大寶積經

THE DHARMA ASSEMBLY OF VAJRA WARRIOR Guhyapada

THIRD ASSEMBLY

(Chinese collection, from fascicle eight through the end of fascicle fourteen)

Thus have I heard. At one time, the Buddha came to the city of Rajagriha and dwelt on Vulture Peak together with an assembly of great bhiksus, forty-two thousand bodhisattvas, and eighty-four thousand great sages who had mastery of spiritual powers and had gathered there from Buddha lands throughout the ten directions. These bodhisattvas had attained the patient acceptance of non-retrogression.

They were destined for Buddhahood after one more birth, had attained dharanis and unobstructed eloquence, traveled throughout countless Buddha lands in the ten directions, and delighted themselves with spiritual powers. They regarded all sentient beings with a mind of equality, dispelled hostility, subdued maras and non-Buddhist practitioners, thoroughly understood the roots of sentient beings in the three realms, and universally entered all gates of the paramitas.

Endowed with skillful means, they constantly abided in tranquil ease, and all Buddhas praised and proclaimed their virtues.

For innumerable kalpas they had practiced the bodhisattva conduct. Their minds were even and impartial like the earth. They had removed the coverings of the skandhas and abandoned all hindrances.

Their bodies were strong and vigorous, their resolve was like vajra, and their majestic virtue was like that of a lion, for they had attained fearlessness. Their radiance surpassed that of the sun and moon. They had entered all samadhis and right concentrations, widely propagated the true Dharma, and caused the Three Jewels to flourish.

Their loving-kindness and compassion were inexhaustible, and beings benefited from their four kinds of kindness. They passed through the three realms like the sun and moon and traveled to the four continents like wheel-turning kings. With courageous wisdom they ferried beings beyond birth, old age, sickness, and death.

Entering the six destinies, they were like bright torches illuminating the darkness. Their minds did not abide in attachments, like lotus blossoms growing from mud. Their meritorious conduct neither increased nor diminished, and they were free of love and hatred, like empty space.

They upheld the Tripitaka as though receiving the great seal of a king. Entering the eight difficulties, they taught sentient beings beset by danger and distress. With wisdom they turned the irreversible Dharma wheel and guided the ignorant and deluded beyond the three poisons.

Their names were: Bodhisattva Moon Giving, Bodhisattva Moon Splendor, Bodhisattva Tranquil Splendor, Bodhisattva Foremost Splendor, Bodhisattva Radiant Splendor, Bodhisattva Radiant Foremost, Bodhisattva Foremost Accumulation, Bodhisattva Foremost Tranquility, Bodhisattva Hook and Chain, Bodhisattva Dragon Joy, Bodhisattva Dragon Giving, Bodhisattva Upholding the Image, Bodhisattva Sun Deva, Bodhisattva Supreme Conditions, Bodhisattva Foremost Conditions, Bodhisattva Ever Raising His Hand, Bodhisattva Ever Lowering His Hand, Bodhisattva Hand of the Jeweled Seal, Bodhisattva Jeweled Palm, Bodhisattva Universal World, Bodhisattva King of Constellations, Bodhisattva Vajra Resolve, Bodhisattva Vajra Step, Bodhisattva Accumulation of Unmoving Conduct, Bodhisattva Transforming the Three Worlds,

Bodhisattva Accumulation Transcending the Immeasurable, Bodhisattva Immeasurable Resolve, Bodhisattva Ocean Resolve, Bodhisattva Firm Resolve, Bodhisattva Supreme Resolve, Bodhisattva Upholding Resolve, Bodhisattva Increasing Resolve, Bodhisattva Ever Sorrowful, Bodhisattva Ever Smiling, Bodhisattva Roots of Goodness, Bodhisattva Good Illumination of Majesty, Bodhisattva Free from Defilement, Bodhisattva Abandoning Evil Destinies, Bodhisattva Removing All Hindrances, Bodhisattva Utmost Diligence, Bodhisattva Accumulation of Wisdom, Bodhisattva Ever Contemplating Light, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Mountain Peak, Bodhisattva Akasagarbha, Bodhisattva Unblinking, Bodhisattva Unadmiring, Bodhisattva Delighting in Jewels, Bodhisattva Supreme Jewel,

Bodhisattva Good Mind, Bodhisattva Good Reflection, Bodhisattva Reflecting on Meaning, Bodhisattva Pearl Knot, Bodhisattva King of All Marks, Bodhisattva Pure King, Bodhisattva Adorning the Land, Bodhisattva Jeweled Deeds, Bodhisattva Gift of Kindness, Bodhisattva Sovereign Deva, Bodhisattva Water Deva, Bodhisattva Net of Indra, Bodhisattva Luminous Net, Bodhisattva Parable Deva, Bodhisattva Accumulation of Swift Arms, Bodhisattva Excellent White Elephant, Bodhisattva Fragrant Foremost, Bodhisattva Foremost of Many Fragrances, Bodhisattva Lion Splendor, Bodhisattva Resolve for Universal Benefit, Bodhisattva Wondrous Guide, Bodhisattva Great Guide, Bodhisattva Tranquil Resolve, Bodhisattva Maitreya, Bodhisattva Universal Foremost, Bodhisattva Pure Youth, and others.

Thus there were eighty-four thousand great bodhisattvas gathered together.

At that time, throughout the majestic great trichiliocosm, Sakra, Brahma, the Four Heavenly Kings, devas, nagas, spirits, the eight classes of beings, and their retinues all came to the assembly. The Naga King Anavatapta and the other naga kings, together with their retinues, all assembled there. The Asura King Dwelling in Ease, the Asura King Vemacitrin, the other asura kings, and their retinues all came to the assembly. King Bimbisara of Magadha, together with his relatives and attendants, assembled there. Bhiksus, bhiksunis, laymen, and laywomen also assembled there. Deities of the desire realm and devas of the form realm, extending even to the Pure Abode devas, all came to the assembly.

At that time, the Blessed One taught the Dharma to the immeasurable and innumerable great assembly, proclaiming the practices of the bodhisattva mahasattvas. This Dharma spoken by the Buddha was called Pure Deliverance.

What are called the practices of a bodhisattva? Through the practice of giving, bodhisattvas teach sentient beings and rescue those in danger and distress. By cultivating the precepts, they perfect the ten wholesome deeds.

By practicing patience, they fully acquire the excellent marks and adorn their bodies with beauty. By diligently practicing vigor, they perfect all virtues. By practicing meditation, their resolve becomes peaceful, harmonious, tranquil, and inconceivable.

By practicing wisdom, they end the afflictions and attain noble wisdom, teaching those who have not yet understood. By practicing extensive learning, they attain unobstructed eloquence and speak fluently, so that listeners immediately accept their teaching with faith. By practicing meritorious deeds, they encourage sentient beings to create immeasurable merit.

By practicing noble insight, they attain immeasurable eloquence. By practicing tranquility, they awaken sentient beings in inconceivable ways. By practicing right contemplation, they abandon wrong conduct and useless activities.

By practicing loving-kindness, they are always humane and harmonious and cause no harm. By practicing compassion, they desire to rescue sentient beings and never grow weary from beginning to end. By practicing sympathetic joy, they delight themselves with the joy of Dharma and also teach sentient beings to aspire to the path.

By practicing equanimous protection, they reveal offenses and merits and employ the true Dharma to benefit themselves and others. By practicing renunciation, they abandon affectionate attachment and worldly habits. By practicing solitary dwelling, they establish the essential meaning and do not fall away from single-mindedness.

By practicing resolute aspiration, they attain dharanis, never forget the true Dharma, and employ it to teach sentient beings. By practicing mindful reflection, they clearly comprehend everything. By practicing spiritual wandering, they thoroughly understand principles that are beneficial and harmless.

By practicing right mindfulness, they contemplate bodily sensations, the mind, and all dharmas. By practicing right exertion, they completely end all evil and cultivate every wondrous practice. By practicing the bases of spiritual power, their bodies and minds become light and at ease, and they go to places of danger and distress to rescue sentient beings.

By cultivating the faculties, their eyes, ears, nose, tongue, body, and mind become tranquil and undistracted. By practicing discipline, they eliminate the faults of the afflictions, constantly restrain themselves, and also teach sentient beings. By cultivating the factors of awakening, they attain right self-mastery.

By practicing the path, they transcend the deviant ways of the ninety-six non-Buddhist schools. By practicing true uprightness, they perfect benevolence and righteousness and are neither elated nor angry. By practicing discerning explanation, they clearly perceive the minds of sentient beings and reveal the teaching to them.

By practicing self-reliance, they attain realization through themselves without expecting dependence upon others. By practicing spiritual friendship, they deliver beings through virtue and wisdom. By practicing sincerity, they are always harmonious and never deceptive.

By acting at the proper time, they transcend every difficulty. By practicing the way of sages, their conduct becomes extraordinary and distinct from that of ordinary people. By practicing peaceful sitting, they constantly uphold the teachings they have heard.

By practicing the four kinds of kindness, they gather great assemblies and expound the sutras and Dharma. By practicing the true Dharma, they accord with the teaching of the Three Jewels and prevent it from being cut off. They teach sentient beings, purify and adorn Buddha lands, and perfect all compassion and wisdom.

The Blessed One thus extensively taught all the pure practices of bodhisattvas.

At that time, the Vajra Warrior named Guhyapada, holding a vajra and standing in attendance to the right of the Blessed One, came forward and addressed the Buddha: “The Tathagata, the Most True One, has taught the essential Dharma concerning the pure deeds of bodhisattvas. Blessed One, these meritorious practices and deeds are all cherished by bodhisattvas, who use them to gather in and deliver sentient beings.

“If bodhisattvas clearly understand the merit of cultivating wisdom-conduct, they practice what is utterly true, sincere, and foremost. For these meritorious practices of wisdom are skillful means, the paramita that perfects both merit and wisdom. This activity of wisdom is the bodhisattva’s prajnaparamita, within which all practices are complete. Merit and wisdom universally perfect every practice of the bodhisattvas, while their gracious virtue universally rescues sentient beings. They transcend the domain of Mara, reach the stage of non-retrogression, and will attain unsurpassed bodhi.”

At that time, Bodhisattva Tranquil Resolve said to Vajrapani Guhyapada: “Guhyapada has just spoken of two kinds of action approaching the wisdom of the Tathagata. May you gladly abide here and proclaim the secret activities of the Tathagata. These cannot be known by sravakas or pratyekabuddhas, much less by ordinary people!”

Vajrapani Guhyapada remained silent and did not reply.

Bodhisattva Tranquil Resolve addressed the Buddha: “Blessed One, might the Warrior Guhyapada take heed of this assembly and expound the secret Dharma of the Tathagata? The entire assembly thirsts for and longs to hear it. If they hear this Dharma expounded, their hearts will surely rejoice greatly, they will uphold the bodhisattva conduct, they will fully accomplish the secret essentials, and their minds and natures will become harmonious and enter unsurpassed great loving-kindness.”

The Buddha told the Vajra Warrior Guhyapada: “You may accept this grave responsibility and expound to the great assembly the secret conduct of bodhisattvas and the secret essentials of the Tathagata. All Buddhas together encourage and praise you. The great assembly will delight in hearing you.”

The Vajra Warrior replied: “Blessed One, I am able to undertake, in some small measure, the proclamation of the secret conduct of bodhisattvas and the secret essentials of the Tathagata for this great assembly. May the Tathagata lend me his awe-inspiring spiritual power and assist me with the light of his wisdom. Only then shall I dare obey the Buddha’s sacred command and expound them. Just as, when the night is dark, one must rely upon the light of a lamp to see forms clearly and to come and go.”

The Buddha said: “Excellent! The time has come for you to speak.”

Warrior Guhyapada said to Bodhisattva Tranquil Resolve: “Please listen, and may the great assembly also listen, to the secret conduct of bodhisattvas and the secret essentials of the Tathagata. Do not be startled or afraid.”

Bodhisattva Tranquil Resolve announced to the great assembly: “The Tathagata has proclaimed four inconceivable dharmas through which unsurpassed perfect enlightenment is attained.

“What are the four? The establishment of inconceivable deeds, inconceivable resolve, inconceivable meditative concentration, and the boundless activities of all Buddhas.

“You should know that these are the four inconceivable things. If you hear of the inconceivable qualities of bodhisattvas and Buddhas, you should not become fearful. You must rejoice exultantly and believe with wholehearted reverence; only then can you attain the great path.”

Bodhisattva Tranquil Resolve then entered right concentration, causing the entire assembly to conceive reverence and faith toward the Tathagata’s teaching and to rejoice exultantly. The heavens rained down flowers of every kind, in accordance with the wishes of the assembly, as offerings to the Buddha, and the flowers also fell throughout the entire assembly.

Warrior Guhyapada said to Bodhisattva Tranquil Resolve: “Listen attentively and reflect well upon what you hear. I shall now proclaim the secret conduct of bodhisattvas and the secret essentials of the Tathagata. The words of Buddhas and bodhisattvas are entirely truthful. They entertain no discriminating conceptions in transmitting some separate or different path, but always accord with the five practices of bodhisattvas.

“Bodhisattvas are neither crooked nor deceitful nor arrogant. When they manifest in accord with circumstances, they transform freely. Because their minds have attained mastery, they do not discriminate or engage in deviant, flattering, or unlawful conduct.

They carefully govern their bodily actions and teach sentient beings through dignified deportment and ritual propriety. Their mouths utter no false words. The dignified conduct of bodhisattvas is immeasurable.

In accordance with the actions of sentient beings, they employ every form of dignified deportment and ritual propriety to teach and transform them. Their activities, learning, reflection, meditative contemplation, sounds, and words are all brought to proficiency. Whether acting as men or women, their conduct in walking, standing, and all deportment and propriety accords with the old and the young.

Even toward nursing infants who should be taught, bodhisattvas carefully maintain proper deportment. Toward the elderly, middle-aged, and young who should be taught, they accord with proper deportment and ritual propriety, differences of rank, noble and lowly, wise and foolish. They cause the obstructed to become open and the dull to gain understanding.

Whether their deeds are many or few, all conform to dignified deportment and ritual propriety. Those who should be delivered, they instruct and transform. Among beings in hell, hungry ghosts, animals, devas, nagas, the eight classes, humans, and nonhumans, they guide all who should be taught.

Among bhiksus, bhiksunis, laymen, laywomen, Sakra, Brahma, the Four Heavenly Kings, and the deities, they instruct whoever should be taught.

“Bodhisattvas clearly know whether sentient beings’ capacities are deep or shallow, substantial or slight, difficult to deliver or easy to deliver. Prescribing medicine according to the illness, they teach the Dharma to them, causing the lustful not to covet possessions, and establish dignified conduct in accordance with their proprieties.

“While there, bodhisattvas constantly remain tranquil and unconditioned. Cultivating with the body, they never depart from silent stillness, yet manifest dignified bodily conduct. If there are greedy and jealous people, bodhisattvas rescue them according to the time, without begrudging even their own lives.

“They rescue suffering beings in the hells, hungry-ghost realm, and animal realm from painful adversity and establish them in peace and security.

“If there are sentient beings who are extremely miserly and greedy, bodhisattvas manifest precious treasures and wealth according to their desires, causing them to abide in wholesome karma. They may even give away their own heads, eyes, skin, flesh, sinews, bones, marrow, brains, wives, children, horses, carriages, servants, clothing, and food according to those beings’ desires. If they demand rare delicacies or fine clothes and blankets, bodhisattvas satisfy them so that they may give rise to wholesome minds.

“For the sake of sentient beings, bodhisattvas manifest innumerable bodies in immeasurable worlds throughout the ten directions. The causal conditions and skillful means of bodhisattvas are also inexhaustible. In response to beings’ capacities, they manifest immeasurable bodies, teach sentient beings, and lead them into the true Dharma.

“If there are sentient beings filled with lust and infatuated with physical beauty, bodhisattvas manifest as women of peerless beauty, causing those people to love and admire them as though beholding precious jewels. They then manifest as foul, filthy, and ugly, inspiring revulsion, and next manifest death. By this they teach the dharmas of impermanence, suffering, emptiness, illusion, and transformation, in which there is not the slightest reality. Those who hear become inwardly awakened and then generate the resolve for unsurpassed bodhi.

“A bodhisattva may cover the entire trichiliocosm with a single jeweled canopy, and may also place it within a mustard seed.

“When the conflagration at the end of an age burns throughout the world, a bodhisattva can place it all upon the palm of his hand without his body becoming any larger.

“A bodhisattva can simultaneously make offerings to all Buddhas throughout the ten directions, with a body of the bodhisattva appearing simultaneously before each Buddha.

“A bodhisattva can transform beautiful flowers as numerous as Mount Sumeru, gathered within the fold of his robe, into a floral canopy and offer it to the Tathagata.

“A bodhisattva can transform an incense burner as vast as a thousand Buddha lands and a single lamp as large as Mount Sumeru, whose light illuminates lands as numerous as the sands of the Ganges, and offer them to the Buddha. A bodhisattva may wrap his body in silk, pour oil over it to make a lamp, and set his own body aflame. Its light illuminates the entire trichiliocosm, causing all sentient beings who see or hear of it to recollect the bodhisattva’s domain and generate the unsurpassed resolve for the path.

“Donning the armor of great vows, a bodhisattva manifests great might, holds a vajra in his hand, and stands in attendance beside the Buddha, so that all who are afraid take refuge and bow in homage.

“A bodhisattva may manifest as a warrior whose dead, swollen corpse is cast into a charnel ground, where birds and beasts come to eat its flesh. After death, these creatures are all reborn in the heavens. This occurs because the bodhisattva made the fundamental vow: ‘If any humans, beasts, or birds eat the skin or flesh of my corpse, may their roots of goodness increase and, when the karmic recompense of their bodies is exhausted, may they be reborn in the heavens.’

“Bodhisattva Tranquil Resolve, you should contemplate how bodhisattvas thus teach and deliver beings in accordance with what is appropriate.

“In the distant past, this continent of Jambudvipa was vast and contained eighty-four thousand kingdoms, with populations too numerous to calculate. At that time, people naturally possessed abundant clothing and food, countless jewels, beautiful houses, fragrant flowers, and sweet fruits flourishing everywhere. At that time, many sentient beings suffered from diseases, pain, and itching that hundreds of thousands of skilled physicians could not cure. A bodhisattva then manifested as a skilled physician, cured everyone’s illnesses, and, with a loving mind, attended upon the sick like a servant.

“Again, in the distant past, there was a heavenly Sakra named Good Sovereignty. Looking down from heaven, he saw that humankind was afflicted by many diseases. With his divine ear he heard the groans and cries of the people. Moved by compassion, he manifested as an animal named Man’s Remedy near the kingdom of Kuru in Jambudvipa. He then caused a proclamation to resound in empty space, announcing to everyone throughout Jambudvipa:

“Not far from this kingdom of Kuru

There is a great beast named Man’s Remedy.

Whoever can eat the flesh of this beast

Will be freed from every suffering.

Do not doubt or be afraid;

Go peacefully and take its flesh to eat.

The beast is not fierce; its flesh is pure and delicious,

And is indeed excellent medicine that cures every disease.

“At that time, all the sick people in Jambudvipa accompanied one another to the kingdom of Kuru. They cut flesh from the beast Man’s Remedy, took it home, and ate it, and all were cured of their diseases. The body of Man’s Remedy was restored to its former state. As word spread, sick people from distant kingdoms successively hastened there to take and eat its flesh. After pieces were cut away, the flesh was restored as before, and the body of Man’s Remedy never diminished. In only seven days, everyone under heaven was freed from the calamity of illness.

“Although everyone was cured of physical illness, the illnesses of the mind—greed, anger, delusion, and so forth—had not yet been eliminated.

“After recovering health and happiness, the people thought, ‘What can we do to repay the kindness of the beast Man’s Remedy?’

“People from throughout the land accompanied one another to the kingdom of Kuru. Standing before Man’s Remedy, they reverently spoke this verse together:

“O beast Man’s Remedy,

Through the healing power of your flesh,

All under heaven are freed from painful illness.

How can we repay your kindness?

“Immediately, the body of the beast Man’s Remedy disappeared, and Sakra’s heavenly body appeared again. He told the assembly:

“My body today

Has no need of a dwelling,

Nor does it require drink or food,

Gold, silver, or precious jewels.

I have no use for splendid elephant carriages,

Nor do I care for fine horse-drawn carts.

Men and women, old and young,

Should unite in harmony.

Follow what is right and abandon what is wrong;

Together perform the ten wholesome deeds.

Treat one another with loving-kindness,

Cherishing and helping each other.

Regard one another as your own kin;

Treat each other as mother and child.

Do not harm one another:

This is how to repay Man’s Remedy.

“At that time, after hearing Sakra’s instruction, the assembly was deeply moved and upheld the ten wholesome deeds. After death, they were reborn in the Trayastrimsa Heaven. There Sakra again revealed and taught the Dharma to them, and all generated the resolve for unsurpassed bodhi.

“Bodhisattva Tranquil Resolve, the Sakra who in that past life transformed himself into the beast Man’s Remedy was none other than the present Tathagata in a former life.

“Bodhisattvas cultivate secret conduct, giving away their own lives without regret to rescue sentient beings from suffering, and afterward teaching and transforming them so that they turn toward the unsurpassed path.”

The Buddha told Bodhisattva Tranquil Resolve: “Tranquil Resolve, bodhisattvas who practice the various secret conducts are firm and certain, indestructible by anyone, like vajra. The bodhisattva teaching they proclaim cannot be burned by fire or cut by blades. The bodies of bodhisattvas are strong and vigorous and cannot be harmed by anyone.

“Tranquil Resolve, the bodhisattva’s body accords with the Dharma and discipline and guides sentient beings. The bodhisattva’s mind is neither annihilated nor engaged in deluded thinking.

“The original nature of the bodies of all sentient beings is empty, and so too is the body of a bodhisattva.

“Clearly knowing that the original nature of one’s own body is empty, one knows that the original nature of all dharmas is also empty. Since the original nature of dharmas is empty, one knows that one’s own body returns to original emptiness and that all dharmas are also originally empty. Since all dharmas are originally empty, one’s own body naturally also returns to original emptiness.

Since one’s own body is originally empty, all dharmas of the past, future, and present are also originally empty. Having clearly understood that dharmas of the past, future, and present are originally empty and that one’s own body is also originally empty, one is neither mistaken nor confused, and there is no contradiction. Because all is originally empty, conditioned dharmas of the past, future, and present, the five skandhas, twelve ayatanas, eighteen dhatus, and four great elements are mutually noncontradictory.

Even samsara and the unconditioned are naturally originally empty, for samsara originally has no place of birth; because it is unborn, it is originally empty.

“Tranquil Resolve, because all is originally empty, all is equal and undifferentiated. Originally there is no contention, because originally there is no contradiction.

“Therefore this is called the original emptiness of the Tathagata. The Tathagata has no form or image and wholly returns to original emptiness. This itself is called the image of the Tathagata, for it universally manifests all forms and appearances, while every image of the Tathagata is originally empty. This itself is called the image of the Tathagata.

“Therefore bodhisattvas manifest all forms and appearances, even manifesting the marks of a Tathagata, yet they have never produced or manifested an image. Because there is no image and no opposition, they can universally manifest every image.

“They contemplate that their own bodies are originally nonexistent and that all bodies are likewise originally nonexistent. Contemplating the Dharma body, they see that all bodies are without body. Contemplating the body of the Tathagata, they clearly understand that all bodies arise from causes and conditions. Because they understand that the Dharma body is originally bodiless, causes, conditions, and the Dharma body together constitute the Dharma body. Being without skandhas, ayatanas, dhatus, or great elements is called the Dharma body. Practicing equality, they eliminate the objects grasped by sentient beings.

“Tranquil Resolve, it is like the divine physician Jivaka, who combined various medicinal herbs and wove them into the form of a handsome youth that could walk, stand, lie down, and sit. Kings, officials, nobles, and elders might come to Jivaka’s house to see the youth woven from medicinal herbs. When they sang, played, and amused themselves with him, all their illnesses were eliminated and they gained peace and well-being.

“Tranquil Resolve, behold how the divine physician Jivaka treated the illnesses of the world in ways other physicians could not.

“Bodhisattvas who uphold and practice the Dharma body are likewise. Whether sentient beings filled with greed, anger, and delusion are old or young, male or female, if they draw near to bodhisattvas with affection and joy, all their afflictions and defilements are eliminated. This benefit arises entirely from the fulfillment of the bodhisattvas’ fundamental vows.

“Tranquil Resolve, bodhisattvas who skillfully cultivate the Dharma body are themselves the Dharma body and no longer need food or drink. Yet out of compassion for sentient beings, they manifest eating and drinking. The bodhisattva’s Dharma body neither increases nor diminishes, is neither born nor destroyed, and has neither end nor beginning; yet, in accordance with worldly conventions, bodhisattvas manifest birth and death.

Although manifesting birth and death, they clearly understand that all dharmas are unborn. They manifest birth to proclaim that all dharmas are unconditioned and uncombined; although birth appears, all is unborn. Bodhisattvas may manifest bodies with impaired faculties, yet the Dharma body is unharmed.

They delight themselves in the Dharma and clearly understand the Buddha body.

“Tranquil Resolve, one who wishes to understand the Buddha body should understand that it is a body like empty space, unequaled by anything, supremely honored in the three realms. It bestows upon sentient beings a body that has nowhere to return, is beyond analogy, has no peer, and is pure and free from defilement.

“The Buddha body is originally pure and undefiled, naturally luminous and immaculate, entirely free from the darkness of defiling burdens. Its original nature is humane and harmonious, and it is wholly unborn. That body is quiescent and does not depend upon mind, thought, or consciousness.

That body exists naturally, like an illusion, a magical transformation, a mirage, or the moon reflected in water. That body is ultimately empty, signless, and wishless. That body universally pervades the open space of the ten directions.

Its mind is entirely impartial and thoroughly comprehends the fundamental aspirations of the three realms, without conceiving a self or ego in relation to any sentient being. That body is immeasurable, uncreated, without conception, and without attachment; it abides in ultimate truth without change. That body has no form or image, yet naturally manifests forms and images; it has no pain, yet manifests pain; naturally without conception, it manifests conception; without discriminating consciousness, it naturally manifests all modes of consciousness.

It is without earth, water, fire, or wind, yet manifests a body of earth, water, fire, and wind. It thoroughly comprehends that all worldly dharmas are false and unreal. Its eyes have nothing to see, its ears nothing to hear, its nose smells no odors, its tongue tastes no flavors, and its body feels no contact.

Discriminating consciousness is entirely extinguished; the mind grasps no objects and does not move or change. It is without mind, thought, or consciousness and clearly understands ultimate truth, in which there is neither advancement nor retreat.

“Tranquil Resolve, if a bodhisattva attains this Dharma body of the Tathagata, there is no bodhisattva practice that is not complete. He manifests his body throughout every city, town, and village in the trichiliocosm.

“All maras are unable to know what the bodhisattva does, whether he manifests or does not manifest.

“The bodhisattva clearly understands all subtle activities. Although there is nowhere he manifests, he manifests everywhere, yet has never formed a conception of acting, seeing, hearing, perceiving, or knowing. Whatever he cultivates is for the sake of teaching sentient beings.

Through bodily activity he does not lose the four bases of spiritual power. To benefit sentient beings, the bodhisattva manifests his body to reveal the meanings of impermanence, suffering, emptiness, and non-self. He thoroughly understands that the original nature of all bodies is tranquil, yet for sentient beings he manifests the decay and destruction of his body.

He manifests the karmic recompense of assuming a body in accordance with the four inversions, while clearly knowing his body to be like grass, trees, walls, tiles, and stones; yet for sentient beings he manifests a pure body.

“Tranquil Resolve, when I formerly practiced as a bodhisattva, from the time Buddha Dipankara bestowed a prediction upon me until now, I concealed my pure body through secret conduct. Although my mouth proclaimed the teaching, there was in truth no speech.

“Tranquil Resolve, the Tathagata teaches the Dharma in accord with the proper time.

“Because of mastery of the Dharma, the bodhisattva’s body is secret. I have only briefly stated the essentials to reveal the secret tranquility of his body. Even if one wished to explain it fully, one could not finish doing so throughout kalpas as numerous as the sands of the Ganges.”

At that time, Vajrapani Guhyapada said to Bodhisattva Tranquil Resolve: “What is called secrecy? Bodhisattvas employ pure speech in accordance with every kind of sentient being. Even among all birds and beasts, bodhisattvas manifest however many languages, words, and sounds there are. According to what each species understands, they expound the teaching, converse with every kind of being, and speak of suffering and happiness, good and evil. The voices of bodhisattvas penetrate and reach everywhere. Whether singing, angry, or joyful, they accord with the voice of each sentient being and teach as appropriate. Bodhisattvas clearly know what Dharma the minds of each kind of being can believe and what practice they delight in, and, by according with these, cause them to enter the path.”

Bodhisattva Tranquil Resolve asked Vajrapani Guhyapada: “How do the voices of bodhisattvas teach and transform beings?”

Guhyapada replied: “They accord with all the sounds of sentient beings, and the ways in which bodhisattvas accord with them are immeasurable. The thoughts of sentient beings in the various destinies are all different, and their voices are likewise diverse and beyond calculation. Bodhisattvas accord with the thoughts and speech of each kind of being, yet bodhisattvas themselves still do not speak.

This is called penetrating all the sounds of all sentient beings while simultaneously understanding the countless modes of existence. This teaching of bodhisattvas in accordance with the time cannot be compared to anything. It is inconceivable and inexhaustible.

With mastery, they proclaim innumerable languages: the speech of Sakra, the speech of Brahma, the speech of the Four Heavenly Kings, the speech of devas, nagas, and spirits, the speech of asuras, and even the speech of humans and every other kind of being, causing all to rejoice and reverently believe in the true Dharma.”

Vajrapani Guhyapada then spoke these verses:

“Employing languages such as these,

They resolve a multitude of doubts,

Expounding immeasurable and innumerable

Dharma teachings to deliver sentient beings.

They heal illness with loving-kindness

And rescue suffering through the power of compassion;

They extensively explain and proclaim the teaching,

Delighting the hearts of all people.

Amid the assembly of Sakra,

They speak in gentle tones.

These voices are exceedingly harmonious,

Surpassing every other sound.

Blending with the sound of music,

Their plaintive tones move people’s hearts;

Taking this occasion, they expound

The admonishing words of the scriptures.

Their clear and gentle voices

Are like the voice of the spirit Nara;

The greedy who hear them abandon greed,

And the angry who hear them abandon anger.

All the mountain spirits

Delight in music;

The voices of the devas

Are truly lovely and pleasing.

Then the sound of Dharma rings forth,

Employing timely skillful means;

Whether through songs or chanted verses,

It eliminates greed, anger, and delusion.

Those with haughty, arrogant minds

And self-exalting conduct,

Upon hearing the voice of the wondrous path,

All abandon their pride.

The heavenly kings of the form realm

Attentively hear the sound of Dharma;

Their hearts rejoice, and they generate the resolve,

Vowing to attain the Buddha path.

Devas, nagas, spirits, yaksas,

Asuras, and the eight classes,

Upon hearing the subtle sound of Dharma,

All exult and rejoice.

Throughout the world of Jambudvipa,

With its many lands and many peoples,

The bodhisattva’s voice enters everywhere,

And all who hear it understand.

Bodhisattvas skillfully accord with beings,

Pleasing their hearts and minds;

All who hear the sound of Dharma

Will attain liberation.

The deities dwelling in empty space

And the spirits abiding upon the great earth—

The bodhisattva’s voice reaches them all,

And the spirits assemble to hear it.

As the sound of Dharma pours into their ears,

The hearts of the spirits rejoice;

Their doubts are resolved,

And exultantly they all believe with reverence.

Phoenixes and swans,

Doves, geese, and mandarin ducks,

Hawks, crows, and peacocks,

And all the birds of the mountains,

Whether dwelling on water or upon the shore—

The bodhisattva accords with them all.

When the birds hear, they understand the Dharma,

And all their hearts rejoice.

Lions, elephants, tigers, and wolves,

Bears, leopards, monkeys, and apes,

Deer, antelopes, martens, and foxes,

Donkeys, horses, dogs, and pigs,

Sheep, goats, buffalo, and cattle,

Whether four-footed or two-footed—

When the beasts hear the sound of Dharma,

They rejoice and abandon evil karma.

Throughout the trichiliocosm,

From the heavens down to the human realm,

Among hungry ghosts and animals,

Reaching even to the Avici Hell,

Through the bodhisattva’s sound of Dharma,

Beings abandon wrong views and deluded minds;

They think only of the supremely virtuous one

And preserve their minds upon the true path.

Throughout the lands of the ten directions,

Wherever hosts of maras dwell,

Upon hearing the bodhisattva teach the Dharma,

They reverently bow and offer protection.

Hundreds of thousands of kotis of sentient beings

Cherish many intentions and aspirations;

Upon hearing the bodhisattva’s explanations,

They all become free and thoroughly comprehend.

Those asleep, deaf, or mute,

Whose mouths cannot utter words;

Those without legs, crippled and lame,

And people afflicted by grave disease—

The bodhisattva’s voice

Is subtle and inconceivable;

Those who hear it become peaceful and joyful,

And all painful disabilities disappear.

The afflictions and defilements,

Deeply accumulated for myriads of kotis of kalpas,

Upon hearing the pure sound of Dharma,

Vanish like morning dew beneath the sun.

Whether deities and spirits,

Humans, ghosts, or animals,

Birds or beasts,

Upon hearing the wondrous voice,

Their hearts rejoice, becoming peaceful and refreshed.

Hearing the sublime Dharma proclaimed,

They understand the meaning of the sutras

And together take refuge in Buddha and Dharma.

Advancing, they enter the stream of the noble ones;

They give and cultivate loving-kindness,

Uphold the precepts and train in extensive learning,

Diligently cultivate patience,

Become single-minded and increase in wisdom,

And adorn themselves equally with merit and wisdom.

They perfect the practice of bodhi

And ultimately attain the unsurpassed fruit.

The bodhisattva’s voice

Is subtle and inconceivable;

Though proclaimed for thousands of kotis of kalpas,

It would still be difficult to exhaust.”