大般若波羅蜜多經

02

At that time, Sakra, Lord of the Devas, immediately appeared in his original form before Sadaprarudita, bowed at his feet, and praised him:

“Excellent! Excellent! Great Being, your sincere resolve for the sake of the Dharma is steadfast to such a degree. When the Buddhas of the past practiced as bodhisattvas, they were also like you, Great Being. With steadfast vows, they sought the profound prajnaparamita and skillful means, inquiring about what bodhisattvas should learn, the vehicle they should follow, the practices they should cultivate, and the deeds they should perform. Their minds never grew weary as they brought sentient beings to maturity, purified and adorned Buddha-fields, and attained unsurpassed perfect enlightenment.

“Great Being, you should know that I truly have no use for human blood, heart, or marrow; I came only to test you. Tell me now what you require, and I shall offer it to atone for the offense of rashly insulting and harming you.”

Sadaprarudita replied:

“My sole vow is to attain unsurpassed perfect enlightenment. Can you, Lord of the Devas, fulfill this vow?”

At that time, Sakra, Lord of the Devas, suddenly felt ashamed and said to Sadaprarudita:

“This is beyond my power. Only the Buddhas, the Great Sages and Dharma Kings who are sovereign over the Dharma, can fulfill this vow.

“Great Being, apart from unsurpassed perfect enlightenment, whatever else you now desire, I shall fulfill.”

Sadaprarudita replied:

“The profound prajnaparamita is also what I desire. Can you bestow it upon me?”

At that time, Sakra, Lord of the Devas, became even more deeply ashamed and said to Sadaprarudita:

“This desire too I am unable to fulfill. Yet I can restore your body to its former condition. Is this what you desire?”

Sadaprarudita replied:

“I can fulfill such a wish myself, without troubling you, Lord of the Devas. Why? If I declare this matter before the Buddhas of the ten directions and make this truthful affirmation: ‘Today I sold my own body because I yearn for the Dharma, not to deceive, defraud, or delude the world. Through this cause and condition, I shall certainly become irreversible from unsurpassed perfect enlightenment,’ then my body will be restored to its former condition. Even before these words are finished, they can restore me to how I was before. How would I dare rely upon your majestic power?”

Sakra, Lord of the Devas, said:

“So it is! So it is! The spiritual power of the Buddhas is inconceivable. What could a sincerely resolved bodhisattva fail to accomplish? Yet it was because of me that the body of the Great Being was harmed. I humbly implore you, in your compassion, to allow me to accomplish this deed.”

Bodhisattva Sadaprarudita said to Sakra:

“Since you have entreated me so earnestly, you may do as you wish.”

At that time, Sakra, Lord of the Devas, immediately used his majestic power to restore Sadaprarudita’s body to its former condition. Not even a single scar could be seen, and his appearance was more dignified and handsome than before. Ashamed, Sakra apologized, circumambulated him clockwise, and suddenly disappeared.

Then the merchant’s daughter, having witnessed the extraordinary deeds of Bodhisattva Sadaprarudita, cherished and esteemed him all the more. Respectfully joining her palms, she said to Sadaprarudita:

“Please bestow your compassion and honor my home with your presence for a short while. I shall speak with my parents, and I will obtain all the articles needed to make offerings to the profound prajnaparamita and to Bodhisattva Dharmodgata, the Dharma master who teaches the Dharma, together with many other supremely exquisite articles. My attendants and I shall also take leave of my parents and accompany you, Great Being, to the city of Gandhavati, for we wish to make offerings to the profound prajnaparamita and to the Dharma master who teaches the Dharma, the great Bodhisattva Dharmodgata.”

At that time, Sadaprarudita consented to her wish and went with her to her home, where he waited outside the gate. The merchant’s daughter then entered the house and said to her parents:

“Please give me many supremely exquisite flower garlands, ointments, powdered incense, and so forth; garments, necklaces, banners, canopies, music, clarified butter, mani pearls, vaidurya jewels, sphatika jewels, coral, amber, conch shells, jade, treasury gems, stone treasury gems, indranila gems, mahanila gems, and the various other articles of offering, such as gold and silver, that are readily available in our home.

Please also give me the five hundred maidservants who have served me until now. Bearing these offerings, we shall follow Bodhisattva Sadaprarudita to the city of Gandhavati to make offerings to the profound prajnaparamita and to Bodhisattva Dharmodgata, the Dharma master who teaches the Dharma. That bodhisattva will proclaim the essential Dharma for my sake.

After hearing it, I shall practice in accordance with his teaching and will certainly attain boundless, wondrous Buddha-Dharma.”

When her parents heard this, they were astonished and immediately asked their daughter:

“Where is Bodhisattva Sadaprarudita now? What manner of person is he?”

She replied:

“He is now outside the gate. That Great Being seeks unsurpassed perfect enlightenment because he wishes to liberate all sentient beings from the sufferings of birth and death. Moreover, because that Great Being cherishes the true Dharma and does not spare his own body or life, he entered this city wishing to make offerings to the profound prajnaparamita, which is the training of bodhisattvas, and to the great Bodhisattva Dharmodgata, the Dharma master who teaches the Dharma.

He went about everywhere, crying aloud: ‘I now sell my body! Who wishes to buy a man? I now sell my body!

Who wishes to buy a man?’ After a long time had passed without anyone buying his body, he stood sorrowfully in one place and wept, saying: ‘What offense have I committed that, although I wish to make offerings to the profound prajnaparamita and to the great Bodhisattva Dharmodgata, the Dharma master who teaches the Dharma, and have offered my own body for sale, no one will buy me?’

“At that time, Sakra, Lord of the Devas, wishing to test his resolve, transformed himself into a young brahmin, approached him, and asked:

“‘Good man, why do you stand here sorrowful and unhappy?’

“At that time, the Great Being replied:

“‘Young man, I wish to make offerings to the profound prajnaparamita and to Bodhisattva Dharmodgata, the Dharma master who teaches the Dharma. But I am destitute and possess no wealth or treasure. Because I cherish the Dharma, I wish to sell my body, yet throughout this entire city no one has inquired about it. Thinking that my merit must be meager, I stand here in sorrow.’

“At that time, the brahmin said to the Great Being:

“‘I now wish to perform a sacrifice to the gods. I have no use for an entire human body; I require only human blood, human marrow, and a human heart. Can you sell these to me?’

“When the Great Being heard this, he leaped for joy and answered the brahmin in gentle words:

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

“The brahmin said:

“‘What is the price?’

“The Great Being replied:

“‘Pay whatever you wish.’

“After the Great Being had spoken thus, he immediately took a sharp knife in his right hand and pierced his left arm, causing blood to flow. He then cut the flesh from his right thigh, and his skin and flesh fell to the ground. He broke open the bone, extracted the marrow, and offered it to the brahmin. Then he went over to a wall and was about to cut out his heart. From high in the pavilion, I saw this from afar and thought: ‘For what cause and condition is this good man inflicting such suffering upon his own body? I must go and ask him.’ Having thought this, I was about to descend from the pavilion and approach the Great Being to ask him:

– For what reason did he previously offer his body for sale, and now draw forth blood and marrow, and even wish to cut out his heart? That great being answered me: “Sister, do you not know? I wish to make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, Bodhisattva Dharmodgata. But I am poor and destitute and possess no wealth or precious things. Because I cherish the Dharma, I previously offered my body for sale, but no one would buy it. Now I am selling these three things to this brahmin.” I then asked: “By now offering his body, blood, heart, and marrow for sale, wishing to obtain wealth and goods with which to make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, Bodhisattva Dharmodgata, what excellent merits and benefits will one reap?” He answered me: “Bodhisattva Dharmodgata has attained mastery of the profound Dharma and will explain to me the skillful means of the profound prajnaparamita. After I have heard of what bodhisattvas train in, what bodhisattvas ride upon, what bodhisattvas practice, and what bodhisattvas accomplish, I shall cultivate in accordance with the teaching, bring sentient beings to maturity, purify Buddha lands, and swiftly realize unsurpassed perfect enlightenment. I shall attain a golden-hued body, complete with the thirty-two marks of a great being and the eighty subsidiary characteristics in perfect adornment. My ordinary radiance will extend one fathom, while other rays of light will be immeasurable. I shall possess the ten powers of a Buddha, the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the Dharma of never losing mindfulness and the nature of constant equanimity; the five kinds of eyes and 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, unsurpassed knowledge and vision, the knowledge of all things, the knowledge of paths, and the knowledge of all aspects. Fully endowed with every unsurpassed treasure of the Dharma, I shall distribute and bestow them upon all sentient beings and become a refuge for them. By relinquishing my body and life to make offerings to that bodhisattva, I shall attain these excellent merits and benefits.”

“When I heard of such sublime, wondrous, and inconceivable Buddha-Dharma, I leapt for joy and was deeply moved. Reverently joining my palms, I said to the great being: ‘What the great being has spoken is supremely wondrous, excellent, vast, foremost, and exceedingly rare. To attain all such qualities of a Buddha, it would be fitting to relinquish precious lives as numerous as the sands of the Ganges, much less only one.

Why? Because one who attains such wondrous merit can benefit and bring happiness to all sentient beings. Though the great being’s household is poor, for the sake of such wondrous merit you do not cherish even your own body and life.

How much less should I, whose household is wealthy and possesses abundant treasures, fail to relinquish them for such merit! Great being, you must not harm yourself now. I shall provide all the articles required for the offerings: gold, silver, vaidurya gems, sphatika crystals, mani pearls, Musaragalva gems, red pearls, conch shells, emeralds, indranila gems, mahanila gems, coral, amber, and innumerable other kinds of precious things, as well as flowers, incense, necklaces, banners, canopies, music, lamps, vehicles, garments, and other supremely exquisite articles of offering.

You may take them to make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, the great Bodhisattva Dharmodgata. I earnestly beseech you, great being, not to harm yourself. I also wish to accompany the great being to the dwelling of the great Bodhisattva Dharmodgata, both to behold him and plant roots of virtue, so that I may hear this Buddha-Dharma expounded.’

“At that moment, the god Sakra immediately revealed his original form. Standing before that great being, he bowed, joined his palms, and praised him: ‘Great being! Excellent!

Excellent! Your sincerity and steadfastness for the sake of the Dharma are indeed such as this! When the Buddhas of the past were still bodhisattvas, they too were like you, great being.

With resolute vows they sought the skillful means of the profound prajnaparamita and tirelessly inquired into what bodhisattvas train in, what bodhisattvas ride upon, what bodhisattvas practice, and what bodhisattvas accomplish. They brought sentient beings to maturity, purified Buddha lands, and then realized unsurpassed perfect enlightenment. Great being, you should know that I truly have no use for your blood, heart, or marrow.

I came only to test you. Tell me now what you wish for, and I shall fulfill it to make amends for the offense of rashly insulting and harming you.’

“The great being replied: ‘My principal wish is solely for unsurpassed perfect enlightenment. Can the Lord of the Gods fulfill it?’ At that moment, the god Sakra suddenly felt ashamed and said to that great being: ‘This is beyond my power. Only the Buddhas, the Great Sages and Dharma Kings, who have mastery of the Dharma, can fulfill this wish. Great being, apart from unsurpassed perfect enlightenment, what else do you seek? I shall fulfill it.’ That great being replied: ‘The profound prajnaparamita is also what I desire. Can you bestow it upon me?’

“At that moment, the god Sakra became even more ashamed and said to the great being: ‘I am likewise unable to fulfill this wish. However, I possess the spiritual power to restore the great being’s body to its former condition. Do you desire this?’ That great being replied: ‘I myself can fulfill such a wish; there is no need to trouble the Lord of the Gods.

Why? If I disclose my heart before the Buddhas of the ten directions and make this declaration of truth: “Today I truly offered myself for sale out of yearning for the Dharma, without any intention to deceive, defraud, or delude the world. By this cause and condition, if I am certainly irreversible from unsurpassed perfect enlightenment, may my body be restored to its former condition,” then even before these words are finished, my body can be restored to its former condition.

What need would there be for your majestic power?’

“The god Sakra said: ‘So it is! So it is! The spiritual power of the Buddhas is inconceivable. When a bodhisattva is utterly sincere, what could he fail to accomplish? Yet it was because of me that the great being’s body was harmed. Out of compassion, please allow me to accomplish this deed.’ That great being then said to Sakra: ‘Since you are so earnest, you may do as you wish.’ The god Sakra immediately employed his majestic power to restore that great being’s body to its former condition. Not even the smallest scar could be seen, and his appearance was even more beautiful than before. Ashamed, Sakra took his leave, circumambulated him clockwise, and suddenly disappeared.

“Having witnessed that rare event, my loving reverence increased all the more. Joining my palms, I said: ‘Please, out of compassion, honor my home with your presence for a short while. If I speak to my parents, I shall obtain all the articles required to make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, Bodhisattva Dharmodgata.

My attendants and I shall also take leave of my parents and follow the great being to the city of Gandhavati, wishing to make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, the great Bodhisattva Dharmodgata.’ Because I was utterly sincere, that great being did not disregard my wish and has now come to our gate. I earnestly beseech my parents to give me abundant treasures and permit me, together with five hundred maidservants bearing articles of offering, to follow Bodhisattva Sadaprarudita to the city of Gandhavati.

There we shall reverently pay homage and make offerings to the profound prajnaparamita and to the Dharma teacher who expounds it, Bodhisattva Dharmodgata, so that we may hear the Buddha-Dharma taught.

“At that time, when the parents heard what their daughter had related, they leapt for joy, praised it as unprecedented, and immediately said to their daughter:

– According to what you have said, Bodhisattva Sadaprarudita is indeed exceedingly rare. He is able to don such armor of great merit and, with courageous diligence, seek the Dharma of the Buddhas. The Buddha-Dharma he seeks is subtle and supremely excellent, vast and pure, inconceivable, and capable of guiding the various kinds of sentient beings in the world, enabling them to attain extraordinary benefit, peace, and happiness. I deeply cherish and esteem that Dharma. I wish to follow this good spiritual friend, bringing offerings to the city of Fragrant Splendor to make offerings to the prajnaparamita and to Bodhisattva Dharmodgata, the Dharma master who teaches it. Since I wish to realize the Dharma of the Buddhas, why would my parents not rejoice in sympathy? Now allow me to go. My parents also wish to accompany me; would you be pleased?

The daughter immediately replied:

– I would be exceedingly pleased, exceedingly pleased! I would even gladly support the wholesome Dharma of others, how much more that of my parents?

Her parents said:

– You should quickly prepare the offerings and attendants, and then we shall go together.

Thereupon, the merchant's daughter prepared five hundred carriages adorned with the seven precious substances. She also instructed the five hundred maidservants who constantly attended her to adorn themselves as they pleased with various jewels. She further took gold, silver, vaidurya gems, sphatika gems, mani pearls, sapphire, great sapphire, conch, emerald, coral, amber, musaragalva, crimson pearl, and innumerable other treasures; various flowers and incense, garments, necklaces, banners, pennants, jeweled canopies, music, ghee, and the finest precious goods—each kind in immeasurable abundance—together with every other kind of supremely exquisite offering.

After the merchant's daughter had completed all these preparations, she respectfully invited Bodhisattva Sadaprarudita to ride in one carriage at the front. She, her parents, and the five hundred maidservants each rode in a carriage, surrounding and attending Bodhisattva Sadaprarudita as they gradually traveled eastward toward the city of Fragrant Splendor.

They saw that the city was lofty and vast, fashioned from the seven precious substances. Around its exterior were seven tiers of walls, seven tiers of pavilions, seven tiers of railings, seven tiers of jeweled moats, and seven rows of straight tala trees, all fashioned from the seven precious substances. The walls and the other structures were interwoven in mutual adornment and emitted various delightful rays of light.

This great jeweled city measured approximately twelve yojanas on each side. It was pure and spacious, densely populated by people and animals, peaceful, prosperous, secure, and joyful. Within the city were five hundred crossroads and marketplaces arranged in harmonious proportion, beautiful as a painting.

At every crossroad flowed clear streams, and jeweled boats traveled freely along the connected waterways without obstruction. Every crossroad was clean and beautiful, sprinkled with fragrant water and strewn with renowned flowers. The city and its walls had lofty ramparts and defensive towers, all fashioned from purple-gold.

They were illuminated by precious jewels, whose light shone brilliantly. Between the walls stood jeweled trees; the roots, trunks, branches, leaves, flowers, and fruits of all those trees were fashioned from various precious substances. The city walls, towers, and jeweled trees were covered with golden nets, joined by jeweled cords, hung with golden bells, and linked with jeweled chimes.

When stirred by gentle breezes, they produced exquisite sounds, like the harmonious playing of the five kinds of music.

Surrounding the city were seven tiers of jeweled moats filled with water possessing the eight qualities. Its temperature was perfectly balanced, and it was pure and clear as a mirror. Jeweled boats fashioned from the seven precious substances were found everywhere in the moats, exquisitely adorned and delightful to behold.

Various precious flowers of vivid color and fragrance filled the moats and covered the surface of the water. Five hundred pleasure gardens surrounded the great city, each adorned in many ways and exceedingly delightful. Within each garden were five hundred ponds, each one a mile in length and breadth, adorned with the seven precious substances and pleasing to all who beheld it.

In those ponds grew flowers of four colors, as large as cartwheels, whose radiance covered the water's surface. All those flowers were fashioned from the seven precious substances. Many species of birds inhabited the gardens and ponds; their calls blended harmoniously as they gathered, dispersed, and roamed at leisure.

Continuing gradually onward, they presently saw from afar the Great Bodhisattva Dharmodgata seated upon a lion throne in the center of a platform made of the seven precious substances. Innumerable, countless hundreds of thousands of kotis of nayutas of members of the assembly surrounded him before and behind as he taught them the Dharma.

At that time, as soon as the Great Bodhisattva Sadaprarudita saw the Great Bodhisattva Dharmodgata, his body and mind were filled with joyful peace and happiness, like a bhiksu who, having bound his mind to a single object, suddenly enters the third dhyana. Upon seeing him, he thought: We should not ride our carriages directly to the place where the Great Bodhisattva Dharmodgata is staying. Having thought this, he immediately descended from his carriage and adjusted his robes.

At the same time, the merchant's daughter, her parents, and the five hundred maidservants also descended from their carriages. All adorned their bodies with precious objects and supremely exquisite garments, carried the offerings, and respectfully surrounded Bodhisattva Sadaprarudita as they walked slowly toward the Great Bodhisattva Dharmodgata.

Beside the road leading to the residence of the Great Bodhisattva Dharmodgata stood a prajnaparamita pavilion fashioned from the seven precious substances and adorned with red sandalwood. Jeweled bells and chimes hung from it and produced wondrous sounds, while nets of pearls were spread all around it. At the pavilion's four corners hung four precious jewels serving as lamps, continuously shining day and night.

On its four sides stood four incense burners made of white silver and adorned with jewels. Aloeswood incense was constantly burned in them, and various precious flowers were scattered as offerings. Within the pavilion was a throne fashioned from the seven precious substances and covered with an embroidered silk cushion.

Upon this throne stood a casket composed of four precious substances and magnificently adorned: first, gold; second, silver; third, vaidurya; and fourth, sapphire. Ink made by grinding vaidurya was used to write the prajnaparamita upon leaves of pure gold, which were then placed within the casket. Bodhisattva Dharmodgata always kept it sealed and stamped within the pavilion.

Jeweled flower banners hung everywhere, adorning it beautifully and making it exceedingly delightful.

When Bodhisattva Sadaprarudita, the merchant's daughter, and the others saw this jeweled pavilion so beautifully and majestically adorned, they reverently joined their palms and praised it as something never seen before. They also saw Sakra and innumerable hundreds of thousands of devas beside the jeweled pavilion, holding various kinds of supremely exquisite powdered incense, fragments of gems, wondrous incense and flowers, gold, silver, flowers, and other things, which they scattered over the jeweled pavilion while celestial music was played in the sky.

After Bodhisattva Sadaprarudita saw this, he asked Sakra:

– For what reason do the Lord of the Devas and the assemblies of devas make offerings to this pavilion?

Sakra, Lord of the Devas, replied:

– Great being, do you know? Within this pavilion is the unsurpassed Dharma called the profound prajnaparamita. It is the mother of all Buddhas, Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and of all Great Bodhisattvas. It can give birth to and embrace all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, and all Great Bodhisattvas. If a Great Bodhisattva is able to study and cultivate this Dharma with diligent effort, he will quickly attain all the merits of liberation, perfect the entire Buddha-Dharma, and swiftly realize the wisdom of omniscience. For this reason, my attendants and I reverently make offerings to this Dharma.

Having heard this, Bodhisattva Sadaprarudita rejoiced and further asked Sakra, Lord of the Devas:

– If this is so, where is the profound prajnaparamita presently located? I wish to make offerings to it; please show it to me.

Sakra, Lord of the Devas, said:

– Great being, do you know? The profound prajnaparamita is within the casket made of four precious substances, upon the throne of seven precious substances in this pavilion. Vaidurya was used as ink to write it upon leaves of pure gold. Bodhisattva Dharmodgata himself sealed and stamped it. We do not dare open it and look inside.

At that time, the bodhisattva Sadaprarudita, the merchant’s daughter, her parents, and five hundred maidservants, having heard these words, took the articles they had brought—flowers, incense, precious gems, garments, necklaces, banners, pennants, jeweled canopies, music, lamps, and other offerings—and divided them into two portions. First, they took one portion to the jeweled pavilion and offered it to the prajnaparamita. They then took the other portion with them to the bodhisattva Dharmodgata.

Upon arriving, they saw the bodhisattva Dharmodgata seated upon a lion throne, surrounded by a great assembly. They immediately presented flowers, incense, banners, pennants, jeweled canopies, garments, necklaces, music, lamps, various precious gems, and other articles as offerings to this Dharma teacher and to the Dharma he taught. Through his mighty spiritual power, the bodhisattva Dharmodgata caused the various precious flowers they had scattered to rise into the air and suddenly join together above his head, forming a lovely pavilion of precious flowers adorned with all manner of jewels.

He also caused the various fragrant substances they had scattered to rise into the air and suddenly join together above the flower pavilion, forming a precious canopy of incense adorned with various jewels. He further caused the various precious garments they had scattered to rise into the air and suddenly join together above the incense canopy, forming a precious curtain beautifully adorned with jewels. Their other scattered offerings—banners, pennants, jeweled canopies, music, lamps, necklaces, and the like—naturally rose beside the curtains and canopies above the pavilion, encircling it beautifully and arranged with marvelous skill.

When Sadaprarudita, the merchant’s daughter, and the others saw this, they leapt for joy and, with different voices but one accord, praised the bodhisattva Dharmodgata, saying: “How exceedingly rare is our great teacher! He can manifest such mighty spiritual power. Even while still a bodhisattva he possesses such abilities; how much more so when he attains supreme awakening!”

Then Sadaprarudita, the merchant’s daughter, and all their attendants, cherishing profound love and reverence for the bodhisattva Dharmodgata, all aroused the aspiration for supreme awakening and made this vow: “Through these supreme roots of virtue, may we in a future life assuredly become Tathagatas, Arhats, Perfectly Awakened Ones. Through these supreme roots of virtue, when in a future life we diligently train in the bodhisattva path, may we penetrate the profound Dharma gateways without obstruction, just as our great teacher, the bodhisattva Dharmodgata, does now.

Through these supreme roots of virtue, when in a future life we diligently train in the bodhisattva path, may we make offerings to the prajnaparamita with sublime pavilions made of the seven treasures and other offerings, just as our great teacher, the bodhisattva Dharmodgata, does now. Through these supreme roots of virtue, when in a future life we diligently train in the bodhisattva path, may we sit upon a lion throne amid a great assembly and fearlessly proclaim the profound meaning of the prajnaparamita, just as our great teacher, the bodhisattva Dharmodgata, does now.

Through these supreme roots of virtue, when in a future life we diligently train in the bodhisattva path, may we perfect the skillful means of the prajnaparamita and swiftly attain the supreme awakening we seek, just as our great teacher, the bodhisattva Dharmodgata, does now. Through these supreme roots of virtue, when in a future life we diligently train in the bodhisattva path, may we attain supreme spiritual powers and freedom in transformation, bringing benefit, peace, and happiness to immeasurable sentient beings, just as our great teacher, the bodhisattva Dharmodgata, does now.”

After the bodhisattva Sadaprarudita, the merchant’s daughter, and all their attendants had presented their offerings to the prajnaparamita and to the Dharma teacher, the bodhisattva Dharmodgata, they bowed their heads at his feet, joined their palms, reverently circumambulated him three times to the right, and withdrew to stand to one side.

At that time, the bodhisattva Sadaprarudita bowed and, with palms joined, addressed the bodhisattva Dharmodgata:

“I have always delighted in dwelling in secluded places to seek the profound prajnaparamita. One day, I suddenly heard a voice in the sky say: ‘Good man! You should travel eastward, where you will assuredly hear the profound prajnaparamita.’ Having heard these instructions from the sky, I leapt for joy and immediately set out eastward.

Before I had gone very far, I thought: ‘Why did I not ask the voice in the sky whether the place to which it directed me in the east was far or near, to what city or town I should go, and from whom I would hear the profound prajnaparamita?’ Having thought this, I stopped at a certain place, beat my breast in grief, lamented sorrowfully, and wept for seven days and nights without ever becoming weary. I gave no thought to sleep or rest, paid no heed to food or drink, took no account of day or night, and feared neither cold nor heat.

With regard to inner and outer phenomena, my mind remained undistracted. I thought only: ‘When shall I hear the prajnaparamita? Why did I not first ask the voice in the sky that urged me eastward whether the place was far or near and where I was to go?

From whom would I hear the profound prajnaparamita?’

“While I was grieving and weeping, lamenting and reproaching myself in this way, an image of a Buddha suddenly appeared before me and said: ‘Good man! With such courageous diligence, love, and reverence in your resolve to seek the Dharma, travel eastward from here. About five hundred yojanas away is a great royal city named Fragrant Splendor.

In that city is a bodhisattva named Dharmodgata, who constantly proclaims the prajnaparamita to immeasurable hundreds of thousands of sentient beings. You should hear the prajnaparamita from that bodhisattva. Furthermore, good man, the bodhisattva Dharmodgata has long been your pure spiritual friend.

He will reveal and instruct, guide and praise, and rejoice in you, enabling you swiftly to attain the supreme awakening you seek. In past lives, the bodhisattva Dharmodgata also sought the profound prajnaparamita through arduous practices, just as you now seek the means to attain it. Go swiftly to the bodhisattva Dharmodgata.

Do not give rise to doubt, and do not count the days and nights. Before long, you will hear the profound prajnaparamita.’

“When I heard these words, my heart filled with delight, gladness, and joy, and I thought: ‘When shall I meet the bodhisattva Dharmodgata and hear the profound prajnaparamita from him? Having heard it, I shall be able forever to eliminate all false discriminations that perceive something to be attained and swiftly realize supreme awakening.’ As I thought in this way, unobstructed knowledge and vision concerning all dharmas immediately arose within me.

Through this knowledge and vision, I directly entered immeasurable supreme Dharma gateways of samadhi. While abiding in such samadhis, I directly beheld immeasurable, innumerable, and boundless Buddhas, Tathagatas, throughout the worlds of the ten directions, proclaiming the prajnaparamita to assemblies of great bodhisattvas. At that time, all those Tathagatas, Arhats, Perfectly Awakened Ones praised and reassured me, earnestly instructing and teaching me: ‘Excellent!

Excellent, good man! In the past, when we practiced the bodhisattva path, we too sought the profound prajnaparamita through arduous practices, just as you do today; and amid those hardships, we too attained samadhis such as those you have now attained. At that time, after cultivating immeasurable supreme samadhis to their ultimate perfection, we were able to perfect the skillful means of the profound prajnaparamita.

Thereby, we perfected all Buddha-Dharmas and came to abide on the stage of non-retrogression.’”

At that time, after the Buddhas of the ten directions had extensively instructed and comforted me, causing me to rejoice, they suddenly disappeared. When I emerged from the samadhi I had attained, I no longer saw the Buddhas. Grief filled my heart, and I thought: “The Buddhas of the ten directions whom I just saw—from where did they come, and where have they now gone?

Who can resolve this doubt for me?” I further thought: “For a long time, Bodhisattva Dharmodgata has cultivated and mastered the skillful means of the profound prajnaparamita. He has attained immeasurable dharani gateways and samadhis and has reached perfection in the bodhisattvas’ mastery of supernormal powers. He has made offerings to immeasurable Tathagatas, Arhats, Perfectly Enlightened Ones; in the presence of the Buddhas, he has made vast vows and planted roots of virtue.

For a long time, he has been my spiritual friend, always accepting and guiding me so that I may attain benefit and well-being. I should quickly go to the great Bodhisattva Dharmodgata and ask him about the Buddhas of the ten directions whom I recently saw: from where did they come, and where have they now gone? That bodhisattva will be able to resolve my doubt.” Having thought thus, I courageously and diligently journeyed eastward.

After many days had imperceptibly passed, I entered this city and gradually proceeded onward. From afar, I saw the Great Teacher seated upon a lion throne on a platform of the seven precious substances, surrounded by a great assembly and teaching them the Dharma. The moment I saw the Great Teacher in this very place, my body and mind became peaceful and joyful, just as a bhiksu might suddenly enter the third dhyana.

Therefore, I now ask the Great Teacher: The Buddhas of the ten directions whom I previously saw—from where did they come, and where have they now gone? I beseech the Great Teacher to explain to me from where those Buddhas came, so that I may clearly understand. Once I have understood, may I encounter the Buddhas in life after life.

LXXVIII. THE CHAPTER ON BODHISATTVA DHARMODGATA

01

At that time, the great Bodhisattva Dharmodgata said to the great Bodhisattva Sadaprarudita:

– Good man! The Dharma bodies of all Tathagatas, Arhats, Perfectly Enlightened Ones, Perfect in Knowledge and Conduct, Well-Gone Ones, Knowers of the World, Unsurpassed Persons, Tamers of Beings, Teachers of Gods and Humans, Buddhas, Blessed Ones, do not come from anywhere, nor do they go anywhere. Why is this? Good man, it is because the true nature of all dharmas is entirely unmoving.

Good man! The suchness of all dharmas neither comes nor goes and cannot be expressed. Such suchness is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The dharmadhatu of all dharmas neither comes nor goes and cannot be expressed. Such a dharmadhatu is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The Dharma-nature of all dharmas neither comes nor goes and cannot be expressed. Such Dharma-nature is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The nature that is not false neither comes nor goes and cannot be expressed. The nature that is not false is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The unchanging nature neither comes nor goes and cannot be expressed. The unchanging nature is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The equality-nature of dharmas neither comes nor goes and cannot be expressed. The equality-nature of dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The nature of dharmas that is free from arising neither comes nor goes and cannot be expressed. The nature of dharmas that is free from arising is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The fixed nature of all dharmas neither comes nor goes and cannot be expressed. The fixed nature of all dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The abiding nature of all dharmas neither comes nor goes and cannot be expressed. The abiding nature of all dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The ultimate reality of all dharmas neither comes nor goes and cannot be expressed. The ultimate reality of all dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The space-like realm of dharmas neither comes nor goes and cannot be expressed. The space-like realm of dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The inconceivable realm neither comes nor goes and cannot be expressed. The inconceivable realm is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The non-arising nature of dharmas neither comes nor goes and cannot be expressed. The non-arising nature of dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The non-ceasing nature of dharmas neither comes nor goes and cannot be expressed. The non-ceasing nature of dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The nature of dharmas as they truly are neither comes nor goes and cannot be expressed. The nature of dharmas as they truly are is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The nature of dharmas that is utterly detached neither comes nor goes and cannot be expressed. The nature of dharmas that is utterly detached is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The quiescent nature of dharmas neither comes nor goes and cannot be expressed. The quiescent nature of dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The undefiled and pure realm neither comes nor goes and cannot be expressed. The undefiled and pure realm is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! The emptiness-nature of all dharmas neither comes nor goes and cannot be expressed. The emptiness-nature of all dharmas is precisely the Tathagata, Arhat, Perfectly Enlightened One, and so forth, up to the Buddha, the Blessed One.

Good man! All Tathagatas, Arhats, Perfectly Enlightened Ones, and so forth, up to Buddhas, Blessed Ones, are neither the dharmas nor apart from the dharmas.

Good man! The suchness of all dharmas and the suchness of the Tathagata are one, not two.

Good man! The suchness of all dharmas is neither joined nor dispersed; it has only one characteristic, namely, no characteristic.

Good man! The suchness of all dharmas is neither one, nor two, nor three, nor four, and so forth, up to neither hundreds nor thousands, and so forth. Why is this? Good man, it is because the suchness of all dharmas transcends enumeration and has no inherent existence.

Furthermore, good man! Suppose that during the scorching season a man travels through a wilderness. Thirsty for water at midday, he sees a shimmering mirage and thinks: “Surely I shall now find water.” Having thought thus, he goes straight toward the mirage he saw, but it continually recedes far into the distance. When he runs after it, it appears still farther away. Though he seeks water by every means, he finds none.

Good man! What do you think? From which mountain, cave, spring, or pond did the water in that mirage come, and where has it now gone? Has it entered the eastern ocean, the western ocean, the southern ocean, or the northern ocean?

Sadaprarudita replied:

– The water in the mirage does not exist at all; how much less could it be said that there is a place from which it came or a place to which it went?

Bodhisattva Dharmodgata said to Sadaprarudita:

“So it is! So it is! It is exactly as you have said. Just as that thirsty person, foolish and ignorant, oppressed by the heat, sees a shimmering mirage and mistakenly conceives the notion of water where there is none, so too is it if one says that the Tathagata, the Worthy One, the Perfectly Enlightened One, comes or goes. Know that such a person is foolish and ignorant. Why is this? Good man, it is because none of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones can be seen by relying upon the form body. The Tathagata is the Dharma-body.

“Good man, the Dharma-body of the Tathagata is the true suchness and Dharma-realm of all dharmas. Since true suchness and the Dharma-realm cannot be said to come or go, the Dharma-body of the Tathagata is likewise: it neither comes nor goes.

“Furthermore, good man, it is like an illusionist or his disciple conjuring various things—elephant troops, cavalry, chariot troops, infantry, horses, sheep, and so forth—which remain for a moment and then suddenly disappear.

“Good man, what do you think? From where did those conjured illusions come, and where did they go?”

Sadaprarudita replied:

“Those illusions are not real. How, then, could one say that they have anywhere from which they come or to which they go?”

Bodhisattva Dharmodgata said to Bodhisattva Sadaprarudita:

“So it is! So it is! It is exactly as you have said. If one clings to the belief that illusions come or go, know that such a person is foolish and ignorant. So too, if one holds that the Tathagata, the Worthy One, the Perfectly Enlightened One, comes or goes, know that such a person is foolish and ignorant. Why is this? Good man, it is because none of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones can be seen by relying upon the form body. The Tathagata is the Dharma-body.

“Good man, the Dharma-body of the Tathagata is the true suchness and Dharma-realm of all dharmas. Since true suchness and the Dharma-realm cannot be said to come or go, the Dharma-body of the Tathagata is likewise: it neither comes nor goes.

“Furthermore, good man, it is like the images appearing in a mirror; those images exist temporarily and then cease to be.

“Good man, what do you think? From where do those images in the mirror come, and where do they go?”

Sadaprarudita replied:

“Those images are not real. How, then, could one say that they come or go?”

Bodhisattva Dharmodgata said to Bodhisattva Sadaprarudita:

“So it is! So it is! It is exactly as you have said. If one clings to the belief that those images come or go, know that such a person is foolish and ignorant. So too, if one holds that the Tathagata, the Worthy One, the Perfectly Enlightened One, comes or goes, know that such a person is foolish and ignorant. Why is this? Good man, it is because none of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones can be seen by relying upon the form body. The Tathagata is the Dharma-body.

“Good man, the Dharma-body of the Tathagata is the true suchness and Dharma-realm of all dharmas. Since true suchness and the Dharma-realm cannot be said to come or go, the Dharma-body of the Tathagata is likewise: it neither comes nor goes.

“Furthermore, good man, it is like echoes arising in a mountain cave; such echoes exist temporarily and then cease to be.

“Good man, what do you think? From where do the echoes in that cave come, and where do they go?”

Sadaprarudita replied:

“Those echoes are not real. How, then, could one say that they come or go?”

Bodhisattva Dharmodgata said to Sadaprarudita:

“So it is! So it is! It is exactly as you have said. If one clings to the belief that echoes come or go, know that such a person is foolish and ignorant. So too, if one holds that the Tathagata, the Worthy One, the Perfectly Enlightened One, comes or goes, know that such a person is foolish and ignorant. Why is this? Good man, it is because none of the Tathagatas, Worthy Ones, Perfectly Enlightened Ones can be seen by relying upon the form body. The Tathagata is the Dharma-body.

“Good man, the Dharma-body of the Tathagata is the true suchness and Dharma-realm of all dharmas. Since true suchness and the Dharma-realm cannot be said to come or go, the Dharma-body of the Tathagata is likewise: it neither comes nor goes.

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THE END