大般若波羅蜜多經

02

– Furthermore, good man! It is like the luminous reflections of various forms and appearances, which seem to move and undergo differing transformations. Good man! What do you think? From where do such luminous reflections come, and where do they go?

Thường Đề replied:

– Since luminous reflections are not real, how could one say that they have any place from which they come or to which they go?

Bodhisattva Pháp Dũng said to Thường Đề:

– So it is! So it is! It is exactly as you say. If anyone clings to the notion that luminous reflections come and go, you should know that such a person is foolish and devoid of wisdom. If one says that a Tathagata, Arhat, Perfectly and Completely Enlightened One comes or goes, it is likewise so; you should know that such a person is foolish and devoid of wisdom. Why? Good man! Because no Tathagata, Arhat, Perfectly and Completely Enlightened One can be seen by relying upon the physical body. The Tathagata is the Dharma-body.

Good man! The Dharma-body of the Tathagata is the true suchness of the Dharma-realm of all dharmas. Since the true suchness of 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 various kinds of things that appear in an illusory city: they exist provisionally and then entirely disappear.

Good man! What do you think? Regarding the things in that illusory city, from where do they come, and where do they go?

Thường Đề replied:

– Since all the things in that illusory city do not truly exist, how could one say that they have any place from which they come or to which they go?

Bodhisattva Pháp Dũng said to Thường Đề:

– So it is! So it is! It is exactly as you say. If anyone clings to the notion that the things in an illusory city come and go, you should know that such a person is foolish and devoid of wisdom. If one says that a Tathagata, Arhat, Perfectly and Completely Enlightened One comes or goes, it is likewise so; you should know that such a person is foolish and devoid of wisdom. Why? Good man! Because no Tathagata, Arhat, Perfectly and Completely Enlightened One can be seen by relying upon the physical body. The Tathagata is the Dharma-body.

Good man! The Dharma-body of the Tathagata is the true suchness of the Dharma-realm of all dharmas. Since the true suchness of 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 transformations manifested by the Tathagatas, Arhats, Perfectly and Completely Enlightened Ones: they exist provisionally and then cease to be.

Good man! What do you think? From where do those transformations come, and where do they go?

Thường Đề replied:

– Since all those transformations do not truly exist, how could one say that they have a place from which they come or a place to which they go?

Bodhisattva Pháp Dũng said to Thường Đề:

– So it is! So it is! It is exactly as you say. If anyone clings to the notion that transformations come and go, you should know that such a person is foolish and devoid of wisdom. If one says that a Tathagata, Arhat, Perfectly and Completely Enlightened One comes or goes, it is likewise so; you should know that such a person is foolish and devoid of wisdom. Why? Good man! Because no Tathagata, Arhat, Perfectly and Completely Enlightened One can be seen by relying upon the physical body. The Tathagata is the Dharma-body.

Good man! The Dharma-body of the Tathagata is the true suchness of the Dharma-realm of all dharmas. Since the true suchness of 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 a person who, in a dream, sees Buddhas—perhaps one, perhaps ten, perhaps a hundred, perhaps a thousand, or even innumerable Buddhas. When that person awakens from the dream, everything seen has vanished.

Good man! What do you think? From where did the Buddhas seen in the dream come, and where did they go?

Thường Đề replied:

– Everything seen in a dream is false and utterly unreal, so how could one say that it has any place from which it comes or to which it goes?

Bodhisattva Pháp Dũng said to Thường Đề:

– So it is! So it is! It is exactly as you say. If anyone clings to the notion that what is seen in a dream comes and goes, you should know that such a person is foolish and devoid of wisdom. If one says that a Tathagata, Arhat, Perfectly and Completely Enlightened One comes or goes, it is likewise so; you should know that such a person is foolish and devoid of wisdom. Why? Good man! Because no Tathagata, Arhat, Perfectly and Completely Enlightened One can be seen by relying upon the physical body. That Tathagata is the Dharma-body.

Good man! The Dharma-body of the Tathagata is the true suchness of the Dharma-realm of all dharmas. Since the true suchness of 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! All Tathagatas, Arhats, Perfectly and Completely Enlightened Ones teach that all dharmas are like things seen in a dream, like transformations, like an illusory city, like luminous reflections, like echoes, like reflected images, like magical illusions, and like mirages: none truly exist. If one does not know in accordance with reality the profound meaning of the Dharma taught thus by the Buddhas, but clings to the body of the Tathagata as name and form and as coming and going, you should know that such a person is deluded concerning the nature of dharmas, foolish and devoid of wisdom.

Such a person wanders among the various realms of existence, undergoing the suffering of birth and death, far removed from prajnaparamita and also far removed from all Buddha-Dharmas. If, regarding the profound meaning of the Dharma taught thus by the Buddhas, one is able to know it in accordance with reality, neither clinging to the body of the Buddha as name and form nor saying that the Buddha comes or goes, you should know that such a person clearly knows in accordance with reality the profound meaning of the Dharma taught by the Buddha and does not cling to dharmas as coming or going, arising or ceasing, defiled or purified.

Because one does not cling, one is able to practice prajnaparamita and also diligently cultivate all Buddha-Dharmas. Such a person draws near to the sought-after fruit of unsurpassed enlightenment and is also called a truly pure disciple of the Tathagata. Such a person never receives in vain the offerings of the people of the realm, but can serve as an excellent field of merit for all and is worthy to receive the offerings of humans and devas in the world.

Furthermore, good man! It is like the precious treasures found in the great ocean. These treasures do not come from the ten directions, nor are they created by sentient beings dwelling therein, nor can it be said that these treasures arise without causes and conditions.

Rather, through the power of the wholesome roots of sentient beings, treasures arise in the ocean. When those treasures arise, they exist in dependence upon the power of causes and conditions coming together; they do not come from anywhere. When those treasures perish, they do not go anywhere in the ten directions.

It is only because the power of the sentient beings’ wholesome roots is exhausted that those treasures disappear. Why? Because conditioned dharmas arise when conditions come together and cease when conditions disperse; within them there is absolutely no one who arises and no one who ceases.

Therefore, dharmas neither come nor go. The bodies of the Tathagatas are likewise. Within the ten directions, they do not come from anywhere, nor are they fashioned by anyone therein, nor can it be said that they arise without causes and conditions.

Rather, because they rely upon the preexisting cause and condition of the complete cultivation of pure conduct, and because the karma formerly cultivated by sentient beings for seeing the Buddha has matured, the body of a Tathagata appears in the world. When the Buddha’s body ceases, it likewise does not go anywhere in the ten directions; it ceases solely because the power of the assembled causes and conditions has been exhausted.

Therefore, the Buddhas neither come nor go.

Furthermore, good man! It is like a konghou harp: sound arises in dependence upon the conjunction of various causes and conditions. The causes and conditions for that sound are the neck, the resonator, the hollow space, the pegs, the strings, and so forth, together with the musician’s mental intention. None of these individual factors can produce the sound by itself; only when they come together does the sound issue forth. When that sound arises, it does not come from anywhere; when it ceases, it does not go anywhere.

Good man! The bodies of the Tathagatas are likewise: they arise in dependence upon various causes and conditions. The causes and conditions of those bodies are the immeasurable merit, wisdom, and roots of goodness accumulated through cultivation, together with the matured capacity of sentient beings to behold the Buddha. Thus, no single factor by itself can produce such a body; only when they come together does that body arise. When it has arisen, it comes from nowhere, and when it ceases, it goes nowhere.

Good man! You should understand in this way the characteristic of neither coming nor going of the Tathagata, the Arhat, the Perfectly Enlightened One. According to this principle, you should likewise understand the characteristic of neither coming nor going of all dharmas.

Good man! If one can know in accordance with reality that the Tathagata, the Arhat, the Perfectly Enlightened One, and all dharmas neither come nor go, neither arise nor cease, and are neither defiled nor purified, one will certainly be able to cultivate the profound prajnaparamita and skillful means, and will assuredly attain unsurpassed perfect enlightenment.

When the great bodhisattva Dharmodgata explained to the great bodhisattva Sadaprarudita the characteristic of neither coming nor going of the Tathagatas, Arhats, Perfectly Enlightened Ones, Perfect in Knowledge and Conduct, Well-Gone Ones, Knowers of the World, Unsurpassed Ones, Tamers of Persons, Teachers of Gods and Humans, Buddhas, Blessed Ones, throughout that trichiliocosm the entire earth, the mountains, great oceans, and heavenly palaces quaked in six ways. All the palaces of Mara lost their radiance. The trees and plants upon the mountains and in the forests blossomed and bore fruit out of season, all inclining toward the place where the great bodhisattva Dharmodgata was. From the sky also rained various fragrant flowers.

At that time, Sakra, Lord of the Gods, the Four Great Heavenly Kings, and the hosts of gods in the sky scattered various wondrously fragrant celestial flowers as offerings to the great bodhisattva Dharmodgata. Having done so, they again took various wondrously fragrant celestial flowers and scattered them as offerings to the bodhisattva Sadaprarudita, saying:

– Through the Great Being, we have been able to hear such a Dharma of ultimate meaning. All those in the world who cling to the view of a self in the body, upon hearing this Dharma, can relinquish all attachment and abide in the stage difficult to overcome.

The great bodhisattva Sadaprarudita then asked the great bodhisattva Dharmodgata:

– What causes and conditions have made the entire earth, the mountains, and the great oceans of this world quake in six ways and display these various rare signs?

The bodhisattva Dharmodgata said to Sadaprarudita:

– Because I answered your question concerning the characteristic of neither going nor coming of the Tathagata, the Arhat, the Perfectly Enlightened One, eight thousand beings in this assembly have all attained the patient acceptance of the non-arising of dharmas. Moreover, eighty million beings have all generated the aspiration to seek unsurpassed perfect enlightenment. Furthermore, eighty-four thousand beings have become free from dust and defilement and have developed the pure Dharma-eye with regard to all dharmas. Because of these causes and conditions, the entire earth, the mountains, and the great oceans of this world have quaked in six ways and manifested these rare signs.

Having heard this, the bodhisattva Sadaprarudita rejoiced and leapt with joy, thinking: Today I have gained a great and excellent benefit. Because I questioned the bodhisattva Dharmodgata, sentient beings have been able to hear the profound prajnaparamita and this teaching concerning the characteristic of neither going nor coming of the Tathagatas, Arhats, Perfectly Enlightened Ones, thereby enabling such a great multitude to obtain immense benefit.

Through this supreme root of goodness, I shall be able to accomplish what I seek: unsurpassed perfect enlightenment. I no longer have any doubt or anxiety regarding unsurpassed perfect enlightenment. In a future life, I shall certainly become a Tathagata, an Arhat, a Perfectly Enlightened One, bringing benefit and happiness to immeasurable sentient beings.

Having thought thus, he rejoiced and leapt with joy, rising into the air to a height of seven tala trees. He then thought: What should I offer to the great teacher, the bodhisattva Dharmodgata, to repay the kindness of his having taught the Dharma to me?

At that time, Sakra, Lord of the Gods, knew his thought and conjured immeasurable wondrously fragrant flowers. Wishing to present them to the bodhisattva Sadaprarudita, he said:

– Great Being, please have compassion for me and accept these flowers to offer to the bodhisattva Dharmodgata. Great Being, you should accept our offerings so that we may now assist you in perfecting your merit. Why? Because through the Great Being, immeasurable hundreds of thousands of sentient beings among us have obtained immense benefit and will assuredly attain what they seek: unsurpassed perfect enlightenment. Great Being, you should know that persons such as you, who always act for the sake of all sentient beings and endure hardships throughout immeasurable and countless great kalpas, are exceedingly difficult to encounter. Therefore, please accept my offering now.

The great bodhisattva Sadaprarudita then accepted the wondrously fragrant flowers from Sakra, Lord of the Gods, and scattered them as offerings to the great bodhisattva Dharmodgata. Descending from the air, he bowed his head at Dharmodgata’s feet, respectfully joined his palms, and said:

– Great Teacher! From this day onward, I vow to dedicate my body and life to serving the Great Teacher and to obeying your commands. Having said this, he stood before the great bodhisattva Dharmodgata with palms joined.

At that time, the merchant’s daughter and her retinue respectfully joined their palms and said to Sadaprarudita:

– From now onward, we too dedicate our bodies and lives to serving you. Please have compassion and accept us. Through this root of goodness, may we attain the same supreme Dharma that you have realized. In future lives, may we always remain close to you, constantly attend upon you, and make offerings to the Buddhas and bodhisattvas who cultivate the holy life together.

The bodhisattva Sadaprarudita immediately replied to them:

– If you sincerely wish to follow me, you must obey my instructions; then I shall accept you.

The merchant’s daughter said to Sadaprarudita:

– We sincerely follow you and shall obey your instructions.

At that time, the bodhisattva Sadaprarudita had the merchant’s daughter and her retinue adorn themselves with various wondrous ornaments. He then presented her, together with the five hundred beautiful carts made of the seven precious substances and all the offerings, to the bodhisattva Dharmodgata, saying:

– Great Teacher! I present the merchant’s daughter and all these things as offerings to the Great Teacher. Out of compassion for me, please accept them.

At that time, Sakra, Lord of the Gods, praised Sadaprarudita:

– Excellent! Excellent! Only a Great Being could make such a renunciation and offering. It is the practice of great bodhisattvas to relinquish and give away everything they possess. If a great bodhisattva can train in relinquishing and giving away everything in this manner, he will swiftly attain unsurpassed perfect enlightenment. If one can show such reverence and make such offerings to a Dharma teacher without the slightest regret, one will assuredly hear the profound prajnaparamita and skillful means. When the Tathagatas, Arhats, Perfectly Enlightened Ones of the past diligently cultivated and trained in the bodhisattva path, they too relinquished all their possessions in order to inquire about the profound prajnaparamita and skillful means. Through this, they attained what they sought: unsurpassed perfect enlightenment.

At that time, the bodhisattva Dharmodgata, wishing to bring to perfection the roots of goodness planted by the bodhisattva Sadaprarudita, accepted the merchant’s daughter and her retinue, the five hundred precious carts, and all the offerings. Having accepted them, he returned them to the bodhisattva Sadaprarudita.

The bodhisattva Dharmodgata had taught the Dharma for a long time. As the sun was about to set, he knew that the assembly was weary, so he left the lion seat and returned to the palace.

When the great bodhisattva Sadaprarudita saw the great bodhisattva Dharmodgata return to the palace, he thought: I have come here for the sake of the Dharma. Until I have heard the true Dharma, I should neither sit nor lie down. I should only stand and walk with proper deportment while awaiting the great teacher, the bodhisattva Dharmodgata, to emerge from the palace and proclaim the essential Dharma.

After Bodhisattva Dharmodgata entered the palace, for seven years he remained single-minded and undistracted, freely coursing in immeasurable and innumerable bodhisattva samadhi gateways, and abiding in immeasurable and innumerable skillful means of profound prajnaparamita.

Throughout those seven years, Bodhisattva Sadaprarudita neither sat nor lay down, but only walked or stood. He paid no heed to sleep, gave no thought to day or night, took no account of weariness, thought nothing of food or drink, was undeterred by cold or heat, and did not engage with anything internal or external. He never gave rise to lust, anger, harmful intent, or any other affliction, fetter, or defilement.

He thought only this: “When Bodhisattva Dharmodgata emerges from samadhi, my retinue and I must prepare the Dharma seat, sprinkle and sweep the ground, and scatter fragrant flowers. Bodhisattva Dharmodgata will ascend this seat and expound the skillful means of prajnaparamita and other essential teachings.” Meanwhile, the merchant’s daughter and her attendants likewise spent all seven years only walking or standing, never departing from this contemplation.

They all followed Sadaprarudita, accompanying him wherever he went and never leaving him.

Then, after Mahabodhisattva Sadaprarudita had practiced with such diligence for seven years, he suddenly heard a voice from the sky proclaim:

“Good man! Seven days from now, Bodhisattva Dharmodgata will emerge from meditative absorption and expound the true Dharma in this city.” Hearing the voice from the sky, Bodhisattva Sadaprarudita leapt for joy and thought: “I shall now prepare and adorn a lion throne of Dharma for Bodhisattva Dharmodgata, sprinkle and sweep the ground, and scatter exquisite fragrant flowers. I shall invite my great teacher to ascend this seat and expound to the assembly the skillful means of profound prajnaparamita and other essential teachings.”

Having thought thus, Bodhisattva Sadaprarudita, together with the merchant’s daughter and her attendants, prepared a lion throne made of the seven precious substances. The merchant’s daughter and each of her attendants then removed the finest garment she was wearing and spread them, one upon another, over the seat for the Dharma master who would teach the Dharma. After Bodhisattva Sadaprarudita had prepared the seat, he searched for water with which to sprinkle the ground, but none could be found.

Why was this? An evil Mara had concealed all the water within and outside the city, causing it to disappear. Mara thought: “If Bodhisattva Sadaprarudita cannot find water, he will become sorrowful, distressed, exhausted, and dispirited.

His mind will grow confused and change; his roots of goodness directed toward unsurpassed awakening will not increase, and his wisdom will not shine. If he becomes hindered in attaining all-knowledge, he will be unable to empty my domain.”

Bodhisattva Sadaprarudita employed every kind of means to search for water, but found none. He then thought: “I should pierce my body and use my blood to sprinkle the ground, lest dust rise and soil my great teacher. This body of mine is certain to decay and disintegrate, so what use is such a false and perishable body? Since beginningless time, as I have wandered through birth and death, I have repeatedly lost my body and life for the sake of the five sensual pleasures, but I have never relinquished my body for the true Dharma. Therefore, I must now pierce my body and draw blood.” Having thought thus, he immediately took a sharp knife, pierced himself all over, and used his blood to sprinkle the ground.

The merchant’s daughter and her attendants likewise followed Sadaprarudita’s example, piercing themselves and sprinkling the ground with their blood.

For the sake of the Dharma, Bodhisattva Sadaprarudita, the merchant’s daughter, and all the others pierced their bodies and drew blood without giving rise to even a single thought of anything else.

The evil Maras then had no opportunity to act and were unable to obstruct their cultivation of wholesome qualities, because the minds of Sadaprarudita and the others were courageous and resolute.

Witnessing this, Sakra, Lord of the Gods, thought: “Bodhisattva Sadaprarudita, the merchant’s daughter, and the others are exceedingly rare! Because they cherish and revere the Dharma, they have pierced their entire bodies and drawn blood to sprinkle the ground for the Dharma master who will teach the Dharma. They have not given rise to even a single thought of anything else, leaving the evil Maras that lie in wait with no opportunity to act and unable to obstruct their cultivation of wholesome qualities.

How extraordinary is this great being! He alone can don such firm armor of vast resolve. Wishing to benefit all sentient beings, with a mind of utter purity and without regard for his body or life, he seeks unsurpassed awakening and constantly makes this vow: ‘To rescue all sentient beings who are submerged in the cycle of birth and death and endure immeasurable, boundless, and immense suffering of body and mind, I seek unsurpassed awakening.

Until this task is accomplished, I shall never grow weary or abandon it.’”

Having thought thus, Sakra, Lord of the Gods, immediately transformed all the blood flowing from the bodies of Sadaprarudita and the others into fragrant sandalwood water. As a result, the sprinkled ground surrounding the Dharma seat—extending nearly one hundred yojanas in each of the four directions—was filled with an extraordinary celestial sandalwood fragrance, supremely excellent and inconceivable.

After accomplishing this, Sakra, Lord of the Gods, praised Sadaprarudita:

“Excellent! Excellent! Great being, your resolve is firm and difficult to shake, your courageous diligence is inconceivable, and your devotion to seeking the Dharma is truly sublime. The Tathagatas, Arhats, Perfectly Awakened Ones of the past also attained unsurpassed awakening through the bodhisattva practice of pure conduct, grounded in firm resolve, courageous diligence, and devotion to seeking the Dharma. With your present resolve, diligence, and devotion to seeking the Dharma, great being, you too will certainly attain the unsurpassed awakening you seek.”

Bodhisattva Sadaprarudita then thought: “I have now prepared for Bodhisattva Dharmodgata a lion throne made of the seven precious substances, swept and sprinkled the ground, and made it exceedingly fragrant and pure. How can I obtain exquisite fragrant flowers to scatter around the four sides of the Dharma seat, adorning the grounds, and also to scatter as an offering when my great teacher ascends the seat to teach the Dharma?”

Knowing his thought, Sakra, Lord of the Gods, immediately conjured exquisite fragrant flowers in an amount equal to one thousand Magadhan bushels. He respectfully presented them to Bodhisattva Sadaprarudita and instructed his retinue to help carry them as offerings.

After Sadaprarudita received the flowers offered by Sakra, Lord of the Gods, he divided them into two portions. First, he and his retinue scattered one portion around the four sides of the Dharma seat to adorn the grounds. The remaining portion was reserved to be scattered as an offering when the great teacher ascended the seat to teach the Dharma.

Seven days later, after Mahabodhisattva Dharmodgata had freely coursed through the gateways of samadhi, he serenely emerged from meditative absorption. Surrounded by immeasurable hundreds of thousands of attendants so that he might teach them prajnaparamita, he left the palace, ascended the lion throne, and sat majestically in the midst of the great assembly.

When Bodhisattva Sadaprarudita once again beheld Mahabodhisattva Dharmodgata, he leapt for joy, his body and mind suffused with bliss, just as a bhikshu who has fixed his mind firmly upon a single object suddenly enters the third dhyana. Together with his retinue, he took the remaining exquisite fragrant flowers that had previously been set aside and scattered them as an offering. Having made the offering, they bowed their heads at Dharmodgata’s feet, circumambulated him three times to the right, then withdrew and sat to one side.

Mahabodhisattva Dharmodgata then said to Mahabodhisattva Sadaprarudita:

“Good man! Listen well! Listen well, and reflect carefully. I shall expound prajnaparamita for you.”

Sadaprarudita replied:

“Yes, please teach it. We wish to hear.”

Bodhisattva Dharmodgata said to Sadaprarudita:

– Good son! Because all dharmas are equal, you should know that prajnaparamita is also equal. Because all dharmas are remote and detached, you should know that prajnaparamita is also remote and detached. Because all dharmas are unmoving, you should know that prajnaparamita is also unmoving. Because all dharmas are free from thought, you should know that prajnaparamita is also free from thought. Because all dharmas are fearless, you should know that prajnaparamita is also fearless. Because all dharmas are without dread, you should know that prajnaparamita is also without dread. Because all dharmas are of a single taste, you should know that prajnaparamita is also of a single taste. Because all dharmas are limitless, you should know that prajnaparamita is also limitless. Because all dharmas are unborn, you should know that prajnaparamita is also unborn. Because all dharmas are unceasing, you should know that prajnaparamita is also unceasing. Because the vastness of space is boundless, you should know that prajnaparamita is also boundless. Because the waters of the great ocean are boundless, you should know that prajnaparamita is also boundless. Because Mount Sumeru is boundless, you should know that prajnaparamita is also boundless. Because Mount Sumeru is majestic, you should know that prajnaparamita is also majestic. Because the vastness of space is free from discrimination, you should know that prajnaparamita is also free from discrimination.

Good son! Because form is boundless, you should know that prajnaparamita is also boundless; because feeling, perception, formations, and consciousness are boundless, you should know that prajnaparamita is also boundless. Because the eye ayatana is boundless, you should know that prajnaparamita is also boundless; because the ear, nose, tongue, body, and mind ayatanas are boundless, you should know that prajnaparamita is also boundless.

Because the form ayatana is boundless, you should know that prajnaparamita is also boundless; because the sound, odor, taste, tangible-object, and dharma ayatanas are boundless, you should know that prajnaparamita is also boundless. Because the eye dhatu is boundless, you should know that prajnaparamita is also boundless; because the ear, nose, tongue, body, and mind dhatus are boundless, you should know that prajnaparamita is also boundless.

Because the form dhatu is boundless, you should know that prajnaparamita is also boundless; because the sound, odor, taste, tangible-object, and dharma dhatus are boundless, you should know that prajnaparamita is also boundless. Because the eye-consciousness dhatu is boundless, you should know that prajnaparamita is also boundless. Because the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are boundless, you should know that prajnaparamita is also boundless.

Because eye-contact is boundless, you should know that prajnaparamita is also boundless; because ear-, nose-, tongue-, body-, and mind-contact are boundless, you should know that prajnaparamita is also boundless. Because the feelings arising with eye-contact as condition are boundless, you should know that prajnaparamita is also boundless; because the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are boundless, you should know that prajnaparamita is also boundless.

Because the earth dhatu is boundless, you should know that prajnaparamita is also boundless; because the water, fire, wind, space, and consciousness dhatus are boundless, you should know that prajnaparamita is also boundless. Because the causal condition is boundless, you should know that prajnaparamita is also boundless; because the immediately antecedent condition, objective condition, and dominant condition are boundless, you should know that prajnaparamita is also boundless.

Because all dharmas arising from conditions are boundless, you should know that prajnaparamita is also boundless. Because ignorance is boundless, you should know that prajnaparamita is also boundless; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are boundless, you should know that prajnaparamita is also boundless.

Good son! Because the perfection of generosity is boundless, you should know that prajnaparamita is also boundless; because the perfections of pure morality, patience, diligence, meditative concentration, skillful means, sublime aspiration, power, and wisdom are boundless, you should know that prajnaparamita is also boundless. Because the emptiness of the internal is boundless, you should know that prajnaparamita is also boundless;

because the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are boundless, you should know that prajnaparamita is also boundless.

Because suchness is boundless, you should know that prajnaparamita is also boundless; because the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are boundless, you should know that prajnaparamita is also boundless. Because the four establishments of mindfulness are boundless, you should know that prajnaparamita is also boundless; because the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path are boundless, you should know that prajnaparamita is also boundless.

Because the Noble Truth of suffering is boundless, you should know that prajnaparamita is also boundless; because the Noble Truths of origin, cessation, and the path are boundless, you should know that prajnaparamita is also boundless. Because the path of karma comprising the ten wholesome deeds is boundless, you should know that prajnaparamita is also boundless. Because the cultivation of generosity and morality is boundless, you should know that prajnaparamita is also boundless.

Because the four meditative concentrations are boundless, you should know that prajnaparamita is also boundless; because the four immeasurables and four formless absorptions are boundless, you should know that prajnaparamita is also boundless. Because the eight liberations are boundless, you should know that prajnaparamita is also boundless; because the eight spheres of mastery, nine successive absorptions, and ten spheres of totality are boundless, you should know that prajnaparamita is also boundless.

Because the emptiness gateway to liberation is boundless, you should know that prajnaparamita is also boundless; because the signless and wishless gateways to liberation are boundless, you should know that prajnaparamita is also boundless. Because the dharani gateways are boundless, you should know that prajnaparamita is also boundless; because the samadhi gateways are boundless, you should know that prajnaparamita is also boundless.

Because the ten bodhisattva bhumis are boundless, you should know that prajnaparamita is also boundless.

Good son! Because the five kinds of eyes are boundless, know that prajnaparamita is also boundless; because the six superknowledges are boundless, know that prajnaparamita is also boundless. Because the ten powers of a Buddha are boundless, know that prajnaparamita is also boundless; because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are boundless, know that prajnaparamita is also boundless.

Because the quality of never losing mindfulness is boundless, know that prajnaparamita is also boundless; because the nature of constant equanimity is boundless, know that prajnaparamita is also boundless. Because the knowledge of all things is boundless, know that prajnaparamita is also boundless; because the knowledge of the aspects of the paths and the knowledge of all aspects are boundless, know that prajnaparamita is also boundless.

Because the thirty-two marks of a great being are boundless, know that prajnaparamita is also boundless; because the eighty subsidiary characteristics are boundless, know that prajnaparamita is also boundless. Because the fruit of stream-entry is boundless, know that prajnaparamita is also boundless; because the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha are boundless, know that prajnaparamita is also boundless.

Because all the practices of great bodhisattvas are boundless, know that prajnaparamita is also boundless. Because the supreme awakening of all Buddhas is boundless, know that prajnaparamita is also boundless. Because all contaminated dharmas are boundless, know that prajnaparamita is also boundless; because all uncontaminated dharmas are boundless, know that prajnaparamita is also boundless.

Because all conditioned dharmas are boundless, know that prajnaparamita is also boundless; because all unconditioned dharmas are boundless, know that prajnaparamita is also boundless. Because the vajra-like state is equal, know that prajnaparamita is also equal. Because all dharmas are indestructible, know that prajnaparamita is also indestructible.

Because all dharmas are undefiled, know that prajnaparamita is also undefiled. Because all dharmas are undifferentiated, know that prajnaparamita is also undifferentiated. Because the intrinsic nature of dharmas cannot be apprehended, know that the intrinsic nature of prajnaparamita also cannot be apprehended; because all dharmas are equally without anything that can be possessed, know that prajnaparamita is also equally without anything that can be possessed; because all dharmas are without fabrication, know that prajnaparamita is also without fabrication; because all dharmas are inconceivable, know that prajnaparamita is also inconceivable.

At that time, having heard the distinct meanings of the statements concerning prajnaparamita, the great bodhisattva Sadaprarudita immediately attained, before the Dharma seat, six billion gateways of samadhi: the samadhi of the equality of all dharmas, the samadhi of the remoteness of all dharmas, the samadhi of the immovability of all dharmas, the samadhi of the non-conceptuality of all dharmas, the samadhi of the fearlessness of all dharmas, the samadhi of freedom from dread of all dharmas, the samadhi of the single taste of all dharmas, the samadhi of the boundlessness of all dharmas, the samadhi of the non-arising of all dharmas, the samadhi of the non-cessation of all dharmas, the samadhi of the boundlessness of space, the samadhi of the boundlessness of the great ocean,

the samadhi of the boundlessness of Mount Sumeru, the samadhi of the magnificent adornment of Mount Sumeru, the samadhi of being without discrimination like space, the samadhi of the boundlessness of the skandhas such as form, the samadhi of the boundlessness of the ayatanas such as the eye, the samadhi of the boundlessness of the ayatanas such as visible form, the samadhi of the boundlessness of the dhatus such as the eye, the samadhi of the boundlessness of the dhatus such as visible form, the samadhi of the boundlessness of the dhatus such as eye-consciousness, the samadhi of the boundlessness of contacts such as eye-contact, the samadhi of the boundlessness of feelings arising with contacts such as eye-contact as their condition,

the samadhi of the boundlessness of the elements such as the earth element, the samadhi of the boundlessness of causes and conditions, the samadhi of the boundlessness of dharmas arising from conditions, the samadhi of the boundlessness of the factors of dependent origination, the samadhi of the boundlessness of the paramitas, the samadhi of the boundlessness of all forms of emptiness, the samadhi of the boundlessness of suchness and the other true characteristics of dharmas, the samadhi of the boundlessness of the factors conducive to awakening, the samadhi of the boundlessness of the Noble Truths, the samadhi of the boundlessness of wholesome courses of karma, the samadhi of the boundlessness of generosity, morality, and cultivation,

the samadhi of the boundlessness of the meditative absorptions, immeasurable states, and formless attainments, the samadhi of the boundlessness of the liberations, spheres of mastery, and so forth through the spheres of totality, the samadhi of the boundlessness of the gateways to liberation—emptiness, signlessness, and wishlessness—the samadhi of the boundlessness of the gateways of dharani and samadhi, the samadhi of the boundlessness of the bodhisattva bhumis, the samadhi of the boundlessness of the five kinds of eyes and six superknowledges, the samadhi of the boundlessness of the powers, fearlessnesses, unhindered understandings, great loving-kindness, compassion, sympathetic joy, equanimity, and the unique qualities of a Buddha,

the samadhi of the boundlessness of the quality of never losing mindfulness and the nature of constant equanimity, the samadhi of the boundlessness of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, the samadhi of the boundlessness of the marks and subsidiary characteristics, the samadhi of the boundlessness of the Sravaka Vehicle, the samadhi of the boundlessness of the Pratyekabuddha Vehicle, the samadhi of the boundlessness of the Supreme Vehicle, the samadhi of the boundlessness of contaminated and uncontaminated dharmas, the samadhi of the boundlessness of conditioned and unconditioned dharmas, the samadhi of the boundless equality of the vajra-like state, the samadhi of the indestructibility of all dharmas,

the samadhi of the undefiledness of all dharmas, the samadhi of the undifferentiatedness of all dharmas, the samadhi of the unapprehendability of the intrinsic nature of all dharmas, the samadhi of the equality and non-possession of all dharmas, the samadhi of the non-fabrication of all dharmas, and the samadhi of the inconceivability of all dharmas.

He attained six million such gateways of samadhi.

As soon as the bodhisattva Sadaprarudita had attained these six million gateways of samadhi, he directly beheld the present Tathagatas, Arhats, Perfectly and Completely Awakened Ones, surrounded by great assemblies of sravakas and bodhisattvas in as many trichiliocosms throughout the east, west, south, north, the four intermediate directions, the zenith, and the nadir as there are grains of sand in the Ganges. Using names such as these, statements such as these, words such as these, and principles such as these, they expounded prajnaparamita to the assemblies of great bodhisattvas, just as I now, in this trichiliocosm, surrounded by a great assembly of sravakas and bodhisattvas, use names such as these, statements such as these, words such as these,

and principles such as these to expound prajnaparamita and so forth to the assemblies of great bodhisattvas, identically and without difference.

From that time onward, the bodhisattva Sadaprarudita possessed inconceivable learning and wisdom, vast as the great ocean. Wherever he was reborn, he always encountered Buddhas and was always born in their wondrously pure buddha lands. Even in dreams, he constantly saw Buddhas expounding prajnaparamita to him.

He remained close to them and made offerings without ever growing negligent, free from busyness and fully endowed with leisure.

LXXIX. CHAPTER: CONCLUDING EXHORTATION

“Subhuti, you should know that, through the profound and supreme power and virtue of prajnaparamita according to such a principle, bodhisattvas are enabled swiftly to bring forth the knowledge of all-knowing wisdom. Therefore, Subhuti, if great bodhisattvas wish swiftly to perfect the six paramitas; wish fully to comprehend the domain of all Buddhas; wish to attain the Buddhas’ sovereign supernormal powers; wish swiftly to realize the knowledge of all-knowing wisdom; and wish ultimately to benefit and bring peace and happiness to all sentient beings, they should study such profound prajnaparamita.

They should reverently listen to, receive and uphold, read and recite such profound prajnaparamita until they thoroughly comprehend it; practice according to its teachings; contemplate its profound meaning in accordance with principle; copy and disseminate it; and explain it to others. They should reverently make offerings to it with various garlands, scented ointments, powdered incense, garments, necklaces, banners, canopies adorned with jewels, music, exquisite lamps and torches, and other rare and precious objects, honoring and praising it.

Why? Because the profound prajnaparamita herein taught is the true mother who gives birth to and nurtures them, and the true exemplary teacher. All Tathagatas, Arhats, Perfectly Enlightened Ones together honor, revere, and praise it.

All assemblies of great bodhisattvas make offerings to it and diligently cultivate and study it. It is the true instruction of the Tathagata.”

At that time, the Buddha said to Ananda:

“Do you cherish and revere the Tathagata?”

Ananda replied:

“World-Honored One, indeed I do! Sugata, indeed I do! I truly cherish and revere the Buddha, as the Tathagata himself knows.”

The Buddha said to Ananda:

“So it is! So it is! You truly cherish and revere me. From the beginning until now, you have always attended upon me with gentle, wholesome, and respectful deeds of body, speech, and mind, reverently making offerings to me and never acting contrary to my wishes.

“Ananda, while I remain in the world, you should sincerely and reverently make offerings to my person. After I enter nirvana, with that same affection and reverence you should make offerings to and honor profound prajnaparamita.”

A second and a third time, the Buddha thus entrusted profound prajnaparamita to Ananda, causing him to cherish, honor, and make offerings to it even more than he made offerings to the person of the Tathagata.

He further said:

“Ananda, today, before this great assembly, I entrust such profound prajnaparamita to you. You should receive and uphold it. After I enter nirvana, do not allow even a single word of it to be forgotten. Wherever and whenever such prajnaparamita circulates in the world, you should know that the Buddhas, the World-Honored Ones, are present in the world, teaching the Dharma to the assembly.

“Ananda, you should know that if anyone reverently listens to, receives and upholds, reads and recites this profound prajnaparamita until attaining thorough comprehension; practices according to its teachings; contemplates its profound meaning in accordance with principle; copies and disseminates it; and explains it to others; and further reverently makes offerings to it with various garlands, scented ointments, powdered incense, garments, necklaces, banners, canopies adorned with jewels, music, exquisite lamps and torches, and other rare and precious objects, honoring and praising it, you should know that this person constantly encounters the Buddhas, listens to the true Dharma, and cultivates the pure practices.”

When the Blessed One had finished teaching this sutra, the immeasurable assembly of great bodhisattvas, with the Bodhisattva Maitreya as their foremost; the great shravakas, including Mahakasyapa, Sariputra, and Ananda; and devas, nagas, humans, nonhumans, and other beings—all those in the great assembly, having heard what the Buddha taught, rejoiced greatly, accepted it with faith, and respectfully put it into practice.

Fascicle 400

THE END