Aṣṭasāhasrikā Prajñāpāramitā Sūtra
VOLUME 10
Chapter 27: SADĀPRARUDITA
The Buddha said to Subhūti:
“Subhūti! If a Bodhisattva wishes to seek Prajñāpāramitā, he must practice in the same way that the Bodhisattva Sadāprarudita is now practicing the Bodhisattva path in the presence of the Buddha Léi Âm Oai Vương.
Subhūti said to the Buddha:
“World-Honored One! How did the Bodhisattva Sadāprarudita seek Prajñāpāramitā?”
The Buddha said to Subhūti:
“Subhūti! Long ago, the Bodhisattva Sadāprarudita sought Prajñāpāramitā in this way: He did not follow worldly affairs, he did not cherish his body or life, and he did not seek wealth or offerings.
While cultivating in a quiet forest, the Bodhisattva suddenly heard a voice from the sky saying:
‘Good man! From here, go toward the East and you will be able to hear Prajñāpāramitā. While traveling, do not think about fatigue, do not think about sleep or rest, do not think about eating and drinking, do not think about day and night, and do not think about cold or heat. Do not remember or contemplate such matters. Abandon a flattering mind; do not be arrogant toward yourself, and be humble toward others. Abandon the characteristics of all sentient beings, abandon all fame and material gain, abandon the five hindrances, abandon stinginess and jealousy, and do not distinguish between internal Dharma and external Dharma.
While traveling, do not look around to the sides, do not think of what is ahead, do not think of what is behind, do not think of what is above, do not think of what is below, do not think of the four directions and corners, and do not disturb form, feeling, perception, formations, and consciousness. Why is this so? Because if you disturb form, feeling, perception, formations, and consciousness, you will be unable to practice the Buddha Dharma and will enter into birth and death. A person like this cannot attain Prajñāpāramitā.’
Sadāprarudita immediately replied to the voice in the sky:
‘I will practice exactly according to your instructions. Why is this so? Because for the sake of all sentient beings, I will become a great light so that they may cultivate the Dharma of the Buddha.’
The voice in the sky said:
‘Excellent, excellent! Good man! You should believe and understand the Dharma of Emptiness, Signlessness, and Non-action. You should abandon all characteristics, abandon views of existence, views of sentient beings, views of persons, and views of self, in order to seek Prajñāpāramitā.
Good man! You must stay away from evil friends and should associate closely with good spiritual friends. Because good spiritual friends can teach the Dharma of Emptiness, Signlessness, Non-action, non-arising, and non-ceasing.
Good man! If you practice in this way, before long you will be able to hear Prajñāpāramitā, either by hearing it from scriptures or by hearing it from a Dharma teacher.
Good man! If you hear Prajñāpāramitā, you should regard that person as the Great Teacher. You should understand that in order to repay the kindness and virtue of the Great Teacher, you should think: Wherever I hear Prajñāpāramitā, that place is where my good spiritual friend is. Because I have heard Prajñāpāramitā, I will not regress from Unsurpassed Perfect Enlightenment, I will not be separated from the Buddhas, I will not be born into worlds without Buddhas, and I will be free from difficulties. You should also remember the benefits and merits of such virtues, and regard this Dharma teacher as the Great Teacher.
Good man! Do not follow a Dharma teacher with a mind seeking worldly wealth and benefits. Instead, follow a Dharma teacher with respect and reverence for the Dharma.
Furthermore, good man! You should be aware of the activities of Māra. Sometimes evil Māra may create conditions causing a Dharma teacher to receive favorable experiences of form, sound, smell, taste, and touch, making the teacher use skillful means to accept these five desires. Do not therefore give rise to an impure mind. You should only think: I do not know the power of skillful means. I only know that this Dharma teacher, wishing to benefit sentient beings and plant wholesome roots, enjoys such things through the Dharma, while Bodhisattvas have nothing that can obstruct them.
Good man, now you should contemplate the true nature of all phenomena. What is the true nature of all phenomena?
The Buddha teaches that all phenomena are without defilement. Why is this so? Because the nature of all phenomena is empty; all phenomena are without self and there are no sentient beings. All phenomena are like illusions, like dreams, like echoes, like reflections, like mirages. Good man! You should contemplate the true nature of all phenomena in this way, so that you may follow the Dharma teacher, and before long you will understand Prajñāpāramitā thoroughly.
Furthermore, good man! You should be aware of the activities of Māra. If a Dharma teacher, toward one seeking Prajñāpāramitā, sometimes has a displeased mind, becomes angry, or lacks concern, do not become sorrowful or distressed because of this. Simply follow the Dharma teacher with a mind of reverence for the Dharma. Do not give rise to discouragement and abandon the teacher.
Subhūti! After hearing these words from the voice in the sky, the Bodhisattva Sadāprarudita immediately went toward the East. After traveling for a short time, the Bodhisattva thought:
‘Why did I not ask the voice in the sky whether the place in the East was near or far, and whom I should follow to hear Prajñāpāramitā?’
The Bodhisattva then stopped, became sorrowful, cried, and thought:
‘Whether I stand here for one day, two days, or even seven days, I will not think about fatigue, I will not remember sleep or rest, I will not think about eating and drinking, I will not think about day and night, and I will not think about cold or heat. The most important thing is that I must know whom I should follow to hear Prajñāpāramitā.’
Subhūti! It is like a person who has only one child and loves that child greatly. Suddenly, one day, the child dies, causing the person great sorrow and suffering. That person only holds onto grief and thinks of nothing else.
Subhūti! Sadāprarudita was the same. He had no other thoughts; he only thought about when he would be able to hear Prajñāpāramitā.
Subhūti! While the Bodhisattva Sadāprarudita was sorrowful and crying in this way, a Buddha appeared before him and praised him:
‘Excellent, excellent, good man! In the past, the Buddhas of former times practiced the Bodhisattva path in order to seek Prajñāpāramitā just as you are doing now. Therefore, good man! Through diligent practice, perseverance, and reverence for the Dharma, travel to the East. Five hundred yojanas from here there is a city called Gandhavatī.
This city is made of the seven treasures, with seven layers extending twelve yojanas in length and width, surrounded everywhere by seven-treasure Tāla trees. The people there are peaceful, happy, and prosperous. The roads are beautiful like paintings, and the bridges and riverbanks are broad and clean.
Each of the seven layers of the city walls has towers made of Jambūnada gold. Each tower has rows of seven-treasure trees and many precious fruits. These towers are decorated in order with red silk, jeweled cords, precious bells, and fine nets covering them all around.
When the wind blows through that city, it produces five kinds of harmonious and delightful music, and those sounds bring joy to sentient beings.
On the four sides of the towers within the city walls are clean ponds, with waters of suitable warmth and coolness. Within them are boats decorated with the seven treasures. These sentient beings, because of the karma they created in previous lives, joyfully swim and play throughout the ponds.
In those ponds are various lotus flowers—blue, yellow, red, and white—beautifully mixed together, with complete colors and fragrances covering the surface of the water. All kinds of beautiful flowers from the three-thousand-great-thousand world system are also present within those ponds.
On the four sides of this city are five hundred garden estates decorated with the seven kinds of treasures, extremely pleasing to behold. Within each garden there are five hundred ponds. Each pond is ten miles in length and width and decorated with the seven treasures arranged among one another.
Within the ponds are all kinds of blue, yellow, red, and white lotus flowers as large as wheels, covering the surface of the water. The blue flowers emit blue light, the yellow flowers emit yellow light, the red flowers emit red light, and the white flowers emit white light.
In those ponds are various birds such as ducks, geese, and mandarin ducks. All the ponds throughout those garden estates do not belong to anyone in particular; they exist solely because of the past karmic rewards of sentient beings who, day and night, believed in and understood the profound Dharma and practiced Prajñāpāramitā. Therefore, they obtained such blessings.’”
Good son! In the city of Fragrant Assembly, there are tall and magnificent towers, and above them is the palace of the Bodhisattva Dharmodgata. That palace extends fifty yojanas in length and width, and it is entirely adorned with the seven kinds of precious jewels, forming many splendid colors. Its walls have seven layers, also made of the seven treasures, and all around them are rows of trees made of the seven treasures.
Within that palace there are four garden areas where amusements and pleasures are constantly enjoyed: the first is called Ever-Joyful; the second is called Free from Sorrow; the third is called Flower Adornment; the fourth is called Fragrance Adornment. In each garden there are eight ponds: the first is called Worthy; the second is called Supreme Worthy; the third is called Joyful; the fourth is called Supreme Joy; the fifth is called Peaceful; the sixth is called Greatly Peaceful; the seventh is called Certain Attainment; and the eighth is called Avaivartika (Non-retrogression).
Along the banks of each pond, on every side, are various precious materials such as gold, silver, lapis lazuli, crystal, and rose jade, which are used to form the bottoms of the ponds, with golden sand spread above them. Each pond has eight stairways along its sides, made of various jewels. Between the stairways are Jambu-dvīpa gold banana trees, and within all the ponds are various kinds of blue, yellow, red, and white lotuses covering the surface of the water.
There are also various birds, such as ducks, geese, mandarin ducks, and peacocks, whose calls are gentle, harmonious, and pleasing to hear. Along the banks of the ponds are planted fragrant trees and flowering trees; whenever the wind blows, the fragrance and flowers fall into the ponds. These ponds possess water endowed with the eight virtues, and their fragrance resembles that of sandalwood, containing all kinds of colors and flavors.
The Bodhisattva Dharmodgata, together with sixty-eight thousand maidens, fully enjoying the five desires, plays and delights together. All the men and women in this city also enter the Worthy Pond and the Ever-Joyful Garden to amuse themselves together.
Good son! After the Bodhisattva Dharmodgata and the maidens finished their amusements, he taught the Prajñāpāramitā three times each day. The men and women, young and old, of the city of Fragrant Assembly gathered in great numbers at that place for the sake of the Bodhisattva Dharmodgata and arranged a great Dharma seat.
The four legs of that Dharma seat were made either of pure gold, silver, crystal, or lapis lazuli. Above it were spread thick, soft cushions of many colors, and white silk from the country of Kāśi was laid over them. The seat was five yojanas high, with curtains and canopies hanging around it. Flowers of five colors were scattered on the four sides of the city, and various kinds of incense were burned as offerings to the Dharma. The Bodhisattva Dharmodgata sat upon this seat and expounded the Prajñāpāramitā.
Good son! The people of that city respectfully made offerings to the Bodhisattva Dharmodgata in this way because they wished to hear the Prajñāpāramitā. At this great assembly there were hundreds of thousands of myriads of beings; gods and humans from the entire world gathered together in one place. Among them, some listened, some believed and accepted, some upheld and remembered, some recited, some copied it, some contemplated it correctly, and some practiced according to the Dharma. These beings had crossed beyond the paths of evil destinies and would not regress from Unsurpassed Perfect Enlightenment.
Good son! You should go to the place of the Bodhisattva Dharmodgata to hear the Prajñāpāramitā. The Bodhisattva Dharmodgata has been your Good Spiritual Friend throughout all lifetimes; he teaches and guides you toward the benefit of joy so that you may attain Unsurpassed Perfect Enlightenment.
Good son! In the past, when the Bodhisattva Dharmodgata practiced the Bodhisattva path in search of the Prajñāpāramitā, it was just as you are doing today. Now you should travel eastward and do not count the days or nights; before long you will hear the Prajñāpāramitā.
At that time, the mind of the Bodhisattva Sadāprarudita became extremely joyful. It was like a person who has been struck by a poisoned arrow and thinks of nothing else except when he will meet a physician who can remove the poisoned arrow and thereby eliminate his suffering. In the same way, the Bodhisattva Sadāprarudita at that time thought of nothing else but: “When will I meet the Bodhisattva Dharmodgata so that he may teach me the Prajñāpāramitā? If I can hear the Prajñāpāramitā, then I will cut off all views of existence.”
At that time, while still dwelling in his own residence, Sadāprarudita gave rise to the thought that all phenomena are without definite reality and immediately entered various samādhi gateways. These included:
The Samādhi Contemplating the Nature of All Phenomena; the Samādhi in Which All Phenomena Cannot Be Attained; the Samādhi Destroying the Ignorance of All Phenomena; the Samādhi in Which All Phenomena Are Not Different; the Samādhi in Which All Phenomena Are Not Destroyed; the Samādhi Illuminating All Phenomena; the Samādhi in Which All Phenomena Are Far Removed from Darkness; the Samādhi in Which All Phenomena Do Not Continue in Succession; the Samādhi in Which the Nature of All Phenomena Cannot Be Attained; the Flower-Scattering Samādhi; the Samādhi of Not Receiving Any Bodies; the Samādhi of Abandoning Illusion; the Samādhi Like an Image in a Mirror; the Samādhi of the Speech of All Sentient Beings; the Samādhi of the Joy of All Sentient Beings; the Samādhi Following All Wholesome Qualities; the Samādhi of Various Expressions Adorned with Words and Phrases; the Fearless Samādhi; the Samādhi of the Constantly Silent Nature; the Unobstructed Liberation Samādhi; the Samādhi of Being Far Removed from Defiled Sense Objects; the Samādhi Adorned by Names and Expressions; the Samādhi of All Views; the Samādhi of the Unobstructed Boundary; the Samādhi Like Space; the Samādhi Like Vajra; the Samādhi of No Defeat; the Samādhi of Attaining Victory; the Samādhi of Turning the Eye; the Samādhi of the Nature of All Dharmas; the Samādhi of Gaining Peace; the Lion’s Roar Samādhi; the Samādhi Victorious Over All Sentient Beings; the Samādhi Free from the Defilements of All Afflictions; the Samādhi Without Defilement and Purity; the Flower Adornment Samādhi; the Samādhi Following What Is Firm and True; the Samādhi Giving Rise to the Powerful and Fearless Qualities of All Dharmas; the Samādhi Penetrating All Dharmas; the Samādhi Destroying the Seal of All Dharmas; the Samādhi Without Discriminating Views; the Samādhi Far Removed from All Views; the Samādhi Far Removed from All Darkness; the Samādhi Far Removed from All Characteristics; the Samādhi Liberating from All Attachments; the Samādhi Far Removed from All Laziness; the Samādhi of the Extremely Profound Dharma Illuminating; the Supreme Good Samādhi; the Unconquerable Samādhi; the Mara-Destroying Samādhi; the Samādhi Giving Rise to Light; and the Samādhi Seeing All Buddhas.
When the Bodhisattva Sadāprarudita abided in these samādhis, he immediately saw Buddhas throughout the ten directions teaching the Prajñāpāramitā to Bodhisattvas. Each of those Buddhas comforted and praised that Bodhisattva:
“Excellent, excellent, good son! In the past, when we practiced the Bodhisattva path in search of the Prajñāpāramitā, it was just as you are doing today. We attained these samādhis just as you have now attained them. You will understand the Prajñāpāramitā and then abide in the stage of non-retrogression. The Thus Come Ones attained Unsurpassed Perfect Enlightenment because they realized these samādhis.”
Good son! This is the Prajñāpāramitā. It is called the state in which all phenomena are without thought or conceptual fixation. We abide in the Dharma free from false thoughts and attain bodies of golden color, the thirty-two marks, radiant splendor, inconceivable wisdom, unsurpassed samādhi, and the unsurpassed wisdom of Buddhas, reaching the ultimate extent of all virtues.
Even if the Buddhas were to speak of these virtues, they could not finish describing them, much less could the Hearers and Pratyekabuddhas. Therefore, good son, you must bring a pure mind of reverence and respect toward this Dharma and honor it many times over; then attaining Unsurpassed Perfect Enlightenment will not be difficult. Toward the Good Spiritual Friend, you must be sincerely respectful, honoring, trusting, and delighted. Good son! Any Bodhisattva who is protected and remembered by a Good Spiritual Friend will quickly attain Unsurpassed Perfect Enlightenment.
The Bodhisattva Sadāprarudita said to the Buddha:
“World-Honored One! Who are my Good Spiritual Friends?”
The Buddha said:
Good son! The Bodhisattva Dharmodgata is the one who, lifetime after lifetime, guides you to accomplish Unsurpassed Perfect Enlightenment and enables you to learn the skillful means of the Prajñāpāramitā. Therefore, the Bodhisattva Dharmodgata is your Good Spiritual Friend, and you should repay his kindness.
Good son! Even if, throughout one kalpa, two kalpas, three kalpas, up to one hundred kalpas or more than one hundred kalpas, you were to honor and respect him with a mind of reverence by carrying him upon your head, or by offering him all kinds of musical instruments, or by presenting to that Good Spiritual Friend all beautiful forms, sounds, fragrances, tastes, and sensations throughout the entire great trichiliocosm, you still would not be able to repay his kindness even for a moment.
Why is this so? Because through the power and causes and conditions of the Bodhisattva Dharmodgata, you were able to realize those profound samādhis and hear the skillful means of the Prajñāpāramitā.
After teaching and comforting Bodhisattva Sadāprarudita, suddenly the Buddha disappeared. When Bodhisattva Sadāprarudita emerged from samadhi and did not see the Buddhas, he thought: “Where did those Buddhas come from before, and where will they go now?” Because he could not see the Buddhas, Bodhisattva Sadāprarudita became sorrowful and reflected: “This Bodhisattva Dharmodgata has attained the spiritual powers and dharani. He has made offerings to the Buddhas of the past, and throughout lifetime after lifetime he has been my virtuous friend, always benefiting me. I should go to the place of Bodhisattva Dharmodgata and ask where these Buddhas came from and where they will go.”
At this time, the mind of Bodhisattva Sadāprarudita became even more reverent, respectful, and devoted toward Bodhisattva Dharmodgata, and he thought: “Now I am extremely poor and have no flowers, perfumes, necklaces, incense, fragrant ointments, clothing, banners, canopies, gold, silver, pearls, crystal, or coral. I possess none of these things, so what can I use to make offerings to Bodhisattva Dharmodgata? Now I should not go to the place of Bodhisattva Dharmodgata empty-handed, for if I go like this, my heart will not be at ease. Therefore, I will sell my body to obtain wealth and make offerings to Bodhisattva Dharmodgata for the sake of the Prajñāpāramitā. Why is this so? Because throughout countless lifetimes until now, I have lost innumerable bodies and, from beginningless time, have continued to wander in birth and death. Because of the causes and conditions of desire, I have endured immeasurable suffering in the hells, and I have never been able to attain a pure Dharma body.”
O Subhuti! At that time, Bodhisattva Sadāprarudita walked along the road and entered the marketplace in a great city, loudly calling out:
“Is anyone in need of buying a person? Is anyone in need of buying a person?”
Upon hearing this announcement, the evil Māra thought: “Bodhisattva Sadāprarudita, out of reverence for the Dharma, is selling his own body in order to make offerings to Bodhisattva Dharmodgata, with the aim of hearing the methods of the Prajñāpāramitā. The Bodhisattva will practice the Prajñāpāramitā, quickly attain Anuttara-samyak-sambodhi, gain vast learning and understanding like the great ocean, not be destroyed by any māras, and accomplish all virtues for the benefit of countless sentient beings. Those beings will leave my realm, and all will attain Anuttara-samyak-sambodhi. Now I must come and destroy his aspiration for the path.”
Immediately, the evil Māra concealed himself and influenced everyone, so that not a single person could hear the Bodhisattva’s call. Only the daughter of a wealthy elder could not be obstructed by Māra.
Bodhisattva Sadāprarudita tried to sell himself but could not find anyone to buy him. He then stood in one place, weeping and lamenting:
“Perhaps I have committed a great offense. I want to sell my body to make offerings to Bodhisattva Dharmodgata in order to hear the Dharma of the Prajñāpāramitā, yet no one is willing to buy me.”
At that time, Śakra, Lord of the Devas, thought: “Now I will test whether this virtuous man truly has a sincere and earnest reverence for the Dharma and is willing to give up his body and life.”
Thinking this, Śakra transformed himself into a Brahmin standing beside Bodhisattva Sadāprarudita and asked:
“Virtuous one, why are you so sorrowful and crying?”
Sadāprarudita replied:
“Because I am poor and have no treasures, I wish to sell my body and obtain wealth to make offerings to Bodhisattva Dharmodgata so that I may hear the Prajñāpāramitā, but no one will buy me.”
The Brahmin said:
“Virtuous one, I do not need a person. However, because I am preparing a great sacrificial offering, I wish to buy your heart, blood, and marrow. Can you sell these things to me?”
Sadāprarudita thought: “I have gained a great benefit. Surely I will be able to hear the methods of the Prajñāpāramitā, and therefore this Brahmin wishes to buy my heart, blood, and marrow.”
Having thought this, Sadāprarudita became extremely joyful and said to the Brahmin:
“If you need them, I will sell them all to you.”
The Brahmin said:
“How much do you need as payment?”
Sadāprarudita replied:
“Give me whatever amount you wish.”
Immediately, Bodhisattva Sadāprarudita took a sharp knife, cut his right hand so that blood flowed, then cut his right thigh and wished to break the bone to extract the marrow.
At that time, the daughter of a wealthy elder was upstairs. Looking into the distance, she saw Bodhisattva Sadāprarudita cutting his right hand so that blood flowed, then cutting his right thigh and attempting to break the bone to extract the marrow. She thought: “I do not know for what reason this virtuous man is causing suffering to his own body. I will go and ask him.”
Then the elder’s daughter came downstairs and approached Bodhisattva Sadāprarudita, asking:
“Virtuous one, why are you causing suffering to your own body like this? What do you intend to do with this blood and marrow?”
Bodhisattva Sadāprarudita answered:
“I wish to take my blood and marrow and sell them to this Brahmin, so that I can obtain wealth to make offerings to the Dharma of the Prajñāpāramitā and to Bodhisattva Dharmodgata.”
The elder’s daughter asked:
“Virtuous one, what benefits do you hope to gain by selling your blood and marrow to make offerings to that Bodhisattva?”
Bodhisattva Sadāprarudita replied:
“That Bodhisattva will teach me the methods and power of the Prajñāpāramitā. If I learn according to that Dharma, I will attain Anuttara-samyak-sambodhi, obtain a golden-colored body, possess the thirty-two excellent marks, emit immeasurable light of great loving-kindness, great compassion, great joy, and great equanimity, possess the Ten Powers, the Four Fearlessnesses, the Four Unimpeded Wisdoms, the Eighteen Uncommon Qualities, the Six Supernatural Powers, inconceivable purity, morality, concentration, wisdom, liberation, and knowledge and vision of liberation. I will realize the unsurpassed wisdom of the Buddha and the unsurpassed Dharma treasure, and then I will distribute it to all sentient beings.”
At that time, the elder’s daughter said to Bodhisattva Sadāprarudita:
“What you have said is truly rare and supremely wondrous. For the sake of a single Dharma, you are able to give up your body and life. Virtuous one, if you now need jewels, gold, silver, pearls, lapis lazuli, crystal, amber, coral, as well as flowers, fragrances, necklaces, banners, canopies, and clothing, I will give you all of these so that you may take them and make offerings to Bodhisattva Dharmodgata. Please do not continue to cause yourself suffering. I also wish to accompany you to the place of Bodhisattva Dharmodgata in order to plant wholesome roots and seek such pure Dharma.”
At that time, Śakra, Lord of the Devas, returned to his original form, stood before Bodhisattva Sadāprarudita, and said:
“Excellent, excellent, virtuous one! Because of your reverence for the Dharma, your mind is so firm and unwavering. When the Buddhas of the past practiced the Bodhisattva path, they too sought to hear the methods of the Prajñāpāramitā just as you do today, and only then did they attain Anuttara-samyak-sambodhi. Virtuous one, truly I do not need your heart, blood, or marrow. I only came to test you. Ask for whatever you wish, and I will grant it.”
Sadāprarudita said:
“Then please grant me Anuttara-samyak-sambodhi.”
Śakra, Lord of the Devas, said:
“This is something beyond my power to give. Only the World-Honored Buddhas can grant this. Ask for something else, and I will give it to you.”
Saddhaparana said:
If you are unable to fulfill my request, then please restore my body to what it was before.
As soon as he finished speaking, Saddhaparana’s body immediately returned to its original state, without any scars at all. Śakra, Lord Indra, having fulfilled Saddhaparana’s wish, disappeared.
At that time, the daughter of the wealthy elder said to Bodhisattva Saddhaparana:
You should come to my home. I will speak to my parents and ask them for treasures, and because they have heard about the Dharma, my parents will give treasures for you to take and offer to Bodhisattva Dharmodgata.
Then Bodhisattva Saddhaparana and the daughter of the wealthy elder went to her home. The daughter of the wealthy elder went in and said to her parents:
Dear father and mother! Please give me flowers, incense, necklaces, various kinds of garments, precious treasures, and also provide five hundred maidservants to accompany me with Bodhisattva Saddhaparana to make offerings to Bodhisattva Dharmodgata. That Bodhisattva will teach us the Dharma, and by hearing that Dharma we will attain the Dharma of all Buddhas.
Her parents said:
Where is Bodhisattva Saddhaparana now?
The girl replied:
He is now outside the gate.
Then she continued:
He generated the aspiration for Unsurpassed Perfect Enlightenment only because he wished to save all immeasurable sentient beings who are suffering in the cycle of birth and death. Out of reverence for the Dharma, he wished to sell his body, but no one would buy it. He stood there sorrowful, weeping, lamenting, and saying: “I wish to sell my body, but no one will buy it.”
At that time, a Brahmin saw him and said:
Why do you wish to sell your body?
Saddhaparana replied:
Out of reverence for the Dharma, I wish to sell my body in order to make offerings to Bodhisattva Dharmodgata. I will follow him so that I may hear the Dharma of the Buddhas.
The Brahmin said:
I do not need a person, but I am about to perform a great sacrifice, so I only need your heart, blood, and marrow. Will you sell them?
Hearing this, he was extremely joyful. Holding a sharp knife in his hand, he cut his right hand so that blood flowed out, then cut his right thigh and wished to break the bone to obtain the marrow.
At that time, I was on the upper floor of a pavilion and saw this from afar. Seeing such a thing, I thought: “Why is this person causing such suffering to his own body? I should go and ask him.”
When I asked him, Bodhisattva Saddhaparana replied:
Because I am extremely poor and have no wealth, I wish to sell my heart, blood, and marrow to the Brahmin.
I then asked:
Good man! What do you want these riches for?
The Bodhisattva replied:
Out of reverence for the Dharma, I wish to obtain wealth in order to make offerings to Bodhisattva Dharmodgata.
I asked again:
Good man! If you make such offerings, what benefits will you gain?
The Bodhisattva replied:
By making such offerings, I will gain immeasurable and inconceivable merits and virtues.
When I heard him speak of the immeasurable and inconceivable merits of the Buddhas, my mind became greatly joyful and I thought: “This good man is doing something truly rare. Out of reverence for the Dharma, he is willing to abandon his body and personally endure such suffering. What should I do to make offerings to the Dharma? My family now possesses a great deal of wealth.”
Regarding this offering made for the sake of the Dharma, I immediately made a great vow and said to him:
Good man! Do not cause yourself such suffering. I will give you many precious treasures to take and offer to Bodhisattva Dharmodgata. I also wish to follow you to the place of Bodhisattva Dharmodgata to make offerings, and now I too wish to attain the unsurpassed Dharma of the Buddhas that you have just spoken of. Please allow me to follow this good man to make offerings to Bodhisattva Dharmodgata.
The girl’s parents replied:
What you have just praised about this Bodhisattva is truly rare; it is difficult for anyone to compare with him. With single-minded remembrance of the Dharma, he is the foremost and most excellent among all beings in all worlds. He will certainly bring peace and happiness to all sentient beings, and therefore he seeks to accomplish this difficult task. Now we permit you to offer five hundred maidservants to accompany him. We also wish to meet Bodhisattva Dharmodgata.
Because this girl wished to go and make offerings to Bodhisattva Dharmodgata, she said to her parents:
Dear father and mother! I do not dare to interrupt another person’s accumulation of merit.
Then she immediately prepared five hundred magnificent carriages and ordered the five hundred maidservants to bring various flowers, garments, powdered incense, fragrant ointments, gold, silver, jewels, necklaces, and delicious foods. These were loaded onto the same carriage as Bodhisattva Saddhaparana. The five hundred maidservants respectfully surrounded the carriage, and they slowly traveled toward the east.
From afar, everyone saw the city of Fragrant Multitudes. This city had seven layers and was adorned with the seven precious treasures, making it extremely delightful. It had seven layers of moats and seven rows of trees. The city extended twelve yojanas in length and width. The lives of the people there were extremely wealthy, peaceful, and prosperous. There were also five hundred roads that had been beautifully arranged like paintings, while the bridges and waterways were broad and clean.
From afar, they saw Bodhisattva Dharmodgata sitting on a Dharma throne in the middle of the city, surrounded by countless hundreds of thousands and millions of beings who had gathered to listen to him teach the Dharma. Their minds became greatly joyful, like a monk who has attained the third meditative absorption.
As soon as they saw this, they thought:
We should not remain seated in our carriages and go directly to the place of Bodhisattva Dharmodgata.
Then everyone descended from their carriages and entered on foot. Saddhaparana, the daughter of the wealthy elder, and the five hundred maidservants respectfully surrounded one another, each carrying various precious and ornamental objects, and went to the place of Bodhisattva Dharmodgata.
The place of Bodhisattva Dharmodgata had a seven-jeweled palace decorated with ox-head sandalwood trees, with pearls, jeweled nets, and precious bells hanging among them. At each of the four corners of the palace hung luminous jewels that served as lamps. There were four white silver incense burners burning black agarwood as an offering to the Perfection of Wisdom.
Inside the jeweled pavilion was a large bed made of the seven precious treasures. On the bed were four jewel caskets. Leaves made of gold were used to write the Perfection of Wisdom, and these were placed inside the caskets. Around the four sides of the pavilion hung precious banners.
At that time, Bodhisattva Saddhaparana and the five hundred maidservants saw from afar the palace decorated with various jewels. They also saw Śakra, Lord Indra, together with countless hundreds of thousands of gods, bringing heavenly flowers such as mandārava flowers, golden flowers, and sandalwood flowers to scatter over the jeweled pavilion. In the sky, the gods also played various heavenly musical instruments.
Therefore Saddhaparana asked Śakra, Lord Indra:
O Kāśika! Why do you and the gods scatter heavenly mandārava flowers, golden flowers, and sandalwood flowers over this jeweled pavilion, and why do you play heavenly music in the sky?
Śakra, Lord Indra, replied:
Good man! Do you not know? On that jeweled pavilion there is a Dharma called the Great Perfection of Wisdom. This Dharma is the mother of all Bodhisattvas. If any Bodhisattva learns according to this Dharma, they will obtain all the virtues of the Buddha Dharma and quickly attain Omniscience.
Saddhaparana asked:
O Kāśika! Where is the Great Perfection of Wisdom, the mother of all Bodhisattvas, now kept? I wish to see it.
Śakra, Lord Indra, replied:
Good man! The Perfection of Wisdom has been written on golden leaves and placed inside this seven-jeweled casket. Bodhisattva Dharmodgata has sealed it with a seven-jeweled seal, so I cannot show it to you.
At that time, the Bodhisattva Sadāprarudita, together with the daughter of the elder and five hundred maidservants, each holding all kinds of flowers, incense, necklaces, banners, canopies, garments, gold, silver, and precious jewels, took half of these offerings to make offerings to the Prajñāpāramitā, and used the other half to offer to the Bodhisattva Dharmodgata.
At that time, the Bodhisattva Sadāprarudita brought all kinds of flowers, incense, necklaces, banners, canopies, garments, gold, silver, precious flowers, and played various kinds of music as offerings to the Great Prajñāpāramitā. Afterward, he went toward the place of the Bodhisattva Dharmodgata and again presented various kinds of flowers, incense, necklaces, sandalwood powder, gold, silver, and precious flowers, scattering them in the air as offerings to the Bodhisattva Dharmodgata for the sake of the Dharma.
The precious objects that had just been scattered immediately came together and formed a jeweled canopy standing in the middle of the sky, and on the four sides of that canopy hung jeweled banners and streamers. Sadāprarudita and the five hundred maidservants, seeing this miraculous power, felt greatly joyful in their hearts and thought: “This is truly something never before seen. The miraculous power of the Great Teacher Dharmodgata is like this; before attaining Buddhahood, his supernatural powers are already such, how much more so when he has attained Anuttara-samyak-saṃbodhi?”
At that very moment, the elder’s daughter and the five hundred maidservants greatly revered and honored the Bodhisattva Dharmodgata, and all of them gave rise to the aspiration to seek Anuttara-samyak-saṃbodhi: “Through the causes and conditions of planting these roots of goodness, in future lives we shall attain Buddhahood. When practicing the Bodhisattva path, may we also obtain such merits. Just as now the Bodhisattva Dharmodgata has made offerings to, revered, and honored the Prajñāpāramitā, and has extensively taught it so that all beings may accomplish skillful means just as he has.”
Immediately, the Bodhisattva Sadāprarudita, together with the elder’s daughter and the five hundred maidservants, prostrated with their heads and faces touching the feet of the Bodhisattva Dharmodgata. Then they placed their palms together respectfully and withdrew to stand to one side.
At that time, the Bodhisattva Sadāprarudita said to the Bodhisattva Dharmodgata:
“Great Teacher! Previously, when I was seeking the Prajñāpāramitā, while I was staying in a secluded forest, suddenly I heard a voice from the sky saying: ‘Good man, from here go toward the east, and you will be able to hear the Prajñāpāramitā.’ Immediately, I went toward the east.
After traveling for a short while, I again thought: ‘Why did I not ask earlier whether the road to the east in the sky was far or near, and whom I should follow in order to hear the Prajñāpāramitā?’ Then I became sorrowful and distressed and stood there for seven days, forgetting thoughts of food, drink, and worldly matters. I only contemplated the Prajñāpāramitā. I thought: ‘Why did I not ask whether the path to the east mentioned by the voice in the sky was near or far, and whom I should follow in order to hear the Prajñāpāramitā?’
Just as I was thinking this, immediately a Buddha appeared standing before me and taught: ‘Good man, from here to the east there are five hundred yojanas, and there is a city called Fragrant City. In that city, the Bodhisattva Dharmodgata is expounding the Dharma of the Prajñāpāramitā to a great assembly, and you will be able to hear the Prajñāpāramitā there.’
Thus, with regard to all dharmas, I gave rise to the perception that there is no place of reliance or abiding, and I also attained countless samādhi gates. Abiding in those samādhis, I immediately saw the Buddhas of the ten directions teaching the Prajñāpāramitā to their assemblies, and the Buddhas praised me:
‘Excellent, excellent! Good man! When we formerly practiced the Bodhisattva path, we also attained such Dharma samādhi gates. By abiding in those samādhis, we were then able to accomplish the dharmas of the Buddhas.’
After the Buddhas instructed and consoled me, they all disappeared. After awakening from those samādhis, I thought: ‘From where did these Buddhas come, and where will they go?’ Because I did not know the causes and conditions of the coming and going of the Buddhas, I then thought: ‘The Bodhisattva Dharmodgata is one who has made offerings to the Buddhas of past times, who has planted profound roots of goodness, and who has skillfully learned the means. Surely he can explain to me where the Buddhas come from and where they go.’
I only wish to make this request, Great Teacher: Now please, for my sake, clearly explain where the Buddhas come from and where they go, so that I may always be able to see the Buddhas.”
Chapter 28: DHARMODGATA
At that time, the Bodhisattva Dharmodgata said to the Bodhisattva Sadāprarudita:
Good son! The Buddhas originally have no place from which they come, nor any place to which they go. Why is this so? Because all phenomena are inherently true suchness and unmoving; therefore, those phenomena that are true suchness and unmoving are precisely the Tathāgata.
Good son! The unborn inherently neither comes nor goes; therefore, the unborn is precisely the Tathāgata. Because ultimate reality inherently neither comes nor goes, ultimate reality is precisely the Tathāgata. Because emptiness inherently neither comes nor goes, emptiness is precisely the Tathāgata. Because cessation inherently neither comes nor goes, cessation is precisely the Tathāgata. Because separation inherently neither comes nor goes, separation is precisely the Tathāgata. Because quiescent extinction inherently neither comes nor goes, that quiescent extinction is precisely the Tathāgata. Because the nature of space inherently neither comes nor goes, the nature of space is precisely the Tathāgata.
Good son! If one separates from these phenomena, there would be no Tathāgata. The suchness of all phenomena and the suchness of all Tathāgatas are one suchness, without two, without distinction.
Good son! Suchness is only one, without two, without three. If separated from these numbers, then nothing at all exists.
Good son! For example, during the final month of spring, at midday when the heat is intense, someone sees shimmering waves of sunlight and chases after them, hoping to find water.
Good son! What do you think? Where does that water come from? Does it come from the Eastern Sea, or does it come from the Southern, Western, or Northern Sea?
Saddhāpralāpa replied to the Great Teacher:
Great Teacher! There is not even water within the shimmering sunlight, much less any place from which it comes or to which it goes. But because ignorant people without wisdom give rise to the idea of water where there is no water, in truth there is no water.
Bodhisattva Dharmodgata said to Saddhāpralāpa:
Good son! If there are people who rely on the physical form and sounds of the Tathāgata and give rise to attachment, those people will make distinctions and imagine that Buddhas have coming and going. You should know that such people are ignorant and without wisdom: just like seeing water where there is no water. Why is this so? Because the Tathāgata Buddhas cannot be seen through physical form. This is because all Tathāgata Buddhas are the Dharma Body. Good son! The true nature of all phenomena inherently has no coming and no going; therefore, the Tathāgata Buddhas are likewise the same.
Good son! For example, a magician creates armies of elephants, armies of horses, armies of chariots, and armies of soldiers, but they originally neither come nor go. Know that the Buddhas who neither come nor go are likewise the same.
Good son! It is like a person who, in a dream, sees a Tathāgata—whether one, two, ten, twenty, fifty, one hundred, or more than one hundred Tathāgatas. But after waking up, he does not even see a single Tathāgata. In dreams there is no fixed reality; everything is false and illusory. Good son! What do you think? Did those Tathāgatas come from somewhere, and where will they go?
Saddhāpralāpa said to the Great Teacher:
In dreams there is no determined reality; everything is false and illusory.
Bodhisattva Dharmodgata said:
Good son! The Tathāgatas have taught that all phenomena are false and illusory like dreams. If a person does not know that phenomena are false and illusory like dreams, then that person only uses physical form, names, words, and phrases to give rise to attachment. Such people, because they do not understand the true nature of phenomena, make distinctions and think that Buddhas have coming and going. If someone makes distinctions regarding Buddhas, thinking that they have coming and going, know that such a person is an ordinary being without wisdom. Therefore, they are constantly bound within birth and death throughout the six realms, separated from the Perfection of Wisdom and separated from the Buddha Dharma.
Good son! Whoever can truly know that the Buddhas teach all phenomena to be false and illusory like dreams, that person does not distinguish among phenomena as having coming, going, arising, or ceasing. Because if one does not distinguish all phenomena, that person relies on the true nature of phenomena to contemplate the Tathāgata. If one relies on the true nature of phenomena to know the Tathāgata, then that person does not distinguish whether the Tathāgata comes or goes. If one is able to know the true nature of phenomena in this way, then that person has practiced the Perfection of Wisdom, is close to unsurpassed perfect enlightenment, and is called a true disciple of the Buddha. Therefore, receiving offerings throughout the land is not in vain, because that person is a field of merit for the world.
Good son! For example, within the great ocean there are various kinds of precious jewels. Yet these precious jewels do not come from the East, nor from the South, West, or North; nor do they come from the four directions, the corners, above, or below. They arise only because of the karmic causes and conditions of sentient beings’ merits and virtues, causing the ocean to produce these treasures. They do not exist without causes and conditions. When these treasures disappear, they do not go anywhere throughout the ten directions. When conditions come together, they exist; when conditions cease, they disperse.
Good son! The bodies of the Tathāgatas are likewise the same. There is no fixed phenomenon, so they do not come from the ten directions. Yet it is not that something arises without causes and conditions. Rather, they arise from the fundamental causes created by karma and therefore manifest as karmic results. Thus, when conditions come together, they exist; when conditions cease, they no longer exist.
Good son! For example, the sound of a konghou harp does not come from anywhere and does not go anywhere. It depends only on various conditions, such as having strings, a plectrum, a frame, and a person using their hands to play the instrument. When the conditions come together, the sound of the harp arises. That sound does not come from the strings, nor from the plectrum, nor from the frame, nor from the person’s hands. Rather, it arises only because the conditions come together, and those sounds themselves do not come from anywhere. When the conditions disperse, they cease, and they do not go anywhere either.
Good son! The bodies of the Tathāgatas are likewise the same. They are all accomplished through the countless conditions of accumulated merits and virtues, rather than arising from any single cause or any single merit. Nor do they exist without causes and conditions. When the conditions come together, they exist, but they do not come from anywhere; when the conditions disperse, they cease, but they do not go anywhere.
Good son! You should contemplate the coming and going of the Tathāgatas in this way, and you should also contemplate the characteristics of all phenomena in this way.
Good son! If you contemplate the Tathāgatas and all phenomena in this manner—as not coming, not going, not arising, and not ceasing—then you will certainly attain unsurpassed perfect enlightenment and also fully understand the skillful means of the Perfection of Wisdom.
When Bodhisattva Dharmodgata explained to Saddhāpralāpa the Dharma of the Tathāgatas’ non-coming and non-going, the entire great earth of the three-thousand-great-thousand world system trembled, the palaces of the gods also trembled, and the palaces of the evil Māras no longer appeared. At that time, all the trees, grasses, and flowers throughout the three-thousand-great-thousand world system respectfully turned toward Great Bodhisattva Dharmodgata and all blossomed with beautiful flowers out of season.
At that time, in the midst of the sky, Śakra and the Four Heavenly Kings scattered fragrant sandalwood powder and various famous heavenly flowers upon Bodhisattva Dharmodgata and said to Bodhisattva Sadāprarudita:
“Venerable One! Because of you, today we have been able to hear the most important teaching, the Ultimate Truth. That which is difficult to encounter throughout all the worlds, today we ourselves have seen it, yet we cannot possibly attain it. And now, although we ourselves have personally seen it, we are unable to accomplish it.”
At that time Bodhisattva Sadāprarudita said to Bodhisattva Dharmodgata:
“For what reason did the great earth tremble?”
Bodhisattva Dharmodgata replied:
“Previously, when you asked about the Tathāgata’s non-coming and non-going, when I answered you, eight thousand beings attained the patient acceptance of the non-arising of phenomena, eighty nayuta sentient beings aroused the aspiration for unsurpassed complete perfect enlightenment, and eighty-four thousand sentient beings abandoned the defiled objects of the senses and clearly and brilliantly realized the true nature of reality within all phenomena.
Upon hearing this, the mind of Bodhisattva Sadāprarudita became extremely joyful, and he thought:
‘Now I have gained excellent benefit. I have also heard in the Perfection of Wisdom about the non-coming and non-going of all Buddhas. Having brought benefit to countless sentient beings in this way, my roots of virtue have now reached completion for the stage of unsurpassed complete perfect enlightenment. My mind no longer has any doubt or regret. I will certainly also become a Buddha.’
Because of the causes and conditions of hearing the Dharma, Bodhisattva Sadāprarudita’s mind was filled with great joy. He immediately flew up into the sky to a height of seven palm trees and thought:
‘Now what should I offer as a gift of reverence to Bodhisattva Dharmodgata?’
Knowing the thought of Bodhisattva Sadāprarudita, Śakra immediately took heavenly Mandārava flowers and gave them to Sadāprarudita, saying:
‘You should use these flowers to offer reverence to Bodhisattva Dharmodgata. Good man, we will assist you so that your wishes may be fulfilled. Because of your seeking the Dharma, countless sentient beings have received benefit. Good man, such a person is extremely difficult to encounter. Such a person is able, for the sake of all sentient beings, to pass through countless asamkhyeya kalpas wandering repeatedly in the cycle of birth and death.’
At that time, Bodhisattva Sadāprarudita accepted the Mandārava flowers from Śakra and scattered them as an offering to Bodhisattva Dharmodgata. Descending from the sky, he bowed his head in homage and said to the Great Teacher:
“From this day onward, I offer this body of mine to serve and honor the Great Teacher.”
Having spoken these words, Bodhisattva Sadāprarudita placed his palms together and withdrew to stand to one side.
At that time, the daughter of the wealthy elder and five hundred maidservants said to Bodhisattva Sadāprarudita:
“Today, we too wish to offer our bodies to serve you. Because of the virtuous roots you have planted through this cause and condition, we have been able to obtain such wholesome Dharma. We vow that in every lifetime we will always make offerings to the Buddhas and will always remain close together with the Buddhas.”
Bodhisattva Sadāprarudita replied to the maidens:
“If you sincerely offer your bodies to serve me, then you must practice according to my guidance.”
The maidens replied:
“Since we have sincerely offered our bodies to serve you, we will practice according to the instructions you give us.”
At that time, Sadāprarudita brought the daughter of the elder and the five hundred maidservants, along with all kinds of precious adornments and five hundred carriages, and respectfully offered them to Bodhisattva Dharmodgata, saying:
“Now I bring the elder’s daughter together with five hundred maidservants to serve the Great Teacher, and these five hundred carriages as well. Please use them as you wish.”
At that time, Śakra praised Bodhisattva Sadāprarudita:
“Excellent, excellent! A great bodhisattva should learn all such practices of giving and relinquishment. Because of all these practices of relinquishment, a bodhisattva can swiftly attain unsurpassed complete perfect enlightenment. In the past, bodhisattvas who heard the skillful means of the Perfection of Wisdom made offerings to their Great Teachers just as you have done today. The Buddhas of the past, when they practiced the bodhisattva path, also dwelled in that same Dharma of relinquishment, just as you, having heard the Perfection of Wisdom, made offerings to the Dharma teacher in order to hear the skillful means of the Perfection of Wisdom. Through dwelling in that practice of relinquishment and cultivating it, they too attained the result of unsurpassed complete perfect enlightenment.”
At that time, Bodhisattva Dharmodgata wished to help Bodhisattva Sadāprarudita fully perfect his roots of virtue, so he accepted the elder’s daughter, the five hundred maidservants, and the five hundred carriages. After accepting them, Bodhisattva Dharmodgata returned them to Sadāprarudita, then rose from his high seat and entered the palace.
At this time, the sun had already set. Bodhisattva Sadāprarudita then reflected: “I have come here for the sake of the Dharma, so I should not sit or lie down. I should only follow these two ways: either walk or stand while waiting for the Dharma Master to come out from the palace and teach the Dharma.”
At that time, Bodhisattva Dharmodgata had, for seven years, constantly entered into the immeasurable Samādhis of a Bodhisattva and abided in the immeasurable skillful means of Prajñāpāramitā. He observed and saw that Bodhisattva Sadāprarudita had also spent seven years only walking or standing, never sleeping or resting, never thinking of sensual pleasures, never thinking of delicious tastes. He only thought: “When will Bodhisattva Dharmodgata emerge from meditation? Then I will prepare the Dharma seat for him to sit and teach the Dharma. I will sweep the ground clean and scatter various kinds of flowers.”
During the time when Bodhisattva Dharmodgata was teaching the skillful means of Prajñāpāramitā, the elder’s daughter and five hundred maidservants also, for seven years, practiced all the same deeds as Sadāprarudita.
At that time, Sadāprarudita heard a voice from the sky saying:
“Good son! Seven days from now, Bodhisattva Dharmodgata will emerge from his concentration, and he will sit upon the Dharma seat in the city to teach the Dharma.”
As soon as he heard the voice from the sky say this, Sadāprarudita became extremely joyful. Together with the elder’s daughter and the five hundred maidservants, he prepared the Great Dharma seat for Bodhisattva Dharmodgata. At that time, the maidens removed their upper garments and piled them together to form the Dharma seat, thinking: “Bodhisattva Dharmodgata will sit upon this Dharma seat and teach the skillful means of Prajñāpāramitā.”
Bodhisattva Sadāprarudita wanted to obtain water to sprinkle on the ground where the Dharma seat was placed, but he could not find any water. Why? Because Māra had concealed it, causing the water not to appear, and thought: “If Sadāprarudita cannot find water, he will become sorrowful; his mind will change, his wholesome roots will not increase, and his wisdom will not shine.”
Unable to find water, Sadāprarudita then thought: “I must cut my own body and use my blood to sprinkle on the ground. Why? Because the dust on this ground will cling to the Great Teacher. Why should I use this body? Because before long this body will decay. Now I would rather lose this body for the sake of the Dharma than allow this body to die in vain. It is also because of my attachment and craving for the five desires that I have lost countless bodies and continued wandering in birth and death. I have never before been able to die for the sake of the Dharma in this way.”
Sadāprarudita immediately took a sharp knife and cut his body all over to obtain blood and sprinkle it on the ground.
The elder’s daughter and the five hundred maidservants also imitated Bodhisattva Sadāprarudita. Each of them cut their bodies and used their blood to sprinkle the ground. Bodhisattva Sadāprarudita and those maidens, even for a single moment, had no other thoughts in their minds. Therefore, the evil Māras were unable to destroy or obstruct their wholesome roots.
At that time, Śakra, Lord of the Devas, reflected: “Never before has there been anyone like this. Simply out of unwavering reverence for the Dharma and the desire to bring forth the Great Adornment, Bodhisattva Sadāprarudita does not begrudge his own body or life. He has directed his body and mind toward Unsurpassed Perfect Enlightenment; therefore, he will attain Unsurpassed Perfect Enlightenment and rescue and liberate countless sentient beings suffering in samsara.”
Immediately, Śakra transformed the blood sprinkled on the ground into red heavenly sandalwood water. Moreover, for a distance of about one hundred yojanas around the Dharma seat, the fragrance of heavenly sandalwood spread everywhere. Śakra praised him:
“Excellent, excellent, good son! Your power of diligence is truly inconceivable. Your mind of reverence for the Dharma and your seeking of the Dharma are indeed supreme.
Good son! The Buddhas of the past were also like this. They devoted themselves diligently with their minds to honoring and seeking the Dharma. It was through such cultivation that the Buddhas attained Unsurpassed Perfect Enlightenment.”
At that time, Sadāprarudita thought: “For Bodhisattva Dharmodgata, I have prepared the Dharma seat, swept the ground, and sprinkled it clean. Now how can I find fragrant flowers on this ground to decorate and make offerings at the Dharma teaching seat of Bodhisattva Dharmodgata?”
Knowing the thought of Bodhisattva Sadāprarudita, Śakra immediately brought three thousand heavenly Mandārava flowers and gave them to Sadāprarudita, saying:
“Good son! Take these heavenly Mandārava flowers and decorate that ground as an offering to Bodhisattva Dharmodgata.”
After receiving the flowers, Bodhisattva Sadāprarudita took half of them and scattered them on the ground, while he offered the other half to Bodhisattva Dharmodgata.
Seven days passed. Bodhisattva Dharmodgata emerged from his concentration and, surrounded respectfully by countless hundreds of thousands of myriads of beings, went to the Dharma seat. Upon that Dharma seat, Bodhisattva Dharmodgata sat and taught Prajñāpāramitā.
As soon as he saw Bodhisattva Dharmodgata, the mind of Bodhisattva Sadāprarudita became extremely joyful, like a bhikshu entering the realm of the Third Dhyāna. At that moment, Sadāprarudita and the five hundred maidservants took flowers and scattered them as offerings to Bodhisattva Dharmodgata. They all bowed down with their faces touching his feet, then withdrew and stood to one side.
Because of Sadāprarudita, Bodhisattva Dharmodgata spoke to the great assembly:
“Because all phenomena are equal, Prajñāpāramitā is also equal.
Because all phenomena are free from attachment, Prajñāpāramitā is also free from attachment.
Because all phenomena are unmoving, Prajñāpāramitā is also unmoving.
Because all phenomena are without thought, Prajñāpāramitā is also without thought.
Because all phenomena are fearless, Prajñāpāramitā is also fearless.
Because all phenomena have a single nature, Prajñāpāramitā is also of a single nature.
Because all phenomena are boundless, Prajñāpāramitā is also boundless.
Because all phenomena are unborn, Prajñāpāramitā is also unborn.
Because all phenomena are undying, Prajñāpāramitā is also undying.
Just as space is boundless, Prajñāpāramitā is also boundless.
Just as the great ocean is boundless, Prajñāpāramitā is also boundless.
Just as Mount Sumeru is adorned, Prajñāpāramitā is also adorned.
Just as space has no discrimination, Prajñāpāramitā also has no discrimination.
Because form is boundless, Prajñāpāramitā is also boundless.
Because feeling, perception, formations, and consciousness are boundless, Prajñāpāramitā is also boundless.
Because the element of earth is boundless, Prajñāpāramitā is also boundless.
Because the elements of water, fire, wind, and space are boundless, Prajñāpāramitā is also boundless.
Just as the vajra is equal, Prajñāpāramitā is also equal.
Because all phenomena are indestructible, Prajñāpāramitā is also indestructible.
Because the nature of all phenomena cannot be grasped, the nature of Prajñāpāramitā also cannot be grasped.
Because all phenomena are not equal, Prajñāpāramitā is also not equal.
Because all phenomena have no creation, Prajñāpāramitā also has no creation.
Because all phenomena are inconceivable, Prajñāpāramitā is also inconceivable.”
At that time, right there upon his seat, Bodhisattva Sadāprarudita attained the Samādhi of the Equality of All Phenomena, the Samādhi of the Separation from All Phenomena, the Samādhi of the Unmoving Nature of All Phenomena, the Samādhi of the Absence of Thought in All Phenomena, the Samādhi of Fearlessness of All Phenomena, the Samādhi of the One Taste of All Phenomena, the Samādhi of the Boundlessness of All Phenomena, the Samādhi of the Unborn Nature of All Phenomena, the Samādhi of the Undying Nature of All Phenomena, the Samādhi of Boundless Space, the Samādhi of the Shoreless Great Ocean, the Samādhi of Mount Sumeru’s Adornment, the Samādhi Like Space Without Discrimination, the Samādhi of Boundless Form, the Samādhi of Boundless Feeling, Perception, Formations, and Consciousness, the Samādhi of Boundless Earth Element, the Samādhi of Boundless Water Element, Fire Element, Wind Element, and Space Element, the Samādhi Equal to the Vajra, the Samādhi of Indestructible Phenomena, the Samādhi of the Ingraspable Nature of the Nature of All Phenomena, the Samādhi of the Incomparability of All Phenomena, the Samādhi of the Non-Creation of All Phenomena, and the Samādhi of the Inconceivability of All Phenomena.
Bodhisattva Sadāprarudita attained six hundred thousand Dharma-gate Samādhis such as these.
Chapter 29: INSTRUCTIONS AND ENTRUSTMENT
At that time, the Buddha said to Subhūti:
Hey Subhuti! When the Bodhisattva Sadāprarudita had attained the six hundred thousand Dharma-gates of samādhi, he immediately saw all the Buddhas of the ten directions throughout worlds as numerous as the sands of the Ganges, together with the assemblies of great bhikshus respectfully surrounding them. All of them used written words, phrases, and appearances to explain Prajñāpāramitā. Just as now I am abiding in this great trichiliocosm together with all the great assemblies respectfully surrounding me, and all use written words, phrases, and appearances to explain Prajñāpāramitā in the same way. From that time onward, the Bodhisattva Sadāprarudita attained inconceivable wisdom of extensive learning, like the water of the great ocean. In every lifetime, wherever he was born, he would never be separated from the Buddhas. In his present life, he constantly took birth in places where the Buddhas were present and cut off all calamities.
Hey Subhuti! You should know that it was through the causes and conditions of this Prajñāpāramitā that he was able to fully accomplish the Bodhisattva path. Therefore, those Bodhisattvas who wish to attain all wisdom should believe in, understand, and uphold Prajñāpāramitā, then read and recite it, correctly remember and contemplate it, practice it according to the Dharma, and widely expound it to everyone. They should also understand the practice of transcribing the scripture, and then offer various flowers, incense, necklaces, powdered incense, applied incense, banners, and play various kinds of music in order to respectfully make offerings, honor, and praise it. These are my teachings.
At that time the Buddha said to Ānanda:
“What do you think? Is the Buddha your Great Teacher?”
Ānanda replied:
“World-Honored One! The Buddha is my Great Teacher; the Tathāgata is my Great Teacher.”
The Buddha said to Ānanda:
“I am your Great Teacher, and you are my disciple. If, in this present life, you use the three karmas of body, speech, and mind to make offerings to me, respect me, and honor me, then after I enter nirvāṇa, you should also use these same ways to make offerings to, respect, and honor Prajñāpāramitā!”
The Buddha said this a second time, and a third time, then said:
“Ānanda! Now I entrust this Prajñāpāramitā to you. Carefully preserve and protect it; do not allow it to be forgotten. Do not become one who causes the final seed to be cut off.
Ānanda! According to the period of time when Prajñāpāramitā remains in the world, you should know that at that time there will be a Buddha in the world teaching the Dharma.
Ānanda! If there is someone who transcribes Prajñāpāramitā, then upholds it, reads and recites it, correctly remembers and contemplates it, practices it according to the Dharma, and widely teaches it to everyone, then that person has already offered flowers and incense, and even played various kinds of music, in order to respectfully make offerings to, honor, and praise Prajñāpāramitā. You should know that this person will always encounter Buddhas, always hear the Dharma, and always be close to the Buddhas.”
After the Buddha finished explaining Prajñāpāramitā, the great Bodhisattvas such as the venerable Maitreya…, and the assemblies of Śrāvakas such as Śāriputra, Subhuti, Maudgalyāyana, Mahā Kāśyapa…, as well as all the gods, humans, and asuras in the world, having heard the Buddha teach the Dharma, immediately rejoiced and faithfully accepted it.