Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty by Imperial Command
At that moment, the Bodhisattvas present each thought to themselves, “How long will it take for Secret Vajra Guardian to achieve the supreme enlightenment and attain Buddhahood? What will his Buddha name be? What will the pure land of his Buddha realm be like in terms of its majestic virtues? How many Bodhisattvas will he accomplish?”
At this time, the World-Honored One smiled while knowing the doubts in the minds of these Bodhisattvas. Instantly, countless billions of rays of light emanated from the Buddha’s mouth, illuminating the endless worlds in all directions, overshadowing the light of the sun and moon, surpassing even the palace of the Demon King. These lights circled around the Buddha countless times and finally re-entered through the top of the Buddha’s head.
At that time, Bodhisattva Tranquil Mind rose from his seat, bared his right arm, clasped his hands in salutation to the Buddha, and praised the Buddha with a verse, asking about the meaning of the Buddha’s smile:
“Your majestic presence is like that of a golden purple statue, your wisdom’s wondrous light purifies all dust,
your mind is serene and firmly abides, just like the sun hanging in the void of space.
The radiance is grand and brilliantly unmatched, completely dispelling all dark and gloomy shadows.
Now that you reveal a smile, O most revered among men, please proclaim to us the reason.
You are detached and pure like a lotus, born in mud yet standing upright,
your stem deeply rooted in clear water, growing gradually without any contamination,
your virtue spreading far like the scent of a lotus, your thoughts vast and boundless.
You dwell in this world serenely preaching the Dharma, why then do you now show joy?
Your wisdom is eternally peaceful, containing gentleness in its tranquility,
fostering a growing compassion in sentient beings, dissolving their impurities.
With the light of wisdom, you clear away various delusions and obstacles,
abiding like a lotus unstained, forsaking all hesitation and doubt.
You compassionately enter the path of practice, diligently pursuing great liberation,
your words proclaim and your face shines, causing the desires of sentient beings to wither and dry up.
You teach and guide all sentient beings, purifying their mind’s eye,
abiding in the middle to subdue afflictions, removing all faults and blemishes.
You fully aware that life and death are without true substance, you understand the minds and actions of sentient beings,
with this enlightenment you teach all, benefiting gods and people alike.
All who are assembled, looking up at the great sage’s visage,
now that you show this smile, we earnestly request you to explain it in detail.”
The Buddha told Bodhisattva Tranquil Mind, “Do you see the Secret Vajra Guardian?”
Tranquil Mind Bodhisattva replied, “Yes, I do.”
The Buddha said, “This Secret Vajra Guardian will make offerings to all Tathagatas of the virtuous kalpa, uphold the orthodox scriptures, and practice diligently, guiding and benefiting countless sentient beings. After his life ends, he will be reborn in the wondrous world of Buddha Akṣobhya. Upon rebirth in that land, Akṣobhya Buddha will expound one thousand eight hundred types of Dharma seals to the bodhisattvas, all of which he will master thoroughly, repeatedly studying the essence of the Buddha’s teachings. Then, in future worlds, he will encounter innumerable Tathagatas, devoutly worship and earnestly practice pure Brahman conduct. After accumulating merits over these eons, he will ultimately attain supreme, perfect enlightenment, and manifest in the world as Buddha Vajra Step, Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct one, the Well Gone, the Knower of the world, the Unsurpassed leader, the Teacher of Heavenly and Human Beings, the World-Honored One. His world will be called the Pure Land of Universality, and the kalpa will be known as ‘Majestically Purity’.
“Tranquil Mind! That Pure Land of Universality is a magical, affluent, and peaceful place, where crops are naturally grown naturally without a cost, the population thrives with many heavenly and human beings. The entire Buddha-land is composed of seven treasures, with eight great paths as flat as the palm of a hand. The ground is soft like heavenly carpets. The attire and food of the people, their palaces, residences, gardens, baths, towers, and pavilions are like those in the Trāyastriṃśa Heaven. This Buddha-land is so majestic and grand that heavenly music naturally plays, colorful banners are hung, parasols erected, fine incense burned, and precious flowers rain down, covering the land. Numerous parasols line the sky, echoing with the graceful sounds of heavenly music.
“In that Buddha-land, there are no three evil paths or the eight difficulties of suffering; the lifestyle pleasures are no different from those in Trāyastriṃśa Heaven, with no distinction between heavenly beings and mortals. Everyone reveres the profound and subtle Dharma, dedicated to the Buddhist path. This land lacks the teachings of the two vehicles; there are no names for śrāvakas or pratyekaBuddhas, only pure bodhisattvas, with the Tathagata expounding the irreversible great Dharma of bodhisattvas. The number of bodhisattvas in Vajra Step Buddha’s realm is immeasurable. There are no actions of malice or jealousy, nor people who violate precepts or fall into wrong views. The citizens are all ultimately perfect, fond of the Dharma, free from disabilities such as blindness, deafness, or muteness, and are gentle by nature, possessing the twenty-eight excellent marks. During the Tathagata’s time in the world, his lifespan extends up to eight minor kalpas. When heavenly beings and humans are nearing the end of their lives, the Tathagata, the Fully Enlightened One, often preaches to them, emitting light that illuminates the three thousand great thousand worlds. Bathed in this light, all are able to dispel their doubts, praise the Dharma, and follow the Buddha, each thinking, ‘I should go before the Buddha to inquire about the scriptures.’ Some go to the Buddha through their own supernatural powers, while others rely on the majestic power of the Buddha to reach him.
“The Buddha stayed suspended hundreds of yards above the ground in the void, at the crossroads of the world, establishing a grand Dharma seat and expounding teachings to the multitudes from all ten directions. He spoke only of the Mahayana, the supreme path, using the Tathagata’s Dharma language to preach the scriptures to the bodhisattvas. In this Buddha-land, no one goes against the teachings of the World-Honored One, nor are there any instances of slander or insult; all sentient beings are of sharp faculties and profound wisdom. The land has no kings, only the Buddha, the World-Honored One, as the Dharma King. The people are free from self-attachment and karma cannot arise; nobody possesses lands or homes, and this is true for all heavenly beings and humans alike.
“Out of compassion, Vajra Step, the Tathagata, the Fully Enlightened One, manifests his Buddha form on the evening before he receives food, standing clothed with his alms bowl at the donor’s door. Upon knowing this, the donor thinks, ‘Out of compassion, the Buddha will come to my home for offerings.’ Thus, the donor prepares overnight, arranging bedding and seats, cleaning utensils, and preparing various delicious foods and drinks. The next morning, the Buddha and his holy assembly arrive at the home, and after finishing their meal and cleansing, the Buddha preaches to the donor according to the circumstances, enabling them to attain the irreversible Dharma. Only after ensuring that the donor will eventually achieve supreme, perfect enlightenment does the Buddha conclude his teachings and then returns to his hermitage. When the Buddha sits quietly in his chamber, each bodhisattva practices their own meditations. Tranquil Mind! The merits of this Buddha-world are uniquely supreme, the land is adorned and pure, vast and flat, wonderfully beyond measure. “
After the Buddha finished expounding this section of the Dharma and giving predictions to the Secret Vajra Guardian, immediately twenty thousand people in the assembly developed the aspiration for supreme, perfect enlightenment. All participants made vows to be reborn in that Buddha-land. The Buddha then prophesied, “When Vajra Step becomes a Buddha, all who have vowed to see the Buddha will be reborn in that land. That Buddha will also confer predictions upon them, and they will all achieve supreme, perfect enlightenment.
Upon hearing the Buddha’s prediction, the Secret Vajra Guardian, filled with joy, jubilantly threw his vajra scepter into the void. As soon as the vajra scepter reached the air, the three thousand great thousand worlds immediately experienced six types of tremors, light illuminated all ten directions, and various heavenly flowers, akin to snowflakes, rained down from the sky while harps and other musical instruments sounded of their own accord. All attendees naturally found their right hands filled with various offerings like fragrant flowers, banners, and precious parasols, each holding them as offerings. The Secret Vajra Guardian, holding precious flowers, incense, banners, and streamers as offerings, circled around the Buddha in worship and praised him with a verse:
“Vast and boundless, the Dharma King freely permeates all places without hindrance, the treasure of the Buddha’s teachings is profound and inexhaustible,
thoroughly understanding the distinctions among all dharmas, guiding sentient beings to true benefit.
You have entrusted the Dharma to me, always delighting in giving the Dharma,
I shall devote myself to practice the true Dharma, abiding in the path, I take refuge in you.
Wisdom purifies the body and mind, clearly seeing all actions and their karmic results,
your holy name resounds through the three times, your virtues save sentient beings endlessly.
Your wisdom penetrates the three realms, Shakya’s mind is unattached,
liberating sentient beings from their bonds, proclaiming the wonderful Dharma quickly to aid those in peril.
Your countenance is pure like the bright, clear moon, your visage shines brilliantly,
its radiance far illuminating the ten directions, comparable to the blazing sun.
Your Dharma voice is uniquely subtle and pleasing, surpassing even the heavenly voices,
you constantly expound the Dharma of compassion and pity, I now bow to the supreme treasure of sentient beings.
Though you manifest a physical presence with limited lifespan,
may you continue to proclaim the wonderful Dharma, spreading the teachings through texts and sounds.
Though you often expound the texts and meanings of the Dharma, your mind holds not even the slightest attachment to the Dharma,
and though you liberate countless sentient beings, you do not conceive thoughts of self or others.
For all the teachings the World-Honored One made, who can repay the grace of the Buddha’?
If all sentient beings, through countless kalpas, diligently practice good deeds,
solely aspiring to receive the Buddha’s teachings, their thoughts not entangled in other miscellaneous tasks,
personally striving in devoted practice and further teaching other sentient beings, then they might repay the Buddha’s grace.”
After circling the Buddha and the assembled congregation seven times, the Secret Vajra Guardian offered various fresh flowers and precious parasols over the Buddha’s head as an offering. As he scattered the flowers, marvelous flowers naturally manifested in all directions of the four quarters, adorning the eightfold paths and the eight meritorious pools, all due to the majestic power of the Buddha, rendering the decorations throughout the Dharma realm magnificently immeasurable.
At that moment, Bodhisattva Tranquil Mind asked the Secret Vajra Guardian, “The Tathagata has already granted you a prediction of your enlightenment.”
The Secret Guardian replied, “Noble Son! The so-called prediction is inherently like a dream.”
Tranquil Mind further inquired, “What did you receive from this prediction?”
He answered, “Noble Son! The prediction given is ‘nothing attained’.”
“Then what is it that you have not attained? “
“Not attaining the ‘self’, not attaining notions of person, of beings, of lifespan, not attaining the five aggregates, six dusts, four great elements, not seeing worldly and superworldly karmic results, not obtaining sin or non-sin, defiled or undefiled, trouble or anger, conditioned or unconditioned, life or nirvana—all these are not attained. Noble Son! This is what is called a prediction. “
Tranquil Mind then asked, “If there is nothing that can be attained, who is receiving this prediction?”
“One who realizes the state of having nothing to attain, truly attains.”
“If there is no ‘self’, who receives the prediction? Who gives the prediction?”
“The receiver of the prediction and the giver of the prediction are fundamentally equal and undifferentiated.”
“If there is fundamentally no reality, who can receive the prediction?”
“Fundamentally, there is neither arising nor ceasing, no two extremes. Because the foundation is such, today I receive the prediction.”
“On what foundation do you receive the prediction?”
“Abiding in the natural state, the foundation of non-duality, of non-self, of no being or lifespan. Abiding naturally, one is said to receive the prediction.”
Tranquil Mind further inquired, “‘Where does the ‘self’ fundamentally reside?”
“It resides where the Tathagata resides, which is the abode of non-abiding.”
“What can one who knows nothing know?”
“What is known is precisely ‘not knowing’.” The Secret Guardian added, “If there is nothing to be said, that is non-speaking.”
“If there is nothing to say, how can teaching occur?”
“Teaching is ‘nothing to the taught’.”
“What does it mean that ‘the content of teaching is nothing to be taught’?”
“All dharmas are fundamentally unteachable.”
“If it is said they cannot be taught, how can one know?”
“If one realizes they cannot be taught, then they are known thus.”
“How is what is known taught?”
“Do not pursue what is known.”
“Why not pursue what is known?”
“Be aware but not negligent.”
“What does it mean to be aware and not negligent?”
“Return to the ultimate truth.”
“What is returning to the truth?”
“Not seeing the false.”
‘”How does one not see the false?”
“Not clinging to meanings, nor denying them, that is the true meaning.”
“If neither clinging to nor denying meanings, how can meaning be established?”
“By departing from both extremes, one enters the true meaning.”
“If all meanings are denied, wouldn’t this destroy the meaning of the Dharma?”
Secret Guardian answered, “What, ultimately, is the meaning of Dharma? Clinging to meanings is itself non-Dharma, it is not called Dharma.”
Tranquil Mind asked, “Then what is Dharma?”
“Dharma is inherently without sound; that is why it is called ‘Dharma’.”
“If Dharma has no sound, how can it be called Dharma?”
“The Dharma is apart from words, therefore it is called ‘Dharma’, due to nothing being attained. The nature of Dharma is unspeakable, free from sound.”
Tranquil Mind further inquired, “What is said to be attained?”
Secret Vajra Guardian replied, “virtuous man! If it is said that there is something to be attained, then that thing is ‘nothing can be attained’.”
Tranquil Mind said, “I can attain it; the Tathagata, after extensive practice, has attained it.”
Secret Vajra Guardian said, “Have not the concepts of ‘I’ and ‘mine’ been eradicated yet? All proclamations about the brilliant wisdom of the Dharma are merely expressed through words to demonstrate the Buddha’s work, not spoken of as ‘not attained’ or ‘can be attained’.”
Tranquil Mind asked, “What is the harm in saying that something is attained?”
“Verbal expression is itself a fault.”
“If relying on words and speech in the mind is faulty, then what is faultless?”
“One who attains nothing has nothing to be taught; without teaching, there is no self-knowledge or knowledge of others; free from the knowledge of self and others, only then can one be called faultless.”
“What is the root of fault and faultless?”
“Clinging is the root.”
“What is the root of clinging?”
“Attachment is the root of clinging.”
“What is the root of attachment?”
“Delusive discrimination.”
“What is the root of delusive discrimination?”
“Afflictive emotions and toils.”
“What is the root of afflictive emotions and toils?”
“Desire.”
“What is the root of desire?”
“Grasping to the six dusts of form, sound, scent, taste, touch, and phenomena.”
“What is the root of clinging to the six dusts?”
“Attachment and affection are the roots of clinging to the six dusts. If one can be without craving and attachment in all forms of clinging, then one can be said to be unattached. Tranquil Mind! You should know, The World-Honored Ones preach this Dharma profoundly to sever the bonds of attachment and affection among sentient beings.”
When the Buddha granted the prediction to the Secret Vajra Guardian, five hundred bhikṣus eliminated all their afflictions and attained liberation of mind, and two hundred bodhisattvas acquired the conviction that dharmas do not arise.
Dharma Torch 