THE RADIANT LIGHT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 20
Chapter 86: THE EQUALITY OF ALL DHARMAS
Subhūti addressed the Buddha:
“World-Honored One! One who judges correctly according to reality neither clings nor rejects. One who does not judge correctly according to reality also neither clings nor rejects. That which possesses nothing possesses nothing, and likewise neither clings nor rejects. Correct judgment and incorrect judgment both neither cling nor reject. How is this so?”
The Buddha said to Subhūti:
“Because all dharmas are equal, I speak of cessation.”
Subhūti asked:
“World-Honored One! What does this mean?”
The Buddha replied:
“Whether there is a Buddha or no Buddha, the true nature (suchness) of dharmas remains just so. That dharma never changes and always abides in this way; therefore it is called cessation. It is only through conventional truth that names, language, and teachings exist, yet they possess no inherent ownership.”
Subhūti said:
“World-Honored One! If all dharmas are like dreams, echoes, reflections in a mirror, shimmering heat, illusions, or magical transformations, then how does a Bodhisattva give rise to the aspiration for unsurpassed, perfect enlightenment in relation to this empty dharma? One says, ‘I must perfect the six pāramitās, perfect the supernatural powers, Prajñāpāramitā, the four dhyānas, the four immeasurables, the four formless meditations, the thirty-seven aids to enlightenment, the three gates of liberation, the nine stages of meditation, the ten powers of the Tathāgata, the eighteen unique qualities, the thirty-two major marks, the eighty minor characteristics, and fully master the dhāraṇī gates.’ Why is it said, ‘I shall become a light, illuminating all places darkened by the mind, and know the thoughts of sentient beings in order to teach the Dharma’?”
The Buddha said:
“Subhūti, what do you think? Is the dharma you ask about indeed like illusion and transformation?”
Subhūti replied:
“If all dharmas are like dreams and illusions, then how does a Bodhisattva practice Prajñāpāramitā?
“World-Honored One! Dreams are illusory and unreal. Unreal dharmas cannot practice the six pāramitās, nor even the eighteen unique qualities.”
The Buddha said:
“Subhūti, so it is, so it is! As you have said, illusory dharmas cannot practice the six pāramitās, nor can they attain unsurpassed, perfect enlightenment. Those dharmas are all conditioned characteristics. Yet conditioned characteristics also cannot attain omniscience. That dharma is the path, and it is also Nirvāṇa, because this dharma has no form and no place of arising.
“Therefore, from the moment a Bodhisattva first generates the aspiration until now, cultivating wholesome dharmas, the six pāramitās, and even the eighteen unique qualities, knowing these dharmas to be like dreams and illusions, if the six pāramitās and the eighteen unique qualities are not perfected, then sentient beings cannot be guided.
“A Bodhisattva cultivates wholesome dharmas, contemplating all dharmas as dreams and illusions; contemplating the pāramitās; contemplating omniscience; contemplating sentient beings as dreams and illusions. While practicing Prajñāpāramitā, the Bodhisattva does not grasp appearances within those illusory dharmas while claiming, ‘I shall attain omniscience.’ Practicing Prajñāpāramitā, the Bodhisattva likewise does not cling even to the eighteen unique qualities. Knowing that dharmas cannot be grasped, the Bodhisattva attains unsurpassed, perfect enlightenment.
“Why? Because dharmas have no form and no place to abide; therefore they cannot be grasped. If one tries to grasp that which cannot be grasped, one cannot see that dharma. Therefore, the Bodhisattva generates the aspiration for unsurpassed, perfect enlightenment for the sake of sentient beings. From the first arising of that aspiration until now, the Bodhisattva practices the six pāramitās solely for all sentient beings, not for personal benefit.
“The Bodhisattva generates the aspiration for unsurpassed, perfect enlightenment for the sake of sentient beings, yet no sentient beings are seen to truly exist. Because sentient beings cling to the notion of sentient beings, they do not see yet imagine they see; they do not know yet imagine they know. Therefore, the Bodhisattva rescues sentient beings from this delusion, ending all confused imaginings and leading them to Nirvāṇa.
“Subhūti, the Bodhisattva skillfully employs expedient means while practicing Prajñāpāramitā. Although there is no place of entry into dharmas, the Bodhisattva nevertheless teaches sentient beings with regard to that non-entry. This belongs only to conventional truth, not to ultimate truth.”
Subhūti asked:
“World-Honored One! Did the enlightenment attained by the Tathāgata depend upon conventional truth or ultimate truth?”
The Buddha answered:
“The Tathāgata awakened based on conventional truth, yet there is no dharma of awakening and no one who awakens. Why? If one were to say, ‘I am the one who awakened and attained awakening,’ that would be deeply shameful. If there were duality, awakening could not be attained.”
Subhūti asked again:
“World-Honored One! If awakening is not attained through duality, is it attained through oneness?”
The Buddha replied:
“It is attained neither through two nor through one. The one who attains awakening is neither one nor two. Precisely because it is neither one nor two, awakening is attained. Why? To claim that someone attains awakening is mere conceptual fabrication and arrogance. The Perfectly Enlightened One neither fabricates nor is arrogant.”
Subhūti said:
“World-Honored One! Since all dharmas are without possession, why is one called the Perfectly Enlightened One?”
The Buddha replied:
“It is neither existent nor nonexistent; neither nonexistence nor not-nonexistence. Because there are no words adequate to express it, it is called perfect enlightenment. The dharma of perfect enlightenment cannot be spoken of, nor is there any dharma that can describe the Perfectly Enlightened One. Perfect enlightenment has gone beyond all dharmas, while ignorant ordinary beings remain far removed from it.”
Subhūti asked again:
“World-Honored One! Has the Tathāgata departed from perfect enlightenment?”
The Buddha replied:
“Perfect enlightenment does not belong to the sphere of the noble disciples, pratyekabuddhas, Bodhisattvas, or Buddhas.”
Subhūti asked again:
“World-Honored One! Does the Tathāgata possess complete freedom regarding all dharmas?”
The Buddha answered:
“Ordinary beings, śrāvakas, pratyekabuddhas, and Buddhas all share one and the same perfect enlightenment. That perfect enlightenment is without duality. There are no ordinary beings, no unsurpassed perfect enlightenment, and even the Tathāgata has no distinctions or classifications.”
Subhūti said:
“World-Honored One! If there are no distinctions regarding perfect enlightenment, then ordinary beings, śrāvakas, and pratyekabuddhas are likewise without difference.”
The Buddha replied:
“So it is, so it is! From ordinary beings up to the Perfectly Enlightened One, there is no difference.”
Subhūti asked:
“If ordinary beings and perfect enlightenment are without difference, then how can there be the Three Jewels?”
The Buddha replied:
“Subhūti, what do you think? Are the Buddha Jewel, the Dharma Jewel, the Saṅgha Jewel, and perfect enlightenment different from one another?”
Subhūti answered:
“I have heard the World-Honored One teach that the Three Jewels and perfect enlightenment are not different. The Three Jewels and perfect enlightenment neither come together nor separate. They have no form and cannot be seen. Their one characteristic is signlessness. Because the dharma is signless, distinctions of number and place are conventionally established, and thus there are notions of proximity and location.”
The Buddha said to Subhūti:
“When the Tathāgata, the Worthy One, the Perfectly Enlightened One, attained unsurpassed, perfect enlightenment, He became the foundation of all dharmas. Therefore, one knows the existence of the three evil destinies, the human realm, the Heaven of the Thirty-Three, the thirty-seven aids to enlightenment, and even inner emptiness, outer emptiness, and the emptiness of what possesses and what possesses nothing. One knows the eighteen unique qualities. Therefore, Subhūti, this is the distinctive feature of the Great Being, the Tathāgata, who is unmoving with respect to perfect enlightenment and thereby establishes the domains of all dharmas.”
Subhūti said:
“World-Honored One! Since You remain unmoving with respect to perfect enlightenment, do ordinary beings, śrāvakas, and pratyekabuddhas likewise remain unmoving with respect to perfect enlightenment? Are the dharmas of the Buddha, ordinary beings, śrāvakas, pratyekabuddhas, and the Tathāgata all one dharma? Are there differences among the formless dharma, form, feeling, perception, formations, and consciousness? Are the dharmas of the eye, ear, nose, tongue, body, and mind different? Are the elements of earth, water, fire, wind, space, and consciousness different? Are desire, anger, and delusion different? Are the sixty-two wrong views different? Are the four dhyānas, the four immeasurables, and the four formless meditations different? Are the thirty-seven aids to enlightenment, the three gates of liberation, inner and outer emptiness, the dharma of no possession, non-possession, the eight liberations, the nine stages of meditation, the four fearlessnesses, the four unhindered wisdoms, the ten powers of the Tathāgata, the eighteen unique qualities, conditioned and unconditioned dharmas—all these merely names?
“What is the domain that cannot be grasped?
“If a Bodhisattva does not abide in this domain, then the Bodhisattva cannot discern dharmas and cannot practice Prajñāpāramitā. In practicing Prajñāpāramitā, the Bodhisattva must traverse the ten stages before reaching the Bodhisattva level, then immediately surpass two stages. After passing these two stages, the Bodhisattva becomes fully endowed with supernatural powers, and by means of those powers perfects the other five pāramitās.
“The Bodhisattva travels throughout the Buddha lands making offerings to the Buddhas, planting wholesome roots, preserving merit, guiding sentient beings, and purifying Buddha lands.”
The Buddha said to Subhūti:
“You asked why the dharmas of the Tathāgata, ordinary beings, and the two stages are as they are. What do you think? Is the emptiness of the five aggregates different from the dharma of the Tathāgata?”
Subhūti replied:
“They are not different.”
The Buddha said:
“Within the dharma of emptiness, can the signless dharma be seen? Can the characteristics of the five aggregates and the characteristics of the Buddha be seen?”
Subhūti replied:
“World-Honored One! They cannot be seen.”
The Buddha said:
“Therefore, Subhūti, you should know that within the dharma of all dharmas there are no ordinary beings, yet it is not separate from ordinary beings; it is not the dharma of the Tathāgata, yet it is not separate from the dharma of the Tathāgata.”
Subhūti asked again:
World-Honored One! Is this Dharma conditioned or unconditioned? The Buddha replied:
One cannot attain the conditioned Dharma apart from the unconditioned Dharma, nor can one attain the unconditioned Dharma apart from the conditioned Dharma.
Subhūti! The conditioned Dharma and the unconditioned Dharma are one Dharma, not two. They neither combine nor separate. They have no form or appearance, cannot be seen, and are of one characteristic; that one characteristic is no characteristic.
It is only by worldly convention that there is activity and fabrication; this is not the Ultimate Truth. The Ultimate Truth is neither the action of body, speech, and mind, nor is it apart from body, speech, and mind. The Ultimate Truth is realized through the equality of all dharmas. Therefore, with regard to the Ultimate Truth, when a Bodhisattva practices Prajñāpāramitā, they do not grasp or attain the Ultimate Truth as something to be obtained while practicing the Bodhisattva path.
Chapter 87: ALL DHARMAS ARE LIKE AN ILLUSION
Subhūti said to the Buddha:
World-Honored One! If all dharmas are empty, and therefore there is no activity or fabrication with respect to any dharma, why does a Bodhisattva practicing Prajñāpāramitā not abide solely in the Ultimate Truth, but instead continue to practice the Bodhisattva path and repay the four kinds of kindness to sentient beings?
The Buddha said to Subhūti:
As you said, there is neither doing nor not doing. If sentient beings understand the meaning of emptiness, then there is no Tathāgata and no realm of the Tathāgata. To fully understand the emptiness of phenomena, to transcend attachment to the self, to transcend the characteristics of the four great elements, to transcend the characteristics of perception and cognition of the five aggregates, to transcend the characteristics of the twelve sense bases, to transcend conditioned phenomena, and to establish the unconditioned world—that is the emptiness of the unconditioned. Then what is emptiness?
The Buddha taught:
Regarding the characteristics of emptiness, a person conjured by a magician is empty; the illusion and emptiness are empty. They neither come together nor separate. Because of emptiness, emptiness itself; emptiness and the conjured person cannot be distinguished.
Why is that? Because everything is empty.
“Subhūti! The five aggregates are all empty; because they are empty, they are called the emptiness of the five aggregates.”
Subhūti then asked:
“World-Honored One! Worldly phenomena are like illusions. Are the teachings of the Path also like illusions? If the teachings of the Path are illusions, then are the thirty-seven aids to enlightenment up to the eighteen exclusive qualities, the teachings of the three vehicles, and those who practice the teachings of the three vehicles also like illusions?”
The Buddha replied:
“Who creates these illusory phenomena? Those who create them are Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas—or they arise from habitual tendencies and karmic activities.”
Subhūti said:
“There is no one who creates them.”
The Buddha said:
“Therefore, all phenomena are like illusions.”
Subhūti asked again:
“World-Honored One! Is the cessation attained by a Stream-enterer up to an Arhat, a Pratyekabuddha, and a Buddha, together with the habitual tendencies that have been extinguished, also like an illusion?”
The Buddha replied:
“All phenomena that arise and cease are like illusions.”
Subhūti asked again:
“World-Honored One! What phenomena are not like illusions?”
The Buddha replied:
“That which neither arises nor ceases is not like an illusion.”
Subhūti asked:
“World-Honored One! What neither arises nor ceases and is not like an illusion?”
The Buddha replied:
“Nirvāṇa is not an illusion.”
Subhūti said:
“World-Honored One! You often say that emptiness is unmoving, without duality, and not even non-emptiness. Therefore, is Nirvāṇa also like an illusion?”
The Buddha replied:
“Indeed, indeed! Everything is empty. Nor is it something created by Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Buddhas. To fully understand that emptiness of phenomena is Nirvāṇa.”
Subhūti asked again:
“World-Honored One! Those who practiced the Dharma of emptiness in the past—did they enter it, study it, and teach it?”
The Buddha replied:
“Subhūti! What do you think? Is there only the past and no future?”
Chapter 88: Sadāprarudita
The Buddha said to Subhūti:
“A great Bodhisattva who wishes to seek Prajñāpāramitā should be like the Bodhisattva Sadāprarudita, who is now practicing pure brahmacarya in the presence of the Buddha Thunder Sound Tathāgata, the Worthy One, the Perfectly Enlightened One.”
Subhūti said to the Buddha:
“World-Honored One! How did the Bodhisattva Sadāprarudita seek Prajñāpāramitā?”
The Buddha taught:
When the Bodhisattva Sadāprarudita sought the Perfection of Wisdom, he did not begrudge his body or life, did not seek offerings, and did not seek praise. He often stayed in quiet and secluded places, and suddenly heard a voice from the sky saying: “Good man, do not let your mind become weary, discouraged, or wish to sleep and rest. Do not think about eating and drinking, morning and evening, cold or heat. Do not allow your mind to become attached to things within or without, or to look to the left or right. When practicing, your mind should think as if there is no practice; regarding the five aggregates of the body, do not think that they have characteristics. Why? Because if you consider them to have characteristics, the Buddha Dharma will be obstructed; if there are obstructions, you will suffer the pains of birth and death; if you suffer the pains of birth and death, you cannot attain the Perfection of Wisdom.”
At that time, the Bodhisattva Sadāprarudita replied to the voice from the sky: “I will complete this teaching. Why? Because I wish to become a great light to explain the Buddha Dharma for sentient beings. I wish to attain Anuttara-samyak-saṃbodhi, the Unsurpassed Perfect Enlightenment.”
After saying this, the Bodhisattva heard a voice from the sky praising him:
“Excellent, excellent! Good man, if you wish to hear the Dharma of Emptiness, Signlessness, and Wishlessness, you must seek the Perfection of Wisdom. You must abandon thoughts and conceptualizations, abandon views of self, abandon views of persons, stay away from evil spiritual friends, follow the deeds of good spiritual friends, and make offerings to true spiritual teachers. They will teach you the Dharma of Emptiness, Signlessness, Wishlessness, and the Dharma of neither arising nor ceasing. You must encourage and assist everyone who seeks the wisdom of omniscience. Those who practice in this way will then hear the Perfection of Wisdom, either from the scriptures or from the thoughts of Bodhisattvas.
Good man! From the place where you hear the Dharma of the Perfection of Wisdom, you should regard that person as the Buddha. Toward the Dharma teacher, you should know how to repay the kindness and never betray their grace. Whoever teaches you the Perfection of Wisdom is a true spiritual friend. By hearing this scripture, you will attain Anuttara-samyak-saṃbodhi and never regress. The Buddha himself reflected: ‘I have drawn near to the Tathāgata, the Worthy One, the Perfectly Enlightened One. Wherever I am born, I will always encounter Buddhas, always be free from the eight places of misfortune, and obtain the eight places of happiness. I will preserve virtue; therefore, I should respect the Dharma teacher as I respect the Buddha. Do not approach that person with an ordinary worldly mind. Toward the Dharma teacher, regard them as the Dharma itself and offer complete respect. If anything contradicts your wishes, know that it is the work of Māra.’
If Māra Pāpīyas uses the five powers of form—form, sound, fragrance, taste, and touch—to offer gifts to the Dharma teacher, the Dharma teacher, using skillful means in order to liberate sentient beings, may accept them. If you see this, do not let your mind become defiled. You should only remember: ‘I have not yet attained such skillful means as the actions of the Dharma teacher.’ When a Bodhisattva has attained skillful means, the Bodhisattva becomes free and unhindered, like a diamond passing through objects without being stained by dust. You should contemplate the Dharma teacher through the universal practice of Dharma.
What is the universal practice of Dharma? It is that all phenomena are neither clung to nor abandoned. Why? Because all phenomena are empty, without self, without person, and without life. Just as sunlight illusions are magical transformations, you should contemplate: ‘The Dharma teacher is the guide who leads the way.’ Through such contemplation, before long you will attain the Perfection of Wisdom.
Good man! You should firmly understand this work of Māra. If a good man comes to the Dharma teacher and does not receive what he wishes, he should not give rise to doubt. Rather, for the sake of the Dharma, he should respect the Dharma teacher.”
After receiving the words from the sky, the Bodhisattva Sadāprarudita went eastward. After walking for a short time, he thought: “Earlier I forgot to ask: Where should I go? To what place should I go? From whom should I hear the teaching?”
The Bodhisattva then wept loudly. After crying, he thought: “I will remain here without eating or drinking and without moving for one day, up to seven days. If I do not hear the Perfection of Wisdom, I will never leave this place.”
The Buddha said to Subhūti:
“It is like a wealthy elder who has one son, but that son has died. The parents grieve deeply and only remember their son; apart from that, they remember no one else.
Subhūti! At that time, the Bodhisattva Sadāprarudita no longer remembered anything else, but only remembered the Perfection of Wisdom.
While the Bodhisattva was crying, the image of a Tathāgata appeared before him, with the thirty-two excellent marks and eighty beautiful characteristics. That Tathāgata praised him:
‘Excellent, excellent! Good man, in the past, when the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones, were still practicing the Bodhisattva path, they sought the Dharma of the Perfection of Wisdom in the same way. You should firmly maintain your courageous resolve and travel eastward. After traveling twenty thousand miles, you will reach the Land of Fragrance. That country has seven layers of walls, made of the seven treasures, and ponds whose flowing waters circle the city ten times. Trees made of the seven treasures grow in many rows and layers. There are moats made of the seven treasures. The city extends four hundred and eighty miles in length and width.
That country is wealthy, peaceful, and joyful. Its people flourish and adorn themselves with marvelous jewels. Within the city are five hundred rows of corridors; the roads, lanes, and streets are all straight and beautifully decorated with the seven treasures, with gold and silver paving the roads and banners hanging everywhere. The towers and pavilions above the city walls are beautiful like heavenly brocade. The walls are all made of the seven treasures. On the city walls, precious trees grow in rows and are very beautiful. There are golden canopies and decorative ornaments; the roads are magnificently adorned. Bells made of the seven treasures hang from the towers, and when the wind blows, their sounds are like heavenly music. Sentient beings who hear these bells become joyful.
Around the city are ponds with waters of mixed warmth and coolness, always full and never diminished. Everyone rows boats and plays upon these ponds. Those who cultivated blessings and merits in previous lives can enter this place.
In these ponds are blue, golden, red, and white lotuses. In addition, there are many kinds of flowers with brilliant colors, numbering in the hundreds of thousands. All marvelous flowers found throughout the trichiliocosm exist there; there is no kind absent.
Around the city are five hundred buildings, beautifully decorated with the seven treasures. Each building has five hundred ponds. Each pond extends twenty miles in length and width and contains beautiful flowers of many colors, as large as canopies or wheels. There are five colors—blue, yellow, red, white, and pink—each clearly distinct.
In those ponds are geese, mandarin ducks, peacocks, and celestial birds; there are many other kinds of birds, numbering in the hundreds of thousands. The buildings in that city contain treasures, but there are no owners or guardians. Those who dwell there do so because of the blessings accumulated in previous lives. They constantly cultivate and practice the Perfection of Wisdom; therefore, the blessings they receive endure for a long time.
Good man! In that country there is a Bodhisattva named Dharma Superior. His palace is located in the center of that country. It extends forty miles in length and width, is entirely made of the seven treasures, and has seven layers of walls. Trees made of the seven treasures form its railings. The gardens and bathing ponds also have seven layers. The palace, towers, railings, large gates, and small gates are all carved and decorated with the seven treasures.
Within the palace of the Bodhisattva Dharma Superior are four buildings: the first is called Constant Joy; the second, Removing Sorrow; the third, Various Flowers; and the fourth, Various Fragrances. Each residence has eight ponds: the first is called Worthy; the second, Wondrous Worthy; the third, Joy; the fourth, Wondrous Joy; the fifth, Auspicious; the sixth, Supreme Auspicious; the seventh, Removing; and the eighth, Non-returning.
The four sides of each pond are made of one kind of jewel: gold, silver, lapis lazuli, and crystal. The bottoms of the ponds are pure gold. Golden nets are used as canopies. The steps of each pond are made of gold and decorated with mother-of-pearl and agate. On both sides of the stairs are golden banana trees; their leaves are soft and flutter gently in the wind. The ponds contain many kinds of flowers as described above. Along both banks of the ponds are flowers; when the wind blows, these flowers fall into the water but remain fresh as if still on the trees. The water of the ponds carries the heavenly fragrance of sandalwood.
In the palace of the Bodhisattva Dharma Superior are sixty-eight thousand consorts and attendants surrounding him and enjoying happiness. The men and women of the Land of Fragrance all gather there and constantly enjoy themselves in the towers and ponds.”
The transformed Buddha said:
“Good man! The Bodhisattva Dharma Superior and his retinue together enjoy the Dharma at the three times. The people of the Land of Fragrance prepare a Dharma seat for the Bodhisattva Dharma Superior and place it in the middle of the city. That seat is made of gold, silver, crystal, and agate. Cushions are made from various soft materials and are perfumed with fragrant scents. The seat is ten miles high. On top of the seat are men and women holding pearl necklaces, beautiful flowers, and burning incense. Why? Because they respect the Dharma and the Bodhisattva Dharma Superior who sits upon the seat to teach the Perfection of Wisdom to sentient beings.”
The transformed Buddha further said:
“Good man! The people of the Land of Fragrance respectfully serve and honor the image of the Bodhisattva Dharma Superior in this way. Hundreds of thousands of gods come to the Dharma assembly to hear the Dharma and receive the teachings of the Perfection of Wisdom. In that assembly, some read, recite, and copy the scriptures; some receive the teachings, remember them, and uphold them; some silently understand and maintain them. All sentient beings in that country are those who have reached the stage of non-retrogression on the path of Unsurpassed Perfect Enlightenment.
Good man! Travel eastward and go to the place of the Bodhisattva Dharma Superior to hear the Dharma of the Perfection of Wisdom. The Bodhisattva Dharma Superior has been your true spiritual friend in past lives. He has always encouraged you toward the attainment of Unsurpassed Perfect Enlightenment. The Bodhisattva Dharma Superior, when he sought the Dharma of the Perfection of Wisdom in the past, did so just as you do now.
Good man! When you arrive there, day and night do not forget right mindfulness. Before long, you will hear the Dharma of the Perfection of Wisdom.”
At that time, Sadāprarudita, having heard this, rejoiced greatly and said:
“When will I be able to see the Dharma teacher and hear the Perfection of Wisdom?”
The Buddha said to Subhūti:
“It is like a person who has been struck by a poisoned arrow. They do not think of anything else, but only think: ‘How can I find a good physician to remove this poisoned arrow and quickly heal the wound?’
The Bodhisattva Sadāprarudita likewise thought of nothing else, but only wished to see the Dharma teacher and hear the Dharma of the Perfection of Wisdom, thereby eliminating all attachments.
At that time, the Bodhisattva Sadāprarudita immediately saw all phenomena with unobstructed wisdom and attained the unsurpassed samādhi.
These samādhis were named: the Samādhi of Seeing All Existing Phenomena; the Samādhi of Having Nothing Attainable in All Phenomena; the Samādhi of Subduing All Ignorance; the Samādhi of Attaining Non-discrimination of All Phenomena; the Samādhi of Attaining Non-transformation in All Phenomena; the Samādhi of the Non-existence of All Phenomena; the Samādhi of Non-abiding; the Samādhi of Destroying All Darkness; the Samādhi of the Non-difference of the Sequential Order of All Phenomena; the Samādhi of Seeing Nothing in All Phenomena; and the Samādhi of Scattering Flowers.
Sadāprarudita attained countless such samādhis. Abiding in those samādhis, he saw innumerable Buddhas in the ten directions teaching the Perfection of Wisdom to Bodhisattvas.
At that time, all the Buddhas in the ten directions praised him:
‘Excellent, excellent! Good man, in the past, when the Tathāgatas were still Bodhisattvas seeking the Dharma of the Perfection of Wisdom, they attained the same realization through this samādhi.
After attaining this samādhi, they entered the Dharma of the Perfection of Wisdom, accomplished skillful means, and attained non-retrogression. When the Tathāgatas attained this samādhi, they did not see anyone practicing the samādhi, did not see the person who practiced the samādhi, did not see anyone separate from samādhi, did not see anyone practicing the path, and did not see anyone presently realizing Perfect Enlightenment. Thus, one who attains the Perfection of Wisdom has no arrogance.
Good man, because we are without arrogance, we attained golden-colored bodies, the thirty-two marks, limitless radiance, inconceivable wisdom, supreme unsurpassed concentration of Buddha wisdom, and complete merit and virtues. Regarding the Buddhas, these qualities cannot be fully discussed or expressed, much less those of the Hearers and Pratyekabuddhas.
Therefore, good man, you should respect this Dharma even more.
Good man! If there is someone with sincere aspiration and diligence, attaining Unsurpassed Perfect Enlightenment will not be difficult.
Good man! Toward true spiritual friends, you should have reverence and affection as if seeing the World-Honored Buddha. A Bodhisattva who draws near to true spiritual friends will quickly attain Unsurpassed Perfect Enlightenment.’
At that time, the Bodhisattva Sadāprarudita said to the Buddhas:
“I must respect true spiritual friends, but who are they?”
The Buddhas replied:
“The Bodhisattva Dharma Superior, life after life, teaches you Unsurpassed Perfect Enlightenment, instructing you to arouse the aspiration for the unsurpassed Perfection of Wisdom and to perfect skillful means. Therefore, he is your true spiritual friend.
Good man! Even if you placed the Great Bodhisattva Dharma Superior upon your head and, from this kalpa to another and even for a hundred kalpas, made offerings of all necessary things throughout the trichiliocosm, you still could not repay even a small portion of his kindness. How much more so after hearing this Dharma that benefits you through the Perfection of Wisdom and skillful means.”
After saying this, the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones disappeared.
At that time, Sadāprarudita emerged from the samādhi, looked in the four directions, and thought:
“Where did these Tathāgatas come from, and where did they go?”
Thinking this, he became sad and unhappy and thought:
“The Bodhisattva Dharma Superior has practiced the Perfection of Wisdom with skillful means, preserved the doors of dhāraṇī, attained mastery over all phenomena, and created merits from past Buddhas. He is my true teacher. I should ask him: Where did these Tathāgatas come from, and where did they go?”
At that time, when Sadāprarudita thought of the Bodhisattva Dharma Superior, his admiration and respect increased even more:
“Now I am poor and do not have precious jewels, treasures, rare incense, or flowers to offer my teacher. Instead, I shall offer the Perfection of Wisdom to the Bodhisattva Dharma Superior. I should not go empty-handed to meet him. I have respect but no wealth; it is better to sell my body and make an offering for the Perfection of Wisdom and for my teacher. Since beginningless time, this body has been lost many times. Now, if it does not perish, it still remains bound by desire, anger, and ignorance, which destroy the body and cause suffering. Yet it has never been for the sake of Dharma, nor for the sake of the teacher, but only for attachment to the five aggregates and six sense faculties.”
At that time, the Bodhisattva went onto the main road and loudly announced:
“I wish to sell my body. Who wishes to buy me?”
At that time, Māra Pāpīyas thought:
“This Bodhisattva is selling his body because of the Perfection of Wisdom in order to make offerings to the Bodhisattva Dharma Superior and hear the Perfection of Wisdom with skillful means. How can this Bodhisattva practice the Perfection of Wisdom and quickly attain Unsurpassed Perfect Enlightenment? After hearing it, he will certainly bow respectfully and receive it. If I do not destroy him, this Bodhisattva will teach countless hundreds of thousands of Bodhisattvas and sentient beings and free them from my realm. Therefore, I should go and destroy him.”
Māra Pāpīyas caused all the men and women of the country not to see the Bodhisattva’s form and not to hear his voice.
Because he could not sell his body, Sadāprarudita became sorrowful and cried loudly:
“I sincerely wish to sell my body in order to make offerings to my teacher, but I cannot.”
At that time, Śakra Devānām Indra reflected:
“The Bodhisattva is seeking the Perfection of Wisdom in order to make offerings to the Bodhisattva Dharma Superior. I will go there and see whether this person truly seeks the Dharma or is merely pretending.”
Having thought this, Śakra Devānām Indra transformed himself into a young Brahmin and came to the place where the Bodhisattva Sadāprarudita was. He asked:
“Good man! Why are you unhappy, sorrowful, and crying like this?”
The Bodhisattva replied:
O young man! For the sake of the Dharma, I wished to sell my body as an offering to the Teacher, but I still could not sell it. No one asked for it, so I wept. I thought to myself that my virtue was thin and I had no precious wealth to offer to the Teacher.
The youth said to the Bodhisattva:
I do not need a person. I am making an offering and only need a person’s blood, marrow, and heart. Give them to me, and I will give you treasures.
The Bodhisattva joyfully said:
Then I will gain complete benefit. Young man, buy my heart, marrow, and blood, and give me wealth so that I may make offerings to my Teacher. If this allows me to hear the Prajñāpāramitā and skillful means, then my wishes will be fulfilled.
The youth again asked:
How much do you sell your marrow, blood, and heart for?
The Bodhisattva replied:
Young man, give me as much or as little as you wish.
Sadāprarudita immediately used his right hand to pierce his left arm and take blood for the youth, and he also wished to cut open his bones to obtain the marrow.
In the city, there was a wealthy elder’s daughter who was more powerful than Māra and could not be controlled by Māra. While she was on a high balcony, she saw the Bodhisattva harming himself and thought: I should go down and ask this person what he wants.
She went down and met the Bodhisattva. The wealthy elder’s daughter asked:
Sir, why are you doing this? You are cruelly piercing yourself to take your blood, and now you even wish to cut open your bones?
Sadāprarudita replied:
Because I wish to sell my body to the youth in order to obtain treasures to make offerings to my Teacher, with the purpose of hearing the revered teaching of the Prajñāpāramitā.
The wealthy elder’s daughter then said to the Bodhisattva:
What extraordinary and special merits will you gain by making offerings to your Teacher?
The Bodhisattva replied:
My Teacher will teach me the Prajñāpāramitā and skillful means, and explain the practices of a Bodhisattva. Then I will learn that Dharma, and I will surely begin to lead all sentient beings toward unsurpassed perfect enlightenment. My body will obtain the thirty-two marks of excellence, the eighty beautiful features, and unsurpassed radiance. I will attain the four immeasurables, the four fearlessnesses, the ten powers of the Buddha, the eighteen unique qualities of the Buddha, and the six supernatural powers. I will possess inconceivably pure precepts and, after becoming a Buddha, attain unobstructed wisdom. I will obtain unsurpassed treasures and eliminate all poverty. In this way, I will attain this Dharma.
After hearing this, the wealthy elder’s daughter was delighted and joyfully said to the Bodhisattva:
Excellent, excellent! Noble one, this is truly extraordinary and rare; therefore you have spoken such wondrous Dharma.
The Bodhisattva again said:
Noble one! Through this one Dharma, one will encounter countless Dharma teachings as numerous as the sands of the Ganges. Why? Because the function of this Dharma is extremely profound and wondrous.
The wealthy elder’s daughter said:
Good man! Your wishes will be fulfilled; do not doubt. All kinds of precious jewels, pearls, gold, silver, amber, sandalwood, fragrant incense, silk banners, flower canopies, and whatever you desire—I will give them to you so that you may make offerings to your Teacher. Do not pierce and destroy your own body. I also wish to go with you to that place to cultivate roots of goodness. Just as you have said, I too wish to attain those things.
At that time, Śakra, Lord of the Devas, transformed the young Brahmin back into his own form and stood before the Bodhisattva Sadāprarudita, praising him:
Excellent, excellent! Good man, your steadfast determination is like that of the Tathāgatas of the past, the Worthy Ones, the Perfectly Enlightened Ones, who practiced the Bodhisattva path and sought the Prajñāpāramitā and skillful means to attain complete enlightenment. You are just like them. Today, I also do not need your heart, marrow, or blood. I came here only to test you. Noble one, what do you wish for?
Sadāprarudita replied:
I do not need anything else. I only wish for unsurpassed perfect enlightenment.
Śakra said:
Good man! This is the realm of the Buddhas, not something within my understanding. Please seek another request so that I may gain some merit.
The Bodhisattva replied:
If this great vow is not within your realm, then may my body become whole as it was before. That itself would be merit.
As soon as he finished speaking, Sadāprarudita’s body immediately returned to its original state.
At that moment, Śakra disappeared.
The wealthy elder’s daughter said to the Bodhisattva:
Please follow me back to meet my parents and tell them. According to your wishes, I will request that they provide whatever offerings you need. I will go with you to where the Bodhisattva Dharmodgata is.
At that time, Sadāprarudita went to her home and waited outside the door.
Entering the house, the wealthy elder’s daughter said:
Please give me gold, silver, precious jewels, lapis lazuli, maṇi jewels, fragrant incense, sandalwood, canopies, flowers, banners, all kinds of multicolored garments, five hundred female attendants, and other rare things for making offerings. For the sake of Dharma, I will go together with the Bodhisattva Sadāprarudita to the country of Fragrant City, where the Bodhisattva Dharmodgata resides. I wish to hear the Buddhist scriptures and Dharma teachings, and I will attain the result of liberating sentient beings.
Her parents asked:
Who is Sadāprarudita?
She replied:
This person is standing outside the door. He has made a firm vow to seek unsurpassed perfect enlightenment in order to save sentient beings from immeasurable suffering. There is an extremely wondrous Dharma called Prajñāpāramitā. This is the Dharma that Bodhisattvas must learn. That good man, solely for the sake of this Dharma, sold himself without concern for his body or life. He pierced and cut his own body to make offerings to the Great Teacher Dharmodgata. His sincerity moved Śakra. Seeing this, I went to ask him: What strange grievance caused you to pierce and cut your own body?
Sadāprarudita told me:
I am selling my body to a youth in order to obtain wealth to make offerings to my Teacher. I will obtain the thirty-two marks of excellence and the eighty beautiful features like the Buddha, and I will turn the Dharma wheel to liberate sentient beings. Hearing this, I was greatly delighted, and anyone who hears this Dharma will also rejoice. I promised to provide all precious treasures and accompany him. Therefore, I ask that you give me the treasures and female attendants.
Her parents said:
As you have said, this person’s diligence is extraordinary. In order to seek the inconceivable Dharma, he does not cherish his own body or life.
As you have said, this good man will certainly possess the unsurpassed Dharma that brings peace and security to sentient beings. He has established the four great vows of a Bodhisattva. How could we oppose your wish? We also wish to go and pay homage to and make offerings to the Bodhisattva Dharmodgata, but because we are old and weak, we cannot travel. According to your wishes, go happily on our behalf. Whatever precious and rare treasures you desire, we will fully fulfill your wishes.
At that time, the wealthy elder’s daughter brought five hundred carriages decorated with the seven treasures and five hundred female attendants, all beautifully adorned. They carried all kinds of colorful flowers, precious garments, and the other items mentioned above. One separate carriage carried Sadāprarudita, with five hundred female attendants accompanying him.
Thus, they proceeded eastward. They saw the city of Fragrant City, adorned with rare treasures of the seven jewels, black and golden in color, beautiful and never before seen, as previously described.
They also saw the Bodhisattva Dharmodgata surrounded by hundreds of thousands of people in the middle of the city, teaching the Dharma. Seeing this, their hearts became greatly joyful, and their bodies felt peaceful and comfortable, like a monk who has attained the fourth meditative absorption.
They then thought: We should not sit in the carriage; we should get down and walk.
The Bodhisattva, the wealthy elder’s daughter, and the five hundred female attendants gathered before the city gate. They saw a platform made of the seven treasures, with pearls and red sandalwood adorning both sides of the road. The platform was square-shaped, with four precious vases containing maṇi jewels that emitted light day and night. There were precious incense burners constantly burning fragrant incense, filling the air day and night. In the center of the platform was a seven-jeweled stupa, with a chest made of four-colored precious materials. The Prajñāpāramitā was written in thin purple pure gold ink and made into a scroll placed inside that chest. Banners woven from the seven treasures hung on both sides, their colors brilliant and fluttering in the wind.
Sadāprarudita and the five hundred women saw the platform decorated with the seven treasures. Śakra, Lord of the Devas, together with heavenly beings, scattered fine fragrant powder as tiny as dust particles, made from celestial sandalwood, throughout the sky above the platform and played music as an offering.
At that time, Sadāprarudita asked Śakra:
Why do you scatter these flowers upon the platform as an offering?
Śakra replied:
Good man! Do you truly not know? This Prajñāpāramitā gives birth to Bodhisattvas. All Bodhisattvas who study this Dharma will accomplish the merits of the pāramitās, complete all Buddha qualities, and attain omniscient wisdom. Therefore, we make offerings.
Hearing this, Sadāprarudita was extremely joyful.
He again asked:
Where is the Prajñāpāramitā now?
Śakra replied:
It is in the seven-jeweled chest in the center of the platform. The Bodhisattva Dharmodgata has sealed it with a seal made of seven treasures. Neither you nor I are able to see it.
At that time, Sadāprarudita, together with the wealthy elder’s daughter and hundreds of thousands of women, took fragrant flowers, incense, sandalwood, and various treasures of lapis lazuli and maṇi jewels to make offerings to the Prajñāpāramitā. They reserved a portion to bring to the seat of the Great Teacher Dharmodgata as an offering. The flowers they scattered transformed into a seven-jeweled flower platform floating in the sky directly above the Bodhisattva Dharmodgata. Precious flowers rained down upon the Bodhisattva Dharmodgata, and multicolored precious garments were scattered onto the platform. Manifested heavenly beings held celestial banners and lowered them.
Sadāprarudita and the five hundred women saw this transformation and all thought:
The transformation displayed by the Great Bodhisattva Dharmodgata is truly unprecedented. How much more so when he attains unsurpassed perfect enlightenment and becomes a fully awakened Buddha!
At that time, the wealthy elder’s daughter and the five hundred women saw the Bodhisattva Dharmodgata and were filled with joy and delight. They all generated the aspiration for unsurpassed perfect enlightenment and praised:
If we preserve this merit, we will obtain Dharma benefits in the same way. May we be able to make offerings to the Prajñāpāramitā like the Bodhisattva Dharmodgata. We will widely propagate the Prajñāpāramitā and liberate sentient beings just like the Bodhisattva Dharmodgata. May we obtain the Prajñāpāramitā, accomplish skillful and transformative means, create such miraculous manifestations, attain unsurpassed perfect enlightenment, and gain mastery over all Dharma teachings just like the Great Teacher Dharmodgata.
At that time, Sadāprarudita, together with the wealthy elder’s daughter and the five hundred women, completed their offerings, approached Dharmodgata, prostrated with their heads touching the ground, then stepped back and stood to one side. With respectful palms joined, he said:
In the past, while I was in a quiet place, I heard a voice from the sky say: “Good man, from here go eastward and you will be able to hear the Prajñāpāramitā.” I traveled halfway eastward and thought: I should not follow anyone else in order to hear the Prajñāpāramitā. Having said this, I became sorrowful, wept, and stood still in one place. For seven days, I did not think of food or drink; I only thought about when I would be able to hear the Prajñāpāramitā.
At that time, a manifested Buddha appeared before me and said: “Good man, preserve this courageous and diligent aspiration. From here, travel twenty thousand miles eastward. There is a country called Fragrant City, where a Bodhisattva named Dharmodgata constantly teaches the Prajñāpāramitā. You can hear it there. He is your true teacher.”
After hearing the manifested Buddha’s teaching, I immediately traveled eastward. When I saw the Great Teacher, my mind became peaceful and joyful, like a monk who has attained the fourth meditative absorption. Because I remembered the Prajñāpāramitā, I attained the unsurpassed samādhi. I then saw the Buddhas of the ten directions praising me:
“Excellent, excellent! The samādhi you have attained is born from the Prajñāpāramitā. When we were practicing the Bodhisattva path, our seeking of the Prajñāpāramitā was also like this.”
After praising me, they disappeared. After emerging from samādhi, I thought: Where did the Buddhas come from, and where did they go? I became very sad. Then I thought: The Great Teacher Dharmodgata has attained the Prajñāpāramitā and skillful means and is free with regard to all Dharma. I should go and ask the Teacher: From where do the Buddhas of the ten directions come, and where do they go?
Today, I respectfully request the Great Teacher to explain to me: From where do these Tathāgatas come? I wish to hear this. After hearing this, we will constantly meet the Buddhas and never be separated from the World-Honored Ones.
Chapter 89: DHARMODGATA
At that time, the Great Bodhisattva Dharmodgata said to the Bodhisattva Sadāprarudita:
Good man! The Tathāgatas are always unmoving; they neither go nor come. The meaning of Tathāgata is: suchness, neither arising nor ceasing. “Not arising” means: not coming and not going; non-arising itself is the Tathāgata.
Good man! Ultimate reality does not know the time of coming and does not know the time of going; that ultimate reality itself is the Tathāgata. Space neither comes nor goes; that space itself is the Tathāgata. The ultimate truth does not know the time of coming and does not know the time of going; that ultimate truth itself is the Tathāgata. The unconditioned neither comes nor goes; that unconditioned itself is the Tathāgata. Complete extinction neither comes nor goes; that complete extinction itself is the Tathāgata.
Good man! The Tathāgata does not depart from these dharmas; these dharmas are precisely the true reality of the Tathāgata.
Good man! Thus, there is one and not two, not three and not any number, because all dharmas are empty.
Good man! It is like when the spring season has passed and the summer heat becomes intense. In the heat, there are mirages; a foolish person chases after them, thinking they are water, running after them without rest, believing he will obtain water. What do you think, Worthy One? The water that person pursues—where does it come from? Does it come from the Eastern Sea, the Western Sea, the Southern Sea, the Northern Sea, or from some other sea?
Sadāprarudita replied:
When the sun is hot, the mirage is not water. How could it be said to have been brought here from the sea?
Dharmodgata said:
Good man! That ordinary person, because of thirst and the thought that it is water, pursues it in exhaustion, but in the end still does not obtain water.
Just as sentient beings who imagine that the Tathāgatas have coming and going are no different from that ordinary person. Why? Do not contemplate the Tathāgata through the form body. The Tathāgata is the nature of dharma, which neither comes nor goes. The Tathāgatas are likewise so: they neither come nor go.
Good man! It is like an illusionist conjuring elephants, horses, and vehicles. If anyone says that those illusions come and go, that person is foolish. Those who believe that the Tathāgatas come and go are also ordinary beings. Why? Because the nature of dharma neither comes nor goes.
Sadāprarudita said to Dharmodgata:
Things seen in dreams are all empty, unreal, and do not truly exist.
Dharmodgata said:
Good man! The Tathāgata, the Worthy One, the Fully and Perfectly Enlightened One, has said: All dharmas are just like those appearing in dreams. If dream-like and illusory dharmas had a true nature, then one would not know the Tathāgata. One would only rely upon the Tathāgata’s body of name and form. Those who think that the Tathāgata has the marks of coming and going are all foolish ordinary beings; such people will continue to wander in birth and death through countless lifetimes, far removed from Prajñāpāramitā, far removed from the Dharma of the Buddhas.
For those who, regarding dream-like and illusory dharmas, know those dharmas to be like dreams and illusions, such a person knows the Tathāgata.
Regarding the Tathāgata’s dharmas, one should not seek the Tathāgata as having the marks of coming and going, nor should one seek the Tathāgatas as having arising and ceasing. If you know that the Tathāgata neither comes nor goes, neither arises nor ceases, then before long you will attain unsurpassed complete and perfect enlightenment. This is practicing Prajñāpāramitā; this is being a disciple of the Buddha. Such people are worthy of receiving offerings throughout the land and are fields of merit for the human world.
Good man! It is like precious jewels in the great ocean: they do not come from the lands of the ten directions. Because of the blessings and merits of beings, the ocean gives rise to these jewels; they arise entirely due to causes and conditions. When they cease, they do not return to the ten directions. They arise from causes and conditions and disappear due to causes and conditions; they neither come from nor go to the ten directions.
Good man! The bodies of the Buddhas are formed because of the causes and conditions of practices. Having attained the completion of their original practices, they no longer rely upon practices and pervade the ten directions. If there are no practices, then there are always causes and conditions for gathering; without causes and conditions, there is no body.
Good man! It is like a lute or harp: relying on strings and the instrument’s frame, when someone plays it, sounds arise. When the sounds cease, it is not known where they go. When the sound of this instrument arises, it does not come from anywhere; when the sound ceases, it is not known where it goes.
To understand the Buddha’s body, know that it is the same. It possesses immeasurable merits and virtues, not arising from a single act, but requiring the gathering of many causes and conditions before it is formed; it does not exist apart from causes and conditions.
Good man! You should know that the Buddhas neither come nor go; all dharmas are likewise so and neither arise nor cease. Having understood this, you will attain unsurpassed complete and perfect enlightenment and will certainly accomplish the skillful means of Prajñāpāramitā.
At that time, Śakra, Lord of the Devas, brought heavenly Mandārava flowers and presented them to Sadāprarudita, saying:
I wish to make offerings to Bodhisattva Dharmodgata and dedicate that merit to myself. Why? Because all sentient beings will, through your kindness, attain unsurpassed complete and perfect enlightenment.
Venerable One! In this world, superior beings are extremely rare and difficult to encounter. You endure hardship and toil for sentient beings throughout countless, inexhaustible kalpas, yet you do not regard it as hardship or toil.
At that time, Sadāprarudita accepted the Mandārava flowers from Śakra, Lord of the Devas, and scattered them over Bodhisattva Dharmodgata. After scattering them, he said:
From this day forward, I offer my body to the Teacher, so that I may provide whatever services and necessities are required.
Having said this, he put his palms together, withdrew, and stood to one side.
At that time, the elder’s daughter and five hundred female attendants said to Bodhisattva Sadāprarudita:
We vow to offer our bodies and lives to the Teacher, providing whatever services are needed. Through this merit, we wish to attain the Dharma benefits that the Great Teacher has attained today. We shall together with the Great Teacher make offerings to all the Buddhas, the World-Honored Ones.
Sadāprarudita said to the elder’s daughter and the five hundred female attendants:
Follow my instructions, and I will accept you.
The women replied:
Our bodies and lives are under the Teacher’s guidance; we do not dare disobey your words.
Sadāprarudita said to Bodhisattva Dharmodgata:
I vow to offer this body, together with the five hundred women, the five hundred carriages, and all possessions, as offerings to the Great Teacher. Please have compassion for us and accept them.
Śakra, Lord of the Devas, praised:
Good! Good! The wise one who arouses the Bodhisattva’s intention will attain what the wise one has done. When a Bodhisattva gives alms in this way, he will quickly attain Anuttara-samyak-sambodhi. Through respectfully making offerings and entrusting himself to the Teacher, he can quickly hear the skillful means of the Prajñāpāramitā. In the past, all the Tathāgatas, Arhats, Perfectly Enlightened Ones were likewise: by relinquishing the mind of giving, they attained the skillful means of the Prajñāpāramitā and became those who directly realized Equal Enlightenment.
At that time, Bodhisattva Dharma Superior accepted Sādāprarudita, the female elder, five hundred maidservants, five hundred carriages, and all precious treasures, wishing to help Sādāprarudita accomplish merits and virtues. Although he accepted them, he completely returned them to Bodhisattva Sādāprarudita.
At that time, it had already become dark. Bodhisattva Dharma Superior rose from the high seat and returned to the palace.
At that time, Sādāprarudita thought: “I have come for the Dharma; I should not sit or lie down. I should practice two things while waiting for the Teacher: first, walking meditation; second, standing upright.”
At that time, Bodhisattva Dharma Superior entered the palace and sat there. Using the skillful and expedient methods of the Prajñāpāramitā, he practiced countless numbers of samādhis for seven years. Throughout those seven years, Sādāprarudita also did not sit or lie down. He constantly practiced walking meditation and stood upright. He did not give rise to the three defilements, did not think of food or drink, and only remembered that Bodhisattva Dharma Superior would come out and teach him the Prajñāpāramitā.
After seven years, Sādāprarudita thought: “I will decorate the Teacher’s seat with various beautiful flowers and burn various fragrant incenses while waiting for the Dharma Master. He will teach the Prajñāpāramitā to the great assembly.”
Sādāprarudita and the five hundred women all took the beautiful, precious, soft garments they wore and spread them over the seat. Sādāprarudita went to find water to sprinkle on the ground, but there was none. Because Māra Pāpīyas had concealed the water, it did not appear. He wished to destroy the Bodhisattva, causing his mind to become disturbed, and did not wish to allow him to attain Anuttara-samyak-sambodhi.
Sādāprarudita thought: “I will cut myself and let my blood be used to sprinkle the ground. Why? Because I fear dust from the ground may fly up and soil the Teacher. I do not cherish this fragile body and life. Why? Because throughout countless past kalpas until now, I have abandoned this body countless, immeasurable times, yet I have never encountered this unsurpassed Dharma.”
Having thought this, Bodhisattva Sādāprarudita immediately used a sharp knife to pierce his body, then took his blood and sprinkled it on the ground. The five hundred women also did the same. At that time, Māra Pāpīyas was unable to do anything.
At that time, Śakra, Lord of the Devas, thought: “Bodhisattva Sādāprarudita and the five hundred women are extraordinarily rare. Because they desire merit and virtue, they do not hesitate to give up their bodies and lives in order to make offerings to the Dharma Master. Although Māra Pāpīyas wished to destroy them, he was unable to do so. Because of their firm great vows, they do not cherish their bodies and lives. They wish to attain Anuttara-samyak-sambodhi in order to liberate sentient beings from limitless suffering.”
At that time, Śakra praised:
“Well done! Well done! Because of your immeasurable vows, O wise one, your diligence is inconceivable. The Buddhas of the past practiced diligence in this same way.”
Sādāprarudita thought: “I have finished spreading the seat for the Teacher. I wish there were beautiful fragrant flowers so that I could scatter them when the Dharma Master comes out.”
At that time, Śakra knew this thought and immediately brought heavenly Mandārava flowers with a thousand petals and gave them to the Bodhisattva, saying:
“Take these flowers to make offerings to the Teacher and scatter them on the ground.”
The Bodhisattva then took the flowers, scattered them on the ground, and kept a portion.
After seven years had passed, Bodhisattva Dharma Superior came out from the palace and arrived at the seat. Sādāprarudita and the five hundred women immediately held heavenly flowers and scattered them over Dharma Superior. They bowed their heads in homage and then withdrew to sit to one side.
Bodhisattva Dharma Superior said to Bodhisattva Sādāprarudita:
“Good son, listen attentively, receive this, and contemplate it well!”
At that time, Bodhisattva Sādāprarudita respectfully listened.
All dharmas are equal, such as: equality like vajra; like the quiescence of all dharmas; the equal quiescence of all dharmas; without movement. Therefore, the Prajñāpāramitā is equally quiescent and unmoving like vajra.
All dharmas have no support; all dharmas are without fear; all dharmas have a single taste. Therefore, the Prajñāpāramitā likewise has no support; it has the single taste of all dharmas and is without fear. All dharmas are unborn; all dharmas are undestroyed; all dharmas are like emptiness. Therefore, the Prajñāpāramitā is also unborn and undestroyed, like space. The five aggregates have no bottom and no boundary; all dharmas have no bottom, and the four great elements have no bottom. Therefore, the Prajñāpāramitā also has no bottom. Emptiness has no limit. The great ocean has no limit; all dharmas have no limit. Therefore, the Prajñāpāramitā also has no limit. Like Mount Sumeru, adorned with all kinds of magnificence and beauty, the Prajñāpāramitā is likewise so.
All dharmas cannot be destroyed; all dharmas cannot be seen; all dharmas have nothing to be grasped; all dharmas have no possession; all dharmas are inconceivable. Therefore, one should know that the Prajñāpāramitā cannot be destroyed, cannot be said to exist, has nothing to be received, has no possession, and is inconceivable in the same way.
At that very moment, at his seat, Sādāprarudita attained the following samādhis: the Samādhi of Equality of All Dharmas; the Samādhi of the Quiescence of All Dharmas; the Unmoving Samādhi; the Unsupported Samādhi; the Fearless Samādhi; the One Taste Samādhi; the Unborn Samādhi; the Undestroyed Samādhi; the Space Samādhi; the Samādhi of the Bottomlessness of the Five Aggregates; the Samādhi of the Bottomlessness of All Dharmas; the Samādhi of the Boundlessness of the Four Great Elements; the Samādhi of the Nature of Space; the Ocean-like Samādhi; the Sumeru-like Samādhi; the Vajra Samādhi; the Samādhi of No Destruction; the Samādhi of Nothing Attained; the Samādhi of Nothing Received; the Samādhi of Nothing Owned; the Inconceivable Samādhi; and such like samādhis. He attained sixty thousand such gates of samādhi.
Chapter 90: ENTRUSTMENT
The Buddha said to Subhūti:
At that time, the Bodhisattva Sadāprarudita had attained sixty thousand Samādhis. He saw the countless trichiliocosms of the ten directions, saw the Thus Come Ones, Worthy of Offerings, Perfectly Enlightened Ones, with assemblies of monks surrounding them, teaching the Perfection of Wisdom, just as I today am teaching the Prajñā-pāramitā to you. The Buddhas of the ten directions are likewise all named Śākyamuni Buddha.
The Bodhisattva Sadāprarudita, having fully learned and cultivated, possessed wisdom like the ocean. He was always born in places where there were Buddhas, was close to the Buddhas, and even in dreams remembered the Buddhas. He transcended difficulties and attained freedom.
Therefore, Subhūti, you should know that the Prajñā-pāramitā enables all great Bodhisattvas to attain Omniscience. If a Bodhisattva wishes to learn the six Perfections and wishes to attain Omniscience, the realm of the Buddhas, then he should practice the Prajñā-pāramitā, receive, uphold, preserve, read, recite, and broadly explain its meaning and principles to everyone. Using various skillful means, he should make offerings to it with beautiful flowers, fragrant incense, banners, and precious canopies. Why is this so? Because the Prajñā-pāramitā is the object of reverence for all Buddhas and is the foremost among all teachings.
The Buddha said to Ānanda:
“What do you think? Do you respect and cherish the Tathāgata?”
Ānanda replied:
“Yes, World-Honored One, I respect and cherish the Tathāgata. The Tathāgata himself knows this.”
The Buddha said:
“You truly respect and cherish the Tathāgata. Ānanda, from the past until now you have followed me; your body, speech, and mind have always been gentle and virtuous. Now I have grown old, and you have completed the duties of a disciple who makes offerings. From now onward, you should respectfully honor and serve the Prajñā-pāramitā.”
The World-Honored One entrusted it in this way three times.
Why did he earnestly show such respect? It was because he wished to ensure that the Prajñā-pāramitā would not become extinct. If it became extinct, then all sentient beings would fall into darkness. In the world, if the Prajñā-pāramitā is not cut off, then the Thus Come Ones, the Buddhas, will also not become extinct. If the Prajñā-pāramitā becomes extinct, then the Thus Come Ones, the Buddhas, will also become extinct.
Ānanda! If the Prajñā-pāramitā remains in the world, then you should know that the Tathāgata constantly abides and teaches the Dharma. All sentient beings do not depart from the Buddha and do not depart from the teaching of the Dharma.
Ānanda! If there is someone who transcribes, recites, remembers, practices, explains the meaning of the sutra, and makes offerings to a scroll of the Prajñā-pāramitā, and furthermore teaches others to transcribe, recite, and widely explain it so that others may understand, then you should know that this person constantly encounters the Buddhas and does not become separated from the Buddhas.
When the Buddha spoke these words, Bodhisattva Maitreya, the Elder Subhūti, Venerable Śāriputra, Mahāmaudgalyāyana, Pūrṇa Maitrāyaṇīputra, Mahā Kauṣṭhila, Mahā Kātyāyana, the Worthy Ānanda, and the entire assembly, including the gods and asuras, having heard the Buddha’s teaching, all rejoiced and came before the Buddha to pay homage.