摩訶般若波羅蜜經

CHAPTER ON SADAPRARUDITA

EIGHTY-EIGHT

The Buddha told Subhuti: “A great bodhisattva seeking prajnaparamita should be like the great bodhisattva Dan Ba Luan. That great bodhisattva is presently in the presence of the Buddha Great Thunderous Sound, where he practices the bodhisattva path.”

Subhuti said to the Buddha: “World-Honored One! How did the great bodhisattva Dan Ba Luan seek prajnaparamita?”

“Subhuti! In the past, when the great bodhisattva Dan Ba Luan sought prajnaparamita, he did not begrudge his body or life and was unconcerned with fame or gain.

While he was in a secluded forest, he heard a voice from the air saying:

‘Good man! Go eastward from here. Do not think of weariness; do not think of sleep or rest; do not think of food or drink; do not think of day or night; do not think of cold or heat; and do not think of what is within or without.

‘As you go, do not look to either side. As you go, do not destroy the characteristic of the body, nor destroy the characteristic of form or the characteristics of feeling, perception, formations, and consciousness.

‘Why is this?

‘If you destroy these characteristics, you will encounter obstacles within the Buddha-Dharma.

‘If you encounter obstacles within the Buddha-Dharma, you will continue to come and go among the five destinies of birth and death and will not attain prajnaparamita.’

The bodhisattva Dan Ba Luan replied:

‘I shall follow the instruction regarding the eye, ear, nose, tongue, body, and mind. Why? Because I wish to become a great light for all sentient beings; I wish to gather the Dharma of all Buddhas; and I wish to attain unsurpassed bodhi.’

Again a voice spoke from the air:

‘Excellent, excellent! You should have faith in the Dharma of emptiness, signlessness, and wishlessness.

‘With such a mind, seek prajnaparamita: free yourself from the characteristic of self, up to and including the characteristics of a knower and a seer.

‘You must distance yourself from unwholesome spiritual friends and draw near to and make offerings to good spiritual friends.

‘Who is a good spiritual friend?

‘It is one who can expound the Dharma of emptiness, signlessness, wishlessness, non-arising, non-ceasing, and knowledge of all modes, causing those who hear it to penetrate it deeply and joyfully accept, trust, and delight in it. Such a person is a good spiritual friend.

‘If you proceed in this way, before long you will hear prajnaparamita. You may hear it from a scripture, or you may hear it spoken by a bodhisattva.

‘Wherever you hear prajnaparamita, you must regard that place as you would the Buddha. You must be grateful and reflect: “This is indeed my good spiritual friend. By hearing this Dharma of prajnaparamita, I shall swiftly attain irreversibility from unsurpassed bodhi, draw near to the Buddhas, always be born in lands where a Buddha is present, remain far removed from all hindrances and adversities, and fully attain circumstances free from hindrance.”

‘You must reflect upon these merits and regard the place where you hear the Dharma as you would the Buddha.

‘Do not attend upon the Dharma teacher with a mind that seeks worldly gain. Attend upon the bodhisattva Dharma teacher solely out of delight in the true Dharma and reverence for the true Dharma.

‘At that time, you must remain vigilant and recognize the workings of Mara.

‘Suppose the evil Mara, under the pretext of supporting the Dharma, presents the five sensual pleasures to the bodhisattva Dharma teacher.

‘If the bodhisattva Dharma teacher has entered the illumination of the true Dharma, then through the power of merit he may accept them, yet he is never defiled by those five sensual pleasures.

‘The bodhisattva Dharma teacher may also accept those five sensual pleasures for three reasons: first, through the power of skillful means; second, because he wishes to enable sentient beings to plant roots of goodness; and third, because he wishes to engage in the same activities as sentient beings.

‘Regarding this, do not give rise to a mind lacking reverence or faith. Instead, give rise to reverence and faith, reflecting: “I have not yet attained the wisdom of skillful means. To liberate sentient beings, the great teacher employs skillful means so that they may acquire merit; therefore, the great teacher accepts these five sensual pleasures. Yet in the wisdom of a bodhisattva, he remains unattached and unobstructed and is not defiled by the five sensual pleasures.”

‘You must then contemplate the true characteristic of all dharmas: all dharmas are neither defiled nor pure. Why? All dharmas are empty in their own nature; there is no sentient being, no self, and no person. All dharmas are like an illusion, a dream, an echo, a shadow, a mirage, a phantasm, or a magical transformation.

‘After contemplating the true characteristic of all dharmas, you must follow the Dharma teacher, and without fail you will accomplish prajnaparamita.

‘Furthermore, you must remain vigilant and recognize the workings of Mara.

‘If the bodhisattva Dharma teacher sees that you wish to study prajnaparamita but pays no attention to you, do not give rise to resentment. For the sake of the Dharma, you should instead give rise to reverence. Do not become discouraged or indolent, but always remain near the Dharma teacher.’

After hearing these instructions from the air, the bodhisattva Sadaprārudita traveled eastward. Before long, he suddenly thought: ‘Why did I not ask the voice in the air to what land I should go, whether it is far or near, and whom I should follow in order to hear prajnaparamita?’

The bodhisattva Sadaprārudita immediately stopped. Grieving, weeping, and lamenting, he thought: ‘I shall remain here, thinking only of weariness, and even so I shall not think of hunger or thirst, cold or heat. If I do not obtain the causes and conditions for hearing and studying prajnaparamita, I will certainly not leave this place.’

Subhuti! It is like a person who has only one son and whose son suddenly dies. That person grieves and suffers; his heart is filled only with sorrow and he thinks of nothing else.

In the same way, at that time the bodhisattva Sadaprārudita thought of nothing else apart from his wish to know: ‘When shall I hear prajnaparamita? Why did I not ask the voice in the air to what land I should go, whether it is far or near, and whom I should follow in order to study prajnaparamita?’

While the bodhisattva Sadaprārudita was grieving and thinking in this way, a Buddha spoke to him from the air:

‘Excellent, excellent! Good man! When the Buddhas of the past practiced the bodhisattva path and sought prajnaparamita, they did so just as you do today.’

The one who guards his mind, diligently exerts himself, and delights in that true Dharma should travel eastward five hundred yojanas from here, where there is a city named Many Fragrances. That city has seven walls adorned with the seven treasures. All its houses, whether large or small, are ornamented with the seven treasures.

It has a moat made of the seven treasures and seven encircling rows of trees made of the seven treasures. The city is twelve yojanas across, prosperous, joyful, peaceful, and densely populated. It contains five hundred marketplaces, and its evenly laid-out roads are beautiful, like a painted picture.

Its bridges and culverts are broad and clean, as level as the ground. Upon each of the seven walls are towers and rows of trees made of the seven treasures, whose branches and leaves are made of gold, silver, mother-of-pearl, agate, coral, lapis lazuli, crystal, and rose-colored pearls. Jeweled cords are strung throughout, and nets of golden bells cover the city.

When the wind blows, the bells ring with harmonious sounds that delight those who hear them, just as the five kinds of music, skillfully performed together, bring great joy. So too are the sounds of the golden nets and jeweled bells. On the four sides of the city are pools of clear, flowing water, neither too cold nor too warm but perfectly agreeable.

Upon the pools are boats made of the seven treasures. These are the results of the past karma created by the beings of that place. They board those jeweled boats and travel back and forth for pleasure.

In the waters of the pools are blue, yellow, red, and white lotuses, together with many other kinds of flowers covering the entire surface. Every kind of flower found throughout the great trichiliocosm is present there. On the four sides of the city are also five hundred parks adorned with houses made of the seven treasures, exceedingly delightful.

Within each park are five hundred pools. Each pool is ten miles wide and is likewise adorned with the seven treasures of many colors. The waters of those pools are also filled with blue, yellow, red, and white lotuses covering the surface.

Those lotuses are as large as cartwheels: the blue ones radiate blue light, the yellow ones radiate yellow light, the red ones radiate red light, and the white ones radiate white light. Upon the surfaces of the pools are also many kinds of birds—teals, wild geese, and mandarin ducks—whose calls harmonize with one another. Those parks and houses belong to no one in particular.

They are the results of the past karma created by the beings of that place, who have always had faith in and delighted in the profound true Dharma and practiced the prajnaparamita; therefore, they enjoy such karmic rewards.

Good man! Within the city of Many Fragrances is a lofty terrace, upon which stands the palace of the great bodhisattva Dharmodgata. That palace is one yojana across and is adorned with the seven treasures of many colors, exceedingly delightful.

It has seven encircling walls likewise made of the seven treasures, balustrades made of the seven treasures, towers made of the seven treasures, and seven jeweled moats constructed in successive layers from the seven treasures. It is surrounded by seven rows of trees whose branches and leaves are made of the seven treasures, and by seven gardens. Within that palace are four pleasure gardens: the first is named Ever-Joyful, the second is named Free from Sorrow, the third is named Adorned with Flowers, and the fourth is named Adorned with Fragrance.

Within each garden are eight pools: the first is named Virtuous, the second Supreme Virtue, the third Joyful, the fourth Supreme Joy, the fifth Peaceful and Secure, the sixth Abundantly Peaceful and Secure, the seventh Far Removed, and the eighth Non-Retrogression. Each of the four sides of every pool is made of a different treasure: gold, silver, lapis lazuli, and crystal. Rose-colored jewels form the bottoms of the pools, over which golden sand is spread.

Beside every pool are flights of steps made of various treasures. Between the flights of steps are rows of banana trees made of Jambu River gold. In all the pools, blue, yellow, red, and white lotuses cover the surface of the water.

On the four sides of the pools are beautiful flowering trees, and when the wind blows, their flowers fall into the waters. The waters of the pools possess the eight excellent qualities, are as fragrant as sandalwood, are perfect in color and flavor, and are both light and soft.

The bodhisattva Dharmodgata, together with sixty-eight thousand palace maidens, fully enjoys the pleasures of the five senses, and they delight in them together.

The people of the city also enter the Ever-Joyful Garden and the Virtuous Pool and the others; fully enjoying the pleasures of the five senses, they delight in them together.

Good man! After enjoying excursions with the palace maidens, the bodhisattva Dharmodgata teaches the prajnaparamita three times each day.

The men and women, young and old, of the city of Many Fragrances choose a place where a great multitude gathers and establish a great Dharma seat. The four legs of that Dharma seat are made either of silver, lapis lazuli, or crystal. Upon it are spread thick, soft cushions of many colors with hanging tassels. It is covered with beautiful fine white cloth and strewn with lovely, fragrant flowers. That Dharma seat is five miles high and is hung with curtains of white pearls. Throughout the surrounding area, flowers of five colors are scattered, fragrant incense is burned, and scented water is sprinkled upon the ground. This is done as an offering to the prajnaparamita.

The bodhisattva Dharmodgata sits upon that Dharma seat and teaches the prajnaparamita.

The people of that city make offerings to and reverently honor the bodhisattva Dharmodgata in order to hear the prajnaparamita.

That great assembly contains hundreds of thousands of myriads of beings, with devas and humans gathered together in one place. Among them, some listen attentively, some receive it, some retain it, some recite it, some copy it, some contemplate it correctly, and some practice in exact accordance with the teachings.

At that time, because of these causes and conditions, all those beings neither fall into the lower realms nor regress from unsurpassed bodhi.

Good man! When you reach the place of the bodhisattva Dharmodgata, you will hear the prajnaparamita.

The bodhisattva Dharmodgata has been your good spiritual friend throughout many past lives. He is able to teach you unsurpassed bodhi, instructing and guiding you so that you may attain benefit and joy.

In the past, when the bodhisattva Dharmodgata sought the prajnaparamita, he did so just as you do today.

As you travel, take no account of day or night and harbor no fear. Before long, you will hear the prajnaparamita.

When the bodhisattva Sadaprarudita heard these instructions from the sky, his heart rejoiced greatly, and he thought, “When shall I see that good spiritual friend and hear the prajnaparamita?”

Subhuti! It is like a person struck by a poisoned arrow. Nothing else occupies his mind; he thinks only, “When shall I meet a skilled physician who will remove this poisoned arrow and cure me of this painful affliction?”

In the same way, the bodhisattva Sadaprarudita thought of nothing else. His sole aspiration was, “When shall I see the bodhisattva Dharmodgata, so that I may hear the prajnaparamita and put an end to every thought that clings to existence?”

There, in that very place, Sadaprarudita single-mindedly recollected the bodhisattva Dharmodgata, who had attained unobstructed knowledge and vision regarding all dharmas, and immediately innumerable doors of samadhi manifested before him, namely: the samadhi of contemplating the nature of all dharmas; the samadhi of the unattainability of the nature of all dharmas; the samadhi of the non-illumination of all dharmas; the samadhi of the non-difference of all dharmas; the samadhi of sovereignly realizing the indestructibility of all dharmas; the samadhi capable of illuminating all dharmas; the samadhi of freeing all dharmas from darkness; the samadhi of the uninterrupted non-difference of all dharmas; the samadhi of the unattainability of all dharmas; the flower-scattering samadhi;

the samadhi of the selflessness of all dharmas; the samadhi of majestic power like an illusion; the samadhi of attaining the likeness of a reflected image; the samadhi of attaining all the languages of sentient beings; the samadhi of bringing joy to all sentient beings; the samadhi of entering into the discernment of sounds; the samadhi of attaining adornment with the various words, letters, and phrases of languages; the fearlessness samadhi; the samadhi whose nature is perpetual silence; the samadhi of attaining unobstructed liberation; the samadhi of freedom from defilement and dust; the samadhi of adornment with names, words, and phrases; the samadhi of seeing all dharmas; the supreme samadhi of the unobstructedness of all dharmas; the samadhi like empty space; the samadhi like vajra;

the samadhi of fearlessly confronting attachment to form; the samadhi of attaining supremacy; the eye-turning samadhi; the samadhi of penetrating the nature of dharmas; the samadhi capable of bestowing peace and security; the lion’s roar samadhi; the samadhi of surpassing all sentient beings; the flower-adornment samadhi; the samadhi of severing doubts; the samadhi of severing all that is firmly fixed; the samadhi of emerging from all dharmas and attaining the fearless power of supernormal knowledge; the samadhi capable of comprehending all dharmas; the samadhi of the seal of the treasury of all dharmas; the samadhi of seeing all dharmas without discrimination; the samadhi of freedom from all views; the samadhi of freedom from all darkness;

the samadhi of liberation from all characteristics; the samadhi of eliminating all indolence; the samadhi of attaining profound illumination of the Dharma; the invincible samadhi; the samadhi of vanquishing Mara; the samadhi of non-attachment to the three realms; the samadhi of emitting light; and the samadhi of seeing the Buddhas.

Abiding in these samadhis, the bodhisattva Sadaprarudita immediately saw innumerable and incalculable Buddhas throughout the ten directions teaching prajnaparamita to the great bodhisattvas.

At that time, the Buddhas of the ten directions consoled the bodhisattva Sadaprarudita, saying: “Excellent, excellent! Good man, when in former times we practiced the bodhisattva path and sought prajnaparamita, we attained these samadhis just as you have attained them now.

“Having attained these samadhis, we skillfully entered prajnaparamita, perfected the power of skillful means, and abided on the stage of non-retrogression.

“When we contemplated the nature of these samadhis, we did not see any dharma that emerged from samadhi or entered samadhi. Nor did we see anyone practicing the path to Buddhahood, nor did we see anyone attaining unsurpassed perfect enlightenment.

“Good man, this is called prajnaparamita—that is, not conceiving the existence of any of these dharmas.

“Good man, by abiding in the dharma of non-conception, we attained these bodies of brilliant golden hue, endowed with the thirty-two marks and the eighty secondary characteristics, inconceivable wisdom, unsurpassed moral discipline, unsurpassed samadhi, and the unsurpassed wisdom of a Buddha; all virtues became fully perfected.

“Even after all these virtues have been perfected, a Buddha still cannot fully describe them by means of characteristics. How much less could shravakas, pratyekabuddhas, or other persons do so!

“Good man, for this reason, within this Buddhadharma you should become ever more reverent, cherish it in your thoughts, and give rise to pure faith. You should regard a spiritual friend as you would the Buddha.

“Why is this?

“Because, protected by a spiritual friend, a bodhisattva swiftly attains unsurpassed perfect enlightenment.”

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

“Who is my spiritual friend, whom I should approach and make offerings to?”

The Buddhas of the ten directions told the bodhisattva Sadaprarudita:

“The bodhisattva Dharmodgata has, for many lifetimes, taught and guided you toward unsurpassed perfect enlightenment and brought you to accomplishment. The bodhisattva Dharmodgata has brought you to accomplishment. The bodhisattva Dharmodgata has protected you and taught you the power of skillful means in prajnaparamita. That bodhisattva is your spiritual friend.

“Even if for one kalpa, two kalpas, three kalpas, or as many as more than a hundred kalpas you were to make offerings to the bodhisattva Dharmodgata; even if, bearing him reverently upon your head, you were to offer him all the pleasing forms, sounds, fragrances, flavors, tangible objects, and delights throughout the great trichiliocosm, you still would not repay the kindness he showed you in even a single instant.

“Why is this?

“Because through the causes and conditions provided by the bodhisattva Dharmodgata, you have attained samadhis such as these and such power of skillful means in prajnaparamita.”

Having thus consoled and instructed the bodhisattva Sadaprarudita and caused him to rejoice, the Buddhas suddenly disappeared.

Arising from samadhi, the bodhisattva Sadaprarudita no longer saw the Buddhas and thought: “From where did those Buddhas come, and where have they gone?”

Because he could no longer see the Buddhas, he again became sorrowful and unhappy: “Who will completely resolve my doubts?”

He then thought: “The bodhisattva Dharmodgata has long practiced prajnaparamita constantly, has attained the power of skillful means and the dharanis, has gained mastery of the bodhisattva teachings, has made offerings to many Buddhas of the past, has been my teacher for many lifetimes, and has always benefited me. I shall ask the bodhisattva Dharmodgata: From where did the Buddhas come, and where have they gone?”

At that time, the bodhisattva Sadaprarudita gave rise to reverence, esteem, and loving admiration for the bodhisattva Dharmodgata, and thought: “What should I use as an offering to the bodhisattva Dharmodgata?

“At present I am destitute and have no flowers, incense, gold, silver, pearls, or jewels. I have nothing with which I might make offerings to prajnaparamita and to the Dharma teacher, the bodhisattva Dharmodgata. I should not go empty-handed to the bodhisattva Dharmodgata. If I go with nothing, it will be difficult for joy to arise in my heart. For the sake of prajnaparamita, I must sell my body so that I may obtain goods with which to make offerings to the bodhisattva Dharmodgata.

“Over many lifetimes I have lost innumerable bodies. Throughout beginningless birth and death, I have died or been sold, and for the sake of sensual desires I have endured immeasurable suffering in the hells for many lifetimes. Never before have I relinquished my body for the sake of the pure Dharma or for the sake of a Dharma teacher.”

Along the way, the bodhisattva Sadaprarudita entered a city, went to the center of the marketplace, and cried aloud: “Who needs a man? Who needs a man? Who wishes to buy a man?”

At that time, the evil Mara thought: “Out of love for the true Dharma, this Sadaprarudita is selling his own body so that, for the sake of prajnaparamita, he may make offerings to the bodhisattva Dharmodgata. How will he correctly inquire about prajnaparamita so as to attain unsurpassed perfect enlightenment swiftly? He will become replete with vast learning like the waters of the great ocean, and then he will be impossible to obstruct or undermine. He will perfect all virtues, benefit the great bodhisattvas in their progress toward unsurpassed perfect enlightenment, pass beyond my domain, and also teach others to escape my domain and attain unsurpassed perfect enlightenment. I must disrupt his undertaking.”

The evil Mara then prevented the brahmins and householders from hearing the bodhisattva Sadaprarudita’s cries offering his body for sale. Only one merchant’s daughter heard him, for because of causes and conditions from a former life, Mara was unable to obstruct her.

When the bodhisattva Sadaprarudita offered his body for sale but no one asked to buy him, he became sorrowful and wept. Standing alone in one place with tears falling, he thought: “I must have committed some grave offense, for although I offer my body for sale, no one will buy me. For the sake of prajnaparamita, I am selling my own body so that I may make offerings to the bodhisattva Dharmodgata.”

At that time, Shakra, lord of the devas, thought: “Out of love for the true Dharma, the bodhisattva Sadaprarudita is selling his own body; for the sake of prajnaparamita, he wishes to make offerings to the bodhisattva Dharmodgata. I shall test him to see whether, out of profound love for the Dharma, he is truly willing to relinquish his body.”

Śakra, Lord of the Devas, then transformed himself into a brahmin and passed by the place where Sadāprarudita stood. He asked:

“Why do you stand here weeping and grieving, your countenance so haggard?”

“Brahmin! I cherish and revere the true Dharma. For the sake of the prajnaparamita, I wish to sell my body so that I may make offerings to Bodhisattva Dharmodgata, but no one will buy it. I think that my merit must be meager, for I possess no precious wealth, and even when I wish to sell my body, no one will buy it. What can I use to make offerings to the prajnaparamita and Bodhisattva Dharmodgata?”

The brahmin said:

“I do not need a man. At present I wish to perform a sacrifice to the gods and require a human heart, blood, and marrow. Can you sell these things to me?”

Bodhisattva Sadāprarudita thought, “I have gained a great benefit, the foremost benefit. Now, so that I may fulfill the prajnaparamita and the power of skillful means, I have found someone who will buy my heart, blood, and marrow.”

Having thought this, Sadāprarudita became exceedingly joyful at heart and was no longer sorrowful. He said to the brahmin:

“I am willing to give you everything you wish to use.”

The brahmin asked:

“How much do you ask?”

Sadāprarudita replied:

“You may give whatever you wish.”

Thereupon, Sadāprarudita took a sharp knife in his right hand, pierced his left arm, and let the blood flow out. He then cut the flesh from his right thigh and was about to split the bone to extract the marrow.

At that time, a merchant’s daughter was in a high pavilion and saw Sadāprarudita cutting his own body, sparing not even his life. Wishing to know the reason, she immediately descended from the pavilion, approached Sadāprarudita, and asked:

“Son of the Devas, human being, or asura, why do you inflict such grievous injury upon your own body? What will you do with this heart, blood, and marrow?”

Sadāprarudita replied:

“I am selling my body to this brahmin so that I may obtain wealth and goods with which to make offerings to the prajnaparamita and Bodhisattva Dharmodgata.”

The merchant’s daughter asked:

“What merit will you gain by selling your heart, blood, and marrow to make offerings to Bodhisattva Dharmodgata?”

Sadāprarudita replied:

“Bodhisattva Dharmodgata has mastered the prajnaparamita and the power of skillful means. He will teach me what a bodhisattva must do and the path a bodhisattva must practice.

“When I have studied that Dharma and that path and attained unsurpassed bodhi, I shall become a refuge for sentient beings. I shall attain a golden-colored body endowed with the thirty-two marks, the eighty secondary characteristics, immeasurable radiance, great loving-kindness, great compassion, sympathetic joy, and equanimity; the four fearlessnesses, the four unobstructed knowledges, the ten powers of a Buddha, the eighteen distinctive qualities, and the six inconceivable superknowledges. My morality, concentration, and wisdom will be pure, and I shall attain unsurpassed bodhi. Among all dharmas, I shall attain omniscient, unobstructed knowledge and vision.

“I shall distribute the immeasurable treasure of the Dharma to all sentient beings.

“Such are the meritorious benefits that I shall obtain from Bodhisattva Dharmodgata.”

When the merchant’s daughter heard this supremely wondrous Buddha Dharma, she was filled with joy and astonishment, and the hairs on her body stood on end. She said:

“This is exceedingly rare. What you have described is subtle, wondrous, and difficult to hear. For each one of those meritorious qualities, it would be fitting to relinquish bodies and lives as numerous as the sands of the Ganges. What you have described is exceedingly wondrous!

“Whatever you now require, I shall provide it all. Gold, silver, jewels, flowers, incense, banners, canopies, garments, and musical instruments—I shall provide them all so that you may make offerings to the prajnaparamita and Bodhisattva Dharmodgata.

“You should not injure your body. I shall also accompany you to Bodhisattva Dharmodgata and, together with you, plant roots of goodness so that I may obtain the wondrous Dharma of which you have spoken.”

At that time, Śakra, Lord of the Devas, resumed his original form and praised him, saying:

“Excellent, excellent! You steadfastly endured such suffering without allowing your mind to be disturbed. When the Buddhas of the past practiced the bodhisattva path, they likewise sought the prajnaparamita and the power of skillful means, and thus attained unsurpassed bodhi.

“I truly have no use for a human heart, blood, or marrow. I came only to test you. Whatever you desire, I shall grant it!”

Sadāprarudita replied:

“I seek unsurpassed bodhi.”

Śakra, Lord of the Devas, said:

“That is beyond my power to grant. It belongs to the domain of the Buddhas.

“Yet I am resolved to reward you, so you should ask for something else.”

Sadāprarudita said:

“If so, may my body be restored to its former condition.”

Thereupon, Sadāprarudita’s body was restored, without any wound, exactly as it had been before.

Śakra, Lord of the Devas, suddenly disappeared.

The merchant’s daughter said to Sadāprarudita:

“Come to my home. Whatever you need, I shall ask my parents to provide. I shall also take leave of my parents and bring my attendants with me to accompany you to Bodhisattva Dharmodgata, so that we may make offerings and seek the Dharma.”

Sadāprarudita then stood outside the gate of the merchant’s daughter’s home. She entered and asked her parents to provide all the articles needed for offerings. She also asked them to permit her to take along the five hundred maidservants who attended her and to accompany Sadāprarudita to Bodhisattva Dharmodgata, so that they might make offerings to the prajnaparamita. She said, “That bodhisattva will expound the Dharma for us. I shall practice in accordance with it and shall attain the Dharma of the Buddhas.”

Her parents asked:

“Who is Sadāprarudita?”

She replied:

“He is presently standing outside the gate.

“With profound sincerity, he seeks unsurpassed bodhi and wishes to deliver all sentient beings from the immeasurable suffering of birth and death. In order to seek the Dharma, he offered his own body for sale so that he might make offerings to the prajnaparamita.

“The prajnaparamita is known as the path of training for bodhisattvas.

“In order to make offerings to the prajnaparamita and Bodhisattva Dharmodgata, Sadāprarudita cried aloud in the marketplace: ‘Who needs a man? Who wishes to buy a man?’

“No one inquired about buying his body, so he stood in one place, grieving and weeping.

“Śakra, Lord of the Devas, transformed himself into a brahmin and came to test him, asking the reason for his sorrow.

“Sadāprarudita said, ‘I wish to sell my body so that I may make offerings to the prajnaparamita and Bodhisattva Dharmodgata, but because my merit is meager, no one has inquired about buying it.’

“The brahmin said, ‘I do not need a man. I wish to perform a sacrifice to the gods and must use a human heart, blood, and marrow. Can you sell them?’

“When Sadāprarudita heard this, all his sorrow vanished. Rejoicing, he agreed to sell them without asking any price.

“At that time, Sadāprarudita took a sharp knife in his right hand, pierced his left arm to draw blood, and then cut the flesh from his right thigh, intending to split the bone and extract the marrow.

“I saw him from the pavilion above and hastened down to ask the reason.

“When I had clearly understood the cause, I promised to provide all the articles of offering and stopped him from injuring his body. I also promised to ask my parents’ permission to accompany him and make offerings to the prajnaparamita and Bodhisattva Dharmodgata.”

Her parents said:

“This is truly rare and difficult to encounter. That man is diligent for the sake of the Dharma and greatly delights in the characteristics of the Dharma.

“Those Buddha Dharmas are inconceivable, foremost in all the worlds, and causes and conditions for the peace and happiness of all sentient beings.

“For the sake of that Dharma, he has adorned himself with a great vow.

“We permit you to go and meet Bodhisattva Dharmodgata, to draw near to him and make offerings. Since you have aroused the great aspiration and wish to attain the Buddha Dharma, and since you are diligent in this way, how could we, your parents, fail to rejoice in accord with you?”

Having received permission from her parents, the merchant’s daughter was overjoyed and at once adorned five hundred carriages with the seven treasures. She herself, together with five hundred maidservants, prepared offerings, bringing various kinds of fresh flowers and flowers made of gold and silver, precious garments, necklaces of jewels, fine incense, and fragrant, delicious food and drink. Then, together with Sadaprarudita and the five hundred maidservants, each seated in a carriage, they proceeded eastward with reverence and solemnity.

They saw the holy city of Gandhavati adorned with treasures and encircled by seven tiers of radiant splendor. Its moat of the seven treasures and its rows of trees of the seven treasures were likewise arranged in seven tiers. The city was twelve yojanas wide, prosperous, peaceful, and exceedingly delightful.

Its population was dense, and it had five hundred marketplaces. Its streets were beautifully laid out like a painting, elegant, level, broad, and clean. Upon entering the city, they saw the bodhisattva Dharmodgata seated upon a Dharma throne in the midst of a lofty platform, expounding the Dharma to immeasurable hundreds of thousands of myriads of kotis of listeners who respectfully surrounded him.

When Sadaprarudita saw the bodhisattva Dharmodgata, his heart immediately rejoiced, like a bhiksu who has entered the third dhyana, his mind collected and tranquil. He thought, “It would not be proper for us to approach the bodhisattva Dharmodgata while seated in our carriages.” Having thought this, he immediately descended from his carriage and proceeded on foot.

The merchant’s daughter and her five hundred maidservants also descended from their carriages and proceeded on foot.

Then Sadaprarudita, together with the merchant’s daughter and her five hundred maidservants, adorned with jewels and reverently surrounding him, all went to the place where the bodhisattva Dharmodgata was.

The bodhisattva Dharmodgata had a platform adorned with the seven treasures and red ox-head sandalwood. A netted canopy of pearls covered it from above. At each of its four corners hung a precious mani jewel to serve as a lamp, and there were four precious censers in which fragrant incense was constantly burned as an offering to the prajnaparamita.

Within the platform was a great couch made of the seven treasures, and upon the great couch was placed a smaller couch made of four treasures.

The prajnaparamita had been inscribed upon leaves of pure gold and enshrined upon the smaller couch.

Various banners and canopies adorned and covered it from above.

The bodhisattva Sadaprarudita and the company of women saw that precious platform enshrining the prajnaparamita, adorned with various jewels. They also saw Sakra, Lord of the Devas, together with immeasurable hundreds of thousands of myriads of devas, scattering heavenly mandarava flowers, powdered sandalwood, and dust of various precious substances over the platform. Heavenly music sounded in the sky as an offering to that precious platform.

Sadaprarudita asked Sakra, Lord of the Devas:

“O Kausika! For what reason do you, together with immeasurable hundreds of thousands of myriads of devas, make offerings of heavenly flowers, heavenly incense, and heavenly music to this platform in such a manner?”

Sakra, Lord of the Devas, replied:

“Do you not know? This is the mahaprajnaparamita, the mother of all great bodhisattvas, which gives birth to all Buddhas and embraces and sustains bodhisattvas.

“Bodhisattvas who study this prajnaparamita perfect all virtues and attain the qualities of the Buddhas and the knowledge of all modes.”

Sadaprarudita then rejoiced and asked Sakra, Lord of the Devas:

“O Kausika! This prajnaparamita is the mother of all great bodhisattvas, gives birth to all Buddhas, and embraces and sustains bodhisattvas. Bodhisattvas who study this prajnaparamita perfect all virtues and attain the qualities of the Buddhas and the knowledge of all modes. Where is it now?”

Sakra, Lord of the Devas, replied:

“Within that lofty platform is a great couch made of the seven treasures. Upon that great couch is placed a smaller couch made of four treasures. The prajnaparamita is inscribed upon leaves of pure gold and enshrined upon that smaller couch. The bodhisattva Dharmodgata has sealed it with a seal made of the seven treasures. We are unable to open it for you to see.”

At that time, the bodhisattva Sadaprarudita, together with the merchant’s daughter and her five hundred maidservants, divided their offerings—flowers, incense, jeweled necklaces, banners, and canopies—into two portions: one portion as an offering to the prajnaparamita and the other as an offering to the bodhisattva Dharmodgata, who was seated upon the Dharma throne.

After making the offering to the prajnaparamita, the bodhisattva Sadaprarudita and the women brought the second portion of offerings to the bodhisattva Dharmodgata. Seeing the bodhisattva Dharmodgata seated upon the Dharma throne, they offered those articles to him for the sake of the Dharma. Those offerings rose into the air above the bodhisattva Dharmodgata and transformed into platforms of flowers, precious curtains, and precious canopies, while precious pavilions on all four sides were hung with pendant jeweled banners.

When Sadaprarudita and the women saw the bodhisattva Dharmodgata display such transformations, their hearts were filled with joy, and they thought, “Truly, this is unprecedented. Such are the merit and supernormal powers of the bodhisattva Dharmodgata. Even while practicing the bodhisattva path, his supernormal powers are already so great; how much more so will they be when he attains unsurpassed bodhi!”

The merchant’s daughter and her five hundred maidservants, their faith pure and their reverence for the bodhisattva Dharmodgata profound, all aroused the aspiration for unsurpassed bodhi and made this vow together:

“Just as the bodhisattva Dharmodgata has attained the profound Dharmas of a bodhisattva; just as the bodhisattva Dharmodgata makes offerings to the prajnaparamita; just as the bodhisattva Dharmodgata reveals and expounds the meaning of the prajnaparamita before the great assembly; and just as the bodhisattva Dharmodgata has attained the power of skillful means of the prajnaparamita, perfected supernormal powers, and gained mastery in the works of a bodhisattva, so too shall we become.”

After the bodhisattva Sadaprarudita and the women had made offerings to the prajnaparamita and the bodhisattva Dharmodgata, they all bowed their heads at the feet of the bodhisattva Dharmodgata. They then stood to one side.

Having stood to one side, the bodhisattva Sadaprarudita addressed the bodhisattva Dharmodgata, saying:

“Formerly, when I was seeking the prajnaparamita, I heard a voice in a secluded forest speaking from the sky: ‘Good man! Travel eastward from here, and you will hear the prajnaparamita.’ Following those words, I journeyed eastward. Before long, I thought, ‘Why did I not ask the voice in the sky to what place I should go, how far it was, and from whom I would hear the Dharma?’ Overwhelmed with grief, I wept and remained there for seven days and nights.

Because of my great sorrow, I paid no heed to food or drink and thought only, ‘When shall I hear the prajnaparamita?’ While I was thus grieving and single-mindedly recollecting the prajnaparamita, I saw a Buddha manifest in the sky, who said to me: ‘Do not abandon your mind of great aspiration and great diligence. With that mind of great aspiration and great diligence, travel five hundred yojanas eastward from here. There is a city called Gandhavati, and within that city is a great bodhisattva named Dharmodgata.

From the bodhisattva Dharmodgata you will hear the prajnaparamita. That bodhisattva has been your good spiritual friend throughout many lives and has always protected you.’

“After the Buddha had given me these instructions, I traveled eastward. My mind entertained no other thought; I only reflected, ‘When shall I see the bodhisattva Dharmodgata and hear him expound the prajnaparamita for me?’

“At that time, I stopped along the way. With regard to all dharmas, I attained unobstructed knowledge and vision, and various samadhis—such as the samadhi of contemplating the nature of all dharmas—manifested before me. While abiding in those samadhis, I saw immeasurable and innumerable Buddhas throughout the ten directions expounding the prajnaparamita. Those Buddhas praised me, saying: ‘Excellent, excellent, good man! Formerly, when we sought the prajnaparamita, we attained these samadhis just as you have today. Having attained these samadhis, we then attained all the qualities of the Buddhas.’

“After the Buddhas had expounded the Dharma to me and comforted me, they suddenly disappeared.

“I arose from samadhi and thought, ‘From where did those Buddhas come, and to where have they gone?’

“Because I could no longer see the Buddhas, I was filled with great sorrow.”

I further reflected: “Bodhisattva Dharmodgata has previously made offerings to the Buddhas and planted roots of goodness. For a long time he has practiced prajnaparamita and skillful means, has attained mastery of the bodhisattva path, is my good spiritual friend, and watches over me.

I shall ask Bodhisattva Dharmodgata about this matter: From where do the Buddhas come, and to where do they go?

Now I ask the Great Master: From where did those Buddhas come, and to where did they go?

Great Master, please explain to me from where the Buddhas come and to where they go, so that I may understand.

Having understood, I shall also never again be separated from the vision of the Buddhas.”

CHAPTER ON DHARMODGATA

EIGHTY-NINE

At that time, Bodhisattva Dharmodgata said to Bodhisattva Sadaprarudita:

“Good man! The Buddhas come from nowhere and likewise go nowhere.

Why is this so?

The suchness of all dharmas is characterized by immovability.

The complete suchness of all dharmas is the Buddhas.

The dharma of non-arising neither comes nor goes. The dharma of non-arising is itself the Buddhas.

The dharma of non-cessation neither comes nor goes. The dharma of non-cessation is itself the Buddhas.

The ultimate reality of dharmas neither comes nor goes. The ultimate reality of dharmas is the Buddhas.

The dharma of emptiness neither comes nor goes. The dharma of emptiness is the Buddhas.

The dharma of non-defilement neither comes nor goes. The dharma of non-defilement is the Buddhas.

The dharma of quiescent cessation neither comes nor goes. The dharma of quiescent cessation is the Buddhas.

The nature of empty space neither comes nor goes. The nature of empty space is the Buddhas.

Good man! Apart from these dharmas, there are no Buddhas.

The suchness of the Buddhas and the suchness of all dharmas are one suchness, without distinction.

Good man! Suchness is always one; it is neither two nor three. It transcends the enumeration of all dharmas because it has no existence of its own.

It is as if, during the last month of spring, in the heat of midday, a person sees a shimmering mirage and runs after it, hoping to find water. What do you think? From what pond, mountain, or spring did that water flow, and where does it now go? Does it flow into the eastern sea, the western sea, the southern sea, or the northern sea?”

Sadaprarudita replied:

“Great Master! There is not even any water in the mirage, so how could there be a place from which the water comes or to which it goes?”

“Good man! Foolish and ignorant people, tormented by thirst, see the shimmering heat and imagine it to be water.

Good man! If anyone discriminates that the Buddhas come or go, you should know that such people are all foolish ordinary beings.

Why is this so?

Good man! The Buddhas cannot be seen by means of the physical body. The Dharma body of the Buddhas neither comes nor goes, nor is there any place from which it comes or to which it goes.

Good man! It is like an illusionist who conjures various things, such as elephants, horses, cattle, sheep, men, and women. What do you think? From where do those illusory things come, and to where do they go?”

“Great Master! Illusory things are not real, so how could there be a place from which they come or to which they go?”

“Good man! Those who discriminate that the Buddha comes or goes are likewise.

Good man! It is like seeing elephants, horses, cattle, sheep, men, and women in a dream. What do you think? Do the things seen in a dream have a place from which they come or to which they go?”

“Great Master! The things seen in a dream are all false and unreal, so how could they come or go?”

“Good man! Those who discriminate that the Buddha comes or goes are likewise.

Good man! The Buddha taught that all dharmas are like dreams. If any beings do not understand the meaning of this Dharma and regard the nominal physical body as the Buddha, they discriminate that the Buddhas come and go.

Because they do not know the character of the ultimate reality of all dharmas, they are all foolish and ignorant ordinary beings.

Such people wander perpetually through the five destinies, far removed from prajnaparamita and far removed from the Buddha-Dharma.

Good man! The Buddha taught that all dharmas are like illusions and dreams. If any beings know them in accordance with reality, they do not discriminate among dharmas as coming or going, arising or ceasing.

If they do not discriminate among dharmas as coming or going, arising or ceasing, they can know the true character of all dharmas taught by the Buddha. Such people practice prajnaparamita and draw near to unsurpassed perfect enlightenment. They are called true disciples of the Buddha and do not consume the offerings of the faithful in vain. Such people are worthy to receive offerings and are fields of merit for the world.

Good man! It is like the precious jewels in the waters of the great ocean: they do not come from the east, the south, the west, or the north, nor do they come from the intermediate directions, from above, or from below. Rather, because of beings’ roots of goodness, the ocean produces these precious jewels. Nor do these precious jewels arise without causes and conditions. They all arise through the convergence of causes and conditions. If these precious jewels perish, they likewise do not go anywhere in the ten directions. When the conditions converge, they exist; when the conditions disperse, they cease.

Good man! The bodies of the Buddhas are likewise: they arise as the fruition of causes and conditions from past karma. When they arise, they do not come from the ten directions; when they cease, they likewise do not go to the ten directions. They exist only when conditions converge and cease when conditions disperse.

Good man! It is like a harp: when its sound arises, it comes from nowhere, and when the sound ceases, it goes nowhere. The sound exists because various conditions converge.

There are the soundbox, the neck, the hide, the strings, the bridges, the frame, and a person who plucks it with his hand. When these conditions converge, the sound exists. That sound does not issue solely from the soundbox, nor from the neck, the hide, the strings, the bridges, or the frame, nor does it issue solely from the person’s hand. When the conditions converge, the sound exists. When those conditions disperse, the sound likewise has nowhere to go.

Good man! The bodies of the Buddhas are likewise. They arise from the causes and conditions of immeasurable merits. They do not arise from a single cause, a single condition, or a single merit, nor do they exist without causes and conditions. They exist because various conditions converge. The bodies of the Buddhas are not formed from any one thing alone. They come from nowhere and go nowhere.

Good man! You should understand the characteristics of the coming and going of the Buddhas in this way.

Good man! You should also understand that all dharmas have no characteristic of coming or going.

If you understand that the Buddhas and all dharmas have no characteristics of coming, going, arising, or ceasing, you will certainly attain unsurpassed perfect enlightenment and will also become skilled in prajnaparamita and the power of skillful means.”

At that time, Sakra, Lord of the Devas, gave celestial mandarava flowers to Bodhisattva Sadaprarudita and said:

“Take these flowers and offer them to Bodhisattva Dharmodgata. I shall watch over and make offerings to you.

Why is this so?

Because through you, benefits have today been brought to hundreds of thousands of myriads of kotis of beings, enabling them to attain unsurpassed perfect enlightenment.

Venerable one! This Bodhisattva Dharmodgata is exceedingly difficult to encounter. For the benefit of all beings, this great bodhisattva has endured toil and suffering throughout immeasurable and innumerable kalpas.”

Bodhisattva Sadaprarudita received the mandarava flowers, scattered them over Bodhisattva Dharmodgata, and said:

“Great Master! From this day onward, my body belongs to the Great Master, to serve and make offerings to you.”

At that time, the merchant’s daughter and her five hundred maidservants said to Bodhisattva Sadaprarudita:

“From this day onward, we too offer our bodies into your service. Through the causes and conditions of these roots of goodness, we shall attain such a Dharma as you have attained. Together with you, life after life, we shall make offerings to the Buddhas, and life after life we shall always make offerings to you.”

Bodhisattva Sadaprarudita said to the women:

“If you sincerely entrust yourselves to me, I shall accept you.”

The women replied:

“We sincerely entrust ourselves to you and shall follow whatever you instruct us to do.”

Bodhisattva Sadaprarudita and the women took the precious ornaments and the five hundred carriages adorned with the seven treasures, presented them to Bodhisattva Dharmodgata, and said:

“I offer these five hundred women to serve the Great Master. May the Great Master use these five hundred carriages as you see fit.”

Then Sakra, Lord of the Devas, praised him, saying:

Excellent, excellent! Great Bodhisattva, one who relinquishes all possessions should act in just this way. By giving in this manner, one will swiftly attain unsurpassed bodhi.

By making offerings in this way to the expounder of the Dharma, one will surely be able to hear the prajnaparamita and the power of skillful means.

In the past, when the Buddhas of former times practiced the bodhisattva path, they likewise abided in such generosity. Having heard the prajnaparamita and the power of skillful means, they then attained unsurpassed bodhi.

At that time, wishing to bring the wholesome roots of the Bodhisattva Tat Da Ba Luan to fulfillment, the Bodhisattva Dam Vo Kiet accepted the five hundred carriages, the five hundred maidservants, and the merchant’s daughter. After accepting them, he gave them back to the Bodhisattva Tat Da Ba Luan.

The Bodhisattva Dam Vo Kiet expounded the Dharma until sunset, then left the Dharma seat and entered his palace.

The Bodhisattva Tat Da Ba Luan thought: “I have come here for the sake of the Dharma; therefore, I should neither sit nor lie down. I must maintain only two postures—either walking or standing—while awaiting the Dharma master’s emergence from the inner palace to expound the Dharma.”

At that time, for a full seven years, the Bodhisattva Dam Vo Kiet single-mindedly entered immeasurable asamkhyeyas of bodhisattva samadhis and practiced the prajnaparamita together with the power of skillful means.

For a full seven years, the Bodhisattva Tat Da Ba Luan likewise practiced walking meditation or remained standing. He neither sat nor lay down, took no sleep or rest, entertained no lust, anger, or affliction, and harbored no attachment. He thought only of when the Bodhisattva Dam Vo Kiet would emerge from samadhi and expound the Dharma.

After seven years had passed, the Bodhisattva Tat Da Ba Luan thought: “I must prepare a Dharma seat for the Bodhisattva Dam Vo Kiet, so that he may sit upon it and expound the Dharma. I must sprinkle and sweep the place clean, scatter various kinds of flowers, and adorn the place where the Dharma will be taught, for the Bodhisattva Dam Vo Kiet will expound the prajnaparamita and the power of skillful means.”

At that time, the Bodhisattva Tat Da Ba Luan, together with the merchant’s daughter and the five hundred maidservants, set up a couch made of the seven treasures. All five hundred women removed their upper garments and spread them over the Dharma seat, thinking: “The Bodhisattva Dam Vo Kiet will sit upon this Dharma seat and expound the prajnaparamita and the power of skillful means.”

When they had finished preparing the Dharma seat, they searched for water with which to sprinkle the ground but could find none. Why? Because the evil Mara obstructed them and caused the water to disappear.

Mara thought: “If the Bodhisattva Tat Da Ba Luan cannot find water, and even a single thought of discouragement or deviation arises in him regarding unsurpassed bodhi, his wisdom will not shine forth, his wholesome roots will not increase, and his attainment of all-knowledge will be delayed.”

At that time, the Bodhisattva Tat Da Ba Luan thought: “I must pierce my own body and use my blood to sprinkle the ground, so that the dust will not rise and soil the Great Master. What further need have I of this body? It will eventually perish. Since beginningless time, I have continually lost my body and life, yet never before have I obtained the Dharma.”

The Bodhisattva Tat Da Ba Luan immediately took a sharp knife, pierced his own body, and used his blood to sprinkle the ground.

The Bodhisattva Tat Da Ba Luan, the merchant’s daughter, and the five hundred maidservants entertained no other thought, and Mara found no opportunity to harm them.

Sakra, Lord of the Devas, thought: “This is truly unprecedented! The Bodhisattva Tat Da Ba Luan cherishes the true Dharma to such a degree that he pierces his own body and uses his blood to sprinkle the ground. The minds of this bodhisattva and these women remain unmoved. Mara Papiyan cannot destroy their wholesome roots. Their minds are steadfast; they have donned the great adornment and do not begrudge their bodies or lives. With body and mind, they seek unsurpassed bodhi. They will liberate all sentient beings from immeasurable birth and death.”

Sakra, Lord of the Devas, praised the Bodhisattva Tat Da Ba Luan:

“Good man! Your power of diligent effort is steadfast, difficult to shake, and inconceivable. Your love for the true Dharma and your quest to attain the true Dharma are truly unsurpassed.

“Good man! The Buddhas of the past acted in the same way. With body and mind, they loved the Dharma, cherished the Dharma, honored the Dharma, accumulated all virtues, and attained unsurpassed bodhi.”

The Bodhisattva Tat Da Ba Luan thought: “I have prepared the Dharma seat for the Bodhisattva Dam Vo Kiet and have swept and sprinkled the ground clean. Where can I now find beautiful, fragrant flowers with which to adorn this place where the Dharma will be taught? Moreover, when the bodhisattva sits upon the Dharma seat to expound the Dharma, I must scatter flowers as an offering.”

Knowing the thought in the mind of the Bodhisattva Tat Da Ba Luan, Sakra, Lord of the Devas, immediately brought three thousand measures of heavenly mandarava flowers and gave them to him.

After receiving the flowers, the Bodhisattva Tat Da Ba Luan scattered half of them over the ground and reserved the other half to offer when the Bodhisattva Dam Vo Kiet emerged, sat down, and expounded the Dharma.

At that time, after remaining in samadhi for more than seven years, the Bodhisattva Dam Vo Kiet arose from samadhi. In order to expound the prajnaparamita, he came surrounded reverently by immeasurable hundreds of thousands of myriads of beings and sat upon the Dharma seat.

When he saw the Bodhisattva Dam Vo Kiet, the Bodhisattva Tat Da Ba Luan rejoiced greatly, like a bhiksu entering the third dhyana. Together with the merchant’s daughter and the five hundred maidservants, he approached the Bodhisattva Dam Vo Kiet, scattered flowers as an offering, bowed with his head and face at his feet, and then sat to one side.

Seeing that the great assembly was seated, the Bodhisattva Dam Vo Kiet said to the Bodhisattva Tat Da Ba Luan:

“Good man! Listen attentively and receive this well. I shall now explain to you the characteristics of the prajnaparamita.

“Good man! Because all dharmas are equal, you should know that the prajnaparamita is likewise equal. Because all dharmas are detached, you should know that the prajnaparamita is likewise detached.

Because all dharmas are unshared, you should know that the prajnaparamita is likewise unmoving. Because all dharmas are free from thought, you should know that the prajnaparamita is likewise free from thought. Because all dharmas are fearless, you should know that the prajnaparamita is likewise fearless.

Because all dharmas are of a single taste, you should know that the prajnaparamita is likewise of a single taste. Because all dharmas are boundless, you should know that the prajnaparamita is likewise boundless. Because all dharmas are unborn, you should know that the prajnaparamita is likewise unborn.

Because all dharmas are unceasing, you should know that the prajnaparamita is likewise unceasing. Because space is boundless, you should know that the prajnaparamita is likewise boundless. Because the waters of the great ocean are boundless, you should know that the prajnaparamita is likewise boundless.

Because Mount Sumeru is adorned, you should know that the prajnaparamita is likewise adorned. Because space is free from discrimination, you should know that the prajnaparamita is likewise free from discrimination. Because form is boundless, you should know that the prajnaparamita is likewise boundless.

Because feeling, perception, formations, and consciousness are boundless, you should know that the prajnaparamita is likewise boundless. Because the earth element is boundless, you should know that the prajnaparamita is likewise boundless. Because the water, fire, and wind elements are boundless, you should know that the prajnaparamita is likewise boundless.

Because the space element is boundless, you should know that the prajnaparamita is likewise boundless. Because equality is like vajra, you should know that the prajnaparamita is likewise equal. Because all dharmas are free from discrimination, you should know that the prajnaparamita is likewise free from discrimination.

Because all natures are unobtainable, you should know that the prajnaparamita is likewise unobtainable. Because all dharmas are equally without possession, you should know that the prajnaparamita is likewise equal in being without possession. Because all dharmas are uncreated, you should know that the prajnaparamita is likewise uncreated.

Because all dharmas are inconceivable, you should know that the prajnaparamita is likewise inconceivable.”

At that very moment, the bodhisattva Sadaprarudita, while seated there, attained the samadhis: the samadhi of the equality of all dharmas, the samadhi of separation from all dharmas, the samadhi of fearlessness regarding all dharmas, the samadhi of the single taste of all dharmas, the samadhi of the non-arising of all dharmas, the samadhi of the non-cessation of dharmas, the samadhi of the boundlessness of space, the samadhi of the boundlessness of the waters of the great ocean, the samadhi of the adornment of Mount Sumeru, the samadhi of the non-discrimination of space, the samadhi of the boundlessness of form, the samadhis of the boundlessness of feeling, perception, formations, and consciousness, the samadhi of the boundlessness of the earth element,

the samadhis of the boundlessness of the water, fire, wind, and space elements, the samadhi of equality like vajra, the samadhi of the non-discrimination of all dharmas, and the samadhi of the inconceivability of all dharmas.

In this way, he attained six million gateways to samadhi.”

The Buddha told Subhuti: “Just as I now dwell in this trichiliocosm, surrounded by the Sangha of bhiksus, and teach the prajnaparamita with these characteristics, this appearance, and this designation,

so too, after attaining those six million samadhis, the bodhisattva Sadaprarudita saw throughout the ten directions Buddhas as numerous as the sands of the Ganges, each dwelling in a great trichiliocosm, reverently surrounded by a Sangha of bhiksus, and teaching the great prajnaparamita with these same characteristics, this same appearance, and this same designation.

From that time onward, the bodhisattva Sadaprarudita possessed inconceivable learning and wisdom, vast as the waters of the great ocean. He was never apart from the Buddhas, was born in lands where Buddhas were present, and even in dreams there was never a time when he did not see a Buddha. All his adversities had entirely ceased, and he was born in Buddha lands according to his vows.

Subhuti, you should know that the causes and conditions associated with this prajnaparamita can bring to fulfillment all the merits of a great bodhisattva and enable one to attain the wisdom of all modes.

Subhuti, therefore, if great bodhisattvas wish to study the six paramitas, penetrate deeply into the wisdom of the Buddhas, and attain the wisdom of all modes, they must receive and uphold this prajnaparamita, read and recite it, keep it properly in mind, and expound it extensively for others. They should also copy this sutra, honor and praise it, and make offerings of incense, flowers, and even instrumental music.

Why is this so?

Because the prajnaparamita is the mother of all the Buddhas of the ten directions—past, future, and present. All the Buddhas of the ten directions honor the prajnaparamita.”

CHAPTER ON ENTRUSTMENT

NINETY

At that time, the Buddha said to Ananda: “Ananda, what do you think? Is the Buddha your great teacher? And are you a disciple of the Buddha?”

Ananda replied: “Blessed One, the Buddha is my great teacher. The Sugata is my great teacher. I am a disciple of the Buddha.”

“Just so. The Buddha is your great teacher, and you are a disciple of the Buddha.

You have already done what a disciple ought to do.

Ananda, with benevolent deeds of body, speech, and mind, you have made offerings to and attended upon the Buddha. You have also always acted in accordance with the Buddha’s wishes, without transgression or fault.

Ananda, while my present body remains here, you cherish and honor me, make offerings to me, provide for me, and attend upon me, and your mind is always pure.

After I enter nirvana, you must direct all such cherishing, honoring, offerings, and service toward the prajnaparamita.

A second and then a third time, the Buddha entrusted the prajnaparamita to him.

Ananda, do not forget it, do not allow it to be lost, and do not become the last person to sever the lineage of the Buddhas.

Ananda, for however long the prajnaparamita remains in the world, you should know that for that same length of time the Buddha remains in the world teaching the Dharma.

Ananda, if anyone copies the prajnaparamita, then receives and upholds it, reads and recites it, keeps it properly in mind, and expounds it extensively for others; and if that person reverently honors, venerates, praises, and makes offerings to it with various kinds of flowers, incense, banners, canopies, precious eyes, ears, nose, tongue, body, mind, and lamps, you should know that this person is never apart from seeing the Buddha, is never apart from hearing the Dharma, and is able always to remain near the Buddha.”

When the Buddha had finished teaching the prajnaparamita, the bodhisattva Maitreya and the other bodhisattvas; Sakra, lord of the devas, and the other devas; the Venerable Subhuti; the Venerable Sariputra; Mahamaudgalyayana; Mahakasyapa; Purna Maitrayaniputra; Mahakausthila; Mahakatyayana; Ananda and the others; together with the entire great assembly and all the beings of the world—devas, humans, gandharvas, asuras, and others—heard what the Buddha had taught and greatly rejoiced.