Overall Teaching

The Bodhisattva’s highest asceticism lies not in extreme austerities, but in compassionate skilful means. His acceptance of food—first from Sujātā, then from countless beings—matures their virtues and turns a simple act into a universal practice of awakening. True asceticism is thus engagement that nurtures others, not self-denial.

Summary

1. Śāntamati’s Request for an Explanation

   • Śāntamati Bodhisattva asks Vajrapāṇi about the ascetic practices that a bodhisattva undertakes on the path to awakening—such as their journey to the bodhimaṇḍa, the defeat of Māra’s armies, turning the Wheel of Dharma, and beautifying the buddha-field. Though the merits of these practices are immeasurable and difficult to explain even in a kalpa, Vajrapāṇi agrees to provide a concise summary.

2. The Many Kinds of Ascetic Practices

   • Those who hear and accept his teaching with faith will obtain a human body, retain their The Bodhisattva engages in diverse ascetic practices for six years to subdue māras and rival teachers. He is seen in different postures, clothes, and consuming varied foods, yet his resolve never falters. Through deep samādhi, he matures the wholesome roots of vast numbers of devas and humans, and when he emerges, he teaches the Dharma, leading many to adopt non-discriminative practices. His austerities thus embody both profound wisdom and compassionate skilful means, and advance without retrogression towards anuttara-samyak-saṃbodhi. Thus, Vajrapāṇi is praised as a supreme protector and expounder of the True Dharma, whose merits are venerated by both Buddhas and bodhisattvas across the worlds.

3. The Bodhisattva’s Acceptance of Food

   • After six years of austerities, the Bodhisattva purifies himself in the Nairañjanā River. At this moment, Sujātā offers him rice gruel made from the milk of a hundred cows, while vast hosts of devas, nāgas, and other beings simultaneously prepare offerings of food and drink. The Bodhisattva first accepts Sujātā’s gruel, then the offerings of celestial beings. Each giver perceives their own offering as uniquely accepted. Through this universal acceptance, he matures the roots of virtue in all beings and sets the stage for his awakening. Vajrapāṇi explains that this act of acceptance is itself the Bodhisattva’s superior ascetic practice, a skilful means of nurturing sentient beings.