大般若波羅蜜多經

LXXVII. THE CHAPTER ON THE BODHISATTVA SADAPRARUDITA

01

At that time, Venerable Subhuti again addressed the Buddha:

“World-Honored One, how should bodhisattvas who have newly entered the path be instructed and taught so that they may believe in and understand that the self-nature of all dharmas is ultimately empty?”

The Buddha said:

“Subhuti, it is not that all dharmas previously existed and afterward became nonexistent. Rather, all dharmas are neither existent nor nonexistent; they have neither self-nature nor other-nature. They were not existent before, nor are they nonexistent afterward. Their self-nature is perpetually empty, and there is nothing to fear. Bodhisattvas who have newly entered the path should be instructed and taught in this way, so that they may believe in and understand that the self-nature of all dharmas is ultimately empty.

“Furthermore, Subhuti, if a great bodhisattva wishes to seek prajnaparamita, he should seek it as the great bodhisattva Sadaprarudita did. That great bodhisattva is now practicing the holy life in the presence of the Buddha Great Cloud-Thunder Voice.”

Venerable Subhuti addressed the Buddha:

“World-Honored One, how did the great bodhisattva Sadaprarudita seek prajnaparamita?”

The Buddha said:

“Subhuti, when the great bodhisattva Sadaprarudita formerly sought prajnaparamita, he spared neither body nor life, cared nothing for wealth, had no concern for fame, and did not seek reverence. Thus did he seek prajnaparamita. That bodhisattva always delighted in dwelling in secluded places.

Suddenly, he heard a voice in empty space saying: ‘Good man, you should travel eastward, and you will certainly hear profound prajnaparamita. As you go, do not heed fatigue; do not concern yourself with sleep or rest; do not think of food or drink; do not conceive of day or night; do not fear cold or heat; and do not let your mind become distracted regarding internal or external dharmas. As you go, do not look to either side, before or behind, above or below, or in the four intermediate directions.

Do not impair your deportment or mar your bodily bearing. Do not disturb form; do not disturb feeling, perception, formations, or consciousness. Do not disturb the eye ayatana; do not disturb the ear, nose, tongue, body, or mind ayatana.

Do not disturb the form ayatana; do not disturb the sound, odor, taste, touch, or dharma ayatana. Do not disturb the eye dhatu; do not disturb the ear, nose, tongue, body, or mind dhatu. Do not disturb the form dhatu; do not disturb the sound, odor, taste, touch, or dharma dhatu.

Do not disturb the eye-consciousness dhatu; do not disturb the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. Do not disturb eye-contact; do not disturb ear-, nose-, tongue-, body-, or mind-contact. Do not disturb the feelings arising with eye-contact as condition; do not disturb the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition.

Do not disturb the earth dhatu; do not disturb the water, fire, wind, space, or consciousness dhatu. Do not disturb the causal condition; do not disturb the immediately preceding condition, objective condition, or dominant condition. Do not disturb any dharma arising from conditions.

Do not disturb ignorance; do not disturb formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Do not disturb the perfection of generosity; do not disturb the perfections of pure morality, patience, diligence, meditation, or prajnaparamita. Do not disturb the four foundations of mindfulness; do not disturb the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path.

Do not disturb internal emptiness; do not disturb external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonbeing, emptiness of self-nature, or the emptiness of the self-nature of nonbeing.

Do not disturb suchness; do not disturb the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from birth, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of empty space, or the inconceivable realm. Do not disturb the Noble Truth of suffering; do not disturb the Noble Truths of its origin, cessation, or the path. Do not disturb the four meditative absorptions; do not disturb the four immeasurables or four formless concentrations.

Do not disturb the eight liberations; do not disturb the eight spheres of mastery, nine successive concentrations, or ten universal spheres. Do not disturb any dharani gateway; do not disturb any samadhi gateway. Do not disturb the gateway of liberation through emptiness; do not disturb the gateways of liberation through signlessness or wishlessness.

Do not disturb the Stage of Great Joy; do not disturb the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Face-to-Face, Far-Going, Immovable, Excellent Wisdom, or Dharma Cloud. Do not disturb the five kinds of eyes; do not disturb the six superknowledges. Do not disturb the Buddha’s ten powers; do not disturb the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen unique qualities of a Buddha.

Do not disturb the quality of never losing mindfulness; do not disturb the nature of constant equanimity. Do not disturb the knowledge of all things; do not disturb the knowledge of the aspects of the path or the knowledge of all aspects. Do not disturb the fruit of stream-entry; do not disturb the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha.

Do not disturb the practices of a great bodhisattva. Do not disturb unsurpassed perfect awakening. Do not disturb worldly dharmas; do not disturb supramundane dharmas.

Do not disturb contaminated dharmas; do not disturb uncontaminated dharmas. Do not disturb conditioned dharmas; do not disturb unconditioned dharmas. Why?

Good man, if there is disturbance regarding any dharma, one cannot abide in the Buddhadharma. If one cannot abide in the Buddhadharma, one will wander through birth and death among the various destinies. If one wanders through birth and death among the various destinies, one cannot attain profound prajnaparamita.’

“At that time, upon hearing the earnest counsel of the voice in empty space, the great bodhisattva Sadaprarudita rejoiced and leapt for joy, praising what he had never experienced before. With palms joined reverently, he answered the voice in the sky:

“‘I shall follow what has just been said. Why? Because I wish to become a great light for all sentient beings; I wish to gather all the supreme qualities of the Tathagata, the Worthy One, the Perfectly Awakened One; and I wish to realize unsurpassed perfect awakening.’

“The voice in empty space then spoke again to the great bodhisattva Sadaprarudita:

“‘Excellent, excellent, good man! You should develop faith and understanding regarding the profound teachings of emptiness, signlessness, and wishlessness. You should seek profound prajnaparamita with a mind free from all signs. You should seek profound prajnaparamita with a mind free from the signs of a self, a sentient being, a life-principle, a being who is born, one who is nurtured, one who matures, one who transmigrates, a mind-born being, a youth, an agent, one who experiences karmic results, a knower, or a seer.

“‘Good man, you should skillfully distance yourself from bad friends and draw near to and make offerings to good friends. Anyone who can skillfully teach you the pure Dharma treasury—emptiness, signlessness, wishlessness, nonarising, noncessation, nondefilement, and nonpurification—and who can demonstrate, instruct, guide, praise, and congratulate you regarding the knowledge of all aspects is a good friend.

“‘Good man, if you act in this way, before long you will hear profound prajnaparamita, whether you hear it from scriptures or from a bodhisattva. Wherever you hear profound prajnaparamita, you should regard that place as the abode of a great teacher. You should recognize the kindness shown to you and think of repaying it.

“‘Good man, you should think: “The one from whom I hear profound prajnaparamita is my truest and most excellent good friend. Because I hear this wondrous Dharma from that person, I shall swiftly attain nonretrogression from unsurpassed perfect awakening. Through that person, I shall draw near to the Tathagatas, Worthy Ones, Perfectly Awakened Ones; constantly be born in the splendid and pure Buddha lands; reverently make offerings to all Buddha Bhagavats; listen to the True Dharma and plant roots of virtue; leave behind busyness and gain perfect leisure; and continually increase supreme roots of virtue.” You should contemplate, consider, and examine such beneficial qualities.

You should always reverently attend upon the bodhisattva Dharma teacher who teaches you profound prajnaparamita, regarding that teacher as you would the Buddhas.

“‘Good man, do not follow the Dharma teacher with a mind that seeks worldly gain or fame. Follow the Dharma teacher solely because you cherish, revere, and make offerings to the unsurpassed Dharma.

“‘Good man, you should recognize the works of Mara. An evil Mara, wishing to harm the True Dharma and its teacher, may earnestly offer the Dharma teacher exquisite forms, sounds, odors, tastes, and tangible objects. At that time, the Dharma teacher, through skillful means, may appear to conform to worldly affairs, accepting those offerings in order to tame that evil Mara and enable sentient beings to plant roots of virtue, yet without becoming defiled or attached.

You should not form an impure conception regarding this. Instead, you should think: “I am not yet able to comprehend the skillful means of a bodhisattva who teaches the Dharma. This Dharma teacher thoroughly understands skillful means.

Wishing to tame obstinate sentient beings and enable them to plant roots of virtue, the teacher humbles himself to conform to worldly affairs and appears to enjoy sensual pleasures. Yet this bodhisattva does not grasp the signs of dharmas, is neither attached nor obstructed, and commits no transgression.”

“‘Good man, you should then contemplate the true meaning of all dharmas. What is the true meaning of all dharmas? It is that all dharmas are neither defiled nor purified. Why? Good man, because the self-nature of all dharmas is empty. There is no self, sentient being, life-principle, being who is born, one who is nurtured, one who matures, one who transmigrates, mind-born being, youth, agent, experiencer of karmic results, knower, or seer. They are like an illusion, a dream, an echo, a reflected image, a mirage, a shadow, a magical transformation, or an illusory city.

“‘Good man, if you can contemplate the true meaning of all dharmas in this way while following the Dharma teacher, before long you will accomplish profound prajnaparamita.

“‘Furthermore, good man, you should clearly recognize other works of Mara. The Dharma teacher may see you requesting profound prajnaparamita and show no affection whatsoever, but instead insult you. Under such circumstances, you should not become angry. On the contrary, you should cherish and revere the Dharma all the more. Continually follow the Dharma teacher and do not become discouraged or weary.’

“After the great bodhisattva Sadaprarudita heard this further instruction from the sky, his joy increased, and he traveled eastward accordingly. Before much time had passed, he thought: ‘Why did I not ask that voice in the sky whether I must travel a great or a short distance eastward, to which city or town I should go, and from whom I should hear profound prajnaparamita?’ Having thought this, he stopped there, beat his breast in grief, lamented, sorrowed, and wept.

After a moment, he thought: ‘I shall remain here for one day and night, or even seven days and seven nights, without heeding fatigue, caring about sleep or rest, thinking of food or drink, conceiving of day or night, fearing cold or heat, or allowing my mind to become distracted regarding internal or external dharmas. Until I clearly know how far away the city or town of my destination is and from whom I shall hear profound prajnaparamita, I shall never resolve to leave this place.’

“Subhuti, you should know that this was like a father who had only one child, handsome, intelligent, and highly talented, whom he loved beyond measure. While that child was healthy and strong, he suddenly died. The parents then grieved, lamented, and wept, thinking only of their child and nothing else. The bodhisattva Sadaprarudita was likewise. At that time, he thought of nothing else, but only: ‘When shall I hear prajnaparamita? Why did I not previously ask the voice in the sky that urged me to travel eastward where I was to go, how far away it was, and from whom I was to hear profound prajnaparamita?’

“Subhuti, you should know that while the great bodhisattva Sadaprarudita was lamenting, weeping, and reproaching himself in this way, the image of a Buddha suddenly appeared before him and praised him, saying:

“‘Excellent, excellent, good man! When the past Tathagatas, Worthy Ones, Perfectly Awakened Ones practiced as bodhisattvas, they also sought profound prajnaparamita through arduous practices, just as you now apply yourself in seeking it.

“‘Furthermore, good man, with such a courageous and diligent mind that delights in reverently seeking the Dharma, travel eastward from here for about five hundred yojanas. There is a great royal city named Possessed of Wondrous Fragrance. That city is lofty and broad and is made of the seven precious substances.

Outside the city are seven concentric walls, seven rows of towers, seven rows of railings, seven precious moats, and seven rows of precious tala trees, all fashioned from the seven precious substances and encircling the city. Those walls and other structures beautify one another and emit many delightful kinds of light. Each side of this vast precious city measures approximately twelve yojanas.

It is pure and spacious, densely populated by people and other beings, peaceful, prosperous, and joyful. Within it are five hundred streets and marketplaces, all alike and beautiful as paintings. Clear streams cross every intersection, and people traverse them by precious boats without obstruction.

Every thoroughfare is clean and beautiful, sprinkled with fragrant water and strewn with renowned flowers. The city and its ramparts have defensive walls and lofty watchtowers made of purple gold, illuminated by precious jewels and shining brilliantly. Precious trees stand between the ramparts; their roots, trunks, branches, leaves, flowers, and fruits are all fashioned from distinct precious substances.

The ramparts, towers, and precious trees are covered with golden nets, bound with jeweled cords, hung with golden bells, and linked with small chimes. When a gentle breeze passes, they produce melodious sounds like the skillful playing of five kinds of music. The innumerable sentient beings in that precious city hear these sounds day and night and experience joy and delight.

Around the outside of the city are seven precious moats filled with water possessing the eight excellent qualities, moderate in temperature and clear as a mirror. Everywhere in the moats are beautifully adorned boats made of the seven precious substances, delightful to all who behold them. When the sentient beings there experience the results of their past karma, they board the boats together and drift about for pleasure.

The moats contain many kinds of marvelous flowers: blue lotuses, red lotuses, yellow lotuses, white lotuses, and many other precious flowers, all with fresh and lovely colors and fragrances covering the water. In short, none of the renowned flowers found throughout the trichiliocosm is absent. Surrounding the great city are five hundred parks, charmingly adorned in many ways.

Each park contains five hundred ponds. Each pond is a mile in breadth, adorned with the seven precious substances and pleasing to everyone. Within the ponds are four precious flowers: blue, red, yellow, and white lotuses, as large as cartwheels and radiant upon the water.

These flowers are all made of precious substances. The blue ones display blue color, blue reflections, and blue light; the yellow ones display yellow color, yellow reflections, and yellow light; the red ones display red color, red reflections, and red light; and the white ones display white color, white reflections, and white light. Many kinds of birds inhabit the ponds in those parks: peacocks, parrots, wild ducks, herons, geese, golden shrikes, orioles, blue ducks, white wild geese, spring warblers, waterfowl, egrets, mandarin ducks, jiao-sheng birds, kingfishers, jingwei birds, marsh fowl, long-necked ducks, seabirds, lake phoenixes, wondrous-winged birds, bohong birds, kalavinkas, jivamjivaka birds, and others.

Their calls mingle harmoniously in the sky. The ponds in those parks belong to no one. Because the sentient beings there practiced profound prajnaparamita for a long time, developed faith and delight in the profound Dharma gateways, and created such supreme karma in former lives, they now enjoy these results.

“‘Furthermore, good man, within the city of Wondrous Fragrance is a lofty and beautiful place where the palace of the great bodhisattva Dharmodgata stands. This palace is one yojana in breadth and is wonderfully and delightfully adorned with precious substances. Around its exterior are seven concentric walls, seven rows of towers, seven rows of railings, seven precious moats, and seven rows of precious tala trees.

The walls and other structures are beautifully and splendidly adorned and exceedingly delightful. Four beautiful parks surround the palace: the first is Constant Joy, the second Freedom from Sorrow, the third Flower Adornment, and the fourth Fragrant Ornament. Each park contains eight ponds: the first is Virtuous Goodness, the second Supreme Virtue, the third Joy, the fourth Supreme Joy, the fifth Peace, the sixth Complete Peace, the seventh Freedom from Fear, and the eighth Nonretrogression.

Each of the four sides of every pond is formed from a different precious substance: the first gold, the second silver, the third vaidurya, and the fourth sphatika. The bottoms of the ponds are entirely made of precious substances, with golden sand spread over them, and the water is calm. Each landing has eight flights of steps adorned with many wondrous jewels, and pathways are made of the finest gold.

Rows of purple-gold plantain trees stand on both sides of the steps, alternating as ornaments. The ponds are filled with four precious flowers—blue, red, yellow, and white lotuses—whose intermingled colors densely cover the water. Fragrant flowering trees surround the four sides of the ponds.

Cool breezes stir them, causing their flowers to fall into the water. All the ponds contain water possessing the eight excellent qualities, fragrant as sandalwood and perfect in color and taste. Wild ducks, geese, and other birds swim and play within them.

The great bodhisattva Dharmodgata resides in this palace. Accompanied by sixty-eight thousand female attendants, he roams throughout the ponds and parks, and together they joyfully enjoy the five wondrous sensual pleasures. Men and women, old and young, in the city of Wondrous Fragrance, wishing to behold the bodhisattva Dharmodgata and hear the Dharma, are sometimes admitted into the park of Constant Joy and the pond of Virtuous Goodness and the other ponds, where they too joyfully enjoy the five sensual pleasures.

“‘Furthermore, good man, after the great bodhisattva Dharmodgata and his female attendants have enjoyed these wondrous pleasures, he teaches prajnaparamita three times each day and three times each night. In the city of Wondrous Fragrance, women prepare a lion throne for the great bodhisattva Dharmodgata upon a platform made of the seven precious substances and adorned with various jewels. Each of the throne’s four legs is made from a different precious substance: the first gold, the second silver, the third vaidurya, and the fourth sphatika.

A cushion is spread upon the throne, followed by an embroidered coverlet and white silk, secured with crimson bands. Two red pillows are placed on either side of the precious throne; curtain streamers hang down, and wondrous fragrant flowers are scattered about. The throne is half a yojana in height and breadth.

An embroidered canopy is stretched above it, and within hangs a jeweled curtain proportionate in size to the throne, with flower tassels suspended and golden bells hanging from it. Out of reverence for the Dharma, five-colored flowers are scattered around the throne, priceless incense is burned, and various fragrant waters, powdered incense, and scented ointments are spread upon the ground. Many kinds of jeweled banners, pennants, and canopies are arranged all around.

Whenever the bodhisattva Dharmodgata ascends this precious throne, he proclaims profound prajnaparamita to the assembly. Each time he teaches the Dharma, immeasurable devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others gather together to reverently make offerings to the bodhisattva Dharmodgata and hear and receive prajnaparamita. After hearing the Dharma, some members of the great assembly recite and retain it, some transcribe it, some concentrate on reading it, some contemplate it, some practice according to its teaching, and some awaken others to it.

Through these causes and conditions, the various sentient beings avoid falling into the lower destinies and never retrogress from unsurpassed perfect awakening.

“‘Good man, you should diligently and swiftly go to the great bodhisattva Dharmodgata. He will enable you to hear the prajnaparamita that you seek.

“‘Furthermore, good man, the bodhisattva Dharmodgata has long been your true and pure good friend. He will demonstrate, instruct, guide, encourage, and congratulate you, enabling you swiftly to realize the unsurpassed perfect awakening you seek. In past lives, the bodhisattva Dharmodgata sought profound prajnaparamita through arduous practices, just as you now seek it by skillful means. You should quickly go to the great bodhisattva Dharmodgata. Do not doubt or hesitate, and do not count the days and nights. Before long, you will hear profound prajnaparamita.’

“Upon hearing these words, the great bodhisattva Sadaprarudita became delighted, rejoiced, and leapt for joy. He thought: ‘When shall I meet the bodhisattva Dharmodgata and hear profound prajnaparamita?’

“Subhuti, you should know that this was like a man pierced by a poisoned arrow who, oppressed by pain, could think of nothing else, but only: ‘When shall I find a skilled physician who can remove this arrow and free me from this suffering?’ The bodhisattva Sadaprarudita was likewise. At that time, he thought of nothing else, but only: ‘When shall I meet the great bodhisattva Dharmodgata, draw near and make offerings to him, and hear prajnaparamita? Having heard it, I shall forever eliminate all my existing false and discriminative views and swiftly realize unsurpassed perfect awakening.’

“Subhuti, you should know that as soon as the bodhisattva Sadaprarudita had this thought, he immediately acquired unobstructed knowledge and vision of all dharmas. Through this knowledge and vision, he was immediately able to enter immeasurable supreme samadhi gateways: the samadhi that contemplates the self-nature of all dharmas; the samadhi of the unobtainability of the self-nature of all dharmas; the samadhi of the noncognition of the activities of all dharmas; the samadhi of attaining the nondifferentiation of all phenomena; the samadhi of seeing the unchanging nature of all dharmas; the samadhi capable of illuminating all dharmas; the samadhi of freedom from the darkness of all dharmas; the samadhi of attaining the nondifferentiated meaning of all dharmas;

the samadhi of completely knowing the unobtainability of all dharmas; the samadhi of scattering all flowers; the samadhi that brings forth the selflessness of all dharmas; the samadhi of freedom from illusion; the samadhi that brings forth clear illumination like an image in a mirror; the samadhi that brings forth the languages of all sentient beings; the samadhi that causes all sentient beings to rejoice; the samadhi of skillfully adapting to the languages of all sentient beings; the samadhi that brings forth all kinds of linguistic expressions, phrases, and words; the fearless and uninterrupted samadhi; the samadhi capable of expressing the inexpressible original nature of all dharmas; the samadhi of attaining unobstructed liberation;

the samadhi of being far removed from all dust and defilement; the samadhi of skill in names, phrases, and words; the samadhi of arousing supreme contemplation of all dharmas; the samadhi of attaining the unobstructed culmination of all dharmas; the samadhi like empty space; the samadhi of the vajra analogy; the samadhi that manifests conduct and form without transgression; the samadhi of attaining supremacy; the samadhi of attaining the nonretrogressing eye; the samadhi that emerges from the dharma-dhatu; the samadhi of peaceful taming; the samadhi of the lion’s vigorous yawn and roar; the samadhi whose radiance surpasses all sentient beings; the samadhi of being far removed from every defilement; the samadhi of nondefilement regarding all dharmas; the samadhi of lotus adornment;

the samadhi that eliminates all doubts; the samadhi that accords with all that is steadfast; the samadhi that transcends all dharmas; the samadhi of attaining fearless powers of superknowledge; the samadhi of directly and thoroughly comprehending all dharmas; the samadhi that breaks all seals of dharmas; the samadhi that reveals the nondifferentiation of all dharmas; the samadhi of freedom from every forest of wrong views; the samadhi of freedom from all darkness; the samadhi of freedom from all signs; the samadhi of liberation from all attachments; the samadhi of freedom from all indolence; the samadhi of attaining profound illumination of Dharma; the samadhi like Mount Sumeru; the samadhi that cannot be overcome; the samadhi that subdues all armies of Mara;

the samadhi of nonattachment to the three realms; the samadhi that brings forth every supreme radiance; and so forth, up to the samadhi of directly beholding the Buddhas.

“While abiding in such samadhis, the bodhisattva Sadaprarudita directly saw Buddha Tathagatas throughout immeasurable, innumerable, and boundless worlds in the ten directions teaching prajnaparamita to assemblies of great bodhisattvas. At that time, all those Tathagatas, Worthy Ones, Perfectly Awakened Ones praised, comforted, instructed, and taught the great bodhisattva Sadaprarudita, saying:

“‘Excellent, excellent, good man! When we formerly practiced the bodhisattva path, we too sought profound prajnaparamita through arduous practices, just as you do today. While seeking it, we too attained samadhis such as these, just as you have today.

At that time, after attaining and cultivating these immeasurable samadhis to perfection, we were able to accomplish profound prajnaparamita and skillful means. Through them, we perfected all Buddhadharmas and came to abide on the Stage of Nonretrogression. We contemplated these samadhis and saw that their inherent self-nature neither enters nor emerges.

We also saw no dharma that could enter or emerge, nor did we see these as practices that a great bodhisattva could cultivate, nor did we see awakening as a fruit that could be realized. Because we were then unattached to all dharmas, that itself was prajnaparamita. Because we abided in this nonattachment, we attained bodies of the color of pure gold, halos extending one fathom, and the complete adornment of the thirty-two marks of a Great Being and the eighty subsidiary characteristics.

We also realized the inconceivable unsurpassed knowledge of a Buddha, unsurpassed Buddha-dhatu, unsurpassed concentration of a Buddha, and unsurpassed wisdom of a Buddha. All qualities of the paramitas were perfected. Because all the qualities of the paramitas were perfected, even a Buddha could not fully describe them in measured speech, much less shravakas, pratyekabuddhas, and others.

Therefore, good man, you should revere, cherish, and diligently seek this Dharma all the more, without becoming lax. If you increasingly revere, cherish, and diligently seek this Dharma and never become heedless, you will readily realize unsurpassed perfect awakening.

“‘Furthermore, good man, you should always revere, cherish, and diligently seek good friends, regarding them as Buddhas. Why? Good man, if a great bodhisattva is continually protected and embraced by good friends, he will swiftly realize unsurpassed perfect awakening.’

“At that time, the great bodhisattva Sadaprarudita addressed the Buddhas of the ten directions:

“‘Who is my good friend, whom I should approach, revere, and make offerings to?’

“The Buddhas of the ten directions told Sadaprarudita:

“‘The great bodhisattva Dharmodgata has long been your true and pure good friend. He can protect and embrace you, enabling you to accomplish the unsurpassed perfect awakening you seek, and he will also enable you to learn the skillful means of profound prajnaparamita. Because that bodhisattva has continually benefited you for a long time, he is your good friend. You should draw near to him, revere him, and make offerings to him.

“‘Furthermore, good man, even if for one kalpa, two kalpas, three kalpas, or even a hundred thousand kalpas or more, you reverently honored and served the bodhisattva Dharmodgata and offered him every finest musical instrument, together with all the exquisite forms, sounds, odors, tastes, and tangible objects in the entire trichiliocosm, you still could not repay the kindness he has shown you even for a moment. Why? Good man, because through the spiritual power of the bodhisattva Dharmodgata, you have now attained such immeasurable, supreme, and wondrous samadhi gateways. Through him, you will also attain the skillful means of profound prajnaparamita and swiftly realize unsurpassed perfect awakening.’

“After the Buddhas of the ten directions had skillfully praised, comforted, instructed, and taught the bodhisattva Sadaprarudita, causing him to rejoice, they suddenly disappeared.

“At that time, the great bodhisattva Sadaprarudita emerged from the samadhis he had realized. Not seeing the Buddhas, he became distressed and thought: ‘From where did the Buddhas of the ten directions whom I just saw come, and where have they now gone? Who can help remove this doubt for me?’ He then thought: ‘The bodhisattva Dharmodgata has long cultivated and studied profound prajnaparamita and its skillful means.

He has attained immeasurable dharani and samadhi gateways, has perfected the sovereign superknowledges of a bodhisattva, and has made offerings to immeasurable Tathagatas, Worthy Ones, Perfectly Awakened Ones. In the presence of those Buddhas, he made vast vows and planted roots of virtue. For a long time, he has been my good friend, constantly accepting and supporting me so that I might gain benefit and happiness.

I should quickly go to the great bodhisattva Dharmodgata and ask him from where the Buddhas of the ten directions whom I just saw came and where they have now gone. That bodhisattva can remove this doubt for me.’

“Subhuti, you should know that after the great bodhisattva Sadaprarudita had thought in this way, his pure reverence and affection for the great bodhisattva Dharmodgata increased still further. He then thought: ‘I now wish to go to the great bodhisattva Dharmodgata, but what should I use as an offering? I am poor and destitute.

I have no flowers, incense, fragrant water, powdered incense, garments, necklaces, banners, pennants, jeweled canopies, music, lamps, mani pearls, vaidurya, sphatika gems, gold, silver, coral, conch shells, jade, or other supreme articles of offering with which to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. I certainly should not go empty-handed to the great bodhisattva Dharmodgata.

If I were to arrive with nothing, I would feel unhappy. By what could I demonstrate my sincere resolve to seek the Dharma? I should now sell my own body to obtain valuables with which to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata.

Why? Throughout beginningless time, I have been born in various realms and lost and destroyed boundless bodies and lives. Because of sensual desire, throughout beginningless samsara I have fallen into the hells and undergone immeasurable suffering, yet never have I relinquished my body and life to make offerings to such wondrous Dharma and to the Dharma teacher who teaches it.

Therefore, I am now resolved to sell my body and life to obtain wealth and goods with which to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata.’

“Having thought this, the great bodhisattva Sadaprarudita gradually traveled eastward until he reached a great city that was spacious, splendid, and pure, densely populated, peaceful, prosperous, and joyful. The bodhisattva Sadaprarudita entered the marketplace, walked everywhere, and loudly proclaimed: ‘I now offer myself for sale! Who wishes to buy a man? I now offer myself for sale! Who wishes to buy a man?’

“When the evil Mara saw this, he thought: ‘Because the bodhisattva Sadaprarudita cherishes and honors the Dharma, he wishes to sell his own body in order to make offerings to profound prajnaparamita and to the Dharma teacher, the great bodhisattva Dharmodgata. He will thereby be able to inquire properly about the skillful means of profound prajnaparamita, asking: “How should a great bodhisattva skillfully cultivate profound prajnaparamita so as swiftly to realize unsurpassed perfect awakening?” After hearing this question, the bodhisattva Dharmodgata will teach this bodhisattva the essentials of the profound Dharma, enabling him to become as learned as the ocean.

Mara and his retinue will then be unable to harm him, and he will gradually perfect every meritorious quality. He will thereby benefit all kinds of sentient beings and personally realize unsurpassed perfect awakening. This bodhisattva will also enable other sentient beings to realize unsurpassed perfect awakening.

As this continues successively, my realm will be emptied. I shall find a way to obstruct his voice so that the elders, householders, brahmins, and others in this city cannot hear him.’ Having thought this, Mara acted accordingly. Only one elder’s daughter in the city was unaffected, for through the power of her roots of virtue from former lives, Mara could not obstruct her.

“Because of these circumstances, although the bodhisattva Sadaprarudita tried to sell himself for a long time, no buyer came. Grieving and distressed, he stood in one place, weeping and saying:

“‘What wrong have I done that, although I offer myself for sale in order to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the great bodhisattva Dharmodgata, no one will buy me?’

“When the deva Shakra saw this, he thought: ‘It appears that this good man wishes to sell his own body because he cherishes the Dharma and seeks to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. I should test whether he truly yearns for the Dharma or is merely deceiving the world.’ Having thought this, he transformed himself into a young brahmin, went to Sadaprarudita, and asked:

“‘For what reason do you stand here weeping, sorrowful, and unhappy?’

“The bodhisattva Sadaprarudita replied:

“‘Young man, I wish to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. But I am poor and possess no valuables. Because I cherish the Dharma, I wished to sell my own body, yet no one anywhere in this city has inquired about buying me. Thinking that my merit must be slight, I stand here grieving.’

“The brahmin then said to Sadaprarudita:

“‘I now wish to perform a sacrifice to the gods. I do not need a human body; I require only human blood, human marrow, and a human heart. Can you sell these to me?’

“Upon hearing this, the bodhisattva Sadaprarudita thought: ‘Now I shall certainly succeed. Why? I possess everything this man wishes to buy. With the payment for these things, I shall be able to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. This will enable me to perfect the skillful means of prajnaparamita and swiftly realize unsurpassed perfect awakening.’ Having thought this, he rejoiced and leapt for joy, and answered the brahmin in gentle words:

“‘I can sell you everything you wish to buy.’

“The brahmin said:

“‘What is the price?’

“Sadaprarudita replied:

“‘Pay whatever you wish.’

“After saying this, Sadaprarudita immediately extended his right hand, took a sharp knife, and cut his left arm so that blood flowed out. He then cut the flesh from his right thigh, causing skin and flesh to fall to the ground, smashed the bone to expose the marrow, and offered it to the brahmin. He then approached a wall, intending to cut out his heart.

“An elder’s daughter was on a high tower. Earlier, she had heard Sadaprarudita loudly proclaim that he was selling his body, and now she saw him cutting himself. She thought: ‘Why is this good man subjecting himself to such suffering? I should ask him.’ Having thought this, she descended from the tower, went to Sadaprarudita, and asked:

“‘For what reason did you previously proclaim that you were selling yourself, and why are you now drawing out your blood and marrow and preparing to cut out your heart?’

“Sadaprarudita replied:

“‘Do you not know? I wish to make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. But I am poor and possess no wealth or treasures. Because I cherish the Dharma, I first offered my body for sale, but no one would buy me. Now I am selling these three things to this brahmin.’

“The elder’s daughter said:

“‘You now sell your body, blood, heart, and marrow because you wish to use the proceeds to make offerings to prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. What supreme benefits and meritorious qualities will you obtain?’

“Sadaprarudita replied:

“‘The bodhisattva Dharmodgata has attained mastery of the profound Dharma and will teach me the skillful means of profound prajnaparamita: what bodhisattvas study, the vehicle of bodhisattvas, the practices of bodhisattvas, and the deeds of bodhisattvas. If, after hearing this, I practice according to the teaching, mature sentient beings, and splendidly purify Buddha lands, I shall swiftly realize unsurpassed perfect awakening.

I shall attain a body the color of gold, perfectly adorned with the thirty-two marks of a Great Being and the eighty subsidiary characteristics, a halo extending one fathom, and immeasurable other radiance. I shall possess the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the quality of never losing mindfulness, the nature of constant equanimity, the five pure kinds of eyes, the six superknowledges, and the inconceivably pure skandhas of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

I shall possess unobstructed knowledge and vision and unsurpassed knowledge and vision; attain the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; possess every unsurpassed Dharma treasure; distribute and give them to all sentient beings; and become a refuge for all sentient beings. I relinquish my body and life to make offerings to that bodhisattva so that I may obtain these supreme beneficial qualities.’

“When the elder’s daughter heard of these wondrous, supreme, and inconceivable qualities of the Buddhadharma, she rejoiced and leapt for joy. Deeply moved, she reverently joined her palms and said to Sadaprarudita:

“‘What the Great Being has described is wondrous, supreme, vast, foremost, and exceedingly rare. To attain all such Buddhadharmas, one should relinquish even as many precious bodies and lives as there are grains of sand in the Ganges, much less only one. Why?

Because by attaining such wondrous qualities, one can benefit and bring happiness to all sentient beings. Although the Great Being is poor, you do not spare your body or life for the sake of such wondrous qualities. How, then, could my wealthy household, possessing many treasures, fail to make offerings for the sake of such qualities?

Great Being, do not injure yourself. Whatever articles of offering you require, I shall give them all to you: gold, silver, vaidurya jewels, sphatika gems, mani pearls, musaragalva, red pearls, conch shells, jade, indranila, mahanila, coral, amber, and immeasurable other things—pearls and jewels, flowers and incense, necklaces, banners, pennants, jeweled canopies, music, lamps, vehicles, garments, and every other kind of supreme offering.

You may take them and make offerings to profound prajnaparamita and to the Dharma teacher who teaches it, the bodhisattva Dharmodgata. Great Being, please do not injure yourself again. I myself also wish to accompany the Great Being to the great bodhisattva Dharmodgata, so that I may behold him, plant roots of virtue together with you, and hear the Buddhadharma taught.’

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