughout an immeasurable number of worlds in the ten directions. Moreover, not even a single being among them will go against or offer resistance to the Dharma taught by that realized one. Each and every one of those beings will have sharp faculties and the ability to understand highly condensed statements. In that world, there will be no king other than the true king of the Dharma, the realized one Vajravikrāmin. In that world, there will not be any possession F.168.a or sense of ownership, either. All those beings will be without possessions or a sense of ownership.

“Moreover, Śāntamati, the form of the realized one Vajravikrāmin will appear in front of any gods or human-like beings who wish to make an offering of alms, and he will be holding his alms bowl so that they may do so. When any gods or human-like beings see that realized one’s form, they will think, ‘The blessed realized one Vajravikrāmin wishes to enjoy a meal in my presence.’ Then, with their minds they will create a circular space with seats and places to lie down, and food and drink, and they will tell that blessed one that it is time for the midday meal. Then, that realized one will enjoy the meal, and after enjoying it, he will depart. When that realized one goes into seclusion, the bodhisattvas there will dwell in an array of states of meditative concentration. That world will possess these special conditions and qualities and an immeasurable number of others. Therefore, noble son, that world is called Samantapariśuddhā.”

Furthermore, while the description of the prediction for Vajrapāṇi, Lord of the Guhyakas, was being was being elucidated, twenty thousand beings conceived the aspiration for unsurpassable and perfect awakening. They made the vow, “I will be reborn in that buddha domain!” The Blessed One then made the prediction that all of them would be reborn there in Samantapariśuddhā, the buddha domain of the blessed realized one Vajravikrāmin.

Now, after Vajrapāṇi, Lord of the Guhyakas, heard the prediction given for him, he was satisfied, overjoyed, pleased, and glad. He felt both delight and cheerfulness of mind, and he threw his vajra up into the vault of the sky. Right when he threw the vajra, at that precise moment, F.168.b this cosmos of a billion worlds quaked in the six ways, and it rained a shower of flowers. It resounded with the sounds of hundreds of musical instruments. Garlands of flowers of various colors spontaneously manifested in the right hands of everyone in the assembly. Vajrapāṇi, Lord of the Guhyakas, then praised the Blessed One with these verses:

At that point, Vajrapāṇi, Lord of the Guhyakas, and all the members of the assembly who had been holding various jeweled garlands of flowers in their hands, completely covered the Blessed One with them. Right when those garlands of flowers were strewn at him, at that precise moment, this cosmos of a billion worlds became completely adorned with garlands of various flowers, and it also appeared as though it were separated into square plots like a chessboard. This was accomplished through the wondrous power of the Buddha. F.169.a

Chapter 17: Articulating Nonduality

At that point, the bodhisattva Śāntamati said this to Vajrapāṇi, Lord of the Guhyakas: “The Realized One has made a prediction for you, Lord of the Guhyakas.”

Vajrapāṇi responded, “The prediction made for me, noble son, is one that has the nature of a dream.”

“What have you been predicted to obtain?”

“The prediction I have obtained, noble son, is for what does not obtain.”

“What does not obtain?

“A being, a life force, a person, an individual entity, and a human being—these do not obtain.^[202] The aggregates, elements, and sense spheres do not obtain. It is the same with virtue, vice, purity, impurity, the defiled, the undefiled, the mundane, the transcendent, the conditioned, the unconditioned, the afflicted, the cleansed, saṃsāra, and nirvāṇa—these do not obtain.”

“If they do not obtain, then what was predicted here?”

“What was predicted is the knowledge that comes from the understanding of what cannot be grasped by the mind.”

“And is this knowledge produced by duality?”^[203]

“If it were produced by duality,” Vajrapāṇi responded, “then one could not obtain a prediction. Since knowledge is not produced by duality, the predictions bodhisattvas obtain are only nondual predictions.”

Śāntamati then asked, “If knowledge is produced by nonduality, then who gives the prediction and who receives the prediction?”

“The one who gives the prediction and the one who receives the prediction are obtained by understanding that they are same. They are conceived from the position of nonduality.”^[204]

“For one who has the position of nonduality, Lord of the Guhyakas, F.169.b what prediction can there be?”

“For whichever position one has, that position being the position of nonduality, there is a prediction precisely for the one who has that position.”

“For which position is there a prediction for the one who stands thereon?”

“For one who stands on the position that there is a self, there is a prediction. For one who stands on the position that there is a being, there is a prediction, as well as for one who stands on the position that there is a life force or a person.”

“On what is one standing when one is standing on the position that there is a self?”

“When one is standing on the position that there is a self, one is standing on the position of being liberated by the realized ones.”

“What is standing on the position of being liberated by the realized ones?”

“It is standing on the position of craving, becoming, and ignorance.”

Śāntamati asked, “On what is one standing when one is standing on the position of craving, becoming, and ignorance?”

“One is standing on the position of what is perpetually not born and not produced,” said Vajrapāṇi.

“Standing on what is not born is what kind of stance?”

“It is a stance that makes something known.”^[205]

“What is made known by making something known?

“If one is making something known, it would not be something unknown.”

“What is not made known?”

“All that is made known does not make it known.”

“If it is not made known, then how does one give an instruction?”

“If one were to give an instruction, one would not make something known. Since one does not make something known, therefore one gives an instruction.”

“How is one instructed?”

“When one does not receive information.”

“How does one not receive information?”

“When one does not chase after words.”

“How does one not chase after words?”^[206]

“When one relies on the meaning.”

“How does one rely on the meaning?”

“When one does not see the meaning.”

“How does one not see the meaning?” F.170.a

“When one is not intent on meaning or lack of meaning.”

“When one is not intent on meaning or lack of meaning, then does one lack intent?”

“When one is not intent on meaning or lack of meaning, then one is intent on the Dharma.”

“If one is intent on the Dharma, is that not simply being intent on something?”

“One who is intent on the Dharma, noble son, is not intent on anything at all, because the thing on which such a being is intent is not a thing, nor is the one who is intent upon it a thing, either.”^[207]

“What, again, is not a thing?”

“Where not even the word thing obtains.”

“Where not even the word thing obtains, what sort of Dharma can there be?”

“It is precisely the Dharma, noble son, to which words do not speak, because, as it is said, all things are inexpressible; they cannot be given voice, they cannot be put into words. Noble son, when one speaks the words ‘I speak,’ one misspeaks, and one who misspeaks possesses neither the Dharma nor the Discipline.”

“You really should not say, Lord of the Guhyakas, that the Realized One misspeaks when he speaks the Dharma!”

“Have I not previously explained, Śāntamati, that the Realized One has not articulated or pronounced even a single syllable? What beings perceive as the Realized One speaking occurs through the force of their own vows and in accordance with their own motivations.”^[208]

“What is the fault of one who speaks?”

“One who speaks commits a fault of verbal action.”

“What is the fault of one who makes a verbal action?”

“The fault of uttering words by thinking of syllables.”

“What, then, is faultless?”

“What is not spoken, what is not pronounced, is not made known at all, and what is not made known is faultless. What is not made known as self or other, that is faultless.”

“What is the root of fault?”

“The root of fault is grasping.”

“What is the root of grasping?”

“Its root is fixation.” F.170.b

“What is the root of fixation?”

“Its root is false supposition.”

“What is the root of false supposition?”

“Its root is a view that takes something as a basis of cognition.”

“What is taken as a basis for cognition?”

“Forms, sounds, smells, tastes, tactile sensations, and mental objects are taken as the bases for cognition.”

“What is not taken as the basis for cognition?”

“The propensity for craving^[209] is not taken as a basis for cognition, Śāntamati, because the Dharma that is taught by the Realized One has as its aim the abandonment of craving as a basis for cognition.”

While Vajrapāṇi, Lord of the Guhyakas, was giving this teaching, the minds of five hundred monks became liberated and two hundred bodhisattvas acquired an acceptance of the fact that things do not arise.

Chapter 18: Enjoying a Meal After Going to Aḍagavatī

Now, Vajrapāṇi, Lord of the Guhyakas, was satisfied, overjoyed, pleased, and glad. He felt both delight and cheerfulness of mind at having received the prediction of the fulfillment of his intention. So he said to the Blessed One, “Would you please show compassion for me, Blessed One, and come with these bodhisattvas and great disciples to the capital city of Aḍagavatī in my abode of guhyakas and stay there for seven days? The reason, Blessed One, is that there are many different types of beings, such as yakṣas, kumbhāṇḍas, rākṣasas, piśācas, gandharvas, and mahoragas, dwelling in the capital city of Aḍagavatī. Seeing the Blessed One and hearing the Dharma will be to their benefit, prosperity, bliss, and aims for a long time, and from then on they will abstain from thoughts that are sullied by wickedness and anger. For the Four Great Kings and their assemblies, too, F.171.a it will be to their benefit, prosperity, bliss, and aims for a long time.”

By remaining silent, the Blessed One gave his consent that he would go to the capital city of Aḍagavatī in the abode of the Lord of the Guhyakas, together with the bodhisattvas and great disciples, and stay there for seven days. He did so out of compassion for Vajrapāṇi, Lord of the Guhyakas, and with the aim to cultivate further the roots of virtue of immeasurable beings and to fulfill the wishes of Vajrapāṇi, Lord of the Guhyakas. Knowing that the Blessed One had given his consent by remaining silent, Vajrapāṇi, Lord of the Guhyakas, was satisfied, overjoyed, pleased, and glad. He felt both delight and cheerfulness of mind. He bowed his head at the Blessed One’s feet and walked around him seven times, keeping him on the right. He then took leave of the Blessed One, and having left his presence, he went to the capital city of Aḍagavatī in his own abode.

At that point, it occurred to Vajrapāṇi, Lord of the Guhyakas, “I ought to make my courtyard into such an array of adornments that, when I perform the worship of the Realized One, all the gods from the desire and form realms will be awestruck, and the bodhisattvas who gather from the ten directions will feel delighted, and so that the worship I perform for the Realized One will be something grand.”

Then it occurred to him, “I remember one time the Blessed One, while he was resting for the night, entered a state of meditative concentration known as the endowment of inconceivable activity. He then went in the eastern direction, going past as many buddha domains as there are grains of sand in the Ganges River, to a world named Anantaguṇaratnavyūha, the buddha domain of the blessed realized one Vyūharāja, in order to make predictions for ten thousand bodhisattvas there. In that buddha domain, F.171.b I saw an inconceivable array that surpassed the arrays made by gods and human beings. For the worship of the Blessed One, I should make my courtyard into an array just like the array in Anantaguṇaratnavyūha.”

At that very moment, Vajrapāṇi, Lord of the Guhyakas, entered into the state of meditative concentration known as the king of great arrays and just as soon as Vajrapāṇi, Lord of the Guhyakas, had entered into the meditative concentration the king of great arrays, at that very moment the courtyard situated the middle of the capital city of Aḍagavatī appeared as an array that was exactly like the array in Anantaguṇaratnavyūha. It was grand and expansive. It spanned sixty-four leagues from east to west, and from north to south it spanned thirty-two leagues. The surface of the floor was made of the bluest lapis lazuli. The surrounding walls were made of sapphire, and the twin enclosures were set with all manner of gems, inlaid with lotuses of gold from the Jambu River. It was decorated with colorful strands, arranged with many heavenly linens, draped with many strands of pearl, and adorned with numerous garlands of silken fillets. It was covered with many garlands of flowers, perfumed by many bowls of burning incense, and many heavenly flowers of different colors and blossoms of jewels were scattered throughout it. It was colorful, beautiful to behold, gratifying to the mind, stimulating to the body, and something that brought excitement to one’s thoughts. It was truly an accumulation of endless virtues, a description in praise of which would have no measure.

In the courtyard, many hundreds of thousands of lion’s seats spontaneously appeared. They were studded with jewels, raised upon jeweled daises, arrayed with jeweled lotuses, covered with nets of pearls, divided into squares like a chessboard, arranged upon many heavenly linens, and above them were coverings of nets of jewels. They were arrayed in ways previously unseen and unheard of, F.172.a in ways that do not appear in many worlds, but the arrangement was set forth in such a way as to be appreciated by hundreds of different tastes. The hundreds of thousands of lion’s seats were set up so that they were not fixed upon the ground, and in the sky above them each and every lion’s seat was covered by a jeweled parasol endowed with the finest of all qualities.

Now, when he had created the array in the courtyard and the array of lion’s seats in that fashion, Vajrapāṇi, Lord of the Guhyakas, mindful and alert, arose from that meditative concentration. That night, he laid out an abundant and excellent meal, arrayed with many different flavors, made pure by the motivation of a bodhisattva, and worthy of being offered in worship to the Realized One. At the end of the night, he said to the Four Great Kings, “Friends, know this! I have invited the Blessed One to stay in my abode of the guhyakas along with the bodhisattvas of great courage and the great disciples, and he has accepted out of compassion for me.^[211] Therefore, you and your armies and assemblies, worship and serve the Blessed One with enthusiasm for seven days and do not become distracted by any other task.” To the yakṣas, rākṣasas, pretas, piśācas, gandharvas, kumbhāṇḍas, guhyakas, mahoragas, and the other kinds of beings who were residing in the capital city of Aḍagavatī, he said, “Friends, know this! I invited the Blessed One to come to the capital city of Aḍagavatī and he has agreed to come. Therefore, do not be malicious, do not be hostile, but worship the Blessed One with a great deal of joy, faith, and the utmost delight, and listen to the Dharma, too.” B8

Vajrapāṇi, Lord of the Guhyakas, then spoke to his eldest son, Vajrasena: “Handsome Face, use your superhuman powers and go to the heavenly realms from the Heaven of Brahmā’s Assembly up to the Supreme Heaven and inform the gods of those realms that the Blessed One F.172.b has been invited to receive his midday meal in the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas, and that whoever among them wishes to see him should come quickly. Do as your father says!” The son of the lord of the guhyakas then did as he was told.

Vajrapāṇi, Lord of the Guhyakas, then spoke to his second son, Subāhu: “Use your superhuman powers and go to the heavenly realms from the realms of the earth-dwelling deities and the sky-dwelling deities up to the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Heaven of the Contented, the Heaven of Those Whose Delight Comes from Magical Creations, and the Heaven of Those Who Possess the Power to Transform Others’ Delight into Their Own, and inform the gods of those realms that the Blessed One has been invited to receive his midday meal in the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas, and that whoever among them wishes to see him should come quickly. Do as your father says!” The young Subāhu then did as he was told.

Then, in an instant, in a fraction of an instant, many hundreds of thousands of gods from the desire and form realms appeared there and pervaded the surrounding area for ten thousand leagues. Vajrapāṇi, Lord of the Guhyakas, then arranged the offerings for the Blessed One, and in the morning he knelt down on his right knee, and, bowing down to the Blessed One with his palms joined together in a gesture of salutation, he informed the Blessed One that the midday meal was ready by reciting the following verses:

Knowing that Vajrapāṇi, Lord of the Guhyakas, had set out the midday meal, the Blessed One then spoke to the monks: “Since the Lord of the Guhyakas has set out the midday meal, monks, you should wear your monastic robes and take your alms bowls. Appoint a caretaker of the monastery and empower him with authority for seven days.” Those disciples and bodhisattvas who had superhuman powers then rose into the air by the power of their own superhuman powers, while those who did not have superhuman powers stood within the sphere of the Realized One’s aura of light and traveled through the vault of the sky with the Blessed One. Then, surrounded by a host of bodhisattvas and at the head of a host of disciples, the Blessed One vanished from the hill, Vulture Peak, while a host of gods lauded him and a host of goddesses sung his praise, all of them radiating light, showering a rain of flowers, and playing millions upon billions of musical instruments as they made domains tremble.

By means of the great majestic power of the Buddha, the great superhuman power of the Buddha, the great transformative power of the Buddha, the great miraculous display of the Buddha, the great glory of the Buddha, the great vital energy of the Buddha, the great demeanor of the Buddha, and the great child’s play of the Buddha, F.173.b they flew freely through the vault of the sky like the king of swans, toward the capital city of Aḍagavatī. The gods of the realms of desire and form saw the Blessed One coming from afar. As he flew freely through the vault of the sky, he looked like the sphere of the rising sun. He looked as if he were the full moon being encircled by a constellation of stars. He was surrounded by a host of gods as if he were Śakra, King of the Gods. He was surrounded by brahmās as if he were Great Brahmā.^[212]

Those gods who saw him coming were satisfied, overjoyed, pleased, and glad. They felt both delight and cheerfulness of mind, and then as an act of worship of the Blessed One, they strewed the Blessed One with heavenly blossoms of blue lotus, white water lily, red lotus, white lotus, māndārava, great māndārava, flowers of the divine Pārijāta tree, red spider lily, great red spider lily, sthāla, great sthāla, rocaka, and great rocaka—flowers the size of great wheels, flowers with intoxicating fragrance, flowers with hundreds and thousands of petals, flowers colored like the red breast of a goose, star flowers that shone with the radiance of a star, flowers whose every part had an everlasting fragrance, and flowers that were ever blooming and pleasing to the eye. These and other flowers were strewn upon the Blessed One while the gods held aloft parasols, flags, and banners, and played hundreds of thousands of musical instruments.

With an array such as this one, with showers of flowers raining down, with a heavy downpour of powders, scented oils, garlands, and fragrances, and with cymbals and other musical instruments being played and songs being sung by hundreds of divine maidens, the Blessed One reached the capital city of Aḍagavatī in an instant—in a fraction of an instant. He alighted at the assembly hall of the Great King Vaiśravaṇa, together with the bodhisattvas and great disciples, and just as soon as the Blessed One was standing firmly on the surface of the earth, at that precise moment in time the great earth shook, gently F.174.a and slightly, so that no one was harmed by it.

When the Four Great Kings knew that the Blessed One had arrived at the capital city of Aḍagavatī, they hastened to his side with the utmost speed, together with the women from their inner chambers, their relatives, and their assemblies, carrying powders, scented oils, garlands, fragrances, incense, and flowers. When they arrived, first the Four Great Kings bowed their heads at the feet of the Blessed One, and worshiped him with the scented oils, garlands, incense, and flowers that they had brought, and they stood to one side with their arms outstretched, palms together in a gesture of salutation. Then, the women from the Four Great Kings’ inner chambers, their assembled armies, and everyone else who had gathered there all bowed their heads at the feet of the Blessed One, and stretched out their arms, palms together in a gesture of salutation.

The Blessed One then gave a talk on the Dharma that was oriented toward those who had gathered there, beginning with the Four Great Kings, which led twelve thousand living creatures among the assemblies of nāgas, yakṣas, rākṣasas, gandharvas, and kumbhāṇḍas gathered there to conceive the aspiration for awakening, and at the same time ten thousand maidens from the Four Great Kings’ inner chambers also conceived the aspiration for unsurpassable and perfect awakening.

At that point, Vajrapāṇi, Lord of the Guhyakas, along with the women from his inner chambers, surrounded by his relatives and their assemblies, and with the entire population of Anantaguṇaratnavyūha in his train, came to the assembly hall of the Great King Vaiśravaṇa, bearing all manner of flowers, fragrances, garlands, scented oils, incense, powders, linens, parasols, flags, and banners, and making music by singing and playing cymbals and other musical instruments. He approached the Blessed One, bowed his head at the Blessed One’s feet, walked around him seven times, keeping him on the right, F.174.b and worshiped the Blessed One with the flowers, incense, fragrances, garlands, scented oils, powders, linens, parasols, flags, and banners of various kinds that had been brought, and with music being made by singing and playing musical instruments. Then he paid homage to the Blessed One and brought him into his courtyard, along with the monastic community.

The Blessed One then sat down upon his own lion’s seat that had been prepared for him in the courtyard, which was hovering above the ground’s surface and was endowed with the finest of all qualities, while the bodhisattvas and the great disciples took their own seats, and so did the whole assembly.

Vajrapāṇi, Lord of the Guhyakas, then said this to the assembly of gods:^[213] “Come and assist the worship of the Realized One. For, as the Realized One has said,

“Therefore, friends, may you provide the accompanying approval and receive the merit that is the effect of such activity.”

Indeed, when the gods beheld the array in the courtyard and the array of lion’s seats, they were astounded, and thus inspired they uttered this inspired utterance: “Whose majestic power is this? Is it the Realized One’s, or is it that of the Lord of the Guhyakas?”

Then, a voice was heard from the sky, which said, “It is the empowering authority of the Lord of the Guhyakas. In the eastern direction from here, friends, beyond buddha domains equal to the number of grains of sand in the Ganges River, there is a world called Anantaguṇaratnavyūha, where the realized one Vyūharāja teaches the Dharma. With the Lord of the Guhyaka’s empowering authority, he has transformed the courtyard here F.175.a into an array with an appearance similar to the array that the Lord of the Guhyakas saw there.”

As soon as the Blessed One sat upon the lion seat, at that very moment, the yakṣas, rākṣasas, pretas, piśācas, gandharvas, guhyakas, and mahoragas that were dwelling in the capital city of Aḍagavatī drew near to the Blessed One. Once they had drawn near, they bowed their heads at the feet of the Blessed One, and then stood to the side, while raising their arms, palms together, in a gesture of salutation to the Blessed One.

Now, Vajrapāṇi, Lord of the Guhyakas, invited the Four Great Kings and the whole assembly, saying, “Come, all of you who have gathered here, join together while we present the Blessed One with the meal that has been set out accordingly.”

Then, along with the women from his inner chambers, his relatives, his sons, his soldiers, and his attendants, Vajrapāṇi, Lord of the Guhyakas, with his own hands and with the deepest respect, served the Realized One, the bodhisattvas, and the community of monks with an abundant and excellent meal of hard and soft foods, arrayed with many different flavors, a meal that was made pure by the motivation of a bodhisattva and worthy of being offered in worship to the Realized One, which satiated and entertained them. After he had entertained and satiated the Blessed One, and he knew that the Blessed One had washed his hands and put away his alms bowl,^[214] he sat down in front of the Blessed One to listen to the Dharma. When all the yakṣas and rākṣasas who were living in the capital city of Aḍagavatī had gathered there, too, they stood looking up at the face of the Blessed One with their arms outstretched, palms together in a gesture of salutation.

Chapter 19: The Protectors of the World

Vajrapāṇi, Lord of the Guhyakas, then asked F.175.b the Blessed One to teach the Dharma: “Please give a teaching that will introduce the guiding principles of the Dharma in such a way that those beings who have not yet conceived the aspiration for awakening will conceive the aspiration for awakening, and become firmly established in the state of being unable to be turned back from unsurpassable and perfect awakening, and so that it will be to the benefit, prosperity, bliss, and aims of this assembly of yakṣas, rākṣasas, pretas, piśācas, gandharvas, guhyakas, and mahoragas for a long time, and so that by this distinction they will rise to a state of distinction and will not give up any part of it.”

After this had been said, the Blessed One addressed Vajrapāṇi, Lord of the Guhyakas, and the entire assembly, saying, “Listen well, friends, and pay careful and close attention, for I will give a teaching that will introduce the way of the Dharma in such a way that a noble son or noble daughter who sets foot upon it will suitably rise to a level of distinction,^[216] and will not give up any part of it.

Vajrapāṇi, Lord of the Guhyakas, said, “Good, Blessed One!” And he and the whole assembly listened to the Blessed One, as the Blessed One said this to them:

“In this regard, friends, noble sons and noble daughters with ambition who have conceived the aspiration for unsurpassable and perfect awakening are believers.^[217] They have an abundance of faith. They have a desire to be in sight of the noble ones and they desire to hear the Dharma. Without greed, they freely surrender everything. Their hands are open, and they delight in making gifts. They have an urge to sponsor sacrifices. They have a connection with surrender and they delight in sharing with others through their generosity.^[218]

“Their thoughts are free of hostility and they possess clarity of mind. They believe in the idea that actions produce consequences. They take an active interest in it; they put their confidence in it. They are free of uncertainty, they have no doubts, and they do not take the opposing viewpoint. They know F.176.a that the fruits of good and bad actions do not perish, and so they do not do what should not be done, even for the sake of their lives.

“They abstain from harming beings. They abstain from taking what is not given; they abstain from sexual misconduct; they abstain from lying, from slanderous speech, from harsh speech, and from idle chatter; and they abstain from covetousness, from malice, and from wrong views. They undertake the path of the ten forms of good conduct, and they do not take the path of the ten forms of bad conduct.^[219]

“Full of belief and ready to be guided, such a noble son or daughter recognizes ascetics and brahmins whose conduct is right; who have practiced what is right; who are in full possession of moral conduct, virtue, and wisdom; who are experts; who have the quality of goodness; who are greatly learned; who have applied themselves to knowledge; who have repeatedly applied careful attention; who are calm, controlled, and at peace; who speak with restraint, assume an inoffensive manner,^[220] and have good intentions; who expel bad qualities; who are not haughty or condescending; who are not boisterous; who are not loose with their words; who attend to mindfulness; whose minds are concentrated in meditation; who have cut off the conduit to continued existence; who have drawn out the thorn; who have put down their burden; who have left behind uncertainty; who have left behind doubt; and who have left behind future rebirth—such a noble son or daughter knows them to be companions in what is good who appear in the form of ascetics and brahmins, but are actually buddhas and disciples of buddhas, and serves them, supports them, stays close to them, pleases them, does not displease them, and gains their favor.

“Companions in what is good whose favor is gained in this way make it clear, by means of talking about the nature of things, that generosity brings a state of great enjoyment. They demonstrate it; they enable noble sons and daughters to grasp it; they make them excited about it; they make them pleased about it. Similarly, they also make it clear that moral conduct brings rebirth in the heavens, that learning brings about a state of great wisdom, and that meditative cultivation brings freedom. They do so by saying:

“ ‘This is giving; this is the result of giving. F.176.b This is stinginess; this is the result of stinginess. This is moral conduct; this is the result of moral conduct. This is immoral conduct; this is the result of immoral conduct.^[221] This is patience; this is the result of patience. This is heroic effort; this is the result of heroic effort. This is meditation; this is the result of meditation. This is wisdom; this is the result of wisdom. This is the state of one whose powers of discrimination are faulty; this is the result of the state of one whose powers of discrimination are faulty.

“ ‘This is good behavior with the body; this is the result of good behavior with the body. This is bad behavior with the body; this is the result of bad behavior with the body. This is good verbal behavior; this is the result of good verbal behavior. This is bad verbal behavior; this is the result of bad verbal behavior. This is good behavior with the mind; this is the result of good behavior with the mind. This is bad behavior with the mind; this is the result of bad behavior with the mind.

“ ‘This is virtue. This is vice. This is what should be done. This is what should not be done. Doing this is to one’s benefit, prosperity, bliss, and aims for a long time, but doing this is not to one’s benefit, prosperity, bliss, and aims for a long time.’^[222]

“This, indeed, is how those companions in what is good demonstrate it to noble sons and daughters, how they enable them to grasp it, how they make them excited about it, how they make them pleased about it. And then, once they know that someone is a worthy recipient of the Dharma, they offer profound teachings—for instance, teachings on emptiness, teachings on groundlessness, teachings on desirelessness, teachings on what is unconditioned, teachings on what is not born and does not arise, and teachings on the lack of a self, the lack of a being, the lack of a life force, and the lack of a person.

“They offer profound teachings on dependent arising, saying, ‘This being so, this comes to be. F.177.a This not being so, this does not come to be. This being so, this arises. This not being so, this ceases.’

“And they also say, ‘With ignorance as the condition, latent tendencies come to be; with latent tendencies as the condition, consciousness comes to be; with consciousness as the condition, name and form come to be; with name and form as the condition, the six sense spheres come to be; with the six sense spheres as the condition, sense contact comes to be; with sense contact as the condition, feeling comes to be; with feeling as the condition, craving comes to be; with craving as the condition, clinging comes to be; with clinging as the condition, becoming comes to be; with becoming as the condition, birth comes to be; and with birth as the condition, old age and death come to be, along with grief, lamentation, suffering, displeasure, and despair. Such is the origin of this whole great mass of suffering.

“ ‘That not being so, this does not come to be. From the ceasing of that, this ceases. So, from the ceasing of ignorance, latent tendencies cease; from the ceasing of latent tendencies, consciousness ceases; from the ceasing of consciousness, name and form cease; from the ceasing of name and form, the six sense spheres cease; from the ceasing of the six sense spheres, sense contact ceases; from the ceasing of sense contact, feeling ceases; from the ceasing of feeling, craving ceases; from the ceasing of craving, clinging ceases; from the ceasing of clinging, becoming ceases; from the ceasing of becoming, birth ceases; from the ceasing of birth, aging and death cease, along with grief, lamentation, suffering, displeasure, and despair. Such is the cessation of this whole great mass of suffering.

“ ‘In the respect, moreover, from the perspective of the ultimate truth, nothing can be found of which there is the arising or the cessation, and that is because all things that are dependently arisen are without an owner, a doer, or an experiencer. Furthermore, with respect to what comes into being through causes and conditions, there is no thing that comes into being, turns back into nonbeing, or returns into being. The notion that there are the three worlds comes into being as a result of bewilderment caused by what is unreal, and not otherwise. The notion persists through the afflictions; it persists through action; F.177.b it persists through suffering. However, if one were to examine this false conception^[223] from the perspective of the true nature of things, there is no thing whatsoever, nor is there a doer of anything at all. Where a doer cannot be found, in such a case it should be said that nothing comes into being, turns back into nonbeing, or returns into being.’

“Hearing such a profound teaching about the nature of things, noble sons and daughters do not hesitate. They do not doubt. They comprehend that all things have the nature of being unbound, and so they do not become bound to form, and they do not become bound to feeling, conception, latent tendencies, or consciousness. They do not become bound to the eye, form, or visual consciousness. Likewise, they do not become bound to the ear, the nose, the tongue, or the body, or to the mind, mental objects, or the consciousness of mind. They believe that all things are naturally empty and naturally isolated and free.^[224]

“A bodhisattva who is grounded in such a belief, friends, does not stop seeing the buddhas. He does not stop listening to the Dharma. He does not stop serving the Saṅgha. Wherever he is born, he is not separated from seeing the buddhas, hearing the Dharma, and serving the Saṅgha. He is born with his face turned toward the blessed realized ones, and from the moment of his birth he strives with heroic effort. Striving with heroic effort and focused on the search for the good Dharma, he has no desire for the life of a householder. He has no desire to become attached to a household of wives, sons, daughters, male servants, female servants, attendants, and hired dayworkers.^[225] As a youth, he does not engage in child’s play or with sensual pleasures even for a moment, and even though he is good-looking, he sets out from home in the prime of his life and enters the homeless life out of faith in the teachings of the blessed buddhas. F.178.a

“Those who enter the homeless life acquire companions in what is good, become companions of what is good, help others to attain what is good, and become motivated by what is good. Those who are motivated by what is good listen to teachings about what is good, but their central concern is practice; they are not endowed with mere verbal intelligence. After having strived with heroic effort in a search for extensive learning, they teach the Dharma expansively to others exactly as they heard it and without a thought for material compensation or an expectation of profit, favor, or fame. They teach the Dharma to others not by relying upon their own words, but they teach the Dharma to others exactly as they heard it and exactly as it has been established.

“They obtain a great love for those who hear the Dharma. They generate great compassion for all beings. Once they have extensive learning, they give no regard to their bodies or their lives, and they have few wants. They are content, live in total isolation, are easily satisfied, require little support, and are quite happy in forests and borderlands where they spend their time carefully investigating the Dharma just as they have learned it. They place their confidence in the meaning; they do not place their confidence in the words, and they become beings in whom the world with its gods, humans, and asuras places its confidence.^[226] They do not endeavor for themselves alone, but examine thoroughly and for the sake of all beings the unsurpassably great self, which is the knowledge of the buddhas.^[227]

“They are intent on being watchful. What sort of watchfulness is meant here? It is what restrains the sense faculties. After seeing forms with the eye, they do not grasp on to their general features or secondary characteristics. They know the pleasure and the misery of such forms, and the freedom from them, just as they really are. In the same way, after cognizing sounds with the ear, smells with the nose, tastes with the tongue, tactile sensations with the body, and mental objects F.178.b with the mind, they do not grasp on to their general features or secondary characteristics. They know the pleasure and the misery of such things, and the freedom from them, just as they really are. This is called watchfulness.^[228]

“Moreover, watchfulness is also controlling one’s mind, protecting the minds of others, reducing one’s delight in the afflictions, increasing one’s delight in the Dharma, and conforming to one’s delight in the Dharma. It is the state of not pursuing preoccupations of sensual desire, ill will, and cruelty. It is the state of not pursuing greed, anger, delusion, and the roots of vice. It is the state of not pursuing bad behavior with one’s body. It is the state of not pursuing bad behavior with one’s speech. It is the state of not pursuing bad behavior with one’s mind. It is the state of not pursuing the objects of one’s indiscriminate attention. It is the state of not pursuing all bad and evil things. This is called watchfulness.

“Accordingly, friends, the bodhisattva who is watchful and has endeavored to pay careful attention has belief. Be watchful and a believer, Lord of the Guhyakas, have an abundance of faith, always be in harmony, be intent on the Dharma, and desire the Dharma. Indeed, those who have belief, Lord of the Guhyakas, whether human or another type of individual, do not have any fear of a bad rebirth in the next world. They do not apply their minds to bad behavior, and they are worthy of the praise of the noble ones.

“Furthermore, Lord of the Guhyakas, individuals who are established in the practice of the Dharma go to places that conform with the Dharma. They do not avoid the sight of the buddhas, and having been set firmly on the noble path, they attain greatness of character. This greatness of character, Lord of the Guhyakas, which they bring to fulfillment, is itself the aspiration for awakening in order to attain the knowledge of the realized ones. What is more, Lord of the Guhyakas, humans and other individuals who want to experience bliss ought to make an effort to achieve complete cessation, which is the final rest from effort. F.179.a

“Look at how this assembly shines, Lord of the Guhyakas! It has come together by means of the roots of past virtue. Therefore, Lord of the Guhyakas, one should make an effort so that roots of virtue are not completely ruined. And how, Lord of the Guhyakas, are roots of virtue not ruined? The roots of virtue of those gods and humans who live in watchfulness are not ruined, Lord of the Guhyakas. Therefore, watchfulness guards the mind. It drives away sense objects, it shuns the delight of sense pleasures, and it indulges the delight of the Dharma. It is the state of not pursuing preoccupations of sensual desire, ill will, and cruelty. It is the state of not pursuing the vices that are the objects of one’s indiscriminate attention. It is the state of not pursuing greed, anger, and delusion. It is the state of not pursuing the grave offenses of the body, speech, and mind. It is the state of not pursuing anything connected with ruin. This is called watchfulness.

“Those who are watchful and have belief, Lord of the Guhyakas, ought to make a heroic effort that conforms with these qualities, and then, by means of such heroic effort, they will gather those qualities of which watchfulness and belief are the causes. Those who are watchful, have belief, and make heroic effort, Lord of the Guhyakas, ought to make an effort to achieve mindfulness and circumspection. With mindfulness and circumspection, none of the qualities that are conducive to awakening are ruined. Those who are watchful, have belief, make heroic effort, and are mindful and circumspect, Lord of the Guhyakas, ought to practice with care. Indeed, Lord of the Guhyakas, the bodhisattva who has practiced with care knows whether something exists or does not exist.^[229] In this respect, what exists and what does not exist?

“There is the noble liberation for those who have practiced correctly. F.179.b This, it is said, exists. In this regard, what does not exist? There is no noble liberation for those who have practiced incorrectly. This, it is said, does not exist. Moreover, action and consequence exist.^[230] The one of whom there is the action and consequence does not exist. Moreover, conventionally, the eye, ear, nose, tongue, body, and mind exist.^[231] One who possesses the eye, ear, nose, tongue, body, and mind does not exist.

“Moreover, for a bodhisattva who has strived with heroic effort, awakening exists. For one who is lazy, awakening does not exist. The five aggregates that arise from the distorted views exist. Things that arise without a cause do not exist.

“Moreover, a form that is impermanent, causes suffering, and is subject to change exists. A form that is established in accordance with the way things truly are as being permanent, stable, eternal, and not subject to change does not exist. In the same way, a feeling, conception, latent tendency, or consciousness that is impermanent, causes suffering, and is subject to change exists. A feeling, conception, latent tendency, or consciousness that is established in accordance with the way things truly are as being permanent, stable, eternal, and not subject to change does not exist.

“Moreover, what are called latent tendencies, which have ignorance as the condition, exist. When ignorance does not exist, then what are called latent tendencies do not exist. What is called consciousness, which has latent tendencies as the condition, exists. When latent tendencies do not exist, then what is called consciousness does not exist. What are called name and form, which have consciousness as the condition, exist. When consciousness does not exist, then what are called name and form do not exist. What are called the six sense spheres, which have name and form as the condition, exist. When name and form do not exist, then what are called the six sense spheres do not exist. What is called sense contact, which has the six sense spheres as the condition, exists. When the six sense spheres do not exist, then what is called sense contact does not exist. What is called feeling, which has sense contact as the condition, exists. When sense contact does not exist, then what is called feeling does not exist. What is called craving, which has feeling as the condition, exists. When feeling does not exist, then what is called craving does not exist.F.180.a What is called clinging, which has craving as the condition, exists. When craving does not exist, then what is called clinging does not exist. What is called becoming, which has clinging as the condition, exists. When clinging does not exist, then what is called becoming does not exist. What is called birth, which has becoming as the condition, exists. When becoming does not exist, then what is called birth does not exist. What are called old age and death, along with grief, lamentation, suffering, displeasure, and despair, which have birth as the condition, exist. When birth does not exist, then what are called old age and death, along with grief, lamentation, suffering, displeasure, and despair, do not exist.

“Moreover, the development of great wealth through generosity exists. The development of poverty through generosity does not exist. Rebirth in the good realms through moral conduct exists. Rebirth in the bad realms through moral conduct does not exist. The development of great wisdom through learning exists. The development of faulty powers of discrimination through learning does not exist. The development of freedom through meditative cultivation exists. The development of bondage through meditative cultivation does not exist. The arising of afflictions for one who does not pay careful attention exists. The arising of afflictions for one who does pay careful attention does not exist.

“For those who have self-conceit, a prediction of perfect knowledge does not exist. For those who do not have self-conceit, cessation exists.

“Moreover, all-pervasive emptiness exists. A self that pervades an individual does not exist. For those who have knowledge, liberation exists. For those who are proud, freedom does not exist.^[232] That which is called a self, a being, a life force, and an individual does not exist.

“Bodhisattvas who are watchful and pay careful attention, Lord of the Guhyakas, know that those things exist which those in the world who are wise say exist. They know that those things do not exist which those in the world who are wise say do not exist. F.180.b They are not attached to the conventional expression ‘that exists.’ They are not attached to the conventional expression ‘that does not exist.’ They understand the correct meaning of what is taught by the blessed buddhas.

“When the realized ones give a concise outline of all things, Lord of the Guhyakas, they lay out a set of the four statements of the Dharma. What are these four? First, all conditioned things are impermanent. This is stated in order to defeat ascetics and brahmins who speak of permanence and those who have the idea that the long-lived gods are eternal. Second, all conditioned things are suffering. This is stated in order to defeat those that have the idea that gods and humans are happy. Third, all things are without self. This is stated in order to defeat those rival teachers who assert that there is a self. Fourth, nirvāṇa is peace. This is said in order to defeat those with self-conceit who engage in vain ruminations.

“What is called impermanence, Lord of the Guhyakas, is a designation with the meaning of momentariness. What is called suffering is a designation for being without desire. What is called being without self is a designation for the defining characteristic of emptiness. The statement nirvāṇa is peace is a designation for the direct realization of groundlessness.

“Bodhisattvas who are thus inclined toward all things in this way and who pay careful attention, Lord of the Guhyakas, do not neglect the qualities that are conducive to awakening, or allow them to become ruined. Indeed, they quickly bring to completion all the qualities of a buddha.”^[233]

At this point, the Four Great Kings, who are the protectors of the world, spoke to the Blessed One. “Blessed One,” they said, “it is said that we, the Four Great Kings, are the protectors the world. How should we protect the world, Blessed One?”

The Blessed One then responded to the Four Great Kings, the protectors of the world, saying, “Friends, you should protect the world with deeds of the Dharma. F.181.a In this respect, those who walk the path of the ten forms of good conduct protect the world. What are the ten forms? They are as follows: you renounce the taking of life; you remain satisfied with your own wealth; you do not fly around with the wives of others; you are truthful to those who practice the Dharma; you do not divide other communities; you do not sow discord by using harsh speech; you use only the words that are necessary and you do not deceive others; you do not desire the wealth of others; you calm feelings of ill will; and you hold correct and pure views. Friends, those who walk the path of those ten forms of good conduct protect the world.

“There are eight more things, friends, that protect the world. What are these eight things? They are as follows: just as one speaks, so does one act; one respects one’s teachers; one treats everyone consistently; one is honest; one is gracious; one has thoughts of love toward all sentient beings; one does not do any bad deeds; and one gathers all the roots of virtue. Friends, these eight things protect the world.

“There are also six things that bring total satisfaction, friends, and these things protect the world, too. What are these six things? The first thing that brings total satisfaction is conduct with one’s body that shows love for the teacher, for the wise ones who lead the holy life, and for all beings. It satisfies them, shows them respect, and pleases them, and the cultivation of actions that satisfy, show respect, and please them attracts others and makes them ready for meditative concentration.

“Similarly, the second and third things that bring total satisfaction are conduct with one’s speech and conduct with one’s mind that show love for the teacher, for the wise ones who lead the holy life, and for all beings. They satisfy them, show them respect, and please them, and the cultivation of actions that satisfy, show respect, and please them attracts others and makes them ready for meditative concentration. F.181.b

“The fourth thing that brings total satisfaction is the intent to share whatever one has obtained in accordance with the Dharma, including even those virtuous offerings that have been placed in one’s alms bowl, with the wise ones who lead the holy life. It satisfies them, shows them respect, and pleases them, and the cultivation of actions that satisfy, show respect, and please them attracts others and makes them ready for meditative concentration.

“The fifth thing that brings total satisfaction is the intent to uphold moral conduct together with the wise ones who lead the holy life, a moral conduct that is persistent, flawless, pure, good, autonomous, undefiled, praised by the wise, and not condemned by the wise ones who lead the holy life. It satisfies them, shows them respect, and pleases them, and the cultivation of actions that satisfy, show respect, and please them attracts others and makes them ready for meditative concentration.

“The sixth thing that brings total satisfaction is the intent to uphold the view that accords with the wise ones who lead the holy life—the view that is conducive to the forms of penetrating insight that are mastered by the noble ones, the view that completely eliminates suffering, the view of those adept at bringing suffering to an end. It satisfies them, shows them respect, and pleases them, and the cultivation of actions that satisfy, show respect, and please them attracts others and makes them ready for meditative concentration. These are the six things that bring total satisfaction, friends, and these things protect the world, too.

“There are four more things, friends, that protect the world. What are these four things? They are as follows: lust, hatred, delusion, F.182.a and fear—through the abandonment of these things one is not driven by lust onto a wrong course of action, one is not driven by hatred onto a wrong course of action, one is not driven by delusion onto a wrong course of action, and one is not driven by fear onto a wrong course of action. These four things, friends—that is, the abandonment of the four wrong courses of action—protect the world.

“There are two more things, friends, that protect the world. What are these two things? They are the following: a sense of shame and a feeling of remorse. These two things protect the world.

“There are also some single things, friends, that protect the world. What are these things? They are the following: The truth protects the world. Speaking well protects the world. Guilelessness protects the world. These single things, friends, protect the world.

“If one practices these sets of things, friends, one protects the world. Protect the world, friends, by practicing these sets of things.”

Chapter 20: Going and Coming

At that point, the Blessed One had the thought, “I should make it so that the words of a mantra are heard in this assembly, the articulation of which ensures the well-being of the entire assembly and ensures the long-term availability of the awakening of the realized ones, too.”

The Blessed One then spoke to Vajrapāṇi, Lord of the Guhyakas: “Lord of the Guhyakas, do you remember the words of the mantra that were spoken by me in the abode of the nāga king Apalāla, which I recalled as I was at the supreme point of the seat of awakening and spoke again for the well-being and benefit of the world?”

“Yes, I remember them, Blessed One.”

The Blessed One then said, “Use your inspired eloquence, Lord of the Guhyakas, and speak the words of the mantra.” F.182.b

Vajrapāṇi, Lord of the Guhyakas, then rose from his seat. Crouching down in front of the Blessed One, he touched the Blessed One’s feet with his hands, and then he spoke these words of the mantra as follows:

ahula | hulavati | hularaṇa | aguha | ca ca ca ca ca |niṣuraṇa | kṣuta kṣata | kṣaya kṣaya | akṣayasama | śamanikara | hahula huvati | khilavati | kina abhiṣiti | nissaraṇi | jajājajāmati | avaṭā | nivaṭā | varta varta anusariṇi | bhuta anusmṛti ho | manuṣa anusmṛti ho | deva anusmṛti ho | nāganāṃ | yakṣānāṃ | gandharvāṇāṃ | kinnarāṇāṃ | mahoragāṇāṃ | svastir bhavantu | sarvasattvānāṃ | vikirantu mahāparavat | saṃvyathatāṃ dhāraṇi | garjatu samudravega iti | |^[234]

When he had set forth this teaching of the words of the mantra, all the divine abodes quaked. The entire earth quaked, too, and the great ocean roiled. The whole assembly trembled and fell down at the feet of the Blessed One. The Blessed One then touched that galaxy of a thousand worlds with one foot. Just as the Blessed One was about to touch the ground, however, the whole assembly seated nearby cried out, “Blessed One, keep us safe! Sublime One, protect us! We are in danger! We are in great danger! We are trembling!”^[235]

The Blessed One said, “Have no fear, friends, have no fear. This is the impact of these words of the mantra, which have been authorized by the empowering authority of the Realized One: the great earth quakes; the great ocean roils. Even if you were in the sky, you would quake.”

The Blessed One then taught the Dharma at length so that eighty thousand beings in the courtyard of Vajrapāṇi, Lord of the Guhyakas, conceived the aspiration for awakening F.183.a and an immeasurable number of beings took up the basic moral precepts. B9

Vajrasena, son of the Lord of the Guhyakas, then covered the Blessed One with a net of jewels and inquired of the Blessed One, “How is it, Blessed One, that bodhisattvas become unshakable in their resolve for unsurpassable and perfect awakening?”

The Blessed One answered, “Noble son, bodhisattvas of great courage who have ten qualities become unshakable in their resolve for unsurpassable and perfect awakening. What are these ten qualities? They are great love without anger; great compassion without weariness; heroic effort that brings to completion everything one has begun; concentration that is brought into contact with emptiness; wisdom that is perceived with one’s own eyes; all-encompassing expertise; knowledge that cleanses the three times; vision of the truths that is not obscured by any smudges; being endowed with emptiness, which is the finest of all qualities; and having set out upon the path of what is entirely pure just as it is. Young one, bodhisattvas who have these ten qualities become unshakable in their resolve for unsurpassable and perfect awakening.”

Vajrasena, son of the Lord of the Guhyakas, then spoke again to the Blessed One: “How is it, Blessed One, that bodhisattvas can avoid feeling fear, fright, or terror when they hear about the inconceivable qualities of a buddha?”

The Blessed One answered, “Young one, bodhisattvas who have eight qualities do not become fearful, frightened, or terrified when they hear about the inconceivable qualities of a buddha. What are these eight qualities? They are steadiness due to one’s wisdom, steadiness due to one’s knowledge, being held firmly F.183.b by companions in what is good, having lofty aspirations, letting go of things that have the characteristics of a magical illusion, having an interest in the idea that things are impermanent, having a mind that is equal to space, and knowing that all things have the characteristic of being involved in a magical creation. Young one, bodhisattvas who have these eight qualities do not become fearful, frightened, or terrified when they hear about the inconceivable qualities of a buddha.”

“With what qualities should bodhisattvas be equipped, Blessed One, so that they gain the power to do everything that should be done?”

The Blessed One answered, “Young one, bodhisattvas equipped with four qualities gain the power to do everything that should be done. What are these four? They have thoroughly cultivated and become equipped with the five supernormal faculties without any impairment. They are equipped with the four states of meditation that are fully pervaded by the gateway to liberation. They are equipped with the four dwellings of Brahmā, which transcend even the highest Brahmā world. They are masters of wisdom and skill in means, which apply to every situation. Young one, bodhisattvas equipped with these four qualities gain the power to do everything that should be done.”

“What are the gateways of the bodhisattvas, Blessed One?”

The Blessed One answered, “Young one, there are four gateways of the bodhisattvas. What are these four gateways? They are as follows: the gateway of knowledge, which comprehends the spiritual faculties of beings; the gateway of wisdom, which teaches the fine analysis of words; the gateway of powerful memory and the formulas that support it, which enables a thorough grasp of all languages; and the gateway of the special modes of knowledge, which teaches the inexhaustible Dharma. Young one, these are the four gateways of the bodhisattvas.”

“What are the powers of the bodhisattvas, Blessed One?’

The Blessed One answered, “Young one, there are nine powers of the bodhisattvas. What are these nine powers? F.184.a They are the power of profound contemplation so that one may do the work of compassion; the power of heroic courage so that one may become impossible to turn back from awakening; the power of learning so that one may develop great wisdom; the power of ardent devotion so that one may fulfill the goal of liberation;^[236] the power of cultivation so that one may become free; the power of patience in order to protect the mind; the power of the aspiration for awakening in order to gain power over Māra; the power of great compassion so that one may bring beings to maturity; and the power of acceptance of the fact that things do not arise so that one may gain full possession of the ten powers of the realized ones. Young one, these are the nine powers of the bodhisattvas.”

When this teaching had been given, the sons of the Lord of the Guhyakas gained acceptance of the fact that things do not arise, and once they had gained acceptance of this fact they implored the Blessed One, “Use your empowering authority, Blessed One, to ensure that this formulation of the Dharma continues to exist and be circulated for a long time in the abode of the Lord of the Guhyakas. Ensure that those beings who are worthy recipients of it will continue to hear of it, that it will spread widely throughout Jambudvīpa, and that by no means will it disappear after the complete cessation of the Realized One.”

Thinking of what the sons of the Lord of the Guhyakas had requested of him, the Blessed One said to Vajrapāṇi, Lord of the Guhyakas, “So that the way of the true Dharma continues to exist for a long time and the māras and proponents of other doctrines are defeated in accordance with the Dharma, I request you, Lord of the Guhyakas, to speak the words of the mantra that you called to mind and then expressed and intoned in order to protect the Bodhisattva when he was seated at the supreme point of the seat of awakening and to defeat the māras when the armies of Māra had come there.”

Understanding the Blessed One’s request, Vajrapāṇi, Lord of the Guhyakas, then rose from his seat, arranged his cloak over one shoulder F.184.b, knelt down on his right knee, and bowing toward the Blessed One with his arms outstretched, palms together in a gesture of salutation, he spoke the words of the mantra:

tadyathā | hulu hulu | hule dhire | hariti | akuśalakṣaye | cale | calavati | sāre | kṣure kṣāntivale | kṣeme | śāntikare| kṣame | śame | hulu | ilikhi | khire | khare | aveśaṇi | saraṇe | jaye | jayavati | sthire | āvarte | vivarte | āvartani | maitre | bhutanān | sanggrahe | dame | damasampanne | tāraṇe | tārayasesvayan | svasti devebhyo | nāgebhyo | yakṣebhyo | gandharvebhyo | rākṣasebhyo | manuṣebhyo | amanuṣebhyo | svastir bhavatu sadāmukham | |^[237]

The Blessed One then spent seven days in the abode of Vajrapāṇi, Lord of the Guhyakas, and for seven days he fulfilled the wishes of limitless beings. As many different wishes as the beings had in that assembly in the capital city of Aḍagavatī, he fulfilled them all.

Then the Blessed One left the abode of Vajrapāṇi, Lord of the Guhyakas, and, surrounded by the host of bodhisattvas and accompanied by the host of disciples, he flew freely through the vault of the sky like the king of swans, as a host of gods paid homage to him; a host of goddesses F.185.a praised him; yakṣas, gandharvas, asuras, and garuḍas surrounded him; and Śakra, Brahmā, and the Lokapālas offered him praise. The rays of light they emitted made a latticework of light, as musical instruments were played, it rained down showers of flowers, and all the domains trembled. All this was due to the great majestic power of the Buddha, the great superhuman power of the Buddha, the great transformative power of the Buddha, the great miraculous display of the Buddha, the great glory of the Buddha, the great vital energy of the Buddha, the great demeanor of the Buddha, and the great child’s play of the Buddha.

With Vajrapāṇi, Lord of the Guhyakas, following as his attendant, the Blessed One returned to the hill, Vulture Peak.

Chapter 21: On Śūrabala

At that point, the Blessed One remained at the hill, Vulture Peak, together with the bodhisattvas and great disciples. The Blessed One rested in the afternoon and then he got up and taught the Dharma. Then the sixty thousand inhabitants of the great city of Rājagṛha, including King Ajātaśatru and his household, came to know that the Blessed One had returned. So in the afternoon they took flowers, incense, garlands, and scented oils, left the great city of Rājagṛha and came to the hill, Vulture Peak, and into the presence of the Blessed One. They bowed their heads at the Blessed One’s feet and sat to one side. As they were sitting to one side, King Ajātaśatru spoke to the Blessed One.

“Blessed One,” he said, “I was sitting in my assembly hall, and my son, Given by the Frightful One, was there, too, and he said to me, ‘Father, I heard that the Blessed One had a meal F.185.b in the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas, and now he has returned.’ Regarding this, Blessed One, I had the following thought:

“ ‘For what reason was the Blessed One invited to the capital city of Aḍagavatī in the abode of Vajrapāṇi, Lord of the Guhyakas? He must have gone to the capital city of Aḍagavatī in order to bring beings there to maturity, because there is no class of beings that is abandoned by the realized ones. The application of the blessed buddhas’ great compassion to those beings is marvelous! By making a prediction of Vajrapāṇi’s determination for the Dharma, the Realized One has delighted the Lord of the Guhyakas. The Blessed One’s greatness of self is marvelous!’

“In the company of how many realized ones, worthy ones, fully awakened buddhas has Vajrapāṇi, Lord of the Guhyakas, cultivated roots of virtue, Blessed One, so that he now possesses such inspired eloquence?”

This is what he said, and the Blessed One then responded to King Ajātaśatru, “Great King, it is difficult for beings who have not developed the roots of virtue to take an interest in this matter. However, those who have developed the roots of virtue could take an interest in it. Great King, it is possible to comprehend an endpoint to the number of worlds throughout the ten directions, which are equal in number as the grains of sand in the Ganges, by doing a calculation. However, it is not possible to comprehend, by doing a calculation, an endpoint to the number of blessed buddhas worshiped and served by Vajrapāṇi, Lord of the Guhyakas. He has come to possess such inspired eloquence by leading the holy life in their vicinity.

“It is in this fashion, Great King, that you should understand the following: Once upon a time, Great King, in a past eon, going back an incalculable eon, F.186.a going back more than an incalculable eon, going back a limitless, inconceivable, and immeasureable span of time, there was an eon called Irreproachable. At that time, in a world called Land of Victory, there appeared a realized one, a worthy one, a perfectly awakened one, one perfected in knowledge and conduct, a sublime one, a knower of the world, an unsurpassable trainer of those ready to be trained, a teacher of gods and humans, a blessed buddha whose name was Vaiśramaṇa. The blessed realized one Vaiśramaṇa gave only teachings for bodhisattvas, such as, ‘Noble sons, you should practice with heroic effort, giving up even your body and life!’

“At that time, Great King, there was a bodhisattva named Śūrabala sitting in the assembly, and he said this to that blessed one:

“ ‘The Blessed One has said to the bodhisattvas that we should practice, giving up even our bodies and lives. Regarding the meaning of the Blessed One’s statement, I would ask if it is appropriate, Blessed One, to say that those bodhisattvas who think that they should quickly awaken to unsurpassable and perfect awakening should be known as slothful ones for thinking such a thing. Why do I say so? Blessed One, bodhisattvas who practice with heroic effort do not conceive the thought of being exhausted by saṃsāra. Blessed One, bodhisattvas hold the view that saṃsāra is something to be celebrated because it enables them to bring beings to maturity, but they do not view nirvāṇa in this way. Blessed One, bodhisattvas work on behalf of beings. Why do I say so? Blessed One, for bodhisattvas who are ardently devoted to heroic effort, saṃsāra is a great pleasure, but they do not view nirvāṇa in this way. Why do I say so? Blessed One, bodhisattvas who work on behalf of beings become happy to the degree that they do the work that benefits beings. F.186.b

“ ‘What is there to be done, Blessed One, by someone who has passed into nirvāṇa? Bodhisattvas who think in this way, Blessed One, make saṃsāra their field of action even though the pleasures of saṃsāra do not have any flavor. They do not make nirvāṇa their field of action. Blessed One, bodhisattvas who make saṃsāra their field of action, even though the pleasures of saṃsāra do not have any flavor, and work on behalf of beings gain the vision of an immeasurable number of blessed buddhas, hear about the immeasurable nature of the Dharma, and bring an immeasurable number of beings to maturity. Blessed One, bodhisattvas who make saṃsāra their field of action become immersed in the field of action of beings. Blessed One, bodhisattvas who take nirvāṇa as their field of action sink into apathy.^[239] When bodhisattvas are fearful of saṃsāra as a field of action, Blessed One, they fall into the state of having no field of action, and subsequently they do not work on behalf of beings. They do not become established in the field of action of the realized ones, and they do not become someone on whom all beings can depend.

“ ‘What is the state of having no field of action? It is the state sought by disciples and solitary buddhas, a state of laxity in regard to the work of bringing beings to maturity. What is the reason for that? Blessed One, the disciple’s field of action is not the bodhisattva’s field of action. What is the reason for that? The field of action of the disciples and solitary buddhas is that of one who is afraid of saṃsāra. The bodhisattvas’ grasp of saṃsāra is immeasurable. In this respect, Blessed One, bodhisattvas dwell in their own field of action.’

“This is what he said, Great King, and the realized one Vaiśramaṇa then said this to the bodhisattva Śūrabala: ‘Excellent, my good man, excellent! What you have said has been well said. F.187.a Bodhisattvas should be focused on what needs to be done in their own field of action. They should work within their own field of action, and they should not work within the field of action of others.’

“ ‘What is the bodhisattvas’ own field of action, Blessed One?’

“ ‘The bodhisattva’s own field of action, noble son, is the field of action of one who does not fear the immeasurable grasp of saṃsāra; one who celebrates the way of the bodhisattva; one who does not wish for the level of a disciple or a solitary buddha; one who gathers the means to sever the connection to rebirth in the three worlds, while knowing that there is no such connection; one who is skilled in the ways of making the roots of virtue grow; one who knows the means of drawing others to oneself; one who is skilled in accumulating all virtues; one who is skilled in not using up the supply of one’s merit, while understanding the nature of extinction; and one who is skilled in deliberately being reborn while realizing what is never born.

“ ‘It is the field of action of one who is skilled in bringing beings to maturity, even though there is no such thing as a being; one who is skilled in grasping the true Dharma, while knowing all things to be isolated and free; one who is skilled in purifying a buddha domain, while knowing that space is the true nature of all buddha domains; one who is skilled in the acquisition of the distinctive features and secondary marks of a great being, while knowing that one possesses the Dharma body of all the buddhas; one who is skilled in not severing the roots of virtue, which are themselves conditioned things, while knowing what is unconditioned; and one who knows the joy that is the isolated and free state of one’s mind and body, while being skilled in doing what all beings need done, even when there is little need and little desire for the enjoyment of conditioned things.

“ ‘It is the field of action of one who is wise to censure those who argue their positions, and yet does not fail to teach the Dharma; one who does not relish the flavor of meditative concentration, while still producing a state of meditative concentration; one who is skilled in revealing teachings and engaging in the various actions of beings, while still comprehending the profound Dharma; F.187.b one who deliberately grasps the world of becoming, even while knowing what does not arise at all; one who knows deep insight, but is skilled in not causing oneself to obtain the fruit of such knowledge; one who is skilled in not cutting the thread of desire for the liberation of the realized ones, while still being within the range of the disciples and the solitary buddhas; and one who is skilled in seeing the range of the buddhas, while still knowing not to neglect the actions of a bodhisattva. This, noble son, is the bodhisattvas’ own field of action.’

“When the bodhisattva Śūrabala heard this teaching from the blessed realized one Vaiśramaṇa on the purification of the field of action, Great King, he was awestruck, and he said this to that realized one: ‘It is marvelous, Blessed One, how well the Realized One has expressed this teaching on the purification of the bodhisattvas’ own field of action!

“ ‘If I were to express my own understanding of the meaning of what the Blessed One has just taught, I would say that bodhisattvas who have mastered skill in means have all things as their own field of action.^[240] Just as, Blessed One, space has a field of action that has all forms as its appearance, because it has no resting place, because the appearances of all forms are by nature without obstruction, and because the range of action of space is by nature without obstruction, in precisely the same way, Blessed One, bodhisattvas who have mastered skill in means have all things as their own field of action, because they have the nature of perfect and complete awakening.

“ ‘To draw another analogy, Blessed One, just as space has a field of action that has all forms as its appearance, because it is not injured thereby, in the sense that whatever poisonous trees, medicinal trees, thorny trees, flowering trees, fruit trees, and fragrant trees there are, F.188.a all of them grow in space, and yet space is not sullied or cleansed by them, and it does not become stuck on them or repelled by them, in precisely the same way, Blessed One, bodhisattvas who have mastered skill in means and become adept at wisdom have all things as their own field of action, including the qualities of ordinary people, the qualities of those who are still undergoing training and of those who have reached the stage of no more training, the qualities of the solitary buddhas, and the qualities of bodhisattvas, as well as the qualities of the realized ones, for the reason that all these qualities are things to which the bodhisattva should become perfectly and completely awakened.

“ ‘Indeed, Blessed One, to make another analogy, just as there is no grass or type of wood whatsoever that can escape from fire, but all of them can be made into something useful when set alight as a burning torch, in precisely the same way, Blessed One, bodhisattvas have all things as their own field of action, because they are set alight by the burning torch of wisdom.

“ ‘Indeed, Blessed One, just as the body of a being with a great physique cannot be burned by fire, pierced by a weapon, or killed by poison, and it is not an object of attack by another, in precisely the same way, Blessed One, the knowledge and wisdom of a bodhisattva cannot be subdued by close acquaintance with disciples, by close acquaintance with solitary buddhas, or by close acquaintance with the afflictions—and what is more, the closer a bodhisattva’s acquaintance with them becomes, the more a bodhisattva comes to be fixed on deep insight and refines wisdom.

“ ‘To draw another analogy, Blessed One: just as a water-purifying precious jewel purifies water of all pollutants, in precisely the same way, Blessed One, the bodhisattva’s jewel of wisdom purifies beings of the filth of all the afflictions.

“ ‘Indeed, Blessed One, F.188.b to make one more analogy, just as the medicine known as a purgative does not remain in the body along with the poison, but eliminates all the poison, in precisely the same way, Blessed One, a bodhisattva’s cultivation of wisdom and skill in means does not remain along with beings’ afflictions or the bodhisattva’s own afflictions, but eliminates the poison of all afflictions. In this manner, Blessed One, bodhisattvas have all things as their own field of action.’

“When the bodhisattva Śūrabala gave this instruction, Great King, eight thousand beings conceived the aspiration for unsurpassable and perfect awakening, and two hundred bodhisattvas gained the acceptance of that fact that things do not arise. Moreover, if you were to think, Great King, that the bodhisattva Śūrabala, when he was in dialogue with the realized one, the blessed Vaiśramaṇa, was someone else at that moment and time, then it should not be seen in that way. The bodhisattva Śūrabala at that moment and time was this very Lord of the Guhyakas, Vajrapāṇi. As such, Great King, this good man is, indeed, arrayed with the strong armor of heroic effort as well as someone who has attended upon many buddhas.”

Chapter 22: The Explanation of Ajātaśatru’s Questions

At that point, it occurred to King Ajātaśatru, “The vajra that Vajrapāṇi, Lord of the Guhyakas, is holding in his right hand must be heavy, because if it is light, why is Vajrapāṇi, Lord of the Guhyakas, said to possess incredibly great strength?”

Then, knowing with his own mind the train of thought of King Ajātaśatru, Vajrapāṇi, Lord of the Guhyakas, said to him, “It is, indeed, heavy, Great King, and it is light.”

“For what reason is it heavy, and how is it light?”

“It is heavy, Great King, in order to gain full control over F.189.a beings who are arrogant, conceited, haughty, and overly proud. For beings who are honest and humble, it is light.”

Vajrapāṇi, Lord of the Guhyakas, then used his empowering authority and made that spot of earth into vajra, and he placed his vajra on that ground. Just as soon as he set it down, the cosmos of a billion worlds quaked in six ways. Vajrapāṇi, Lord of the Guhyakas, then said to King Ajātaśatru, “Lift this vajra off the ground, Great King.”

Then, as someone with the incredible strength of a being with a great physique, King Ajātaśatru thought, “I will lift this vajra,” but with all his incredible strength he could not move or budge it, even to the slightest degree. Awestruck, he stretched out his arms, palms together in a gesture of salutation, and said to the Blessed One, “With the incredible strength of a being with a great physique, I can lift an elephant that is fully arrayed with armor with one hand, but, Blessed One, I cannot move or budge this mere trifle of a vajra in the slightest, not to speak of lifting it.^[242] What is the reason?”

“Great King,” the Blessed One answered, “this vajra is heavy. Therefore, you cannot lift it.”

Then King Ajātaśatru said to Śakra, Lord of the Gods, “Kauśika, you are called ‘The Vajra-Bearer.’ Lift this vajra off the ground.”

Yet, even though he was in possession of a great reserve of power, both the power of his superhuman powers and his own incredible strength, Śakra, Lord of the Gods, was unable to move or budge the vajra. Awestruck, Śakra, Lord of the Gods, then said to the Blessed One, “At a time when I was waging war on the asuras, Blessed One, I was able to lift the chariot of the asura lord Vemacitra with just one hand, even though the chariot was more than seven hundred leagues long. Still, I am unable to move or even budge this mere trifle of a vajra. Blessed One, is this due to the empowering authority of the Buddha?” F.189.b

“Kauśika,” the Blessed One said, “this vajra is heavy, but it should be understood that this is not due to my empowering authority. What do you think, Kauśika? Is Mount Meru, the king of mountains, heavy?”

“Mount Meru is so heavy, Blessed One, that it would not be easy to describe how much, even by analogy.”

“Kauśika,” continued the Blessed One, “this vajra is heavy, so much so that, for example, Kauśika, if Vajrapāṇi, Lord of the Guhyakas, were to strike it against the Cakravāḍa Mountains, which form this world’s perimeter and are made of vajra, they would be pulverized into tiny bits no bigger than chaff. This vajra has that much incredible power, Kauśika.”

Śakra, Lord of the Gods, then said to Venerable Maudgalyāyana the Great, “Revered Maudgalyāyana the Great, since you are foremost among the Blessed One’s disciples in the possession of superhuman powers, lift this vajra off the ground.”

The thought then occurred to Venerable Maudgalyāyana the Great, “If I am unable to pick up this vajra in front of this world and its gods, then I would become an impostor.” So, he grasped the vajra with such incredible strength that the cosmos of a billion worlds quaked in six ways, the rivers overflowed, and the oceans roiled, but he could not move or even budge the vajra.

Venerable Maudgalyāyana the Great was awestruck. He bowed his head at the feet of the Blessed One and said, “Blessed One, you have declared that I am foremost among the Blessed One’s disciples in the possession of superhuman powers. Blessed One, I have such great superhuman powers, such great exalted status, and such great majestic power that, if I wish, Blessed One, I can even hold all the water in the four great oceans in the palm of my hand. Blessed One, I could even make this cosmos F.190.a of a billion worlds revolve in one direction and then reverse direction, just as if someone were rolling a coin back and forth with the tips of their fingers. Blessed One, I can even touch the sun and moon, which have such great superhuman power and such great majestic power. With one hand, I could even pick up Mount Meru, the king of mountains, and throw it as far as the world of Brahmā. Blessed One, I have even tamed the nāga kings Nanda and Upananda. Blessed One, I have even traveled to the Marīcika world. Blessed One, when I can do what I want even with things as large as Mount Meru, does the fact that I cannot move or even budge this mere trifle of a vajra indicate that the power of my superhuman powers is insufficient, Blessed One, or am I not the only one?”

“Maudgalyāyana the Great,” the Blessed One answered, “it is not that the force of your superhuman powers is insufficient. Rather, when the empowering authority of a bodhisattva’s power cannot be shaken even by all the disciples and solitary buddhas, what more needs to be said about other beings? Maudgalyāyana, even if you were able to move the Mount Merus, those kings of mountains, that exist in as many buddha domains as there are grains of sand in the Ganges River, you would still not be able to move this vajra from its place, even slightly.”

Venerable Maudgalyāyana the Great then asked, “Does the fact that he holds this vajra, Blessed One, give Vajrapāṇi, Lord of the Guhyakas, great power?”

“Maudgalyāyana,” the Blessed One answered, “even if all the Mount Merus that exist in this cosmos of a billion worlds were made into a single mountain and you were able to lift even that mountain, you would still not be able to lift this vajra.”

At this, the elder, Maudgalyāyana the Great, was awestruck, and he said to the Blessed One, “It is marvelous, Blessed One, that Vajrapāṇi, Lord of the Guhyakas, has the incredible power F.190.b to hold this vajra. Blessed One, did Vajrapāṇi, Lord of the Guhyakas, inherit this power from his parents, or is it the power of his own superhuman powers?”

The Blessed One answered, “Maudgalyāyana, the power that comes from human parents is sufficiently explained just by giving it a suitable name, whatever it may be, but if one were to explain fully the power of the superhuman powers of the bodhisattvas, then the world and its gods would be driven mad.”

At that point, the Blessed One surveyed all the directions with the gaze of a bull elephant, and then he said to Vajrapāṇi, Lord of the Guhyakas, “Lift this vajra from the ground, Lord of the Guhyakas!”

Then, with his left hand, Vajrapāṇi, Lord of the Guhyakas, lifted the vajra, which shook this cosmos of a billion worlds, and he threw it into the air, at which point it circled the sky seven times and returned to his right hand. Thereupon everyone in the assembly was awestruck, and stretching out their arms, palms together in a gesture of salutation, they paid homage to Vajrapāṇi, Lord of the Guhyakas, and said, “It is marvelous that the Lord of the Guhyakas possesses such incredible strength that he can hold this vajra in that way. Blessed One, may all beings come to possess such incredible power!”

King Ajātaśatru then asked the Blessed One, “By means of what things, Blessed One, can a bodhisattva obtain that kind of power?”

“Great King,” the Blessed One answered, “bodhisattvas can obtain that kind of power by means of ten things. What are these ten? Great King, they are the following: bodhisattvas give up their bodies and their lives, and they never give up the true Dharma; they bow down to all beings, and they do not allow their pride to rise; they have patience with beings who have little strength, and they do not act out of anger; F.191.a they provide the supreme nourishment to feed beings who are starving, and they give fearlessness to beings who are fearful; they bring joy through the work of healing those beings who are sick; they bring contentment by providing resources to beings in poverty; they apply coats of plaster to the shrines of the realized ones; they cause words to be heard that fill beings with complete joy; they distribute wealth to beings who are destitute and suffering; and they bear the burdens of those beings who are exhausted and languishing. By means of these ten things, Great King, bodhisattvas obtain that kind of power.”^[243]

“Blessed One, how do bodhisattvas remain well bred, and how are they reborn in the places of rebirth of those who are well bred?”

“Great King,” the Blessed One answered, “bodhisattvas who have eight qualities become well bred and are reborn in the places of rebirth of those who are well bred. What are these eight? They are as follows: good speech, honesty, flexibility, mildness, steadiness, forthrightness, contentedness, and having a mind that is ready for any endeavor. Great King, bodhisattvas who have these eight qualities become well bred and are reborn in the places of rebirth of those who are well bred.”

“What are the places of rebirth of those bodhisattvas who are well bred, Blessed One?”

“Great King, there are four places of rebirth of those bodhisattvas who are well bred. What are these four? If they are born in the human world, they become a wheel-turning king and have the privilege of serving the buddha who arises in that very place. If they are reborn as Śakra, Lord of the Gods, they have the privilege of serving the buddha who arises in that very place. If they are reborn as Brahmā, sovereign of this Sahā world, they have the privilege of serving the buddha who arises in that very place. If they are reborn as the head of a household or a guild of tradesmen, they have the privilege of serving the buddha who arises in that very place. Great King, these are the four places of rebirth of those bodhisattvas who are well bred.”

King Ajātaśatru asked, “Blessed One, what is the natural consequence of faith?”

“Great King,” the Blessed One answered, F.191.b “companions in what is good are the natural consequence of faith.”

“Blessed One, what is the natural consequence of generosity?”

“Great King, the natural consequence of generosity is wealth.”

“Blessed One, what is the natural consequence of learning?”

“Great King, the natural consequence of learning is discernment.”

“Blessed One, what is the natural consequence of moral conduct?”

“Great King, good places of rebirth are the natural consequence of moral conduct.”

“Blessed One, what is the natural consequence of patience?”

“Great King, the natural consequence of patience is the protection of beings.”

“Blessed One, what is the natural consequence of heroic effort?”

“Great King, the natural consequence of heroic effort is fulfillment of the qualities of a buddha.”

“Blessed One, what is the natural consequence of meditation?”

“Great King, the natural consequence of meditation is calming.”

“Blessed One, what is the natural consequence of wisdom?”

“Great King, the natural consequence of wisdom is the elimination of all afflictions.”

“Blessed One, what is the natural consequence of hearing the Dharma?”

“Great King, the natural consequence of hearing the Dharma is that one lets go of doubts.”

“Blessed One, what is the natural consequence of inquiry into Dharma?”

“Great King, the natural consequence of inquiry into Dharma is certainty.”

“Blessed One, what is the natural consequence of a place of solitude?”

“Great King, the concentrations and the supernormal faculties are the natural consequence of a place of solitude.”

“Blessed One, what is the natural consequence of meditative cultivation?”

“Great King, the natural consequence of meditative cultivation is liberation.”

“Blessed One, what is the natural consequence of hearing that things are impermanent?”

“Great King, the natural consequence of hearing that things are impermanent is that one gives away one’s possessions.” F.192.a

“Blessed One, what is the natural consequence of hearing about suffering?”

“Great King, the natural consequence of hearing about suffering is that one stops clinging.”

“Blessed One, what is the natural consequence of hearing that things have no self?”

“Great King, the natural consequence of hearing that things have no self is that one stops holding on to the concepts of ‘I’ and ‘mine.’ ”

“Blessed One, what is the natural consequence of hearing that nirvāṇa is peace?”

“Great King, the natural consequence of hearing that nirvāṇa is peace is calming.”

“Blessed One, what is the natural consequence of careful attention?”

“Great King, the natural consequence of careful attention is the right view of the noble ones.”^[244]

“Blessed One, what is the natural consequence of the isolated and free state of one’s mind and body?”

“Great King, the natural consequence of the isolated and free state of one’s mind and body is the development of the meditative states and the supernormal faculties.”

“Blessed One, what is the natural consequence of the path?”

“Great King, the natural consequence of the path is the realization of the goal.”

“Blessed One, what is the natural consequence of ardent devotion?

“Great King, the natural consequence of ardent devotion is the fulfillment of liberation.”^[245]

“Blessed One, what is the natural consequence of the arising of a buddha?”

“Great King, the natural consequence of the arising of a buddha is the attainment of qualities that are conducive to awakening.”

“Blessed One, how does a buddha arise?”

“Great King, it is the consequence of giving rise to the aspiration for awakening.”

“Blessed One, how does one give rise to the aspiration for awakening?”

“Great King, it is the consequence of giving rise to great compassion.”

“Blessed One, for whom is there the arising of a buddha?

“Great King, a buddha arises for those who have given rise to faith.”

“Blessed One, who gives rise to faith?” F.192.b

“Great King, the one who gives rise to the aspiration for awakening.”^[246]

“Blessed One, who gives rise to the aspiration for awakening?”

“Great King, one whose ambition does not waver.”

“Blessed One, whose ambition does not waver?”

“Great King, one who gives rise to great compassion.”

“Blessed One, how does one give rise to great compassion?”

“Great King, it is the consequence of not forsaking beings.”

“Blessed One, how does one not forsake beings?”

“Great King, it happens when one forsakes one’s own welfare.”^[247]

“Blessed One, how does one forsake one’s own welfare?”

“Great King, one does not forsake the Three Jewels.”

“Blessed One, who does not forsake the Three Jewels?”

“Great King, one who forsakes the afflictions does not forsake the Three Jewels.”

At this point, King Ajātaśatru said to the Blessed One, “It is marvelous, Blessed One! It is marvelous, Sublime One, how well the Dharma and Discipline made known by the Realized One have been spoken, how well the training of the Realized One has been prescribed, how the teaching of the Dharma by the blessed buddhas conforms with reality, how cause and effect are said to be imperishable, how it avoids the extreme views of eternalism and complete annihilation, how it lays out an introduction to deeds and actions, how the effects of both good and bad actions are said to be imperishable, and how it characterizes keeping one’s word—how well all this has been spoken!

“Among those here who are intent upon such a lofty and superior teaching, Blessed One, F.193.a who would dare to harm it,^[248] or resist it, or oppose it, apart from those who have not put down roots of virtue or who are surrounded by companions in what is bad?

“We, Blessed One, ought not to feel ungrateful for the roots of our virtue in the past.^[249] It is certainly not possible for us to repay, even with our own flesh and blood, the Realized One by whose majestic power we have been turned away from all the afflictions. Blessed One, it is not even possible for us to repay Prince Mañjuśrī, who has been our companion in the good for a long time and by whose majestic power our regret over the tremendous evil deed we did has been eased and by whose majestic power we have obtained the great light of the Dharma.^[250] As the Blessed One has said so well, this holy life in its entirety is due to one’s companions in the good.” B10

Chapter 23: On Bhadrarāja

At that point, the bodhisattva of great courage, Śāntamati, said this to Vajrapāṇi, Lord of the Guhyakas: “When the Blessed One creates magically created forms of himself, Lord of the Guhyakas, do you create magically created forms of yourself, too?”

Vajrapāṇi responded, “I am an eyewitness to what comes directly before the eyes of the Blessed One, Śāntamati, and therefore, even if the Realized One were to create magically created forms of the Realized One equal in number to the grains of sand in the Ganges River, then precisely that many magically created forms of me would accompany them, taking a variety of forms and making child’s play in a variety of ways. This, Śāntamati, is a natural consequence of the purification of my motivation in the past.”

The bodhisattva Śāntamati then said to Vajrapāṇi, Lord of the Guhyakas, “Please make a request of the Blessed One, Lord of the Guhyakas, for this formulation of the Dharma to be circulated and widely distributed in the latter time—that is, in the final five-hundred-year period of the Dharma—and to come into the hands of those good persons F.193.b who grasp on to the true Dharma.”

“This formulation of the Dharma has been empowered by all the buddhas, noble son,” the Lord of the Guhyakas replied. “For what reason do I say so? The syllables through which this formulation of the Dharma has been communicated are not real; they are not exhausted, and they do not disappear. Moreover, the meaning that is expressed through these syllables, too, cannot be made to disappear. The true Dharma of the Realized One is not something that can be made to disappear, Śāntamati, because, indeed, it has not arisen in the first place, and what does not arise, does not cease.

“With this in mind, the Blessed One has said that whether the realized ones arise or they do not arise, this is what truly remains: the true nature of things wherein things are just as they are in the realm of reality. In this way, dependent arising is not impeded, and what does not impede dependent arising is the true Dharma. And the true Dharma is forever and not something that disappears—for this reason it is called the true Dharma.”

“Lord of the Guhyakas, those who prepare themselves to grasp the true Dharma, for what do they prepare themselves?” asked Śāntamati.

“Those who prepare themselves to grasp the true Dharma prepare themselves not to oppose anything. What is the reason for this? It is because the true Dharma is precisely what does not oppose anything.”

“How could there be an opposition to the Dharma?”

“From an opposition to syllables, there is an opposition to the Dharma, and the Dharma should not be opposed. Those who are not oppositional in this respect, they grasp the true Dharma completely.”

“Is it possible, Lord of the Guhyakas, that a formulation could be opposed by the entire world, and yet it grasps the true Dharma?”

“Yes, it is possible, Śāntamati. What is the reason for this? The world is strongly attached to views, Śāntamati, F.194.a and so one who affirms emptiness is, for this reason, opposed by the whole world. The world affirms permanence, happiness, beauty, ‘I,’ and ‘mine,’ and so one who affirms impermanence, suffering, repulsiveness, ‘not-self,’ and ‘not-mine’ is, for this reason, opposed by the whole world. The world goes with the current, and so one who goes against the current is, for this reason, opposed by the whole world. The world puts the weight on this lifetime, and so one who puts the weight on a future lifetime is, for this reason, opposed by the whole world. The world is strongly attached to the aggregates, the elements, and the sense spheres, and so one who teaches the Dharma to be completely unattached to all things is, for this reason, opposed by the whole world. In this manner, Śāntamati, the one who is opposed by the whole world grasps the true Dharma.”

“Do you grasp the true Dharma, Lord of the Guhyakas?”

“I grasp it, noble son, but I do not grasp an ‘I,’ or a being, or a thing.”

“How then do you grasp it?”

“I grasp it as something separate from and free of an ‘I,’ as something separate from and free of a being, and as something separate from and free of a thing, and as something not separate from and not free of an ‘I,’ a being, or a thing. I grasp it as something separate from and free of a past, a present, and a future, and as something not separate from and not free of a past, a present, and a future. I grasp it as something separate from and free of an awakened one, and as something not separate from and not free of an awakened one. I grasp it as something separate from and free of a domain, and as something not separate from and not free of a domain. I grasp it as something separate from and free of the Dharma, and as something not separate from and not free of the Dharma.”

At that point, the Blessed One congratulated Vajrapāṇi, Lord of the Guhyakas: “Excellent, my good man, excellent! F.194.b This is what it means to grasp the true Dharma. Moreover, Lord of the Guhyakas, those who grasp the true Dharma do not grasp anything or cling to anything, they do not grasp on to or act upon any vain imaginings of a mental image of a being, and they do not form an idea or form a concept of any figment of the imagination.”

There was also a god named Bhadrarāja sitting in the assembly at that time, and he said to the Blessed One, “Blessed One, calming is the word of the Buddha, and, Blessed One, what makes it the word of the Buddha is that it is the word of one who is calmed. So, one who is calmed possesses the word of the Buddha. In this regard, Blessed One, those who see all objects of cognition as being calmed are those who are calmed themselves. Being calmed themselves, they are not set on fire, they do not burn, and they are not consumed by fire. Those who are calmed, quiet, and at peace retain the true Dharma of the Realized One in their minds, and they retain it in their minds in such a way that they do not hold on to or let go of anything.”^[252]

When the god had expressed this point, a thousand monks became liberated in their minds, and the Dharma eyes of a thousand gods were purified.

The bodhisattva Śāntamati then asked the god Bhadrarāja, “Divine one, who possesses this inspired eloquence?”

“This is the inspired eloquence of those who have eliminated any lingering traces of past actions, those who have gone beyond the range of language, those who are indescribable from the standpoint of ultimate truth, and those to whom nothing is stuck.”

“Divine one, how is this inspired eloquence born?”

“It is born by reason of the fact that there is no inspired eloquence and there is an absence of inspired eloquence. Why do I say this? ‘No inspired eloquence’ is a way of saying that there is no link to rebirth, while ‘an absence of inspired eloquence’ is a way of saying that there is an absence of the proliferation of vain imagining.

“Furthermore, noble son, since you ask who possesses this inspired eloquence, it is the inspired eloquence of one for whom consciousness does not arise in regard to the imputation of a body,^[253]F.195.a and one for whom consciousness is not established in regard to the imputation of a self; it is the inspired eloquence of one for whom the imputation of a mind is not taken up as an object of cognition, and who dwells in a state in which things are unobscured; it is the inspired eloquence of one for whom knowledge does not arise with regard to anything, and one for whom nothing is especially known by means of knowledge; and it is the inspired eloquence of one who stands still,^[254] does not exert any effort, but crosses the flood. It is the inspired eloquence of someone who is born, while being one who is not born, and who enters nirvāṇa, while being one for whom there is no cessation.”

Then the bodhisattva Śāntamati said to the Blessed One, “Blessed One, the inspired eloquence of the god Bhadrarāja is marvelous!”

The Blessed One said, “Śāntamati, the god Bhadrarāja has come here from Abhiratī, the buddha domain of the realized one Akṣobhya, in order to hear the teaching from Vajrapāṇi, Lord of the Guhyakas, of this formulation of the Dharma, ‘The Secret of the Realized One.’ Śāntamati, the god Bhadrarāja has acquired a powerful mnemonic formula called accessing the aspects of the Dharma. If he wished, he could teach for hundreds of thousands of eons with his inspired eloquence unimpeded, and still his inspired eloquence would not be exhausted.”

Chapter 24: The Inexhaustible Nature of the Analogies in Praise of the Virtues of Powerful Memory and the Formulas That Support It

The bodhisattva Śāntamati then asked the Blessed One, “Blessed One, what kind of powerful mnemonic formula is the one called accessing the aspects of the Dharma?”

“Śāntamati,” the Blessed One answered, “accessing the aspects of the Dharma is the knowledge that accesses the imperishable in syllables.^[256] Śāntamati, all things have the syllable ā as their point of entry.^[257] All things have the syllable ā as their gateway; they are created from the syllable ā; they reach their end in the syllable ā. The syllable ā does the action in verbal action,F.195.b but the syllable ā does not know; it does not ascertain, and yet it is the point of entry to all things.

This is why the powerful mnemonic formula is called accessing the aspects of the Dharma.

“Access means in this case that nothing, Śāntamati, not even an atom, has entered or exited. The syllables, Śāntamati, do not come from somewhere and enter an interior space inside the body; also, the syllables neither take up residence within an interior space inside the body, nor do the syllables come out and then go in some direction. The syllables also do not stimulate one another. The syllables also do not form an idea of right or wrong.^[258] The syllables are not pronounced, nor are they not pronounced. They do not waste away, and they do not grow. No one can produce these syllables, and no one can extinguish them. No one can create the syllables, and no one can destroy them.

“Just as there is a count of syllables, Śāntamati, in the same way there is a count of thoughts. Just as there is a count of thoughts, in the same way there is a count of all things. Just as there is a count of all things, in the same way there is no count. What is the reason for this? It is because one does not reach a count of the Dharma. Therefore, there is no count that is the count of the Dharma. Just as the Dharma does not reach a count, in precisely the same way is the access to its aspects.^[259] A point of entry that is not born from the very beginning is an entry into what does not arise, and there is no entry into what is not born and is not arisen. For so it is that this entrance is not a point of entry, and, Śāntamati, it is not possible to interrupt the inspired eloquence of one who has entered into such a count. This is because a count that is uninterrupted has thereby reached the true nature of things; a count that is not exhausted has thereby reached the true nature of things.^[260]

“Just as one teaches a thing, in exactly the same way those things are put into words and arise in the mind. With precisely the same method one uses to access the aspects of the Dharma, one accesses the aspects of beings. By accessing the aspects of beings, one teaches the Dharma in accordance with beings’ level of dedication. F.196.a

“Bodhisattvas who have acquired a powerful memory and the formulas that support it, Śāntamati, are stainless in thought. They are pure in motivation. They are transparent in practice. They are superior in ambition. They are firmly established in good conduct. They are superior in wisdom. They are rock-solid in keeping their promises. They are not liable to be disturbed by the māras. They are unmatched by rival teachers. They are not liable to be oppressed by the afflictions. They are unassailable by adversaries.^[261]

“They have strength in their bodies. Their minds are not depressed. Their inspired eloquence is inexhaustible. There is no end to their teachings. There is no limit to their explanations. They have no doubt about their knowledge.^[262] Their intellects are difficult to plumb. Their teachings of the truths are deep. What they have learned is comparable to the ocean. They are the same as Mount Meru in concentration. They are the same as the lion among assemblies. They are the same as the lotus among things of the world. They are the same as the earth in being a support for all beings. They are the same as water in removing the thirst of the afflictions. They are the same as fire in that they bring all beings to maturity.^[263] They are the same as the moon in that they are even-minded toward all beings. They are the same as the sun in that they disperse the darkness of the afflictions.

“They are the same as the valiant warrior in that they kill the enemy of the afflictions. They are the same as the bull elephant in that their minds are well trained.^[264] They are the same as the clouds in that they produce the thunder of the Dharma. They are the same as rain in showering the Dharma. They are the same as the doctor in that they alleviate the afflictions, which are the sickness of beings. They are the same as the king in that they create a kingdom of the Dharma. They are the same as the Lokapālas in protecting the Dharma for the world. They are the same as Śakra in that they are the overseer of gods and men. F.196.b They are the same as Brahmā in that they obtain offspring by having gained control over their own minds.^[265]

“They are like birds in that they wander without a home. They are the same as forest-dwelling creatures like monkeys and deer in that they are filled with the fear of society. They are the same as a mother in that they mitigate all the bad actions of all beings. They are the same as a father in that they offer training in all practical crafts and trades. They are the same as Vaiśravaṇa in that they distribute all the jewels of the Dharma.

“They are adorned with merits. They are decorated with the distinctive features of a great being. They are beautified by the secondary marks. They are worthy of the world’s regard. They are worthy of holding the gaze. They are not destitute, being endowed with the seven riches. They are remembered by the buddhas. They are worthy of praise by those with practical knowledge. They are irreproachable by all learned persons. They are well protected by the gods. They are well received by nāgas and yakṣas.

“They become sovereign lord over the teachings of the Dharma. They become master of the supernormal faculties. They have reached an understanding of beings’ motivations. They have gained access to the spiritual faculties of beings. They have an insatiable hunger for the teachings of the Dharma. They take no interest in profit and recognition. They do not selfishly hoard the teachings of the Dharma. They do not take part in amusements, because of the purity of their moral conduct.^[266] They do no violence, because of the purity of their patience.^[267] They are highly accomplished in their professions, because of the purity of their heroic effort. They are well bred, because of the purity of their meditation. Their intellects have stunning clarity, because of the purity of their wisdom. They surpass Brahmā in regard to the immeasurable states. They are transcendent in regard to the meditative states,concentrations, and absorptions.

They are supreme among those on the path of awakening. They are endowed with virtue in all its aspects, because they have obtained the level of consecration.F.197.a

“So it is, Śāntamati, that the description of the virtues of a bodhisattva who has acquired a powerful memory and the formulas that support it is immeasurable. Even if the Realized One were to set aside all other activities and give a description in praise of the virtues of a bodhisattva who has acquired a powerful memory and the formulas that support it, he would not arrive at the end of it, Śāntamati, even after hundreds of thousands of years.”

At that point, the bodhisattva Śāntamati said to the god Bhadrarāja, “The profit is well earned by you, friend, such that the Realized One gives this immeasurable praise of you.”

The god Bhadrarāja responded to the bodhisattva Śāntamati, “From the perspective of ultimate truth, noble son, there is no real thing here whatsoever that receives this praise. In fact, noble son, it is not possible to arrive at the end of the form of the virtues of something that has no color, form, or shape at all.^[268] Indeed, it is possible to praise the form of something only if it has form, color, and shape.”^[269]

The god Bhadrarāja then said to the Blessed One, “All things are not grasped, Blessed One; they are not ‘mine’; they are not property, they are not offered by anyone, they are not snatched away by anyone. Moreover, a constant effort should be made in this regard to do the correct practice, and then these things will appear before the minds of those who make a constant effort and do the correct practice.

“Just as this great earth is situated upon a mass of water, Blessed One, so that if any person digs a well, even a small one, it fills with water, but if one doesn’t dig the well, then one won’t get any water, in precisely the same way, Blessed One, one who makes a constant effort for all-pervading knowledge reaches that knowledge, and one who does not make a constant effort assuredly does not reach that knowledge. It is for this reason then, Blessed One, that those who are intent upon awakening F.197.b should make a constant, perpetual effort to cultivate this knowledge, and they should do so with heroic effort, and as a result these things will appear before their eyes.

“Just as someone who is blind from birth, Blessed One, does not see the forms there to be known, in the same way, beings who are blinded by the afflictions, Blessed One, do not see the things there to be known.

“Just as someone with the eyes to see does not see without a light, Blessed One, in the same way, others, even those who possess the divine eye, Blessed One, do not see or even take any interest without the instructions of a companion in the good.

“Just as someone who possesses the divine eye has no need for light, Blessed One, in the same way, one who has done the preparatory work, Blessed One, has no need for more instructions.

“Just as a being who has gone into the womb is not seen and does not see, Blessed One, but still develops, in the same way, a bodhisattva who has set out on the path with heroic effort does not see awakening at that time, Blessed One, but still develops the qualities of a buddha.

“Just as a tree that has grown on the snowy king of mountains does not splinter or wither before its time, Blessed One, in precisely the same way the knowledge that has grown in a noble one while engaged in the practice of the Dharma does not splinter or wane.

“Just as when a wheel-turning king arises to become sovereign lord of the four continents, Blessed One, then the seven jewels also arise for him,^[270] in the same way, when one conceives the aspiration for awakening, Blessed One, then the seven jewels of the Dharma arise—namely, generosity, moral conduct, patience, heroic effort, meditation, wisdom, and skill in means.

“Just as when the wheel-turning king travels throughout the four continents of the world, Blessed One, F.198.a there is no variation in the love he has for beings, in the same way, when a bodhisattva draws beings with the four means of drawing others to oneself,^[271] Blessed One, the bodhisattva has no variation toward beings.

“Just as when a wheel-turning king sits in council, Blessed One, there is no discord or dispute, in the same way, when a bodhisattva sits down to have a similar discussion of the Dharma, Blessed One, there is no discord or dispute in the discussion.

“Just as when the cosmos of a billion worlds takes shape, Blessed One, then Mount Meru, the king of mountains, is the first thing to take shape, as well as the great ocean, in the same way, when a bodhisattva conceives the aspiration for awakening for the first time, Blessed One, then ambition and great compassion are the first things to take shape.

“Just as when the sun rises, Blessed One, then rays of light fall first upon the tall mountains, in the same way, when the light of knowledge arises, Blessed One, then those beings who have put energy into developing the roots of virtue experience the light of knowledge.

“Just as the earth receives all the seeds of all the grasses, shrubs, plants, and trees of the forest, Blessed One, and the earth gives life to all of them equally, in the same way, the bodhisattva who has acquired a powerful memory and the formulas that support it, Blessed One, gives detached thought to all beings by giving them the motivation for the Dharma.”^[272]

The Blessed One then congratulated the god Bhadrarāja: “Excellent, divine one, excellent! By laying out this set of analogies, you have expressed this teaching well. F.198.b

“Indeed, divine one, there are as many teachings that lay out analogies for the bodhisattva who has acquired a powerful memory and the formulas that support it as there are grasses and trees; as many as there are names, words, and sounds, the meanings of which are established by convention; as many as there are forms and colors;^[273] as many as there are ways beings think and behave; as many as there are creations of name and form;^[274] as many as there are daily concerns of beings;^[275] and as many as there are foods and drinks that beings enjoy.

“Moreover, divine one, there is nothing said by a bodhisattva who has acquired a powerful memory and the formulas that support it that is not the word of the Buddha. There is no manifestation of form, no manifestation of sound, smell, taste, tactile sensation, or mental object that such a bodhisattva does not manifest. Such a bodhisattva’s inspired eloquence does not depend at all upon the hearsay of others. The teaching of such a bodhisattva does not depend on someone else’s point of view. With regard to all engagements, such a bodhisattva does not become exhausted, has no limitations, and is capable of going everywhere. The mind of such a bodhisattva does not stay in one place,^[276] the body of such a bodhisattva has no heaviness, and the thoughts of such a bodhisattva are not of discouragement. Even when teaching in front of hundreds of thousands of buddhas, such a bodhisattva is undaunted. For, indeed, empowered by the empowering authority of the buddhas, this bodhisattva has obtained inspired eloquence, knowledge, wisdom, and a powerful memory and the formulas that support it.

“This bodhisattva teaches, but remains undaunted, does not hide, and does not turn back. For, indeed, the bodhisattva adheres to three forms of detachment: detachment from self, detachment from beings, and detachment from things. The bodhisattva adheres to three forms of purity: the purity of the realm of reality, the purity of the way things are, and the purity of the true end. The bodhisattva adheres to the three imperishables: F.199.a the imperishable nature of things, the imperishable nature of syllables, and the imperishable nature of teachings.

“This bodhisattva acquires three kinds of empowerment: the empowerment in inspired eloquence, the empowerment in the meaning of the Dharma, and the empowerment in the use of the Dharma.^[277] This bodhisattva obtains three kinds of joy: the joy of knowledge, the joy of wisdom, and the joy of removing doubt. This bodhisattva obtains three types of swiftness: the swiftness of mindfulness, the swiftness of intelligence, and the swiftness of understanding.”

While this teaching on a powerful memory and the formulas that support it was being taught,^[278] eight hundred bodhisattvas attained a powerful memory and the formulas that support it.

Chapter 25: Entrusting the True Dharma

Vajrapāṇi, Lord of the Guhyakas, then said to the Blessed One, “Blessed One, empower this formulation of the Dharma so that it may be circulated in the latter time.”^[280]

The Blessed One replied, “Lord of the Guhyakas, do you remember the words that protect the form of the Dharma,^[281] which were heard by me in the presence of the realized one Ratnacandra, so that I would take possession of the true Dharma?”

“I remember them, Blessed One.”

“If that is so, Lord of the Guhyakas,” said the Blessed One, “then speak those words that protect the form of the Dharma here in the assembly so that this formulation of the Dharma lasts for a long time. Then this formulation of the Dharma will, indeed, last for a long time.”

Vajrapāṇi, Lord of the Guhyakas, then paid homage to all the buddhas of the ten directions and spoke the words of the mantra: F.199.b

tadyathā | jaya jayamati | jaya śatru | ale | amale | alulite | mame | mamamati | nāmasandhi | udtame | udtamati | udtaraṇi | are aramaṇi | ariśamaṇi | amūle | amūla | abadṭiti | mūlaanugate | adte | madte | maṭite | aṭi | maṭite | khurukhuru | sandhidharmaanugate | dharmadakṣe | dharmapraveśe | saresaresare | abedhe | bedasandhi | ehi | ehini | etadaanugame | defeating the māras | crushing the rival ascetics | bewildering those who hate the Dharma | blowing away the afflictions | shining light on the ways of the Dharma | protecting the discourses of the Dharma | entering nirvāṇa | grasping on to those who make beings ready for awakening | establishing an assembly | giving the body to those who have heard the Dharma | gaining the attention of those who have gone the right way | gaining the sight of those who have obtained what is right | manifesting the words of the mantra | gathering the interstices of the mantra | knowledge declaring | continuation | not liable to oppression | may the true nature of the teaching not perish | |^[282]

The very next moment after Vajrapāṇi, Lord of the Guhyakas, spoke these words of the mantra, this cosmos of a billion worlds shook. The māras in this cosmos of a billion worlds approached the Blessed One, along with their armies and their retinues, their bodies bent over in a crouch and their arms outstretched, palms together in a gesture of salutation, and they said this to the Blessed One:

“We will attend upon and serve the preacher of the Dharma from whose mouth the words of this mantra issue, Blessed One. This world with its gods cannot endure the splendor of the words of this mantra, Blessed One. F.200.a We will keep this formulation of the Dharma safe, Blessed One, and we will hold back anyone else who looks for a way to penetrate it.”^[283]

Then, at that moment, after thoroughly surveying the four directions with the gaze of a bull elephant, the Blessed One spoke the words of this mantra:

jaye | durjaye | jayamati | śame | śatrunirghatani | amūle | mūlaparichinne | mārasainyavitrāsani | mugte mugtavati | śuddhe | abhede | bhayamocani | bharoharaṇe | tad te vidye | vidyavaraudtame | repelling the proponents of other doctrines | gathering the proponents of the Dharma | protecting the treasury of the Dharma | this incantation revealed by the buddhas | ama | amame | mamacchede | arthe arthanistāraṇe | words summoning the four Lokapālas are spoken | dhire | dhiravati | gubte | śubhe śubhavati | same | the summoning here of Śakra, Lord of the Gods, will be done | maitre somavati | kṣānti­kṛpakāruṇaudahṛde | prītiupe­kṣasamapante | the summoning here of Brahmā too will be done | araṭe | viraṭe | kha khe | amūle | mūlaśodhani | for the purpose of repelling Māra | these words of the mantra are spoken | this well-spoken sūtra | empowered by the lord of men | will be practiced in the time | in which it will be known | these mantras that were spoken | have made the earth shake | and assembled all the māras | who have spoken this speech | we will protect | those preachers of the Dharma | into whose hands will go | this sūtra in the latter time | |^[284]

The Blessed One then spoke to Vajrapāṇi, Lord of the Guhyakas: “Know, Lord of the Guhyakas, that this formulation of the Dharma has been empowered by the Realized One alone. It is not possible for anyone to disturb this empowerment. Why is that? Lord of the Guhyakas, I remember F.200.b that a realized one named Ratnacandra arose in the past during an eon called Aninditā in a world called Aninditā.^[285] At that time, there were two monks in the dispensation of that blessed buddha, and they were preachers of the Dharma with great superhuman power, great exalted status, and great majestic power. Their names were Prajñodgata and Satyadatta.

“These two preachers of the Dharma retained the words of the mantra from that blessed one and for half an eon they followed to perfection the wheel of Dharma that had been turned by that blessed one, during which time all the billions of māras in that cosmos of a billion worlds were brought to maturity and propelled toward awakening.”

At this point, the bodhisattva Śāntamati asked the Blessed One, “Does the realized one Ratnacandra remain, Blessed One, or has he already passed into complete cessation?”

“The realized one Ratnacandra remains in Aninditā, which is more than ten trillion buddha domains to the east, Śāntamati,” the Blessed One answered. “The lifespan of that realized one is ten thousand eons. Moreover, noble son, the māras in that realized one’s buddha domain were wrathful and wicked, and they were tamed, well and truly tamed, by the words of this mantra, and all of them were brought to maturity for the sake of their awakening.

“What is more, noble son, Vajrapāṇi, Lord of the Guhyakas, and I led the holy life in the dispensation of the realized one Ratnacandra, and we became adepts for the sake of awakening. I was the one named Prajñodgata, and the Lord of the Guhyakas was the one named Satyadatta. F.201.a For so it is, Śāntamati, that together we have served with care an immeasurable number of buddhas, honored them, respected them, and worshiped them. For so it is, too, Śāntamati, that these highly effective mantras are employed in order to defeat the māras and to take hold of the true Dharma.”

At that point, the Blessed One surveyed the whole assembly and spoke thus: “Who among you, friends, has the courage to support and take hold of this awakening, accomplished over an incalculable length of time, so that it does not disappear when the Realized One has entered complete cessation?”^[286]

Then, in order to take hold of the true Dharma, twelve thousand bodhisattvas from within the assembly rose to their feet, and they knelt down on their right knees, and bowing down to the Blessed One with their palms joined together in a gesture of salutation, they spoke this verse:

Then five thousand gods, including Bhadrarāja, joined their palms together in a gesture of salutation and said this to the Blessed One: “We will support the Realized One’s awakening, Blessed One.” Then they spoke this verse:

Then Śakra, Lord of the Gods, Brahmā Śikhin, and the Great King Vaiśravaṇa spoke this verse:

Then Vajrapāṇi, Lord of the Guhyakas, said this to the Blessed One: “I, too, Blessed One, will remember the unsurpassable and perfect awakening of the Realized One, accomplished over an incalculable eon.” He then spoke a verse, too: F.201.b

The Blessed One then said to Brahmā Śikhin, “There are three forms of worship and service to the Realized One that cannot be surpassed, Brahmā, unsurpassable acts of worship that generate immeasurable merit. What are these three? They are conceiving the aspiration for unsurpassable and perfect awakening, remembering the Dharma of the realized ones, and bringing one’s conduct into alignment with the Dharma precisely as one has learned it. Brahmā, these are the three forms of worship and service to the Realized One that cannot be surpassed. Even if the Realized One remained for an eon, Brahmā, and he spent the entire eon describing the outcomes of the merit generated by those three forms of worship, he still would not complete the description. Therefore, Brahmā, one who wishes to worship the Realized One with worship and service that cannot be surpassed should perform worship using these three forms of worship.

“If one remembers a single four-line verse from the true Dharma of a single realized one, then, Brahmā, the awakening of the realized ones of the past, present, and future will be retained. The reason for this, Brahmā, is that the awakening of the realized ones is something that arises from the Dharma. Therefore, one should perform worship with the Dharma, and not with material objects. Worship with the true Dharma is said to be supreme among all acts of worship. It is said to be the true form; it is said to be the best.

“Brahmā, I remember once upon a time in the past I was born in the palace of a king. At that time I was a young prince named Matimat, and I remembered two verses that I heard in a dream while I was asleep. When I awoke, the thought occurred to me, ‘I have found a great treasure,’ and I blurted out the words ‘I have found a great treasure!’ My parents said, ‘How could a child have found a treasure?’ F.202.a Then I spoke these two verses to my parents:

“I heard these two verses in a dream, Brahmā, and with these two verses, Brahmā, I brought eight thousand beings to maturity for the sake of their awakening, and I put forty-two thousand beings on a path to the good places of rebirth. In precisely this manner, Brahmā, you should understand that one obtains a great treasure if one is intent upon learning, and being intent upon it, one practices it correctly, and having become established in its practice, one benefits others.

“There are two things, Brahmā, that are of great use on the Great Vehicle: first, not having anger toward any and all beings, and second, not becoming complacent in the search for learning. Those are the two things.

“Therefore, Brahmā, ensure that the guiding principles of the Dharma remain unbroken. Request all the realized ones of this Fortunate Eon to teach the Dharma, Brahmā, and remember the true Dharma. When there are such pure beings as those who will arise to become the other blessed buddhas of this Fortunate Eon, Brahmā, you may become indifferent to it. However, during a time such as this one in which beings have afflictions, Brahmā, there will be a great many who hold on to the true Dharma in one aspect or for a single day. In the purified buddha domains, it would not be so, even for hundreds of thousands of eons. Therefore, Brahmā, you should put forth heroic effort so that the true Dharma is remembered in this time of evil.”

At this point, the Blessed One spoke to Venerable Ānanda: “Ānanda, F.202.b you must hold on to this teaching, this great mnemonic formula of the nāgas, The Chapter of Vajrapāṇi, The Secret of the Realized Ones, and remember it, recite it, and teach it in full to others. Ānanda, I entrust this formulation of the Dharma to you. Do not explain the secret and inconceivable qualities of the realized ones to common folk, Ānanda, for those beings who are attached to inferior things will be bewildered by it. Ānanda, this formulation of the Dharma is something to which it is quite difficult to become devoted and something that is quite difficult to understand. Only those beings who are well bred and well prepared are worthy recipients of these things. They will have no fear when they hear this series of guiding principles of the Dharma.”

When this had been said, Venerable Ānanda said this to the Blessed One: “I have received this formulation of the Dharma, Blessed One, through the majestic power of the Buddha. Through whose majestic power shall I become capable of retaining it? Please explain this.”

“Ānanda,” the Blessed One answered, “do you see these mahāsattvas who have arisen in order to take hold of the true Dharma?”

“I see them, Blessed One.”

“Ānanda,” said the Blessed One, “if you were to teach this formulation of the Dharma to all those beings, it would only be to their benefit.”

“Blessed One, what is the name of this formulation of the Dharma? As what should it be remembered?”

“To that end, Ānanda,” the Blessed One answered, “remember this formulation of the Dharma as The Chapter of Vajrapāṇi. Remember it also as The Chapter of the Teaching of the Secrets of the Realized Ones. Remember it also as The Teaching of the Inconceivable Qualities of the Buddhas. Remember it also as The Arising of Immeasurable Merit. Ānanda, if an individual who has been born into the Vehicle of the Bodhisattvas were to remember well this formulation of the Dharma and teach it in full to others with no expectation of reward, F.203.a then this individual would gain far more merit than an individual could hope to gain as a result of giving a gift that fills the world with precious jewels from the surface of the ground of the buddha domains up to the highest point of existence, a sight that is seen with the eye of a buddha. That is why this formulation of the Dharma is called both The Chapter of the Teaching of the Secrets of the Realized Ones and The Arising of Immeasurable Merit.”

When this chapter on the entrusting of the true Dharma had been taught, ten billion beings conceived the aspiration for unsurpassable and perfect awakening, ninety-six thousand bodhisattvas gained the state of acceptance, eighty-four thousand beings attained the pure eye of Dharma in regard to all things, and one thousand six hundred monks were liberated in mind, while an immeasurable number of buddha domains throughout the ten directions shook, and hundreds of thousands of gods played musical instruments and rained down showers of flowers, while proclaiming, “May this formulation of the Dharma remain for a long time in Jambudvīpa!”

This is what the Blessed One said, and Vajrapāṇi, Lord of the Guhyakas, the bodhisattva Śāntamati, the god Bhadrarāja, King Ajātaśatru, and the bodhisattvas, the monks, Venerable Ānanda, and the whole world with its gods, human beings, asuras, and gandharvas rejoiced at what the Blessed One had said.