MAHĀ PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 27
Chapter 88: SADĀPRARUDITA
The Buddha told Venerable Subhūti:
A great Bodhisattva seeking Prajñāpāramitā should be like the Bodhisattva Sadāprarudita. That great Bodhisattva is currently practicing the Bodhisattva path in the presence of the Buddha Great Thunderous Sound.
Venerable Subhūti said to the Buddha:
World-Honored One! How did the great Bodhisattva Sadāprarudita seek Prajñāpāramitā?
Subhūti! In the past, when the great Bodhisattva Sadāprarudita was seeking Prajñāpāramitā, he did not cherish his own body and life, nor did he care for fame or worldly gain.
When he was in a secluded forest, he heard a voice from the sky say:
Good man! From here, go toward the East. Do not think of weariness, do not think of sleeping or resting, do not think of drinking or eating, do not think of day or night, do not think of cold or heat, do not think of inside or outside. When you go, do not look to the two sides. When you go, do not destroy the marks of the body, do not destroy the marks of form, feeling, perception, formations, and consciousness. Why? Because if you destroy these marks, it will obstruct you in relation to the Buddha Dharma. If there is an obstruction in relation to the Buddha Dharma, then one will continue to pass through birth and death among the five destinies and will also not attain Prajñāpāramitā.
Bodhisattva Sadāprarudita replied:
I will follow these instructions. Why? I wish to become a brilliant light for all sentient beings; I wish to gather the teachings of all Buddhas; I wish to attain Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).
The voice from the sky again said:
Good! Good! You should have a mind of reverent faith in the Dharma of emptiness, signlessness, and wishlessness. With a mind free from marks, seek Prajñāpāramitā: be free from the mark of self, and even free from the marks of the knower and the seer. You must stay away from evil spiritual friends and draw near to, make offerings to, and serve good spiritual friends.
Who are good spiritual friends? They are those who are capable of explaining the Dharma of emptiness, signlessness, wishlessness, non-arising, non-ceasing, and All-Knowledge, causing those who hear it to deeply enter into joy, faith, and delight. Such people are good spiritual friends. If you go in this way, before long you will hear Prajñāpāramitā, either from this sutra or from a Bodhisattva who teaches it.
Wherever you hear Prajñāpāramitā through following such a person, you should regard that place as the Buddha himself. You should know their kindness and think: “This is my good spiritual friend.” Through hearing this Dharma of Prajñāpāramitā, I will quickly attain non-retrogression from Anuttara-samyak-saṃbodhi, draw near to the Buddhas, always be born in lands where Buddhas exist, leave behind all obstacles and difficulties, and attain a place fully free from obstructions.
You should contemplate these merits and regard the place where you hear the Dharma as the Buddha. You should not give rise to a mind that follows the Dharma teacher because of worldly benefits and offerings; instead, follow the Bodhisattva Dharma teacher only because you delight in the true Dharma and because you honor the true Dharma. At that time, you must be vigilant and understand the deeds of Māra.
If an evil Māra, disguised as one offering support for the Dharma, brings the five desires and presents them to the Bodhisattva Dharma teacher, then the Bodhisattva Dharma teacher enters into the true Dharma and, through the power of merit and virtue, accepts them, yet is never defiled by those five desires.
The Bodhisattva Dharma teacher accepts those five desires for three reasons: first, because of the power of skillful means; second, because he wishes sentient beings to plant roots of goodness; third, because he wishes to engage in the same activities as sentient beings.
Regarding this, you should not give rise to a mind of disrespect or disbelief. Instead, you should give rise to a mind of reverent faith, thinking: “I have not yet attained wisdom of skillful means. The Great Teacher, in order to liberate sentient beings, uses skillful methods to enable them to gain merit and virtue; therefore the Great Teacher accepts these five desires. A Bodhisattva with wisdom is still not attached to them, is not obstructed by them, and is not defiled by the five desires.”
You should contemplate the true nature of all phenomena, meaning that all phenomena are neither impure nor pure. Why? All phenomena are empty in their own nature; there are no sentient beings, no self, and no person. All phenomena are like illusions, like dreams, like echoes, like reflections, like mirages, like transformations. After contemplating the true nature of all phenomena in this way, you should follow the Dharma teacher. Before long, you will accomplish Prajñāpāramitā.
Furthermore, you must be vigilant and understand the deeds of Māra. If the Bodhisattva Dharma teacher sees someone who wishes to study Prajñāpāramitā but does not pay attention, you should not give rise to hatred. You should only give rise to reverence for the Dharma; do not have thoughts of weariness or laziness, and should always remain near the Dharma teacher.
After hearing the instructions from the voice in the sky, Bodhisattva Sadāprarudita traveled toward the East. Before long, he suddenly thought: “Why did I not ask the voice in the sky where I should go, whether the place is far or near, and whom I should follow in order to hear Prajñāpāramitā?”
Bodhisattva Sadāprarudita immediately stopped, sorrowfully wept and lamented, thinking:
“I will remain here. I will not think of exhaustion; I will not even remember hunger, thirst, cold, or heat. If I do not obtain the conditions and opportunity to hear and learn Prajñāpāramitā, I will never leave this place.”
Subhūti! It is like a person who has only one son, and that son suddenly dies. That person becomes sorrowful and suffers greatly; in his heart, he thinks only of grief and nothing else.
Likewise, at that time Bodhisattva Sadāprarudita thought of nothing else except his wish to know when he would be able to hear Prajñāpāramitā. He thought:
“Why did I not ask the sound from the sky:
Where should I go? Is it far or near? Whom should I follow to learn Prajñāpāramitā?”
While Bodhisattva Sadāprarudita was sorrowfully thinking in this way, a Buddha in the sky said:
Why are you standing here weeping and looking so haggard?
“Brahmin, I cherish the Dharma. Because of the Prajnaparamita, I offered my body to Bodhisattva Dharmakaya, but no one would buy it. I thought to myself, ‘I have little merit and no treasures; even if I offered my body, no one would buy it. What would I offer to the Prajnaparamita and Bodhisattva Dharmakaya?'”
The Brahmin said, “I don’t need a person. Right now, I want to make a sacrifice to the gods, and I need a human heart, blood, and marrow. Can you sell those things to me?”
Sattapalan thought, “I have gained a great advantage, the greatest advantage. Now, because I possess the full Prajnaparamita and skillful means, someone is willing to buy my heart, blood, and marrow.”
Having thought it over, Sattapalan was overjoyed and no longer saddened. He said to the Brahmin, “I am willing to give you everything you wish to use.” The Brahmin asked, “How much will you charge?” Sattapalan replied, “Give me whatever you like.”
Having said that, Sattapalan, holding a sharp knife in his right hand, stabbed himself in the left arm, causing blood to gush out. He then cut the flesh of his thigh, intending to cut the bone to extract the marrow.
At that moment, a wealthy woman in the upper room saw Sattapalan self-mutilating, not sparing her life. Wanting to know the reason, she came down from the upper room and asked Sattapalan, “Sir, why are you destroying your own body in such a miserable way? What do you intend to do with this heart, blood, and marrow?”
Sattva-palun replied:
“I want to sell them to this Brahmin, so that I may have money to offer as offerings to the Prajnaparamita and Bodhisattva Dharmakaya.”
The wealthy woman asked: “What merit will you gain by selling your heart, blood, and marrow to offer to Bodhisattva Dharmakaya?”
Sattva-palun replied: “Bodhisattva Dharmakaya is fully knowledgeable in Prajnaparamita and skillful means. He will teach me what a Bodhisattva should do and how to practice the Bodhisattva path.” I will study that Dharma, that path, and when I attain Supreme Perfect Enlightenment as my refuge for all beings, I will have a body of pure gold with thirty-two marks, eighty radiant and immeasurable beauties, great compassion, great joy, great equanimity, the four fearlessnesses, the four unobstructed wisdoms, the ten powers of the Buddha, the eighteen non-shared dharmas, the six inconceivable supernatural powers, pure precepts, concentration, and wisdom. Having attained Supreme Perfect Enlightenment, I will have no hindrance to seeing and knowing all dharmas, and will distribute the supreme Dharma treasure to all beings. Such merits and benefits I will receive from Bodhisattva Dharmakaya.
The wealthy woman, hearing such profound Buddhist teachings, was overjoyed and amazed, exclaiming: “How rare! What you have said is truly wondrous and difficult to hear. For each merit of that Dharma is worth sacrificing countless lives. What you have said is truly wondrous! Now, whatever you need, I will provide it all.” Gold, silver, jewels, flowers, incense, banners, robes, musical instruments—I will give you all of these to offer to Prajnaparamita and Bodhisattva Dhamma-vakayāna. You must not harm your body. I will also help you go to Bodhisattva Dhamma-vakayāna and cultivate good roots with you so that you may attain the wondrous Dharma as you have said.
At that time, the god Indra reappeared in his original form and praised:
“Excellent, excellent! You endure such suffering without being disturbed. The Buddhas of the past, when practicing the Bodhisattva path, also sought Prajnaparamita and skillful means, thus attaining Supreme Perfect Enlightenment. I truly did not use your heart, blood, or marrow; I only came to test you. Whatever you desire, I will help you!”
Sattapa-pālūna said:
“I desire Supreme Perfect Enlightenment.” The god Indra said:
“That is beyond my power. That is the realm of the Buddhas.
But I am determined to repay the debt, so you should seek something else.”
Sattapalun said:
“If that is the case, please restore my body to its former state.”
Immediately, the body of Sattapalun recovered completely, without any injury, just as before.
The god Indra suddenly disappeared. The wealthy woman told Sattapalun: “You have come to my house; whatever you need, I will ask my parents to provide. I will also bid farewell to my parents and, along with my servants, go to the Bodhisattva Dharmakaya to make offerings and seek the Dharma.”
Sattapalun then went and stood outside the wealthy woman’s house. She went to her parents and asked for sufficient supplies for the offering, and requested permission to take five hundred female attendants, who were her servants, with her to accompany Sattapalananda to Bodhisattva Dharmakaya to offer the Prajnaparamita. She said, “That Bodhisattva will teach us the Dharma. I will practice accordingly and will receive the Dharma of the Buddhas.”
Her parents asked, “Who is Sattapalananda?” She replied, “He is standing outside the door. He earnestly seeks Supreme Perfect Enlightenment, wishing to liberate all sentient beings from the immeasurable suffering of birth and death. Because he seeks the Dharma, he has sold himself to offer the Prajnaparamita. Prajnaparamita is called the path that Bodhisattvas must learn.” Because he wanted to make offerings to the Prajnaparamita and Bodhisattva Dharmakaya, Sakyapalan went to the marketplace and loudly proclaimed: “Who wants to sell a person? Who wants to buy a person?” No one asked to buy him, so he stood there sadly weeping. Indra, the god, transformed into a Brahmin and came to test him, asking for the reason. Sakyapalan said: “I want to sell my body to make offerings to the Prajnaparamita and Bodhisattva Dharmakaya, but because of my meager merit, no one asks to buy me.” The Brahmin said: “I don’t need a person; I want to make a sacrifice to the gods. I need a person’s heart, blood, and marrow. Can you sell them?” Sakyapalan, hearing this, was no longer sad.
Her parents said:
“This is truly rare and precious. She is diligent in the Dharma and greatly cherishes the Dharma. These Buddha teachings are inconceivable, the supreme and foremost in the world, the cause of peace and happiness for all sentient beings. Because of these teachings, she adorns herself with a vast vow. We allow you to go and meet Bodhisattva Tanwujie to be close to him and make offerings. Because you have made such a great vow to attain the Buddha’s teachings, and you are so diligent, how could we not happily grant your permission?”
Having received her parents’ permission, the wealthy woman was overjoyed and immediately adorned five hundred seven-jeweled chariots. She herself, along with five hundred maidens, prepared offerings, bringing fresh flowers, gold and silver flowers, precious garments, pearl necklaces, special incense, and delicious food and drink. Then, together with Sattva-palun and five hundred maidens, each riding in a chariot, they respectfully and solemnly traveled eastward. They saw the magnificent city of Chūnyatā, adorned with seven precious jewels, surrounded by seven layers of walls, a moat of seven precious jewels, and rows of seven precious trees. The city was twelve yojanas wide, prosperous, peaceful, and very joyful. Within the city were numerous people, with five hundred towns and streets that were relatively beautiful, like paintings. The bridges were flat, spacious, and clean.
Upon entering the city, they saw Bodhisattva Dhamma-vūjie seated on a high platform, expounding the Dharma to an immeasurable multitude of hundreds of thousands of millions of respectful listeners surrounding him.
Upon seeing Bodhisattva Dhamma-Wujie, the mind of Sarva-Pali-Lun was filled with joy, like a monk entering the third Jhana. He calmed his mind and thought to himself: “According to the meaning, we shouldn’t ride in a chariot to see Bodhisattva Dhamma-Wujie.” Having thought this, they dismounted and walked. The wealthy woman and her five hundred attendants also dismounted and walked.
At that time, Sarva-Pali-Lun, the wealthy woman, and the five hundred attendants, surrounded by jewels and adorned with reverence, approached Bodhisattva Dhamma-Wujie.
Bodhisattva Dhamma-Wujie’s place was a platform made of seven precious materials, adorned with red sandalwood ox heads, covered with a net of precious jewels, and in the four corners hung mani jewels to serve as lamps. There were also four precious incense burners burning fragrant incense for the offering of Prajnaparamita.
Inside the platform was a large bed of seven precious materials, and a smaller bed of four precious materials placed on top of the large bed. The Prajnaparamita was inscribed on a pure gold leaf and worshipped on a small platform. Solemn banners and canopies hung above it.
Bodhisattva Sādāpaśvara and the women saw that the platform for the Prajnaparamita was adorned with precious jewels. They also saw the god Indra and countless hundreds of thousands of gods using heavenly flowers, mandalas, and sandalwood, grinding precious powders and scattering them on the platform. Heavenly music resounded in the sky to worship the platform.
Sādāpaśvara asked Indra: “Kāśika! Why do you use countless hundreds of thousands of gods to worship that platform with heavenly flowers, fragrances, and music?”
Indra replied: “Do you not know? This is the Mahā Prajnaparamita, the mother of the Great Bodhisattvas, the one who gives birth to the Buddhas and protects the Bodhisattvas.” A Bodhisattva who studies the Prajnaparamita will attain all merits, and will receive the Buddha Dharma and omniscience.
Sattapalan then joyfully asked the god Indra:
“O Kāśika! This Prajnaparamita is the mother of the Great Bodhisattvas, who give birth to Buddhas and protect Bodhisattvas. Where is this Bodhisattva who studies the Prajnaparamita and attains all merits, and will receive the Buddha Dharma and omniscience?”
Indra replied: “In that high platform there is a large bed of seven precious materials, and on the large bed is a small bed of four precious materials. The Prajnaparamita is written on a sheet of pure gold and placed on that small bed. The Bodhisattva Dhammaśvara has sealed it with a seven-precious seal. We cannot open it for anyone to see.”
At that time, Bodhisattva Sattapalan, along with the wealthy woman and five hundred attendants, divided offerings such as flowers, incense, pearl necklaces, and banners into two parts: one part offered to the Prajnaparamita, and the other part offered to Bodhisattva Dharmakaya, who was seated on the Dharma throne.
After offering the Prajnaparamita, Bodhisattva Sattapalan and the women brought the second part of the offerings to Bodhisattva Dharmakaya. Seeing Bodhisattva Dharmakaya seated on the Dharma throne, they immediately offered the offerings to Bodhisattva Dharmakaya. These offerings appeared in the air above Bodhisattva Dharmakaya, transforming into a platform of flowers, a jeweled canopy, and a jeweled parasol, with jeweled banners hanging from all four sides of the canopy.
Seeing Bodhisattva Dharmakaya and the women, they were overjoyed, thinking: “This is unprecedented! Such is the miraculous power of Bodhisattva Dharmakaya! If he already possessed such miraculous abilities while practicing the Bodhisattva path, how much more so will he have when he attains Supreme Perfect Enlightenment?”
The wealthy woman and five hundred maidens, with pure faith and reverence for Bodhisattva Tanwujie, all aspired to Supreme Perfect Enlightenment, and together vowed:
“Just as Bodhisattva Tanwujie received the profound teachings of a Bodhisattva, just as Bodhisattva Tanwujie offered the Prajnaparamita, just as Bodhisattva Tanwujie manifested and expounded the meaning of Prajnaparamita in the great assembly, just as Bodhisattva Tanwujie possessed the skillful means of Prajnaparamita, achieving supernatural powers and being at ease in the work of a Bodhisattva, we too will be like that.”
After Bodhisattva Sattapalan and the women offered the Prajnaparamita and Bodhisattva Tanwujie, they all bowed to Bodhisattva Tanwujie, and then stood to one side. Having stood aside, Bodhisattva Sattapalan said to Bodhisattva Dharmakaya:
“Previously, when I was seeking Prajnaparamita, in a secluded forest I heard a voice in the air teaching: ‘Good man, from here you go east and you will hear Prajnaparamita.’ I followed the words and went east. Before long, I thought, ‘Why didn’t I ask the voice in the air: ‘Where should I go, near or far, and from whom should I hear the Dharma?’ I wept and stayed there for seven days and nights. Because of my overwhelming sadness, I neglected food and drink, only thinking about when I would hear Prajnaparamita. While I was in such deep sorrow, focusing my mind on Prajnaparamita, I saw the Buddha appear in the sky and say: ‘Do not abandon your great vow and great diligence.'” With that great vow and great diligence, you go east, five hundred yojanas away, to a city called Fragrant City. In that city lives a Great Bodhisattva named Tan-wu-jie. You will hear the Prajnaparamita teachings from Bodhisattva Tan-wu-jie, who is your virtuous friend from many lifetimes and always protects you.
Having received the Buddha’s guidance, I went east, my mind focused on nothing else but the thought of when I would see Bodhisattva Tan-wu-jie expound the Prajnaparamita teachings for me.
At that time, I stopped midway. Regarding all phenomena, I attained unobstructed understanding and insight. The Samadhi of Contemplating the Nature of Phenomena appeared before me. I dwelt in those Samadhi, seeing countless Buddhas of the ten directions expounding the Prajnaparamita. The Buddhas praised me: “Excellent, excellent! Good man!” In the past, when I sought the Prajnaparamita, I attained the same samadhis as you do today. Having attained those samadhis, I then attained the Buddha Dharma. After the Buddhas finished expounding the Dharma and comforting me, they suddenly disappeared.
When I emerged from my meditation, I thought: Where did the Buddhas come from and where did they go? Because I couldn’t see the Buddhas, I was very sad.
I then thought: Bodhisattva Tanwujie, who previously offered homage to the Buddhas, cultivated good roots, and long practiced Prajnaparamita and skillful means, has attained freedom in the Bodhisattva path; he is my good friend and protector. I will ask Bodhisattva Tanwujie about this: Where did the Buddhas come from and where did they go?
Now I ask the Great Master: Where did those Buddhas come from and where did they go? The Great Master told me where the Buddhas come from and where they go. Knowing this, I will constantly seek to meet the Buddhas.
Chapter 89: Bodhisattva Dharmodgata
At that time, the Great Bodhisattva Dharmodgata said to the Bodhisattva Sat-Dha-Palun:
O virtuous man! The Buddhas neither come from anywhere nor go anywhere. Why? Because the Suchness of all phenomena is immovable. The Suchness of all phenomena is Buddha.
The Dharma that neither arises nor comes nor goes, the Dharma that neither arises is Buddha.
The Dharma that neither ceases nor comes nor goes, the Dharma that neither ceases is Buddha.
The Dharma that is truly real neither comes nor goes, the Dharma that is truly real is Buddha.
The Dharma that neither comes nor goes, the Dharma that is not is Buddha.
The Dharma that is not defiled neither comes nor goes, the Dharma that is not defiled is Buddha.
The Dharma that is silent neither comes nor goes, the Dharma that is silent is Buddha.
The nature of emptiness neither comes nor goes, the nature of emptiness is Buddha.
O virtuous man! Without these phenomena, there is no Buddha. The Suchness of the Buddhas, the Suchness of all phenomena is one Suchness, without difference.
O virtuous man! This Suchness is always one, there is no two, no three, outside of the number of phenomena, because it does not truly exist.
For example, in late spring, in the middle of a hot day, someone sees ripples in the sunlight and chases after them hoping to find water. What do you think? From which pond, mountain, or stream does that water come, and where does it flow now? Does it flow to the East Sea, the West Sea, the South Sea, or the North Sea?
Sattabalun replied:
“Venerable Master! There is no water in the ripples of sunlight, so how can there be a place where water comes from or goes away?
“Good man! The ignorant and foolish person, driven by thirst, sees the ripples of sunlight and mistakes them for water.
“Good man! If someone distinguishes that the Buddhas come and go, know that those people are all fools.
Why? Good man! The Buddhas cannot be seen through their physical bodies. The Dharma body of the Buddhas neither comes nor goes, nor has a place of coming or going.
“Good man! Imagine a magician conjuring up things like elephants, horses, cows, goats, men, and women. What do you think?” Where does this illusion come from, and where does it go?
Venerable Master! Illusions are unreal; how can they have a place to come and go?
Good man! Those who perceive the Buddha as coming and going are like that.
Good man! For example, imagine seeing elephants, horses, cows, goats, men, and women in a dream. What do you think? Do the things seen in the dream have a place to come and go?
Venerable Master! The things seen in a dream are all false; how can they have a place to come and go?
Good man! If someone perceives the Buddha as coming and going, it is like that.
Good man! The Buddha said that all phenomena are like dreams. If any sentient being does not know the meaning of this Dharma, and mistakes names and physical bodies for the Buddha, then that person perceives the Buddhas as coming and going.
Because they do not know the true nature of all phenomena, they are all ignorant and foolish people. They will forever be reborn in the five realms, far from Prajnaparamita, far from the Buddha’s teachings.
Good man! The Buddha said that all phenomena are illusory, like dreams. If any sentient being truly understands this, then that person will not discriminate against phenomena, whether they come or go, whether they arise or cease. If one does not discriminate against phenomena, whether they come or go, whether they arise or cease, then one will know the true nature of all phenomena as spoken by the Buddha. That person practices Prajnaparamita, approaching Supreme Perfect Enlightenment, and is called a true disciple of the Buddha, consuming the offerings of the faithful without waste. That person is worthy of receiving offerings and is a field of merit for the world.
O virtuous man! Just as the great ocean’s jewels don’t come from the east, the south, the west, or the north, nor from the four corners or above and below, but from the virtuous roots of sentient beings, the ocean gives rise to these jewels. These jewels don’t arise without cause and effect. They arise from the harmonious combination of causes and conditions. If these jewels were to be destroyed, they wouldn’t travel to the ten directions. When conditions are harmonious, they exist; when conditions separate, they cease.
O virtuous man! The bodies of the Buddhas are also like this, arising from their inherent karma, causes, conditions, and consequences. They don’t come from the ten directions when they arise, nor do they go to the ten directions when they cease. They exist only when conditions are harmonious, and cease when conditions separate.
O virtuous man! Just as a lute without a player, when the sound is produced, it has no destination; when the sound ceases, it has no destination. Because of the harmonious combination of conditions, there is sound. There is the body, the skin, the strings, the stand, the handle, and the person who plays it—these conditions combine to produce sound. Sound does not originate from the soundbox, nor from the hands of the person producing it. Sound arises from the harmonious combination of causes and conditions. When these causes and conditions cease, the sound has nowhere to go.
O virtuous man! The bodies of the Buddhas are also like this, arising from immeasurable merits and causes and conditions, not from a single cause, condition, or merit, nor do they exist without causes and conditions. They exist because of the harmonious combination of causes and conditions. The bodies of the Buddhas are not formed from a single event. They come from nowhere and go nowhere.
O virtuous man! You must know that the form of the Buddhas’ coming and going is like this.
O virtuous man! You must also know that all phenomena have no form of coming or going. If you know that the Buddhas and all phenomena have no form of coming, going, arising, or ceasing, then you will attain Supreme Perfect Enlightenment, which is also the practice of Prajnaparamita and skillful means.
At that time, the god Indra bestowed a heavenly mandala flower upon Bodhisattva Sattapalan, saying:
“Since you offer this flower to Bodhisattva Dharmakaya, I will protect and offer you my support. Why? Because today, there is great benefit for hundreds of thousands of millions of sentient beings, enabling them to attain Supreme Perfect Enlightenment.
Sir, Bodhisattva Dharmakaya is very difficult to meet. For the benefit of all sentient beings, this Great Bodhisattva has endured countless hardships and sufferings for immeasurable eons.”
Bodhisattva Sattapalan received the mandala flower and scattered it upon Bodhisattva Dharmakaya, saying:
“Master, from today onwards, my body belongs to you, to be used for your service and offerings.”
At that time, the wealthy woman and five hundred maidens said to Bodhisattva Sattapalan:
“From now on, our bodies also belong to you. Because of this auspicious karmic connection, we will receive the Dharma, just as you have received it. We will together with you forever offer homage to the Buddhas, and forever offer homage to you.”
Bodhisattva Sattapalan said to the women:
“Since you sincerely wish to belong to me, I will accept you.”
The women replied:
“We sincerely wish to belong to you, and we will follow your instructions.”
Bodhisattva Sattapalan and the women presented the precious ornaments and five hundred seven-jeweled chariots to Bodhisattva Dharmakūjie, saying:
“I offer these five hundred women to the Great Master, and these five hundred chariots for the Great Master’s use.”
Indra immediately praised: “Excellent, excellent!” “O Venerable One, the Great Bodhisattva should give away all possessions in this way. Such giving will quickly lead to Supreme Perfect Enlightenment.
Offering to those who preach the Dharma in this way will lead to hearing the Prajnaparamita and skillful means. Past Buddhas, when practicing the Bodhisattva path, also dwelled in such giving, and only then did they hear the Prajnaparamita and skillful means and attain Supreme Perfect Enlightenment.
At that time, Bodhisattva Dharmakaya, wishing to provide Bodhisattva Sattapalan with sufficient virtuous roots, accepted five hundred chariots, five hundred female attendants, and female merchants. After receiving them, he gave them back to Bodhisattva Sattapalan.
After preaching the Dharma until sunset, Bodhisattva Dharmakaya left his seat and entered the palace.”
Bodhisattva Sattapalan thought: I have come here for the sake of the Dharma, so I should not sit or lie down. I must use one of two postures: either walking or standing, while waiting for the Dharma Master to come out from the inner palace to preach the Dharma.
At that time, Bodhisattva Dharmakaya spent seven years wholeheartedly immersed in the immeasurable samadhi of Bodhisattvas, practicing Prajnaparamita and skillful means.
Bodhisattva Sattapalan also spent seven years walking, sometimes standing, sometimes sitting, sometimes lying down, without sleep or rest, without greed, anger, or affliction, his heart not captivated by any taste or smell, only thinking about when Bodhisattva Dharmakaya would emerge from his meditative state to preach the Dharma.
After seven years, Bodhisattva Sattapalan thought: I must set up a Dharma seat for Bodhisattva Dharmakaya to sit on and preach the Dharma. I must sprinkle water, sweep and clean, scatter flowers, and adorn the place for preaching the Dharma, because Bodhisattva Dharmakaya will preach Prajnaparamita and skillful means.
At that time, Bodhisattva Sattapalan, along with the wealthy woman and five hundred female attendants, set up a seven-jeweled bed. The five hundred women all removed their upper garments and spread them on the Dharma seat, thinking that Bodhisattva Dharmakaya would sit on this Dharma seat and expound on the Prajnaparamita and skillful means. Having set up the Dharma seat, they searched for water to sprinkle on the ground but could not find any. Why? Because the evil demon was blocking the way, preventing the water from appearing.
The demon thought: Bodhisattva Sattapalan cannot find water; if, regarding Supreme Perfect Enlightenment, even a single weak thought arises, wisdom will not shine, virtuous roots will not grow, and the attainment of Omniscience will be delayed.
At that time, Bodhisattva Sattapalan thought: I must pierce myself and sprinkle my blood on the ground so that dust will not fly and defile the Great Master. What need do I have for this body, for it will perish? From beginningless time until now, I have often lost my life without ever attaining the Dharma.
Bodhisattva Sattapalan immediately stabbed himself with a sharp knife and sprinkled his blood on the ground. Bodhisattva Sattapalan, along with the wealthy woman and five hundred maidens, had no other thoughts, and the demon had no opportunity to harm them.
Indra thought: Truly unprecedented! Bodhisattva Sattapalan loves the Dharma so much. He stabbed himself and sprinkled his blood on the ground. The Bodhisattva and the women’s hearts remain unshaken. The evil demon Mara could not destroy their virtuous roots. Their hearts are firm, they manifest great adornment, they do not begrudge their lives, and with profound hearts they seek Supreme Perfect Enlightenment, and will deliver all sentient beings from the immeasurable suffering of birth and death.
Indra praised Bodhisattva Sattapalan: “Good man! You have unwavering and inconceivable power of diligence.” He loved the Dharma and sought to attain the supreme Dharma.
“Good man! The Buddhas of the past were also like this, using their hearts to love the Dharma, cherish the Dharma, and value the Dharma, gathering merits, and attaining Supreme Perfect Enlightenment.”
Bodhisattva Sattapalan thought: “I have already set up a Dharma seat for Bodhisattva Dharmakaya and swept the ground clean. Where can I find beautiful and fragrant flowers to adorn this place for preaching the Dharma? And when the Bodhisattva sits on the Dharma seat and preaches the Dharma, I must also scatter flowers as an offering?”
Knowing Bodhisattva Sattapalan’s thoughts, the god Indra immediately gave Bodhisattva Sattapalan three thousand baskets of heavenly mandala flowers.
Having received the flowers, Bodhisattva Sattapalan scattered half of them on the ground, and reserved the other half to offer to Bodhisattva Dharmakaya when he came out to preach.
At that time, Bodhisattva Dharmakaya had been in Samadhi for over seven years before emerging. Because he was preaching the Prajnaparamita, countless hundreds of thousands of people respectfully surrounded him and sat on the Dharma throne.
Upon seeing Bodhisattva Dharmakaya, Bodhisattva Sattapalan was overjoyed, like a monk entering the third Jhana. He, along with the wealthy woman and five hundred maidens, went to Bodhisattva Dharmakaya and scattered flowers as an offering, bowing and prostrating themselves before sitting to one side.
Seeing that the great assembly was seated, Bodhisattva Dharmakaya said to Bodhisattva Sattapalan: “Good man, listen carefully and take note!” Because my grandfather will speak of the Prajnaparamita. O virtuous man! Because all phenomena are equal, one must know that Prajnaparamita is also equal. Because all phenomena are separate, one must know that Prajnaparamita is also separate. Because all phenomena are immovable, one must know that Prajnaparamita is also immovable. Because all phenomena are without thought, one must know that Prajnaparamita is also without thought. Because all phenomena are without fear, one must know that Prajnaparamita is also without fear. Because all phenomena are one, one must know that Prajnaparamita is one. Because all phenomena are boundless, one must know that Prajnaparamita is also boundless. Because all phenomena do not arise, one must know that Prajnaparamita does not arise. Because all phenomena do not cease, one must know that Prajnaparamita does not cease. Because space is boundless, one must know that Prajnaparamita is also boundless. Because the ocean is boundless, one must know that Prajnaparamita is also boundless. Because Mount Sumeru is majestic, one must know that Prajnaparamita is also majestic. Because emptiness is indistinguishable, one must know that Prajnaparamita is also indistinguishable. Because form is boundless, one must know that Prajnaparamita is also boundless. Because feeling, perception, volition, and consciousness are boundless, one must know that Prajnaparamita is also boundless. Because the earth element is boundless, one must know that Prajnaparamita is also boundless. Because the water element, fire element, and wind element are boundless, one must know that Prajnaparamita is also boundless. Because the space element is boundless, one must know that Prajnaparamita is also boundless. Because it is like the diamond that is equal, one must know that Prajnaparamita is also equal. Because all phenomena are indistinguishable, one must know that Prajnaparamita is also indistinguishable. Because all things are emptiness, one must understand Prajnaparamita.
At that very moment, Bodhisattva Sattapalan, seated in his place, attained the following Samadhis: the Samadhi of Equality of All Phenomena, the Samadhi of Detachment from All Phenomena, the Samadhi of Fearlessness of All Phenomena, the Samadhi of Oneness of All Phenomena, the Samadhi of Boundless Phenomena, the Samadhi of Non-Birth of All Phenomena, the Samadhi of Non-Destruction of All Phenomena, the Samadhi of Boundless Space, the Samadhi of the Great Ocean and Waterless, the Samadhi of Mount Sumeru and its Adornment, the Samadhi of Non-Discrimination of Space, the Samadhi of Boundless Form, the Samadhi of Boundless Feeling, Perception, Volition, and Consciousness, the Samadhi of Boundless Earth Seeds, the Samadhi of Boundless Water, Fire, Wind, and Space Seeds, the Samadhi of Diamond-like Phenomena, the Samadhi of Non-Discrimination of All Phenomena, and the Samadhi of Inconceivable Phenomena. He attained six million such Samadhis.
The Buddha said to Venerable Subhuti:
“Just as today, in the three thousand great worlds, I am surrounded by monks, and in that form, that phenomenon, that name, I speak of the Prajnaparamita.
The Bodhisattva Sattapalan, having attained those six hundred million Samadhi states, sees in the great worlds, in all ten directions, countless Buddhas and monks respectfully surrounding him, and in that form, that phenomenon, that name, he speaks of that great Prajnaparamita, just as so.
From that time onward, the Bodhisattva Sattapalan’s learning and wisdom were inconceivable, like the water in the great ocean; he never left the Buddhas, was born in Buddha-lands, even in his dreams he never failed to see the Buddha; all calamities ceased, and he was born in a Buddha-land according to his wishes.
“O Subhuti!” One must understand that the Prajnaparamita has the power to accomplish all merits for the Great Bodhisattva, and to attain Omniscience.
O Subhuti! Therefore, if the Great Bodhisattvas wish to learn the six Paramitas, to penetrate the wisdom of the Buddhas, and to attain Omniscience, they must uphold the Prajnaparamita, recite and memorize it carefully, expound it widely for others, transcribe this sutra, and respectfully praise and offer incense, flowers, and music. Why? Because the Prajnaparamita is the mother of all Buddhas of the past, future, and present in the ten directions. The Buddhas of the ten directions all respect the Prajnaparamita.
Chapter 90: Blessing
Then the Buddha said to Venerable Ananda:
O Ananda! What do you think? Is the Buddha your great teacher? And are you a disciple of the Buddha?
Venerable Ananda said:
“O Blessed One! The Buddha is my Great Teacher. The Well-Gone One is my Great Teacher, and I am a disciple of the Buddha.”
“Indeed, the Buddha is your Great Teacher, and you are a disciple of the Buddha.”
If it were a disciple’s duty, he would have done it.
Ananda! You have used your actions of body, speech, and mind to lovingly offer and serve the Buddha, always acting in accordance with the Buddha’s will, without fault. Ananda! Regarding my present body, you have shown love, respect, offerings, provision, and service, and your mind has always been pure. After my passing, all that love, respect, offerings, and provision you have given to Prajnaparamita. Even the second and third times, the Buddha bestowed Prajnaparamita upon you.
Ananda! Do not forget, do not lose, do not be the last to lose the seed of enlightenment.
Ananda! As long as Prajnaparamita remains in the world, know that there is still a Buddha in the world teaching the Dharma.
Ananda! If anyone transcribes the Prajnaparamita, then upholds, recites, memorizes, and widely expounds it to others, using flowers, incense, banners, precious cloths, lamps, torches, showing reverence, respect, praise, and offerings, know that such a person often sees the Buddha, often hears the Dharma, and is always near the Buddha.
After the Buddha expounded the Prajnaparamita, the Great Bodhisattvas such as Maitreya Bodhisattva, Subhuti Bodhisattva, Shariputra Bodhisattva, Maudgalyayana, Mahakasyapa, Purna Mitaranani, Mahakasyapa, Mahakasyapa, Ananda, and all the great assembly and all the beings in the world, the gods, humans, Gandharvas, and Asuras, all rejoiced upon hearing the Buddha’s teachings.