PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
VOLUME 9
Chapter 25: INSTRUCTIONS AND ENTRUSTING THE DHARMA
The Buddha said to Ānanda:
A Bodhisattva who practices in this way cannot be surpassed by anyone. To practice in this way is to practice as the Buddha practices; one who practices in this way has no one as a teacher. This is the practice of the wisdom of Omniscience. Those who wish to practice in this way must follow the teachings of Prajñāpāramitā. They should know that those who practice Prajñāpāramitā are people who have come either from the human realm or from the Tuṣita Heaven. These people, whether from the human realm or from the heavens, have previously heard Prajñāpāramitā, or whether from the human realm or from the heavens, have previously practiced Prajñāpāramitā. Why is this so? Because after the Buddha entered Parinirvāṇa, whether one sees Prajñāpāramitā throughout the ten directions or sees this Dharma in the Tuṣita Heaven, if there are people practicing Prajñāpāramitā or transcribing it, all Buddhas can see and protect them. If that Bodhisattva also teaches it to others, causing them to rejoice in this Dharma, then one should know that this Bodhisattva has already made offerings to countless Buddhas in the past. A person who does not perform the merits belonging to the category of Arhats or Pratyekabuddhas should be known as a Bodhisattva who has already made offerings to countless Buddhas in the past. Those who study this Prajñāpāramitā without fear or doubt, or those who receive this Prajñāpāramitā, or study it, or uphold it, or understand the teachings contained in this Dharma, or practice according to it, should know that these Bodhisattvas are no different from having directly seen the Buddha. If that Bodhisattva neither abandons nor slanders Prajñāpāramitā, then one should know that the Bodhisattva has made offerings to countless Buddhas from the past until now.
The Buddha said to Ānanda:
Although there are people who create merits in the presence of a Buddha but use those merits to seek the attainment of Arhatship or Pratyekabuddhahood, they will eventually also attain Buddhahood. If there is a Great Bodhisattva who practices Prajñāpāramitā, they should always distance themselves from the path of Arhats and Pratyekabuddhas.
The Buddha said to Ānanda:
I entrust this Prajñāpāramitā to you. O Ānanda! Of the Dharma that I have taught you, except for Prajñāpāramitā, Mahā Upāya Kauśalya (Great Skillful Means), and the various Mahā Viyuṭṭha teachings, if you forget or fail to remember any of the other sutras I have spoken, your offense is still small. But if you heard Prajñāpāramitā from the Buddha and then forgot it, your offense would be very great.
The Buddha said to Ānanda:
I again entrust to you the method of receiving, studying, and upholding Prajñāpāramitā. When receiving and studying it, you must study it thoroughly; when receiving and upholding it, you must uphold it completely; when reading and reciting it, do not omit even a single word. The scriptural treasury of all Buddhas of the past, future, and present remains the same and does not differ. O Ānanda! You must think: Do not allow Prajñāpāramitā to become incomplete. Why is this so? Because the present Buddha today possesses compassion and the virtue of Buddha’s kindness. Those who wish to repay the Buddha’s kindness must make complete offerings. If you have compassionate filial devotion toward the Buddha, you must receive and uphold Prajñāpāramitā, and must respectfully bow, honor, and make offerings to it. If you do so, you have already made offerings to repay the Buddha’s kindness, and you have already shown respect to all Buddhas of the past, future, and present. Although you have filial devotion toward the Buddha, your respectful remembrance of the Buddha’s kindness is still not equal to your respect for Prajñāpāramitā. Be careful not to forget even a single sentence.
The Buddha told Ānanda:
I entrust Prajñāpāramitā to you as a testimony. If there is someone who does not wish to be separated from the Buddha, separated from the sutras, separated from the Bhikṣu Sangha, or separated from the Buddhas of the past, future, and present, that person should not distance themselves from Prajñāpāramitā. This is the Buddha’s teaching.
The Buddha told Ānanda:
If there is someone who receives and upholds Prajñāpāramitā, then that person is receiving and upholding the Dharma teachings of all Buddhas of the past, future, and present. Why is this so? Because all Buddhas of the past, future, and present are born from Prajñāpāramitā. A Bodhisattva who wishes to attain the Buddha path must study the six Pāramitās. Why is this so? Because the six Pāramitās are the mother of all Great Bodhisattvas.
The Buddha told Ānanda:
I entrust to you the six Pāramitās. The six Pāramitās are the inexhaustible treasury of the Buddha’s Dharma teachings. All Buddhas of the past, future, and present are born from the six Pāramitās.
The Buddha told Ānanda:
If you teach people every day, and all beings in a Buddha-land are transformed by you so that they attain the path of Arhatship, even though you teach and transform them in this way, you still have not repaid the Buddha’s kindness. This is not equal to fully explaining Prajñāpāramitā to Bodhisattvas. The people you transform all attain Arhatship, and they create merits by maintaining precepts, practicing diligence, and preserving the path. If you transform people in this way, is that merit great?
Ānanda said to the Buddha:
O Bhagavān among Gods, it is very great, very great!
The Buddha said to Ānanda:
It is not equal to fully explaining Prajñāpāramitā to Bodhisattvas. Even if it cannot be done for a long time, one day is sufficient; even if one day is not possible, then the duration of one meal is sufficient. Even if it cannot be as long as one meal, explaining it for a moment is sufficient. That merit is still greater than the merit of bringing people to Arhatship. A Great Bodhisattva who contemplates and reflects on the matters within Prajñāpāramitā has merit surpassing that of Arhats and Pratyekabuddhas. Although merely contemplating the matters within it, they will attain non-retrogression, provided they do not withdraw halfway.
When Prajñāpāramitā was being taught, the four assemblies of disciples, the gods, Asuras, and spirits in one Buddha-land, through the majestic spiritual power of Śākyamuni Buddha, all saw Akṣobhya Buddha and an immeasurable number of Bhikṣus, all of whom were Arhats, and the Bodhisattvas were also countless. From that time onward, they no longer saw them.
The Buddha said to Ānanda:
It is like seeing the people in that land but not seeing Akṣobhya Buddha, the Bodhisattvas, or the Arhats, just as the eyes cannot see the Dharma teachings. Dharma does not see Dharma; Dharma does not recollect Dharma. Why is this so? Because the Dharma teachings do not recollect, do not see, and are without benefit.
The Buddha taught Ānanda:
All Dharma teachings are empty; they cannot be received and upheld, nor can they be contemplated. It is like a magician creating people through illusions; the Dharma teachings are also like this, without thought and without suffering. Why? Because they are formless. A Bodhisattva practicing in this way is practicing Prajñāpāramitā; learning in this way is learning Prajñāpāramitā. A person who wishes to attain the six Pāramitās must study Prajñāpāramitā. Learning in this way is the foremost among all forms of learning; there is no learning equal to it. It surpasses other forms of learning by hundreds, thousands, and tens of thousands of times. This is because one learns in this way to bring peace and security to all beings in the world, enabling those who suffer hardship and distress to receive rescue and assistance. This is learning according to the Buddha’s Dharma. A person who follows the Buddha’s teaching and learns in this way could lift up a Buddha-land with their hand and move it to another place, yet all beings within it would not notice at all.
The Buddha told Ānanda:
The Buddha attained Buddhahood through learning this Prajñāpāramitā. The unobstructed wisdoms of all Buddhas of the past, future, and present are all fully accomplished through Prajñāpāramitā. To wish to reach the limit of Prajñāpāramitā is to wish to reach the limit of space. Why? Because Prajñāpāramitā cannot be exhausted. All things in the ten directions can be counted, but the matters of Prajñāpāramitā cannot be counted.
The Buddha told Ānanda:
The matters of Prajñāpāramitā cannot be counted and cannot be exhausted. Prajñāpāramitā is originally pure. Why? Because countless Buddhas of the past attained Buddhahood through this Dharma, yet Prajñāpāramitā neither increases nor decreases. Countless Buddhas of the future will attain Buddhahood through Prajñāpāramitā, yet Prajñāpāramitā neither increases nor decreases. Countless present Buddhas throughout the ten directions attain Buddhahood through Prajñāpāramitā, yet Prajñāpāramitā neither increases nor decreases. Therefore, Prajñāpāramitā cannot be exhausted, and space also cannot be exhausted.
Chapter 26: THAT WHICH CANNOT BE EXHAUSTED
At that time, Subhūti thought: The Prajñāpāramitā spoken by the Buddha is extremely profound. I need to ask about it.
Subhūti said to the Buddha:
“World-Honored One! Prajñā-pāramitā cannot be exhausted, just as empty space cannot be exhausted. Then upon what should a Bodhisattva rely in order to contemplate Prajñā-pāramitā?”
The Buddha said to Subhūti:
“Form cannot be exhausted; one should contemplate Prajñā-pāramitā in this way. Feelings, perceptions, formations, and consciousness cannot be exhausted; one should contemplate Prajñā-pāramitā in this way. The twelve links of dependent origination cannot be exhausted; one should contemplate Prajñā-pāramitā in this way.”
The Buddha said to Subhūti:
“A Bodhisattva should contemplate Prajñā-pāramitā in this way. When a Bodhisattva contemplates in this way, the twelve links of dependent origination are only attained within it. When the Bodhisattva first sits beneath the tree and contemplates the twelve links of dependent origination, not sharing the same fruition as the Pratyekabuddha, at that time the wisdom of Omniscience is fully complete.
The Buddha said to Subhūti:
“If there is a Bodhisattva who, while practicing Prajñā-pāramitā, contemplates the twelve links of dependent origination as inexhaustible, and contemplates in this way, then he surpasses the fruition of the Arhat and Pratyekabuddha and abides directly in the Buddha path. If a Bodhisattva does not contemplate and practice Prajñā-pāramitā in this way, but contemplates the twelve links of dependent origination as inexhaustible, then he will attain the state of Arhat or Pratyekabuddha midway. A Bodhisattva who does not retreat and attain Arhatship or Pratyekabuddhahood midway does so because he contemplates and practices Prajñā-pāramitā and practices Mahā Upāya-kauśalya (Great Skillful Means).
The Buddha said to Subhūti:
“When a Bodhisattva practices Prajñā-pāramitā, he contemplates the twelve links of dependent origination as inexhaustible. Contemplating the twelve links of dependent origination in this way, he sees that the arising of phenomena and the cessation of phenomena are all due to causes and conditions. Phenomena also have no creator. When contemplating the twelve links of dependent origination in this way while practicing Prajñā-pāramitā, he does not see form, does not see feelings, perceptions, formations, or consciousness; he does not see the Buddha lands, and there is no dharma that serves as a cause by which to see the Buddha lands. This is a Bodhisattva practicing Prajñā-pāramitā.
“If there is a Bodhisattva practicing Prajñā-pāramitā, at that time Māra becomes greatly sorrowful, like parents whose child has just died, crying, grieving, and worrying. When a Bodhisattva practices Prajñā-pāramitā, Māra becomes sorrowful in this way.”
Subhūti said to the Buddha:
“Is it only one Māra who becomes sorrowful, or do other Māras also become sorrowful?”
The Buddha said to Subhūti:
“The Māras in the Buddha lands, all those Māras, become uneasy in their dwelling places. When a Bodhisattva follows the teachings of Prajñā-pāramitā, the devas, asuras, nāgas, spirits, humans, and non-humans cannot harm the Bodhisattva. If there is a Bodhisattva who wishes to attain the Buddha path, he must practice Prajñā-pāramitā.
“A Bodhisattva practicing Prajñā-pāramitā is one who fully practices the perfection of giving, the perfection of morality, the perfection of patience, the perfection of diligence, and the perfection of meditation. A Great Bodhisattva practicing Prajñā-pāramitā fully practices Upāya-kauśalya (skillful means) and all the pāramitās.
“If a Great Bodhisattva practices Prajñā-pāramitā and any demonic obstacle arises, he immediately knows it and causes it not to come. A Bodhisattva who wishes to perfect Upāya-kauśalya and all the pāramitās must practice Prajñā-pāramitā and must preserve Prajñā-pāramitā.
“If there is a Bodhisattva who practices and preserves Prajñā-pāramitā, then at that time that Bodhisattva contemplates the fundamental practices of countless, innumerable Buddhas of the present throughout the ten directions when they practiced the Bodhisattva path. All those honored ones were born from Prajñā-pāramitā. The Bodhisattva thinks: ‘I too will attain all the scriptural teachings that the Buddhas have attained.’
“Thus, when a Bodhisattva practices Prajñā-pāramitā and gives rise to this thought for a moment as brief as the snapping of a finger, even if there were a Bodhisattva who practiced complete giving in a quantity equal to the sands of the Ganges River, it would not equal the merit of the Bodhisattva who practices Prajñā-pāramitā for that brief moment as a snap of the fingers. A Bodhisattva who practices in this way abides in the stage of non-retrogression. That Bodhisattva is protected and remembered by all Buddhas, will never return to another path, will attain Buddhahood, and will never fall into the three evil destinies.
“Before that Bodhisattva has ever been separated from the Buddhas, the Bodhisattva’s practice of Prajñā-pāramitā for a moment as brief as the snapping of a finger has such merit—how much more so if he observes and practices Prajñā-pāramitā for an entire day. Practicing Prajñā-pāramitā should be like Bodhisattva Gandhahastin (Fragrant Elephant). Bodhisattva Gandhahastin is the foremost and most honored among the beings in the Buddha Akṣobhya’s land.”
Chapter 27: FOLLOWING
Subhūti said to the Buddha:
“World-Honored One! Why does a Bodhisattva follow the teachings of Prajñā-pāramitā?”
The Buddha said to Subhūti:
All the sutra teachings cannot be destroyed by anyone; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Space cannot be exhausted; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The five aggregates are originally without form; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The four great elements are originally without form; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The six Sa-la-y-dan (six sense entrances) are originally empty and without form; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Those who arouse the aspiration to practice the Buddha Way have no equal; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
When one arouses vast vows and practices them, the mind of the Bodhisattva is equal toward all beings throughout the ten directions and has no end.
The Buddha has four matters that require no protection, each of which is extraordinarily different; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Bodhisattvas protect and rescue countless beings among the heavenly beings, Asuras, dragons, spirits, Gandharvas, Mahoragas, humans, and non-humans. A Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
What all people in the world throughout the ten directions call “that which belongs to self” is in truth not that which belongs to self, and therefore all of it must be abandoned. A Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
An echo in empty space is without form; a Bodhisattva practicing Prajñā-pāramitā should know this.
Just as the great ocean cannot be measured using a vessel, a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Just as the precious treasures on the peak of Mount Sumeru are each different from one another, a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Śakra and Brahmā each have their own separate teachings; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Just as the full moon is beautiful and complete, a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Just as the sun illuminates everywhere, a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The sutra teachings consist only of words and letters, and have no location; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Prajñā-pāramitā is originally without form, existing only as a name; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Prajñā-pāramitā originally does not arise from anywhere; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Prajñā-pāramitā is equal and without distinction; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Illusions and mirages have only names and no form; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
Earth, water, fire, and wind—the four great elements—are boundless; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The bodily marks and appearance of the Buddha originally have no form or color; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The realms of all Buddhas are all like empty space; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
The Buddha originally does not speak and does not teach any sutras; a Bodhisattva practicing according to the teachings of Prajñā-pāramitā should know this.
If there is a Bodhisattva who, while practicing Prajñā-pāramitā, follows in this way, contemplates in this way, deeply enters in this way, and sees in this way; who abandons flattery, abandons arrogance, abandons aggression, abandons what is contrary to the Dharma, abandons reliance on oneself, abandons possessions, abandons seeking by chance, abandons worldly affairs, and forgets the self without cherishing even one’s own life; who has no greed or seeking, but only thinks of the deeds of the Buddha and remains at ease—then a Bodhisattva who practices in this way will soon attain Buddhahood and soon obtain all the merits of the wisdom of Omniscience. Yet such a Bodhisattva should not be called a Bodhisattva, but should be called a Buddha. Why? Because before long he will become a Buddha. If there is a Bodhisattva who practices according to the teachings of Prajñā-pāramitā, then in the future he will be called a Buddha. Even while a Buddha is in the world, one must practice according to the teachings of Prajñā-pāramitā; after the Buddha enters Parinirvāṇa, one must also practice according to the teachings of Prajñā-pāramitā.
Chapter 28: THE BODHISATTVA SADĀPRARUDITA
The Buddha said to Subhūti:
The person who wishes to quickly attain Buddhahood and seeks Prajñāpāramitā should be like the Bodhisattva Sadāprarudita (Universal Compassion). At present, in the upper direction, beyond six hundred thirty billion Buddha realms, there is a Buddha named Gandharapa (Fragrant Accumulation), in a land called Nigakandhava (Multitude of Fragrance). The Bodhisattva Sadāprarudita is there.
Subhūti said to the Buddha:
What are the causes and conditions by which the Bodhisattva Sadāprarudita sought Prajñāpāramitā?
The Buddha said to Subhūti:
In the very distant past, there was a Bodhisattva named Sadāprarudita. Through the merits he had created in previous lives, his original vows were fulfilled. Because in life after life he cultivated various merits and in previous existences had made offerings to thousands of billions of Buddhas, when the Bodhisattva was asleep, a heavenly being came into his dream and said: “You should seek the great Dharma.”
When he awoke, the Bodhisattva went in search of it but could not find it, and his heart became sorrowful and unhappy. The Bodhisattva wished to meet a Buddha and wished to hear the Dharma, but no matter how long he searched, he still could not find it, nor could he find the methods by which a Bodhisattva should practice. Therefore, he was deeply distressed. The Bodhisattva walked while weeping, like a person who had committed an offense against the royal court, whose possessions had been confiscated, and whose parents and himself had been imprisoned. Such a person would grieve and cry, unable to speak; the Bodhisattva Sadāprarudita was likewise sorrowful and wept.
At that time, a heavenly being from the Heaven of the Thirty-Three descended into the sky and saw that the Bodhisattva cried every day. Seeing the Bodhisattva weeping with all his heart, the heavenly being investigated through his parents, brothers, relatives, and friends, and learned that the Bodhisattva’s name was Sadāprarudita.
At that time, in the world there was a Buddha honored with the title Dharmodgata Aśokakīrti. It had been a very long time since this Buddha had entered Parinirvāṇa; the scriptures were no longer heard, and the community of Bhikshus was no longer seen.
Then, in a dream, the Bodhisattva Sadāprarudita heard the heavenly being of the Heaven of the Thirty-Three say: “In a previous age there was a Buddha named Dharmodgata Aśokakīrti.”
In the dream, the Bodhisattva heard the Buddha’s name and immediately awoke. After awakening, he was joyful and delighted. He immediately left his household life and entered a deep, secluded mountain. Forgetting himself, without the slightest attachment or regret, he cried out loudly and thought:
“Because I created evil karma, today I cannot see the Buddha, cannot hear the scriptures, and cannot obtain the Dharma practiced by Bodhisattvas.”
At that time, while the Bodhisattva Sadāprarudita was crying, a voice came from the sky:
“Good man, stop! Do not cry out anymore! There is a great Dharma called Prajñāpāramitā. If a person practices it, or if a person preserves and upholds it, that person will quickly attain Buddhahood. You should seek this great Dharma. After hearing this Dharma, whether you practice it or uphold it, you will obtain all the merits of the Buddha. You will attain the thirty-two marks of excellence and the eighty beautiful characteristics of a Buddha. You will teach this scripture and Dharma to all people throughout the ten directions of the world.”
The Bodhisattva Sadāprarudita asked:
“How can I obtain Prajñāpāramitā? In which direction should I go to seek it? What means should I use to obtain it?”
The voice from the sky replied:
“From here, go toward the East without stopping. When you go, do not think left, do not think right, do not think ahead, do not think behind, do not think above, do not think below, do not think of going. When walking, do not think of fear, do not think of joy, do not think of eating, do not think of drinking, do not think of sitting, do not think that you are walking on the road, do not think of stopping midway, do not think of lust, do not think of anger, do not think of ignorance, do not think of grasping, do not think of attaining anything, do not think of inside, do not think of outside, do not think of form, do not think of feeling, perception, formations, consciousness; do not think of the eye, do not think of the ear, do not think of the nose, do not think of the mouth, do not think of the body, do not think of the mind; do not think of earth, water, fire, or wind; do not think of emptiness, do not think of causes, do not think of self, do not think of life, do not think of whether there are phenomena or not, do not think of the absence of phenomena, do not think of practicing the Bodhisattva path, do not think there are scriptures, do not think there are no scriptures, do not think of being born in heaven, do not think of being born in the human world, do not think of good Bodhisattvas, do not think of bad Bodhisattvas. Cut off all thoughts that arise, and do not cling to anything.
From here, go eastward and cut off all thoughts. A person who practices in this way without deficiency will soon attain Prajñāpāramitā. The Buddhas of the past, when practicing the Bodhisattva path, sought Prajñāpāramitā in the same way and attained Prajñāpāramitā. Whoever practices according to this teaching will quickly attain Buddhahood. A practitioner who cultivates diligently in this way will soon become a Buddha.”
The Bodhisattva Sadāprarudita heard the teaching from the sky and was greatly joyful, so he followed the instructions of the heavenly being.
The voice from the sky again said:
“Do not forget this teaching.”
Having said this, the voice was no longer heard.
The Bodhisattva Sadāprarudita heard this instruction and became even more inspired and joyful. He followed the teaching and went eastward, his mind free from attachment.
While walking along the road, the Bodhisattva thought:
“How much farther must I go before I meet Prajñāpāramitā?”
After thinking this, he stopped and cried out even louder.
While the Bodhisattva Sadāprarudita was crying out, a transformed Buddha appeared in the sky and said:
“Excellent, excellent! One who seeks the Way in this manner is truly rare. A person as diligent as you will soon attain Prajñāpāramitā.”
The Bodhisattva Sadāprarudita put his palms together and looked upward. He saw that the transformed Buddha’s body was the color of pure gold, emitting a billion rays of light, and possessing the thirty-two marks.
After seeing this, he rejoiced, joined his palms, and said to the transformed Buddha:
“Please, Buddha, for my sake, teach the scriptures and Dharma. I will follow the Buddha and listen to the scriptures. After hearing them, I wish to obtain all the Dharma teachings of all Buddhas.”
The transformed Buddha said to the Bodhisattva Sadāprarudita:
“Having received my teachings, you must uphold them. The scriptures originally do not exist, so one should not fear or cling to any point of attachment. All Dharma teachings are without obstruction; their basis does not abide in any cause. The Dharma teachings originally do not exist and should not be spoken of as abiding in any basis or cause. The Dharma teachings are teachings that cannot be spoken of, like empty space without form, originally without any basis. Like Nirvāṇa, which has no distinction, the Dharma teachings are likewise like Nirvāṇa, without distinction, not arising from anywhere and not abiding in characteristics. The Dharma teachings do not arise from anywhere; they are considered formless, like illusions without form. Like seeing a reflection in water, the Dharma teachings are no different from reflections appearing in water. Like seeing events in a dream, the Dharma teachings are no different from seeing events in a dream. The Buddha’s voice in teaching the Dharma should all be seen in this way. You should follow the instructions of these Dharma teachings.
Good man! You should maintain such thoughts. From here, continue eastward to seek Prajñāpāramitā. About twenty thousand miles from here, there is a country named Gandhāvatī. The king who rules that country governs a land that is wealthy, prosperous, peaceful, and joyful, with a large population. The capital city extends four hundred eighty miles in length and width and is entirely surrounded by walls made of the seven treasures.
That city has seven layers of walls, and between them are various wondrous trees made of the seven treasures. The walls are all adorned with the seven treasures. Smooth, lustrous red silk covers the walls; places are decorated with the seven treasures, and hanging bells are placed there.
Outside the four gates of the city are theaters. Around the city are seven layers of ponds. In the waters are many kinds of flowers, such as utpala lotuses, kumuda flowers, puṇḍarīka flowers, sugandhika flowers, and other flowers. They all grow in the ponds. On the land are campaka flowers and other kinds of flowers, numbering in the thousands and hundreds of varieties.
In these ponds are many kinds of rare birds, such as ducks, geese, mandarin ducks, and other strange birds, numbering in the thousands and hundreds of varieties.
In the ponds are boats made of the seven treasures. The people of the city sit in these boats and amuse themselves in the ponds.
Within the city, five-colored banners and streamers are arranged in rows. There are also five-colored banners and streamers hanging everywhere, and multicolored flower canopies are displayed in abundance. The roads and lanes of the city extend everywhere.
It is like the palace of Śakra, Lord of the Heaven of the Thirty-Three, where banners and streamers are hung and music of thousands of hundreds of kinds is played without interruption throughout the day.
It is like the Nandavana theater in the Heaven of the Thirty-Three, where music and joy continue without end. The happiness in that city is the same.
In that city there are no other kinds of people; all are Bodhisattvas. Among them are those who have achieved realization, and among them are those who have only recently aroused the aspiration for enlightenment. They all live together in that city, experiencing indescribable joy.
The clothing and adornments of the people in that city have colors and precious qualities beyond description.”
In that country lived a Bodhisattva named Tan-wu-jie, who held the highest rank among the Bodhisattvas. He had six million eight hundred thousand wives and female attendants who shared his joy. The Bodhisattvas of the Gandhara kingdom always paid homage to Tan-wu-jie. In the center of the kingdom, a high throne was set up, followed by seats arranged in order downwards. Among them were seats made of pure gold, seats of pure silver, seats of lapis lazuli, and seats of crystal. Each seat was adorned with colorful floral patterns. Various kinds of incense and flowers were scattered around the seats. Canopies made of precious jewels were placed above the seats. Fragrant incense of high renown was burned all around. Bodhisattva Tan-wu-jie often sat on the high throne to preach the Prajnaparamita Sutra to the Bodhisattvas. Among them were listeners, scribes, students, chanters, and practitioners.
From here, you will go to the Bodhisattva Dhamma-vakayak in the country of Gandhara. He will personally expound the Prajnaparamita to you and will be your teacher. Why? Because for countless eons before, he was your teacher. He is the teacher from the time you first made your vow. When you go to his place, whether you see or hear him, you must not speak of his faults, nor think of them. If you see them, be cautious, do not doubt, and do not be discouraged. Why? Because you do not yet understand skillful means; you need to be vigilant and aware of the workings of Mara.
Good man! Be cautious, do not believe the teachings of Mara, and do not use them. Your teacher resides in the most revered palace. Respect your teacher as you respect the Buddha; there is no difference. You must diligently follow the scriptures and teachings, do not think of money or material gain, do not harbor greedy thoughts, offer all your possessions to your teacher, and treat your teacher with reverence and respect. If he practices that virtue without any shortcomings, he will soon hear the Prajnaparamita teachings.
Bodhisattva Sattapalan, upon hearing these teachings from the Manifested Buddha, was overjoyed. Because of his joy, he immediately saw the Buddhas of the ten directions abiding in Samadhi. At that time, the Buddhas of the ten directions all praised him: “Excellent, excellent! Good man! When I was a Bodhisattva, through diligent practice, I heard the Prajnaparamita teachings and attained omniscience. I also attained the thirty-two auspicious marks, eighty beautiful features, ten powers, four fearlessnesses, four non-protective actions, and eighteen unique dharmas. When I attained these Samadhis, the Buddhas also praised me in the same way. You should practice as I did. By practicing in this way, you will fully attain all the merits of a Bodhisattva.”
Bodhisattva Sattapalan emerged from his samadhi and thought, “Where do the Buddhas come from, and where do they go?” Having pondered this, he wept loudly. He then thought, “Do the Buddhas instruct me to go to Bodhisattva Dharmakaya?” Bodhisattva Sattapalan then set out and encountered a country along the way. That country was called Mara’s Delight. Bodhisattva Sattapalan spent the night in a garden outside the city. He thought to himself, “The Buddha’s teachings are difficult to attain, let alone to hear! I must do my utmost to offer my teacher. Today I am alone and poor, and I have no precious treasures or fragrant flowers to offer my teacher. Since I have no possessions, I will sell myself to offer my teacher.” Having thought this, he entered the city and, at a crossroads, cried out, “Does anyone want to buy me?” At that time, the demon was outside the city enjoying himself with fifty thousand female attendants. From afar, he saw the Bodhisattva selling himself at a crossroads and thought to himself: “This is Bodhisattva Sattapalan selling himself, wanting to offer himself to Bodhisattva Dharmakaya to attain Buddhahood. This person will leave my realm and liberate many people. Today I must destroy him.” At that moment, Bodhisattva Sattapalan, unable to sell himself, rolled on the ground, weeping and crying out: “I want to sell myself to offer myself to my teacher, but there is absolutely no buyer.” The compassionate Deva Deva, from heaven, seeing Bodhisattva Sattapalan’s earnestness from afar, thought to himself: “I must descend to test him to see if he truly has the aspiration to attain Buddhahood, or if he is merely flattering.”
The monk Deva descended and transformed into a Brahmin, asking Bodhisattva Sattapalan:
“Good man! Why are you suffering so much? Why are you rolling around and weeping?”
Bodhisattva Sattapalan replied: “No need to ask!”
The Brahmin asked this a third time, wanting the Bodhisattva to reveal his aspiration, so he said: “I want to help you.” Bodhisattva Sattapalan said: “Do you want to know? I am selling myself to make an offering to the Master.”
The Brahmin said to Bodhisattva Sattapalan: “You want to make an offering to the Master? Good man! Today I want to make a great sacrifice, I want to have human flesh, human marrow, human heart. If you can give it to me, I will pay you a lot of money.” The Bodhisattva Sattapalan was overjoyed and replied,
“I will give it to you.”
The Bodhisattva Sattapalan then took a knife and stabbed himself in both arms, giving the blood that flowed out to the Brahmin. He also cut flesh from his thighs and gave it to him, and even broke his own bones and gave them to him. Just as he was about to cut open his own chest, the daughter of a wealthy man, who was on a high platform, saw him from afar and felt immense pity. Immediately, the wealthy man’s daughter, along with five hundred courtesans and female attendants, came to the Bodhisattva Sattapalan and asked, “Good man! You are so young and handsome, why are you cutting and mutilating your own body?”
The Bodhisattva Sattapalan replied, “I want…”
The daughter of the elder’s son asked Bodhisattva Sadāprarudita:
“If you make offerings to your teacher, what blessings can you obtain? Who is your teacher? What is his name? Where is he?”
Bodhisattva Sadāprarudita replied:
“My teacher is in the eastern direction. My teacher’s name is Dharmodgata. He will expound the Prajñāpāramitā for me. After hearing it, I will practice and uphold that sutra, and then I will quickly attain Buddhahood. My body will possess the thirty-two excellent marks, the eighty beautiful characteristics, the ten powers, the four kinds of fearlessness, the four protections from error, the eighteen uncommon qualities, and I will turn the Dharma wheel. I will liberate all beings throughout the ten directions of the world.”
The elder’s daughter said to Bodhisattva Sadāprarudita:
“As the noble son has said, no one among gods and humans can compare with him. Please do not torment yourself like this. I will personally give you gold, silver, precious jewels, and valuable things. I myself will accompany you with five hundred maidservants. I also wish to personally make offerings to Bodhisattva Dharmodgata and wish to hear the sutra as well.”
At that time, the brahmin said to Bodhisattva Sadāprarudita:
“Excellent, excellent! Noble son, such diligence is truly difficult to equal! Do you wish to know who I am? Noble son, I am Śakra, Lord of the Thirty-Three Gods. I have only come to test you. Whatever you wish to seek, just ask, and I will give it to you.”
Bodhisattva Sadāprarudita said to Śakra, Lord Indra:
“If the Heavenly King wishes to show kindness to me, please make my body recover as it was before.”
The bodhisattva’s body immediately recovered as it had been before. Śakra, Lord Indra, then vanished by his own transformation. At that time, the elder’s daughter said to Bodhisattva Sadāprarudita:
“Let us go together to my parents’ home to request gold, silver, precious jewels, and valuable things, and at the same time inform my parents that we are leaving.”
Bodhisattva Sadāprarudita then followed her to her parents’ home. When the daughter arrived, she fully recounted the events to her parents. Her parents immediately said:
“What you have said greatly pleases us. It is rare to hear such a thing! We also wish to go with you, but we think that because of our old age we cannot travel by ourselves. As for your wish, speak it yourself!”
The daughter said:
“I wish to obtain gold, silver, precious jewels, and valuable things.”
Her parents said:
“You may take whatever you wish.”
The daughter then personally took gold, silver, and all kinds of rare jewels and treasures, along with beautiful objects, filling them with fragrant sandalwood powder and other famous incense powders and fragrant waters. Everything was loaded onto five hundred carts. Five hundred maidservants personally accompanied the carts.
At that time, all five hundred maidservants went to inform the parents of the elder’s daughter that they wished to serve their precious daughter by following the bodhisattva on his journey. After reporting this, they followed one another and departed together. At that time, Bodhisattva Sadāprarudita and the five hundred maidens proceeded along the main road in orderly fashion.
From afar they saw the banners and flags of the country of Gandhāvatī, like the banners hanging in the Heaven of Trāyastriṃśa. From afar they heard the sounds of music from the country of Gandhāvatī. They also saw from afar that on the walls of the city of Gandhāvatī there were seven layers of silk and the seven treasures, and beneath the walls there were seven layers of interwoven precious substances, with each layer hung with ringing bells. Surrounding the outside of the city were seven rows of trees made of the seven treasures. Outside the city there were theaters where sons and daughters were playing happily. Some people rode in carriages and enjoyed themselves. Some people walked and enjoyed themselves. Fragrant winds spread in all directions, so that there was nowhere without fragrance, like the scent of heaven. Therefore it was called the country of Gandhāvatī.
At that time, Bodhisattva Sadāprarudita and the five hundred maidens saw all this from afar. After seeing it, they were all extremely joyful and excited, thinking:
“In terms of the way of proper conduct, we should not remain seated on carriages; we must get down and enter that country on foot!”
Bodhisattva Sadāprarudita and the five hundred maidens entered the city together through the western gate. After Bodhisattva Sadāprarudita passed through the city gate, he saw from afar a high platform decorated with carvings of gold and silver, polished with five colors shining brilliantly. The four sides and four corners of the platform had pointed roofs all reaching toward the sky, with ringing bells, banners, canopies, and music harmoniously arranged. After seeing it from afar, they asked a person coming out of the city:
“What kind of platform is that, decorated so beautifully with the seven treasures?”
That person replied:
“Do you not know, noble one? In this city there is a bodhisattva named Dharmodgata, who is supreme among all people, and there is no one who does not make offerings to and pay homage to him. That bodhisattva built this platform for the sake of the Prajñāpāramitā. Within that platform is a seven-jeweled box. The Prajñāpāramitā is written on pure Jambūnada gold and placed inside that box. Within the box are hundreds of kinds of famous fragrances. Bodhisattva Dharmodgata makes offerings every day. He brings various flowers and renowned incense, lights lamps, hangs banners and canopies, offers all kinds of treasures, and hundreds of kinds of music as offerings to the Prajñāpāramitā in the same way. The gods in the Heaven of Trāyastriṃśa, six times day and night, bring Mandārava flowers and Mahā-mandārava flowers to make offerings to the Prajñāpāramitā in this way.”
After Bodhisattva Sadāprarudita and the five hundred maidens finished making offerings to the Prajñāpāramitā, they went to the great assembly where Bodhisattva Dharmodgata’s high seat was located. Before they had gone very far, they saw from afar Bodhisattva Dharmodgata seated on a high throne. He was a young man of beautiful appearance, with radiant light shining forth, expounding the Prajñāpāramitā to thousands upon thousands of millions of people.
When Bodhisattva Sadāprarudita and the five hundred maidens saw Bodhisattva Dharmodgata, they were all filled with great joy. They scattered various kinds of flowers and incense over Bodhisattva Dharmodgata, then scattered countless precious jewels over him, and offered hundreds of kinds of multicolored garments made of precious treasures to the bodhisattva. They prostrated themselves and circumambulated the bodhisattva eight hundred times, then said:
“We too will attain such reverence! We too will become like this!”
At that time, Bodhisattva Dharmodgata spoke words of the profound and wondrous sutra to Bodhisattva Sadāprarudita and the five hundred maidens:
“Congratulations on your arrival! Are you not weary? Tell me what you wish to obtain. Do not harbor doubts within yourselves. I am truly the teacher who guides and delivers you; there is nothing to regret.”
Bodhisattva Sadāprarudita said to Bodhisattva Dharmodgata:
Previously, when I was seeking the Prajnaparamita, I was crying and wailing in the desolate mountains when a Manifested Buddha appeared in the void. His body had thirty-two auspicious marks, and his body was a golden-purple color, emitting billions of rays of light. Then the Manifested Buddha praised me, saying, “Excellent! Excellent! This is how one seeks the Prajnaparamita!” Then he said to me, “More than twenty thousand miles to the east lies a country called Gandhara, four hundred and eighty miles wide and long, adorned with precious jewels like a palace in the Tushita heaven. There is a Bodhisattva named Tantricāka, the most revered among all, who meticulously teaches people there. Go there, and you will hear the Prajnaparamita. This Bodhisattva has been your teacher for countless eons, the teacher you had when you first aspired to the Prajnaparamita.” At that time, upon hearing the Master’s name, I was overjoyed and couldn’t contain myself. Because of my joy, I immediately saw the Buddhas of the ten directions abiding in Samadhi. At that time, all the Buddhas praised me: “Excellent, excellent! This is how one seeks Prajnaparamita! Previously, when we sought the Buddhahood and Prajnaparamita, it was the same. Those who attain Prajnaparamita will naturally progress towards Buddhahood.” After those Buddhas finished expounding the sutras to me, I no longer saw them. I thought to myself: Where did the Buddha come from and where did he go? I brought this matter to the Master and asked him to explain where the Buddha came from and where he went.
Then Bodhisattva Dharmakaya replied: “O wise one, listen!” Bodhisattva Sattapalan replied: “Yes, I am ready to listen.” Bodhisattva Tanwujie said:
“Nothingness originates from nowhere and goes nowhere; the Buddha is like that.
Thoughtlessness originates from nowhere and goes nowhere; the Buddha is like that.
Placelessness originates from nowhere and goes nowhere; the Buddha is like that.
Birthlessness originates from nowhere and goes nowhere; the Buddha is like that.
Formlessness originates from nowhere and goes nowhere; the Buddha is like that.
Illusion originates from nowhere and goes nowhere; the Buddha is like that.
Sunlight waves originate from nowhere and go nowhere; the Buddha is like that.
The person in a dream originates from nowhere and goes nowhere; the Buddha is like that.
Nirvana originates from nowhere and goes nowhere; the Buddha is like that.
Imagination originates from nowhere and goes nowhere; the Buddha is like that.
” There is no birth, no thought; originally there is no origin and no destination; to know the Buddha is like this.
There is no desire; originally there is no origin and no destination; to know the Buddha is like this.
Emptiness; originally there is no origin and no destination; to know the Buddha is like this.
The fruit of the scriptures; originally there is no origin and no destination; to know the Buddha is like this.
The root cause; originally there is no origin and no destination; to know the Buddha is like this.
At that time, Bodhisattva Sattapalan heard the profound teachings of the Buddha, and compared them, they are beyond description, beyond comprehension, beyond measure. This great Dharma is like this!
Right then, in his seat, Bodhisattva Sattapalan attained sixty thousand Samadhis. What were those Samadhis? Samadhi of No Place, Samadhi of Fearlessness, not a single hair rises, Samadhi of Liberation from Demons, free from fear, Samadhi of Liberation from the Root of Desire, Samadhi of Liberation from War and Calamity, Samadhi of Incalculable Entry, Samadhi like the immeasurable ocean, where countless wisdom enters, Samadhi adorned with merits on Mount Sumeru, Samadhi of the Five Aggregates and Six Decays, formless contemplation, Samadhi of Entering the Realm of All Buddhas, Samadhi of Seeing All Buddhas, Samadhi of Bodhisattvas Holding the Path, Samadhi of the Formless Manifestation of the Original Teachings and Dharma, Samadhi of Precious Jewels, Samadhi of Learning Precious Jewels, Samadhi of Remembering All Buddhas, Samadhi of Bodhisattvas Reaching the Highest, Samadhi of True Wisdom and the Unturning Wheel of Dharma, Samadhi of Adorning the Buddha’s Merits, Samadhi of Purity and Purity, Samadhi of Hearing All Things Like the Great Ocean. Samadhi of Nothingness, Samadhi of Joyful Sound Transforming, Samadhi of Sutra Chapters and Dharma Manifesting, Samadhi of the Formless Body of the Tathagata, Samadhi of the Formless Manifestation of All Sutras and Dharmas, Samadhi of the Bodhisattva Seal, Samadhi of Illuminating the Buddha’s Realm and Fulfilling All Wishes, Samadhi of Resolving the Tribulations of Humans in the Ten Directions, Samadhi of the Adornment of the Buddha’s City, Samadhi of Various Flowers of Different Colors, Samadhi of Many Treasures, Samadhi of the Constant Turning of the Dharma Wheel, Samadhi of Entering the Essentials of Distant Sounds, Samadhi of Entering the Ten Directions and Humans’ Original Nothingness, Samadhi of Transforming All Three Realms, Samadhi of Completing All Merits, Samadhi of Nothingness Capable of Exceeding the Six Paramitas, Samadhi of the Tathagata’s Seat Under the Tree and Destroying the Net of Other Heretics, Samadhi of the Tathagata’s Manifesting Non-Existence, Samadhi of Impossibility The Bodhisattva attained six thousand such Samadhi states, the Samadhi of the Precious Treasures, the Samadhi of the Svajñāna, the Samadhi of Pure Being, the Samadhi of All-Enlightenment, the Samadhi of Entering the Roots of Human Birth and Death in the Ten Directions, and the Samadhi of Past, Future, and Present Equality. With such comparisons, Bodhisattva Sādāpālūna attained sixty thousand such Samadhi states. At that time, Bodhisattva Dāmūjiē rose and entered the palace.