Kinh Đại Bát-Nhã Ba-La-Mật-Đa
Volume 398
Chapter 77: THE BODHISATTVA SADĀPRARUDITA (1)
At that time, the Venerable Subhūti said to the Buddha:
“World-Honored One, how should one teach and transmit instructions to Bodhisattvas who have newly begun practicing, causing them to believe and understand that the ultimate nature of all phenomena is emptiness?”
The Buddha said:
“Subhūti, it is not that all phenomena previously existed and later become nonexistent. Rather, all phenomena are neither existent nor nonexistent; they have no own-nature and no nature derived from others. They were not existent before, and afterward they are not nonexistent. Their own-nature is always empty, nothing should cause fear. Therefore, one should teach and transmit instructions to Bodhisattvas who have newly begun practicing in this way, causing them to believe and understand that the ultimate nature of all phenomena is empty.
Furthermore, Subhūti, if a Great Bodhisattva wishes to seek Prajñāpāramitā, he should seek it in the manner of the Great Bodhisattva Sadāprarudita, who is now practicing the pure conduct at the place of the Buddha Mahāmegha Dundubhi Svara.”
The Venerable Subhūti said to the Buddha:
“World-Honored One, how did the Great Bodhisattva Sadāprarudita seek Prajñāpāramitā?”
The Buddha said:
“Subhūti, in the past, when the Great Bodhisattva Sadāprarudita sought Prajñāpāramitā, he did not spare his body or life, did not care for treasures, did not seek fame, and did not desire respect or reverence; he sought Prajñāpāramitā in this way. That Bodhisattva always delighted in dwelling in a quiet place. Suddenly, he heard a voice from the sky saying:
‘Good son, you should go toward the east, and you will certainly hear the profound Prajñāpāramitā. When you go, do not be concerned about fatigue; do not think about sleep or rest; do not think about food and drink; do not think about day and night; do not fear heat or cold. Regarding inner and outer phenomena, do not allow your mind to become scattered.
When you go, do not look back to either side; do not look ahead, behind, above, below, or in the four directions. Do not abandon proper deportment; do not damage your physical appearance. Do not be moved by form; do not be moved by feeling, perception, formations, or consciousness. Do not be moved by the eye faculty; do not be moved by the ear, nose, tongue, body, or mind faculties. Do not be moved by the form realm; do not be moved by the sound, smell, taste, touch, or dharma realms. Do not be moved by the eye consciousness realm; do not be moved by the ear, nose, tongue, body, or mind consciousness realms. Do not be moved by eye-contact; do not be moved by ear, nose, tongue, body, or mind contact. Do not be moved by feelings arising from eye-contact as condition; do not be moved by feelings arising from ear, nose, tongue, body, or mind contact as condition.
Do not be moved by the earth element; do not be moved by the water, fire, wind, space, or consciousness elements. Do not be moved by causal conditions; do not be moved by the uninterrupted condition, the object condition, or the dominant condition. Do not be moved by phenomena arising from conditions. Do not be moved by ignorance; do not be moved by formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress.
Do not be moved by the perfection of giving; do not be moved by the perfection of pure morality, patience, diligence, meditation, or Prajñāpāramitā. Do not be moved by the four foundations of mindfulness; do not be moved by the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.
Do not be moved by emptiness of the internal; do not be moved by emptiness of the external; emptiness of both internal and external; great emptiness; emptiness of ultimate meaning; emptiness of conditioned phenomena; emptiness of unconditioned phenomena; ultimate emptiness; emptiness without boundary; emptiness of dispersion; emptiness of non-transformation; emptiness of intrinsic nature; emptiness of own characteristics; emptiness of common characteristics; emptiness of all phenomena; emptiness of the unobtainable; emptiness of non-nature; emptiness of own-nature; emptiness of the emptiness of own-nature.
Do not be moved by suchness; do not be moved by the Dharma realm, Dharma nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the established nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, or the inconceivable realm.
Do not be moved by the noble truth of suffering; do not be moved by the noble truth of origin, cessation, or path. Do not be moved by the four meditations; do not be moved by the four immeasurables or the four formless concentrations. Do not be moved by the eight liberations, the eight spheres of mastery, the nine successive absorptions, or the ten universal bases.
Do not be moved by all dhāraṇī gateways; do not be moved by all samādhi gateways. Do not be moved by the liberation gateway of emptiness; do not be moved by the liberation gateways of signlessness or wishlessness.
Do not be moved by the first stage of Joy; do not be moved by the stage of Freedom from Defilement, the stage of Radiant Light, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, or the stage of Dharma Cloud.
Do not be moved by the five kinds of eyes; do not be moved by the six supernatural powers. Do not be moved by the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique Buddha qualities.
Do not be moved by the dharma of never losing mindfulness; do not be moved by the nature of always maintaining equanimity. Do not be moved by all-knowledge; do not be moved by the wisdom of the aspects of the path or the wisdom of all aspects.
Do not be moved by the fruit of stream-entry; do not be moved by the fruits of once-returning, non-returning, arhatship, or solitary enlightenment. Do not be moved by the practices of a Great Bodhisattva; do not be moved by the unsurpassed perfect enlightenment.
Do not be moved by worldly phenomena; do not be moved by supramundane phenomena. Do not be moved by contaminated phenomena; do not be moved by uncontaminated phenomena. Do not be moved by conditioned phenomena; do not be moved by unconditioned phenomena.
Why? Good son, because if one is moved by phenomena, then one cannot abide in the Buddha Dharma. If one cannot abide in the Buddha Dharma, one will continue wandering in birth and death throughout the realms of existence. If one continues wandering in birth and death throughout the realms of existence, one cannot attain the profound Prajñāpāramitā.’”
At that time, when the Great Bodhisattva Sadāprarudita heard this earnest instruction from the voice in the sky, he was extremely joyful, praised it as something never before heard, and respectfully joined his palms, replying:
“According to what you have just taught, I will follow it. Why? Because I wish to become a great light for all sentient beings; I wish to gather all the supreme Dharma of the Thus-Gone One, the Worthy One, the Perfectly Enlightened One; I wish to attain the unsurpassed supreme enlightenment.”
At that moment, the voice from the sky again said to Bodhisattva Sadāprarudita:
“Excellent, excellent! Good son, you should generate faith and understanding toward the profound Dharma of emptiness, signlessness, and wishlessness. You should seek the profound Prajñāpāramitā with a mind free from all characteristics. You should seek the profound Prajñāpāramitā with a mind free from the characteristics of self, sentient being, life continuum, birth-producing capacity, nourishment, growth, agent of transmigration, mind-born being, child, doer, receiver of karmic results, knower, and seer.
Good son, regarding evil companions, you should seek ways to distance yourself from them. Regarding good companions, you should draw near, make offerings, and honor them. If someone can skillfully explain to you the pure, tranquil, empty, signless, wishless, unborn, undying, undefiled, and purified Dharma, and can reveal, instruct, guide, encourage, and rejoice you in the wisdom of omniscience, then that person is a good companion.
Good son, if you can practice in this way, before long you will hear the profound Prajñāpāramitā, either from scriptures or from a Bodhisattva. Wherever you hear the profound Prajñāpāramitā, you should there generate the thought of seeing the Great Teacher. You should know their kindness, remember it, and resolve to repay it with all your strength.
Good son, you should think in this way: ‘The place where I hear the profound Prajñāpāramitā is my truest good companion. Because I hear this wondrous Dharma from them, I will quickly attain the stage of non-retrogression toward unsurpassed enlightenment. Through that person, I will draw near to Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones; I will constantly be born in the pure adorned lands of the Buddhas; I will respectfully make offerings to the Buddhas, World-Honored Ones; I will listen to the true Dharma, cultivate roots of virtue, abandon all distractions, possess complete leisure, and constantly increase excellent wholesome roots.’
You should contemplate, measure, and observe such supreme beneficial merits. Then Bodhisattvas and Dharma teachers will always explain the profound Prajñāpāramitā to you. You should always respect and serve them as if they were the Buddhas themselves.
Good son, do not follow Dharma teachers with a mind seeking worldly gain or reputation. Rather, associate with Dharma teachers only because you cherish, honor, and make offerings to the unsurpassed Dharma.
Good son, you should clearly understand the activities of Māra. That is, there are evil Māras who, wishing to destroy the true Dharma and Dharma teachers, create various forms, sounds, smells, tastes, and touches, enticing and earnestly inviting them. At such times, the Dharma teacher, through skillful means, wishing to subdue and overcome that evil Māra and cause sentient beings to plant roots of virtue, manifests conformity with worldly ways. Although accepting such offerings, they are not attached or stained by them.
Regarding this, you should not generate impure thoughts. Instead, remember: ‘I am not yet able to understand the skillful means of the Bodhisattva who teaches Dharma. This Dharma teacher has skillfully employed expedient means. In order to subdue and transform difficult-to-teach sentient beings, and to cause sentient beings to cultivate roots of virtue, this Bodhisattva humbly harmonizes with worldly affairs and appears to accept pleasures, yet this Bodhisattva does not cling to characteristics of phenomena, does not crave or become attached, is not obstructed, and has never violated precepts.’
Good son, at that time you should contemplate the true meaning of phenomena. What is the true meaning of phenomena? It is that all phenomena are neither defiled nor pure. Why? Good son, because the own-nature of all phenomena is empty. There is no self, sentient being, life continuum, birth-producing capacity, nourishment, growth, agent of transmigration, mind-born being, child, doer, receiver of karmic results, knower, or seer. All are like illusions, dreams, echoes, reflections, mirages, shadows of light, magical transformations, and cities of illusion.
Good son, if you can contemplate the true meaning of phenomena in this way and always remain close to the Dharma teacher, you will soon accomplish the profound Prajñāpāramitā.
Furthermore, good son, regarding other activities of Māra, you should also clearly understand them. For example, when a Dharma teacher sees that you request the profound Prajñāpāramitā, they may show no appreciation and instead treat you harshly. In such a case, you should not become angry. Rather, increase your mind of love and respect for the Dharma, remain close to the Dharma teacher, and do not become discouraged or weary.
At that time, after Bodhisattva Sadāprarudita heard the instruction again from the sky, he became even more joyful and proceeded toward the east. Before long, he thought:
‘Why did I not ask the voice in the sky that told me to go east how far the place is, which city I should reach, and whom I should follow to hear the profound Prajñāpāramitā?’
Thinking this, he stopped there, lamenting and grieving, worrying and crying. After a short while, he thought:
‘Whether I remain here for one day and one night, or even seven days and seven nights, I will not become tired. I will not think about sleep or rest, I will not think about food and drink, I will not think about day and night, I will not fear cold or heat, and my mind will not become scattered regarding inner and outer phenomena. If I do not know how far away the city I must reach is and where I should go to hear the profound Prajñāpāramitā, I will never generate the thought of leaving this place.’
Subhūti, you should know that it is like a father and mother who have only one beautiful, intelligent child with many abilities and cherish that child deeply. If that child, while healthy, suddenly dies, the parents grieve and weep in sorrow, remembering only their child and thinking of nothing else. Bodhisattva Sadāprarudita was likewise at that time. He thought of nothing else, only:
‘When will I hear the Prajñāpāramitā? Why did I not ask the sound from the sky that encouraged me to go east where it was, whether it was far or near, and from whom I should hear the profound Prajñāpāramitā?’
Subhūti, you should know that while Bodhisattva Sadāprarudita was sighing and blaming himself in this way, suddenly a Buddha appeared before him and praised the Great Bodhisattva Sadāprarudita:
‘Excellent, excellent! Good son, when Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones of the past were still Bodhisattvas, they practiced diligence and endured hardships in seeking the profound Prajñāpāramitā, just as you now devote yourself wholeheartedly to seeking it.
Furthermore, good son, with such courageous diligence and respectful love for seeking Dharma, go from here toward the east. After traveling about five hundred yojanas, there is the city of a great king named Fragrant Splendor. This city is high and vast, formed from seven kinds of precious jewels. Outside the city are seven layers of walls, seven layers of terraces, seven layers of railings, seven layers of jeweled moats, and seven rows of precious palm trees, all made of the seven treasures surrounding it.
These walls and structures enhance one another’s beauty, emitting countless kinds of exceptionally brilliant and delightful light. This great jeweled city extends about twelve yojanas on each side. It is always pure and spacious, with many people and animals, peaceful, prosperous, wealthy, and joyful. Within it are five hundred identical streets and marketplaces, beautiful like paintings.
At every crossroads, clear streams flow through, and jeweled boats travel back and forth continuously. Every road is clean and beautiful, sprinkled with fragrant water and scattered with famous flowers. The city and its walls have high defensive towers made of pure gold, illuminated by precious jewels. Brilliant lights intermingle among jeweled trees; their roots, trunks, branches, leaves, and flowers and fruits are all formed from extraordinary treasures.
The walls, towers, and jeweled trees are covered with golden nets, bound with jeweled cords, hung with golden bells, and connected with hanging bells. When a gentle breeze passes, they produce exquisite sounds like skillfully harmonized music of the five instruments. Countless sentient beings in that jeweled city constantly hear joyful and wondrous sounds day and night.
Outside the city are seven layers of jeweled moats. These moats are filled with water possessing the eight qualities of virtue, with balanced temperature and clarity like mirrors. Throughout the moats are seven-jeweled boats beautifully adorned and pleasing to behold. The sentient beings there, due to karma created in previous lives, often descend into the boats together and drift about in play.
Within the waters of the moats are various rare flowers: blue lotuses, red lotuses, golden lotuses, white lotuses, and many other jeweled flowers, all fresh, fragrant, beautiful, and covering the surface of the water. In summary, no renowned flower from the three-thousand-great-thousand world is absent.
Surrounding the great city are five hundred gardens adorned with many delightful things. In each garden are five hundred ponds, each one a yojana wide, decorated with seven treasures and pleasing everyone.
In the ponds are four kinds of precious flowers: blue lotuses, red lotuses, golden lotuses, and white lotuses, as large as wheels, illuminating the surface of the water. These flowers are all made of treasures. The blue ones display blue color, blue reflections, and blue radiance; the golden ones display golden color, golden reflections, and golden radiance; the red ones display red color, red reflections, and red radiance; the white ones display white color, white reflections, and white radiance.
The ponds in the gardens contain many precious birds such as peacocks, parrots, swans, orioles, white geese, mandarin ducks, kalavinkas, jīvaka birds, and others. Their calls harmonize as they play there. These ponds belong to no one. Those sentient beings, having cultivated the profound Prajñāpāramitā for a long time in the past, have generated faith and delight in the profound Dharma gateways; because they created such excellent karma together in previous lives, they now enjoy this result together.
Furthermore, good son, within the city of Fragrant Splendor there is an elevated and beautiful place: the palace where the Great Bodhisattva Dharmodgata resides. This palace extends one yojana and is wonderfully adorned with precious jewels, beautiful and pleasing. Around the palace are seven layers of walls, seven layers of towers, seven layers of railings, seven layers of jeweled moats, and seven rows of straight precious palm trees. The walls and structures are beautifully decorated and magnificent, truly pleasing to behold.
Four beautiful gardens surround this palace: the first is Constant Joy, the second Lapis Lazuli, the third Flower Adornment, and the fourth Fragrant Ornamentation. Each garden has eight ponds: the first is Virtuous, the second Superior Virtue, the third Joyful, the fourth Supreme Joy, the fifth Peaceful, the sixth Complete Peace, the seventh Freedom from Fear, and the eighth Non-retreat.
On the four sides of each pond is a jeweled city: one made of gold, one of silver, one of vaiḍūrya, and one of crystal. The bottoms of the ponds are entirely made of jewels; golden sand is spread beneath, and the water is calm and gentle. Each bank of the ponds has eight steps decorated with various wondrous treasures. The pathways are made of the finest gold. On both sides of the steps are rows of golden banana trees, arranged with interwoven ornaments.
Within these ponds are the four kinds of precious flowers: blue lotuses, red lotuses, golden lotuses, and white lotuses, whose colors are interwoven and densely spread across the water. Around the four sides of the ponds are trees whose flowers release fragrant scents when moved by cool breezes and fall into the water. The ponds possess the eight qualities of virtue, fragrant like sandalwood, with complete color and taste. Ducks, geese, and other birds swim and play there.
The Great Bodhisattva Dharmodgata dwells in this palace together with sixty-eight thousand maidens, roaming throughout the ponds and gardens and enjoying the five kinds of delightful pleasures. Men and women, old and young, in the city of Fragrant Splendor, wishing to behold Bodhisattva Dharmodgata and hear the Dharma, sometimes enter the Constant Joy Garden and the Virtuous Pond, also enjoying the five desires.
Furthermore, good son, after the Great Bodhisattva Dharmodgata enjoys wondrous pleasures with the maidens, he teaches Prajñāpāramitā three times each day and night. In the city of Fragrant Splendor, young maidens prepare for the Great Bodhisattva Dharmodgata a lion throne on a high platform made of seven treasures, further adorning it beautifully with various precious objects.
The four legs of that throne are each made of a different treasure: one of gold, one of silver, one of vaiḍūrya, and one of crystal. Upon the throne they spread a layer of cushion, then embroidered blankets, covered with white silk tied with red ribbons. On both sides of the jeweled throne are placed two red pillows. Curtains hang down, made of pure fragrant flower-patterned cloth. The throne is half a yojana high and wide.
Above it in the sky are embroidered canopies; inside are displayed jeweled curtains, sized appropriately to the throne. Flower tassels hang down, suspended with golden bells. Out of reverence for the Dharma, flowers of five colors are scattered around the throne, and priceless incense is burned.
Various fragrant waters, powdered incense, and scented pastes are spread upon the ground. Numerous banners, flags, and jeweled parasols are arranged everywhere. Whenever Bodhisattva Dharmodgata ascends this jeweled throne, he teaches the profound Prajñāpāramitā to the assembly.
Each time he teaches the Dharma, countless assemblies of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans gather, respectfully making offerings to Bodhisattva Dharmodgata and receiving and upholding Prajñāpāramitā.
At that time, after the great assembly had heard the Dharma, some received and recited it, some copied it, some read it repeatedly, some contemplated it, some practiced according to the teachings, and some awakened others. Because of these causes and conditions, various sentient beings in evil destinies attained the Dharma of non-falling and became forever non-retrogressive toward unsurpassed enlightenment.
Good son, you should diligently strive and quickly go to the place of the Great Bodhisattva Dharmodgata so that you may hear what you seek to attain: Prajñāpāramitā.
Furthermore, good son, Bodhisattva Dharmodgata is your pure and long-standing good companion. He manifests teaching, guidance, encouragement, and rejoicing, causing you to quickly attain what you seek: unsurpassed enlightenment. In the past, Bodhisattva Dharmodgata practiced diligence and hardship in seeking the profound Prajñāpāramitā, just as you now seek it through skillful means. You should quickly go to the place of Bodhisattva Dharmodgata. Do not generate doubt; do not count days or nights. Before long, you will hear the profound Prajñāpāramitā.”
At that time, after hearing these words, the Great Bodhisattva Sadāprarudita felt delighted and thought:
“I will meet Bodhisattva Dharmodgata and hear the profound Prajñāpāramitā!”
Subhūti, you should know that it is like a person struck by a poisoned arrow, oppressed by suffering, who thinks of nothing else except:
“When will I meet a good physician, have this arrow removed, and be freed from this suffering?”
Bodhisattva Sadāprarudita was likewise. At that time he thought of nothing else except:
“When will I meet Bodhisattva Dharmodgata, draw near and make offerings to him, hear Prajñāpāramitā, and after hearing it permanently cut off all views that cling to things as obtainable and all false discriminations, quickly attaining unsurpassed enlightenment?”
Subhūti, you should know that when Bodhisattva Sadāprarudita was thinking in this way, right there he gave rise to unobstructed wisdom and vision regarding all phenomena. Through this wisdom and vision, he immediately entered countless supreme samādhi gateways, including:
The samādhi observing the own-nature of all phenomena; the samādhi dwelling in the unobtainable own-nature of all phenomena; the samādhi destroying ignorance of all phenomena; the samādhi attaining the non-differentiation of all phenomena; the samādhi seeing the unchanging nature of all phenomena; the samādhi illuminating all phenomena; the samādhi leaving behind darkness regarding all phenomena; the samādhi attaining the non-differentiated meaning of all phenomena; the samādhi completely knowing the unobtainability of all phenomena; the samādhi scattering all flowers; the samādhi revealing the selflessness of all phenomena; the samādhi free from illusion; the samādhi revealing reflections in mirrors; the samādhi producing the speech of all sentient beings; the samādhi causing all sentient beings to rejoice; the samādhi skillfully following the speech of all sentient beings; the samādhi producing all kinds of words and sentences; the fearless, non-disintegrating samādhi; the samādhi that can speak of the ineffable nature of all phenomena; the samādhi attaining unobstructed liberation; the samādhi leaving all dust and defilements; the samādhi of skillful names, phrases, and expressions; the samādhi generating superior insight into all phenomena; the samādhi attaining the unobstructed exhaustion of all phenomena; the samādhi like space; the vajra-like samādhi; the samādhi that manifests activity with form without violation; the samādhi attaining superior Dharma; the samādhi attaining the irreversible Dharma eye; the samādhi emerging from the Dharma realm; the samādhi of peaceful subjugation; the lion’s courageous roar samādhi; the samādhi whose radiance surpasses all sentient beings; the samādhi leaving all impurities; the samādhi being undefiled by all phenomena; the lotus-adorned samādhi; the samādhi cutting off all doubts; the samādhi following all firmness; the samādhi emerging from all phenomena; the samādhi attaining miraculous powers and fearlessness; the samādhi directly comprehending all phenomena; the samādhi destroying all seals of phenomena; the samādhi manifesting the non-differentiation of all phenomena; the samādhi leaving all forests of mistaken views; the samādhi leaving all darkness; the samādhi leaving all characteristics; the samādhi escaping all attachments; the samādhi leaving all laziness; the samādhi attaining clear and profound Dharma; the samādhi like Mount Sumeru; the samādhi that cannot be led away or seized; the samādhi subduing and eliminating all armies of Māra; the samādhi unattached to the three realms; the samādhi producing all excellent rays of light; and so forth, up to the samādhi of directly seeing all Buddhas.
Dwelling in these samādhi states, Bodhisattva Sadāprarudita directly saw countless, innumerable, boundless Thus-Gone Ones throughout the ten directions and their worlds, teaching Prajñāpāramitā to assemblies of Great Bodhisattvas.
At that time, all Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones praised, comforted, instructed, and transmitted teachings to the Great Bodhisattva Sadāprarudita:
“Excellent, excellent! Good son, when we practiced the Bodhisattva path in the past, we also sought the profound Prajñāpāramitā through diligent practices and endured hardships, just as you do today. When we earnestly sought it, we also attained such samādhi states.
At that time, we attained countless supreme samādhi states. After perfecting our cultivation, we were able to accomplish the profound Prajñāpāramitā. Through skillful means, we were able to perfect all Buddha qualities and then abide in the stage of non-retrogression.
When we contemplated these samādhi states, we saw that their inherent nature is without entering or leaving; we did not see any phenomenon as an agent who enters or leaves. We did not see this as someone who cultivates the practices of a Great Bodhisattva, nor did we see this as someone who cultivates the unsurpassed enlightenment.
At that time, because we did not cling to any phenomena, that itself was Prajñāpāramitā. Because we abided in this state free from attachment, we attained a true golden body, radiating light one fathom around, possessing the thirty-two marks of a Great Being and eighty subsidiary excellent characteristics, perfectly adorned.
We were also able to attain the unsurpassed inconceivable Buddha wisdom, the unsurpassed Buddha realm, the unsurpassed Buddha concentration, and the unsurpassed inconceivable Buddha wisdom. All perfections of merit were completely fulfilled. Because all perfection merits were completely accomplished, even a Buddha could not measure or fully describe them, much less a voice-hearer or solitary Buddha.
Therefore, good son, toward this Dharma you should become even more respectful, loving, and earnestly seek it; you must not become lax. If you continually increase respect, love, and earnest seeking for this Dharma, then unsurpassed enlightenment can easily be attained.
Furthermore, good son, regarding good companions, you should always be respectful, loving, and earnestly seek them, regarding them as Buddhas. Why? Good son, if a Bodhisattva is always wholeheartedly assisted and protected by good companions, he will quickly attain unsurpassed enlightenment.”
At that time, the Great Bodhisattva Sadāprarudita said to the Buddhas of the ten directions:
“Who are my good companions? I wish to draw near, respect, and make offerings to them.”
The Buddhas of the ten directions told Sadāprarudita:
“There is the Great Bodhisattva Dharmodgata, your pure and long-standing good companion. He can protect and assist you, causing you to accomplish what you seek: unsurpassed enlightenment. He will also enable you to learn the skillful means of the profound Prajñāpāramitā. Because this Bodhisattva continually benefits you for a long time, he is your good companion. You should draw near, make offerings, and respectfully honor him.
Furthermore, good son, even if for one, two, or three kalpas, and continuing for hundreds of thousands of kalpas or even longer, you respectfully honor and serve Bodhisattva Dharmodgata, using all kinds of supreme delightful necessities, even using all the wondrous forms, sounds, smells, tastes, touches, and dharmas of the three-thousand-great-thousand world as offerings, you still would not be able to repay even momentarily the kindness of that Bodhisattva.
Why? Good son, because through the power of Bodhisattva Dharmodgata you have now attained countless excellent Dharma samādhi gateways, and you will also, through that Bodhisattva, attain the skillful means of the profound Prajñāpāramitā and quickly attain unsurpassed enlightenment.”
When the Buddhas of the ten directions used skillful means to praise, comfort, instruct, and transmit teachings to Bodhisattva Sadāprarudita, causing him to rejoice, they suddenly disappeared.
At that time, the Great Bodhisattva Sadāprarudita emerged from the samādhi of direct realization. Not seeing the Buddhas, he felt sorrowful and thought:
“The Buddhas of the ten directions whom I just saw—where did they come from before, and where have they gone now? Who can remove this doubt for me?”
He then thought:
“Bodhisattva Dharmodgata has long cultivated and learned the skillful means of the profound Prajñāpāramitā, attained countless dhāraṇī and samādhi gateways, and reached perfection in the Bodhisattva’s mastery of supernatural powers. He has made offerings to countless Thus-Gone Ones, Worthy Ones, Perfectly Enlightened Ones; in the presence of Buddhas he has made vast vows and cultivated wholesome roots. For a long time he has been my good companion, always caring for and supporting me, causing me benefit and happiness. I should quickly go to the place of Great Bodhisattva Dharmodgata and ask him where the Buddhas of the ten directions whom I just saw came from and where they have gone. He can remove this doubt for me.”
Subhūti, you should know that after Great Bodhisattva Sadāprarudita thought in this way, his pure respectful love toward Great Bodhisattva Dharmodgata increased even more. He then thought:
“I now wish to go to the place of Great Bodhisattva Dharmodgata. What should I use as an offering? But I am poor and lacking. I have no flowers, perfumes, fragrant waters, powdered incense, clothing, jeweled necklaces, banners, parasols, beautiful music, lamps, maṇi jewels, pearls, vaiḍūrya, crystal, gold, silver, coral, conch shells, jade, or other supreme objects that I could use to make offerings to the profound Prajñāpāramitā and to the Dharma teacher who teaches the Dharma, Bodhisattva Dharmodgata.
I definitely should not go to Great Bodhisattva Dharmodgata empty-handed. If I go without anything, I will feel unhappy. What could I use to express my sincere aspiration to seek Dharma? I should now sell my own body and seek valuable objects to offer to the profound Prajñāpāramitā and the Dharma teacher, Bodhisattva Dharmodgata.
Why? Because throughout beginningless time, as I was born in various realms, my countless bodies and lives have already decayed and perished. From beginningless birth and death, because of the causes and conditions of desire, I have fallen into hells and endured immeasurable suffering. Yet I have never abandoned my body or life for the sake of making offerings to such wondrous Dharma and such a Dharma teacher. Therefore, now I will definitely sell my own body and life to obtain wealth and make offerings to the profound Prajñāpāramitā and the Dharma teacher, Bodhisattva Dharmodgata.”
At that time, after Great Bodhisattva Sadāprarudita thought this way, he gradually went toward the east and arrived at a great city, broad, magnificent, densely populated, peaceful, prosperous, wealthy, and joyful. Bodhisattva Sadāprarudita entered the marketplace, walked around everywhere, and loudly proclaimed:
“Today I sell my own body! Who wishes to buy a person? Today I sell myself! Who wishes to buy a person?”
At that time, when evil Māra saw this, he thought:
“Bodhisattva Sadāprarudita, because he cherishes and values the Dharma, wishes to sell his own body in order to make offerings to the profound Prajñāpāramitā and the Dharma teacher, Great Bodhisattva Dharmodgata. As a result, he will ask proper questions regarding the skillful means of the profound Prajñāpāramitā. He will ask:
‘How does a Great Bodhisattva practice the profound Prajñāpāramitā through skillful means in order to quickly attain unsurpassed enlightenment?’
After hearing such questions, Bodhisattva Dharmodgata will teach this Bodhisattva extremely profound wondrous Dharma, causing his wisdom to expand like the ocean. Māra and his retinue will not be able to destroy him. Gradually, he will perfect all virtues, thereby benefiting all sentient beings and attaining unsurpassed enlightenment himself. This Bodhisattva will also enable sentient beings to attain unsurpassed enlightenment, one after another, causing my realm to become empty. I will find a way to prevent the sound of this proclamation of selling himself, so that all elders, householders, Brahmins, and others in this city will be unable to hear it.”
Having thought this, evil Māra carried it out. Except for one female elder in the city, whose wholesome roots from previous lives possessed wondrous power, Māra could not prevent her from hearing.
Because of this, although Bodhisattva Sadāprarudita spent a long time trying to sell himself, he could not find anyone to buy him. He became sorrowful and distressed, stood in one place, lamenting and crying:
“What offense have I committed that, because I wish to make offerings to the profound Prajñāpāramitā and the Dharma teacher, Great Bodhisattva Dharmodgata, although I sell myself, no one will buy me?”
At that time, Śakra, lord of the devas, saw this and thought:
“This good son, for the sake of making offerings to the profound Prajñāpāramitā and the Dharma teacher, Bodhisattva Dharmodgata, and because he cherishes and respects the true Dharma, is selling his own body. I should test whether he truly loves the Dharma or whether he is deceiving the world.”
Thinking this, he transformed himself into a young Brahmin and went to the place of Great Bodhisattva Sadāprarudita:
“Why are you standing here grieving, sorrowful, and unhappy?”
The Bodhisattva Constantly Diligent replied:
“Little boy, I wish to make offerings to the profound Prajñāpāramitā and to the Dharma teacher who expounds the Dharma, the Bodhisattva Dharma Vigor. But because I am poor and lack precious objects, and because I have always loved and treasured the true Dharma, I wished to sell my own body. Yet throughout this city no one has asked to buy it. I thought that my merit was thin, so I became sorrowful and stood here.”
At that time, the Brahmin said to Constantly Diligent:
“Right now I wish to perform a sacrifice to the gods. I do not need a human body; I only need human blood, human marrow, and a human heart. Can you sell these to me?”
The Bodhisattva Constantly Diligent heard this and thought:
“Now I will certainly attain supreme benefit. Why? Because the things that this person wishes to buy are all things that I possess. Through the value of these things, I will be able to make offerings to the profound Prajñāpāramitā and to the Dharma teacher who expounds the Dharma, the Bodhisattva Dharma Vigor, enabling me to fully possess the skillful means of Prajñāpāramitā and quickly realize the highest state of Enlightenment.”
Having thought this, he became exceedingly joyful. Using gentle words, he replied to the Brahmin:
“The things you wish to buy, I can sell them all.”
The Brahmin said:
“What is the price?”
Bodhisattva Constantly Diligent replied:
“Pay whatever you wish.”
Then, having said this, the Great Bodhisattva Bodhisattva Constantly Diligent used his right hand to stab his left arm with a sharp knife, causing blood to flow out. He then cut off his right thigh, the flesh and skin falling to the ground, and crushed the bone to extract the marrow, which he gave to the Brahmin. He then went to the wall intending to cut out his heart.
At that moment, The elder merchant’s daughter was in the upper floor, having previously heard Bodhisattva Constantly Diligent loudly proclaiming his self-sale.
Seeing the Bodhisattva cutting himself, she thought: “What is the reason this virtuous man is inflicting such suffering upon himself? I should inquire.
Thinking this, she descended the floor and went to Bodhisattva Constantly Diligent, asking: “Why did you previously proclaim your self-sale, and now you are spilling your blood and marrow, and even intending to cut out your heart?”
Bodhisattva Constantly Diligent replied: “Don’t you know?” I wished to make offerings to the profound Prajnaparamita teachings of the Dharma Master, The Bodhisattva Dharma Courage, but due to poverty and lack of valuable possessions, and out of reverence for the Dharma, I previously offered to sell myself, but no one would buy me. Now I am selling these three things to you, Brahmin.
The elder merchant’s daughter said:
“Now you are selling yourself, your blood, heart, and marrow, intending to use your material possessions to make offerings to Prajnaparamita and the Dharma Master, The Bodhisattva Dharma Courage. What extraordinary merits will you gain from this?”
Bodhisattva Constantly Diligent replied:
The Bodhisattva Dharma Courage, having attained mastery over the profound Dharma, will explain to me the skillful means of the profound Prajñāpāramitā. Whatever learning, teaching, cultivation, and deeds that Great Bodhisattva engages in, if I am able to understand them, I will practice according to those teachings, bring about the accomplishment of sentient beings, and purify the Buddha realms; then I will quickly attain the supreme Enlightenment, obtain a golden-colored body, possess the thirty-two marks of a Great Being, with all eighty subsidiary characteristics perfectly complete and adorned, emitting a radiance extending one fathom, while all other kinds of light are immeasurable. I will possess the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha; the Dharma of never forgetting and the nature of always remaining in equanimity; the five kinds of pure eyes, the six supernatural powers; the aggregates of morality, concentration, wisdom, liberation, and liberated knowledge and vision, all pure and inconceivable; unobstructed wisdom and vision, unsurpassed wisdom and vision; attain omniscient wisdom, the wisdom of the modes of the Path, and the wisdom of all modes; possess all the Dharma treasures without deficiency, bestow them universally upon all sentient beings, and become their place of refuge. I shall relinquish my body and life in order to make offerings to that Bodhisattva, and I will attain those supreme merits.
When the elder merchant’s daughter heard of the Buddha Dharma’s wondrous, supreme, and inconceivable qualities, she was immensely delighted and deeply moved. She immediately respectfully joined her palms and said to Thường Đề:
What the Great Being has said is wondrous, most supreme, greatest, and extremely rare. In order to attain all such Buddha Dharmas, one should still be willing to relinquish even a body and life as precious and valued as the sands of the Ganges, so how much more so would it be only to relinquish one body and life! Why is this so? Because if one attains such wondrous merits, one can bring benefit and happiness to all sentient beings. Even a poor Great Being would not hesitate to sacrifice his body and life for such wondrous merits; how much less should someone like myself, who is wealthy and possesses many treasures, fail to make offerings for such merits?
Now, Great Being, you should no longer harm your own body. Whatever offerings you require, I will provide them all: gold, silver, beryl jewels, crystal jewels, maṇi jewels, pearls, treasures of the earth, treasures of stone, conch shells, jade, indigo jewels, great blue jewels, coral, amber, and other things; pearls and gems, flowers and incense, jeweled necklaces, banners, precious canopies, fine music, lamps and lights, vehicles, garments, and all other excellent offerings. You may use them to make offerings to the profound Prajñāpāramitā and to the Dharma teacher who expounds it, the Bodhisattva Dharma Courage. Please, Great Being, do not harm yourself any further!
I myself also vow to follow you to the place of the Bodhisattva Dharma Courage, so that I may behold him, cultivate wholesome roots, and hear the exposition of those Buddha Dharmas.