The bodhisattva’s true body is the Dharma-body, which is unarising, beyond sustenance, and manifests birth, death, and physical acts only as skilful means; through it, bodhisattvas heal beings’ afflictions and lead them toward awakening. Ultimately, this Dharma-body is inseparable from the Tathāgata’s own body, serving as refuge, nourishment, and the source of liberation.
The scene is established at Mount Gṛdhrakūṭa in Rājagṛha, a traditional location for the Buddha’s sermons.
The Buddha is surrounded by a great assembly, including bodhisattvas, śrāvakas, kings, devas, and other beings.
Numerous bodhisattvas arrive from distant buddha-fields to hear the Dharma.
Their presence illustrates the universal reach of the Buddha’s teaching and the vast interconnection of buddha-fields across space.
The sūtra notes the participation of devas, nāgas, yakṣas, asuras, garuḍas, kiṃnaras, mahoragas, and humans.
This diverse assembly reflects the cosmic inclusiveness of the teaching and the Dharma’s ability to engage all classes of beings.
The text describes the vast range of practices bodhisattvas undertake, encompassing generosity, morality, patience, effort, meditation, and wisdom.
These are portrayed as immeasurable in scope, demonstrating the bodhisattvas’ limitless compassion and skill in benefiting beings.
Bodhisattva practice is said to rest on the twin cultivation of merit (puṇya) and wisdom (prajñā).
These two are interdependent: merit supports the path of compassion, while wisdom realises emptiness and non-duality.
Vajrapāṇi is entreated to expound the teaching of the secrets of the body, speech, and mind.
His role as protector and revealer of esoteric Dharma is highlighted, showing his authority as “Lord of Mysteries”.
Hearing, reciting, and practising this Dharma ensures protection, merit, and progress toward awakening.
The benefits extend across lifetimes, affirming karmic continuity and the profound power of this sūtra.
The bodhisattva’s body is identified as the Dharma-body (dharmakāya), which transcends physical sustenance and is beyond arising and ceasing.
Bodhisattvas manifest eating, birth, and death only as skilful means to teach beings, while their true body remains unconditioned.
Using the simile of Jīvaka’s medicinal woman, the sūtra illustrates how the Dharma-body heals beings’ afflictions.
Ultimately, the bodhisattva’s body is inseparable from the Tathāgata’s Dharma-body, which is the source of Dharma food, refuge, and liberation.