佛說佛母出生三法藏般若波羅蜜多經

Chapter 30: The Bodhisattva Sadāprarudita (Part 2)

At that time the Buddha said to Subhūti: That Bodhisattva Mahāsattva Sadāprarudita, while sorrowfully weeping like this, suddenly saw an image of the Tathāgata appear before him, praising him: "Excellent! Excellent! Good son, when the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Enlightened Ones, practiced the Bodhisattva path and sought the Prajñāpāramitā, they were just like you are today, diligently seeking in this very way, with no difference.

Therefore you should add even more diligence, be valiant, and be steadfast. From here, go eastward five hundred yojanas, and there is a great city called Gandhavatī. This city has seven layers; its seven layers of walls are twenty yojanas high and wide, vast and pure, beautiful and magnificent.

Its people are numerous, at peace, well provided for, and joyful. There are five hundred roads connecting all places. The bridges and ferries are level and straight, delighting everyone.

Those seven layers of the city are adorned with the seven treasures, and upon each wall, Jambūnada gold is used to make pavilions and towers, surrounded by rows of trees of the seven treasures. There are also seven rows of Tāla trees. Each of those rows of trees of the seven treasures bears jeweled flowers and jeweled fruits.

In the midst of each tree there are various treasures interspersed; there are jeweled nets interwoven, reflecting one another, covering the whole face of the city, hung with jeweled bells; when the wind blows, the bells ring most delightfully, like the five kinds of music, producing sounds beautiful, clear, and harmonious, refreshing those who hear them. On the four sides of this city there are flowing springs and bathing pools, clear and complete; within them are boats adorned with the seven treasures.

The water of the pools is naturally cool or warm, well regulated, causing people to delight in it. In these pools there are flowers of many colors: such as the utpala flower, the kumuda flower, the puṇḍarīka flower, and so forth, and all manner of other wondrous and fragrant flowers, so that even all the kinds of marvelous flowers within the three-thousandfold Great-thousand world are likewise fully present there. On the four sides of this city there are five hundred gardens, and in each garden there are five hundred pools of water.

These pools are one krośa in height and breadth. Each of those pools is adorned with the seven treasures, most delightful. In these pools too there are all kinds of fragrant flowers of wondrous color, such as the utpala flower, the kumuda flower, the puṇḍarīka flower, and so forth.

Each of these flowers is as large as a chariot wheel. The blue flowers shine with blue light; the yellow flowers shine with yellow light; the red flowers shine with red light; the white flowers shine with white light. In each pool there are also white cranes, wild ducks, geese, mandarin ducks, and so forth—all sorts of different birds—swimming and gathering upon the pool.

These gardens, groves, and bathing pools the people of the city may come and go freely, without dependence, solely because of the karma of past lives of beings that summoned this forth. These beings, within the stream of birth and death, cultivated the Prajñāpāramitā, and because they purely believed in and understood this profound Dharma gate, they obtained such supreme reward. Good son, within that city of Gandhavatī there is a high and broad terrace, upon which is a palace that serves as the dwelling place of the Bodhisattva Mahāsattva Dharmodgata.

The dimensions of this terrace are equal in length and breadth, each one yojana. Its seven layers of city walls are adorned with the seven treasures, beautiful and rare. Seven layers of rows of trees encircle it all around; and there are also seven Tāla trees.

Within that palace there are four great gardens. The first is called Ever-Joyful, the second is called Free-from-Sorrow, the third is called Delight, and the fourth is called Flower-Adorned. In each garden there are eight great pools.

The first is called Worthy, the second is called Supremely Worthy, the third is called Joyful, the fourth is called Supremely Joyful, the fifth is called Bliss, the sixth is called Wondrous Flower, the seventh is called Resolute, and the eighth is called Avaha. Each of those pools is adorned on its four sides with four treasures. On the east is the treasure of yellow gold, on the south is the treasure of white silver, on the west is the treasure of lapis lazuli, on the north is the treasure of crystal.

Beside each pool there are eight tiers of steps, adorned with the seven treasures, using the various jeweled materials to make the steps. In the spaces between these steps there are rows of plantain trees of Jambūnada gold. In those pools too there are all kinds of fragrant flowers of wondrous color, such as the utpala flower, the kumuda flower, the puṇḍarīka flower, and so forth; there are also all sorts of different birds, such as white cranes, wild ducks, geese, mandarin ducks, and so forth, swimming and gathering upon the pool.

Each of those pools has, on its four sides, trees and rare, fragrant flowers. Their fragrance is like that of sandalwood, complete in color and savor; the wind blows the flowers, which fall down into the midst of the pool waters. The palaces, dwellings, gardens, groves, pools, and ponds are all adorned in this way.

The Bodhisattva Mahāsattva Dharmodgata, within that palace, together with sixty-eight thousand female attendants and retinue, in such gardens, groves, ponds, and pools, roams about joyfully, delights in the five desires, and sports at ease. The people within the city of Gandhavatī, whether men or women, also enter the pools such as Ever-Joyful and so forth, and the gardens such as Worthy and so forth, roaming about joyfully.

That Bodhisattva Mahāsattva Dharmodgata, having delighted in this way, then within his own palace, three times a day, expounds the Prajñāpāramitā. Moreover, all the people of the city of Gandhavatī, in a place where many people gather within that city, set up a great Dharma seat for the Bodhisattva Mahāsattva Dharmodgata. The four legs of that seat are made of the four treasures—yellow gold, white silver, lapis lazuli, and crystal.

There are also all sorts of pearls and strings of jewels adorning it. The seat is half a krośa in height. Upon that seat cushions and mats are spread, with soft and beautiful woolen cloth atop a Kāśika garment, adorned with all manner of ornaments.

Around the seat flowers of five colors are scattered, and precious incenses are burned—solemn, beautiful, rare, pure, and lovely. The Bodhisattva Mahāsattva Dharmodgata, upon that Dharma seat, with the fourfold assembly of gods and humans gathered together in one place, reverently surrounding him, out of respect for the Dharma, all burn incense and scatter flowers as offerings to the Bodhisattva Mahāsattva Dharmodgata.

At that time the Bodhisattva extensively, for the sake of all the fourfold assembly of gods and humans, proclaims the Prajñāpāramitā. When he has expounded what ought to be expounded, then among them there are those who receive and uphold it, those who recite it, those who contemplate it, those who copy it out, those who practice as it has been expounded, and those who no longer regress from Supreme, Perfect, Complete Enlightenment.

Good son, that Bodhisattva Mahāsattva Dharmodgata, in his assembly for expounding the Dharma, has the benefit of such merits. Therefore you should now go eastward, to the place of that Bodhisattva Mahāsattva Dharmodgata. You will hear the Prajñāpāramitā from him; that Bodhisattva Mahāsattva is able, by means of this Dharma, to instruct you, to benefit you, and to gladden you.

Now you should go eastward, regarding neither day nor night, valiant and diligent, single-mindedly and diligently seeking, and then before long you will surely hear the Prajñāpāramitā."

At that time, the Bodhisattva Mahāsattva Sadāprarudita, having heard this said, gave rise in his mind to gladness, rejoicing, and ease. It is like a person who has been struck by an arrow and is in great pain. At that time this person thinks of nothing else, but only thinks of when he may obtain the good medicine to treat himself, so that he may be freed from such suffering and affliction.

Subhūti, the Bodhisattva Mahāsattva Sadāprarudita was likewise: he thought of nothing else, but only thought of when he might gaze upon and pay homage to, draw near to, the Bodhisattva Mahāsattva Dharmodgata, and from him hear the Prajñāpāramitā. Then, in that very place, single-mindedly recalling the Bodhisattva Mahāsattva Dharmodgata, he contemplated the Prajñāpāramitā. When the Bodhisattva Mahāsattva Sadāprarudita contemplated in this way, with regard to all dharmas he gave rise to the perception that they have no support, and he entered immeasurable, innumerable gates of samādhi;

namely: the samādhi of Contemplating the Self-Nature of All Dharmas, the samādhi of the Non-Attainability of the Self-Nature of All Dharmas, the samādhi of the Arising of Knowledge of the Self-Nature of All Dharmas, the samādhi of Destroying the Ignorance of All Dharmas, the samādhi of the Indestructible View of All Dharmas, the samādhi of Making Light of All Dharmas, the samādhi of Departing from the Delusion of All Dharmas, the samādhi of Destroying the Lack of Knowledge in All Dharmas, the samādhi of Departing from the Darkness of All Dharmas, the samādhi of the Unattainability of the Characteristics of All Dharmas, the samādhi of Scattering Flowers, the samādhi of the No-Self Characteristic of All Dharmas, the samādhi of Departing from Illusion,

the samādhi of Arising Like a Reflection in a Mirror, the samādhi of the Languages of All Beings, the samādhi of Departing from Dust, the samādhi of the Joy of All Beings, the samādhi of Skillful Speech in Accord with All Beings, the samādhi of the Arising of the Various Languages, Letters, Chapters, and Phrases, the samādhi of Fearlessness, the samādhi of Self-Nature, the samādhi of Departing from Obstruction and Attaining Liberation, the samādhi of Non-Defilement, the samādhi of the Adornment of Names, Phrases, and Letters, the samādhi of Contemplating All Dharmas Equally, the samādhi of All Dharmas Departing from the Characteristics of Realms, the samādhi of the Unobstructed Limit of All Dharmas, the samādhi Like Empty Space, the samādhi of the Vajra Simile,

the samādhi of the King of Pure Characteristics, the samādhi of No Defeat, the samādhi of Attaining Victory, the samādhi of Non-Regressing Contemplation, the samādhi of the Resolution of the Dharma Realm, the samādhi of the Tranquility of the Dharma Realm, the samādhi of Peace and Security, the samādhi of the Lion's Roar, the samādhi of Surpassing All Beings, the samādhi of Departing from Defilement, the samādhi of Purity, the samādhi of the Adornment of the Lotus, the samādhi of Severing Craving, the samādhi of Accord with All Steadfastness, the samādhi of the Supremacy of All Dharmas, the samādhi of Attaining the Power of Spiritual Penetrations and Fearlessness, the samādhi of Penetrating All Dharmas, the samādhi of Destroying the Seal of All Dharmas,

the samādhi of the View of the Non-Differentiation of All Dharmas, the samādhi of Departing from All Views, the samādhi of the Great Light of the Dharma, the samādhi of All Dharmas Departing from Characteristics, the samādhi of Liberation from All Attachment, the samādhi of the Non-Untying of All Dharmas, the samādhi of the Light of the Profound Dharma, the samādhi of Equal Loftiness, the samādhi of the Unconquerable, the samādhi of Destroying the Realm of Māra, the samādhi of Supremacy in the Three Realms, the samādhi of the Gate of Light, the samādhi of Seeing All Tathāgatas.

Subhūti, that Bodhisattva Mahāsattva Sadāprarudita, having entered such gates of samādhi, within those samādhis saw the Buddhas, the Tathāgatas, in immeasurable asaṃkhyeya worlds of the ten directions, all expounding the Prajñāpāramitā for the sake of the Bodhisattva Mahāsattvas. These Tathāgatas all comforted and praised the Bodhisattva Mahāsattva Sadāprarudita: "Excellent! Excellent!

Good son, you are able diligently to seek the Prajñāpāramitā. When we were still practicing the Bodhisattva path and seeking the Prajñāpāramitā, we too were just like you are today, attaining such samādhis with no difference. Now that you have attained these samādhis, you will be able to penetrate the Prajñāpāramitā and, by skillful means, abide in the Dharma of Non-Regression.

When we attained these samādhis, we then attained Supreme, Perfect, Complete Enlightenment. We, within these samādhis, contemplate the self-nature, and there is no dharma that can be seen. Having come forth from these samādhis, with regard to all dharmas we give rise to the perception of Non-Abiding.

Good son, the Dharma of Non-Abiding is precisely the Prajñāpāramitā. We, within this Dharma of Non-Abiding, attained a golden-colored body, all kinds of radiance, the thirty-two marks of a Great Being, the eighty fine features of the body all complete, and attained the unsurpassed wisdom of a Buddha, the inconceivable unsurpassed insight of a Buddha, accomplishing all the merits of the Buddha-Dharma, reaching the other shore of all dharmas.

Good son, such merits even the Buddhas, the Tathāgatas, cannot measure, praise, or clearly state the limits thereof—how much less the Śrāvakas and Pratyekabuddhas. Therefore you now, with regard to these dharmas, should add even more reverence, esteem, delight, diligence, and earnest seeking. For this reason, Supreme, Perfect, Complete Enlightenment will not be difficult to attain.

Furthermore, good son, you should now give rise to reverence, esteem, and delight toward the good and wise friend. Why? A Bodhisattva Mahāsattva who is aided and supported by a good and wise friend will soon attain Supreme, Perfect, Complete Enlightenment."

At that time, the Bodhisattva Mahāsattva Sadāprarudita addressed the Tathāgatas, saying: "Who will be my true good and wise friend? I pray that the Tathāgatas will instruct me." Thereupon the Buddhas, the Tathāgatas, said: "Good son, you should know that the Bodhisattva Mahāsattva Dharmodgata is your good and wise friend; this Bodhisattva, for many lives down to the present, has constantly taught and instructed you. Now you penetrate the skillful means of the Prajñāpāramitā and have learned to accomplish the dharmas of the Buddha.

You, with regard to Supreme, Perfect, Complete Enlightenment—you should recognize that great kindness and think to repay that kindness. Good son, suppose you wished to repay the kindness of the Bodhisattva Mahāsattva Dharmodgata: even if, for one kalpa, a hundred kalpas, or even a hundred thousand kalpas, you were reverently to bow your head, offering all musical instruments, and even the supreme, subtle forms, sounds, scents, tastes, and tangibles within the three-thousandfold Great-thousand world as offerings, you would still be unable to repay even a small portion of that kindness.

Why? Because it is through the causes and conditions provided by the Bodhisattva Mahāsattva Dharmodgata that you have been enabled to enter the gates of samādhi and to penetrate the skillful means of the Prajñāpāramitā. Therefore you should know that the kindness is profound and weighty." At that time, the Tathāgatas, having spoken thus, suddenly vanished.

That Bodhisattva Mahāsattva Sadāprarudita, having come forth from the samādhis, no longer saw those Buddhas, the Tathāgatas, and his mind gave rise to grief; standing there he wept, thinking: "Those Tathāgatas just now—from what place did they come, and to what place did they go? The Tathāgatas, for my sake, said that the Bodhisattva Mahāsattva Dharmodgata is most rare; that Bodhisattva Mahāsattva has attained the dhāraṇīs and the five spiritual penetrations, and has made offerings to immeasurable Buddhas.

That Bodhisattva is indeed my good and wise friend, who for many lives down to the present has constantly taught, instructed, and benefited me. Now, toward that Bodhisattva, I add even more reverence, esteem, and delight. Therefore I should go there to gaze upon and pay homage to him, to draw near, to make offerings, to hear and receive the Prajñāpāramitā, and to ask: those Tathāgatas just now, from what place did they come, and to what place did they go?

But I now reflect that I myself am poor and destitute, having nothing at all. Gold, silver, precious treasures, garments, bedding, banners, pennants, jeweled parasols, incense, flowers, lamps, perfumed substances—I have none of such things; I do not have even a single flower, so with what shall I make offerings? If I go there empty-handed, my mind will not be at ease." Sorrowing, he pondered such a means.

At that time, the Bodhisattva Mahāsattva Sadāprarudita, having thought thus, did not at once go eastward, but on the way turned aside into a city. Within that city, standing still, he pondered: "Because I wish to go eastward to seek the Dharma and thus make offerings to the Bodhisattva Mahāsattva Dharmodgata as a great benefit, now I should sell my own body and, with whatever price I obtain, buy fragrant flowers, and myself carry them there as offerings to the Bodhisattva Mahāsattva Dharmodgata.

Why? For many lives down to the present, I, on account of the causes and conditions of craving and desire, within the cycle of rebirth have received bodies of birth and death, passing through immeasurable sufferings, wandering through the various destinies, wasting away this body to no final benefit at all, because I have never cast away my own body and life for the sake of the pure Dharma. Therefore I now, for the sake of seeking the Dharma, must not be stingy." Having pondered thus, he then, in a place where many people gathered within the city, called out loudly in this way: "Now I sell my body—who will buy me?

Who will buy me?"

At that time the Māras, knowing of this matter, then thought: "Now the Bodhisattva Sadāprarudita, out of delight in the Dharma, sells his own body, wishing to buy fragrant flowers as offerings to the Bodhisattva Dharmodgata in order to seek the Prajñāpāramitā. Why is it that the Bodhisattvas who practice the Prajñāpāramitā are all able to accomplish Supreme, Perfect, Complete Enlightenment, like the great ocean that cannot be shaken, so that we Māras cannot destroy or disturb them; and on account of these causes and conditions our realm is left empty?

Therefore we should now set up a stratagem to ruin his resolve for the Way." At that time, the evil Māra, having thought thus, when the Bodhisattva Sadāprarudita called out in this way, then used the power of Māra to conceal it, causing all the people within the city to be unable to hear the words of the Bodhisattva Sadāprarudita.

At that time the Bodhisattva Mahāsattva Sadāprarudita called out three times in this way, and no one bought him; then the Bodhisattva's mind gave rise to grief and affliction, and weeping he said: "Alas! Alas! I sell my body to make offerings to the Bodhisattva Mahāsattva Dharmodgata, and now no one buys it;

therefore I know that the offenses of my body are profound and weighty." At that time, the Lord of the Gods, Śakra, knowing of such a matter, then thought: "I should go to the place of that Bodhisattva Mahāsattva Sadāprarudita and see whether his mind is truly steadfast in its delight in the Dharma—whether he is indeed able to give up his body in this way." The Lord of the Gods, Śakra, having thought thus, then transformed his body into that of a brahmin, came before the Bodhisattva Mahāsattva Sadāprarudita, and asked: "Why do you now sorrow, weep, and afflict yourself in this way?" The Bodhisattva Sadāprarudita said: "I now wish to sell this body, but there is no one to buy it.

For such a reason I stand here weeping." The brahmin said: "You sell your body for what purpose?" The Bodhisattva Sadāprarudita said: "Because I delight in the Dharma, I now sell my own body to buy fragrant flowers, wishing to make offerings to the Bodhisattva Mahāsattva Dharmodgata in order to seek the Prajñāpāramitā. But this body of mine, because of its scant merit, I sell, yet no one buys it." At that time the brahmin said to the Bodhisattva Mahāsattva Sadāprarudita: "I have no need of anyone to do any work at all.

At this time I am about to perform a great sacrifice, and I need only a human heart, human blood, and human marrow. Can you now sell these to me?" At that time, the Bodhisattva Mahāsattva Sadāprarudita, having heard these words, was delighted and rejoiced, and then thought: "At this time I have obtained the supreme benefit; I shall surely hear the Prajñāpāramitā and fulfill my aspiration. This brahmin has need of my heart and my blood and marrow;

I should gladly give them all." Having thought thus, he then said to the brahmin: "Sir, since you have need of them, I will offer them to you." The brahmin said: "What price do you want?" The Bodhisattva Sadāprarudita said: "Whatever you give, I will accept that much." At that time the Bodhisattva Mahāsattva Sadāprarudita then took a sharp knife and pierced his own right arm to draw blood, and further wished to break the bone of his own right leg to draw out the marrow.

At that time there was a daughter of an elder upon a high tower, who from afar saw the Bodhisattva Mahāsattva Sadāprarudita first pierce his own arm to draw blood, and further wish to break the bone to take the marrow, and then thought: "Why does this good son afflict his own body in this way? I should go there to find out the reason." At that time, the daughter of the elder, having thought thus, then descended from the tower, came to the place of the Bodhisattva, and asked: "Good son, for what reason do you endure this suffering upon your own body?

Taking your blood and marrow—what do you wish to do?" The Bodhisattva Sadāprarudita said: "Good woman, you should know that I am now poor and destitute, having no money or precious jewels, and so I take my blood and marrow to sell to this brahmin; and with the money obtained I will buy flowers and incense as offerings to the Bodhisattva Mahāsattva Dharmodgata." The daughter of the elder said: "When you use flowers and incense to make offerings to that Bodhisattva Mahāsattva, will there be benefit and merit?" The Bodhisattva Sadāprarudita said: "Good woman, you should know that this Bodhisattva Mahāsattva Dharmodgata is able, for my sake, to expound the Prajñāpāramitā and the gate of skillful means;

having learned that Dharma, one can become a place of refuge for beings, and one can then accomplish Supreme, Perfect, Complete Enlightenment, attaining a golden-colored body, the thirty-two marks of a great being, the eighty beautiful features of form, constant radiance, immeasurable radiance, great loving-kindness, great compassion, great joy, great equanimity, the ten powers, the four kinds of fearlessness, the four unobstructed knowledges, the eighteen distinctive dharmas, and so forth—inconceivable, immeasurable, innumerable meritorious dharmas of a Buddha, all of which can be fulfilled; and one takes all the unsurpassed Dharma-treasures and distributes them in charity to all beings.

Therefore, I now, because I wish to accomplish such merits, go to make offerings to that Bodhisattva Mahāsattva, to hear and receive the Prajñāpāramitā and the gate of skillful means."

At that time, the daughter of the elder addressed the Bodhisattva Mahāsattva Sadāprarudita: "Good son, what you say is truly rare. If one, for the sake of seeking the Dharma in this way, were even to offer up bodies and lives as numerous as the sands of the Ganges, that too would be worth doing—not only would it not be wasted effort, but it would yield great benefit. Good son, my house has abundant gold, silver, lapis lazuli, giant clam-shell, agate, coral, amber, together with sphaṭika, all kinds of precious treasures, as well as garments, bedding, banners, pennants, jeweled parasols, incense, flowers, lamps, and perfumed substances; according to your need, I will give you a full supply.

You should accept these as offerings to the Bodhisattva Mahāsattva Dharmodgata; do not sell your body and endure such suffering. I now also wish, together with you, to go to the place of that Bodhisattva Mahāsattva Dharmodgata, to gaze upon and pay homage to him, draw near, sympathetically rejoice and make offerings, and plant the various roots of goodness." The daughter of the elder, having spoken thus, then stood to one side.

At that time the Lord of the Gods, Śakra, concealed his brahmin body and reverted to his original form, and standing before the Bodhisattva Mahāsattva Sadāprarudita said thus: "Excellent! Excellent! Good son, you are able to be steadfast, with profound delight in the Dharma, valiantly and diligently seeking.

Good son, the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Enlightened Ones of the past, when they were still practicing the Bodhisattva path and seeking the Prajñāpāramitā, were also just like you are today, with no difference. You will surely, in the future, attain to becoming a Supreme, Perfect, Complete Enlightened One, fulfilling all the meritorious dharmas of a Buddha. Good son, I truly had no need of a human heart, blood, or marrow; I came in order to test you.

If you now have need of anything, I will provide it for you." The Bodhisattva Sadāprarudita replied: "Lord, can you give me Supreme, Perfect, Complete Enlightenment?" The Lord of the Gods, Śakra, replied: "Good son, that is the realm of the Buddhas, not my realm; the Buddhas, the Tathāgatas, can accomplish it, but I cannot. If you need anything else, I will offer it all to you." The Bodhisattva Sadāprarudita said: "I now have no other wish.

Moreover, by the power of my vow, the power of my truthful words, and the awesome divine power of the Buddha, the World-Honored One—if I shall surely not regress from Supreme, Perfect, Complete Enlightenment, then may the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Enlightened Ones, knowing my profound mind, cause this body of mine to be restored as before." At that time, the Bodhisattva Mahāsattva Sadāprarudita, having spoken thus, in an instant his body was restored, so that even the scars were no more.

At that time the Lord of the Gods, Śakra, having seen such a sign, praised it as rare, and concealing his body did not appear.

At that time, that daughter of the elder then addressed the Bodhisattva Mahāsattva Sadāprarudita: "Good son, you may now come together with me to my house, to inform my father and mother and request the things you need, in order to take them as offerings to the Bodhisattva Mahāsattva Dharmodgata." At that time the Bodhisattva Mahāsattva Sadāprarudita said to the daughter of the elder: "Excellent! Let us go together; now is indeed the time." So that daughter of the elder went to the house of her father together with the Bodhisattva Mahāsattva Sadāprarudita.

Having arrived at that house, the Bodhisattva Mahāsattva Sadāprarudita stood beside the gate; that daughter of the elder then entered the house and informed her father and mother, saying: "Father and mother, our house has abundant gold, silver, precious treasures, and all sorts of wealth; please give me a little, and provide me with five hundred maidservants, and permit them to follow me. I will, together with a Bodhisattva Mahāsattva called Sadāprarudita, go together to make offerings to a Bodhisattva Mahāsattva called Dharmodgata; for that Bodhisattva Mahāsattva Dharmodgata is able, for our sake, to expound the profound Dharma, and having heard that Dharma, one can then accomplish all the meritorious benefits of the Buddha-Dharma.

Therefore I beg father and mother to grant permission." At that time the father and mother then said to their daughter: "The Bodhisattva Mahāsattva Sadāprarudita of whom you speak—where is he now?" That girl replied: "He is now outside the gate. Father and mother should know that this Bodhisattva Mahāsattva has profound delight in the Dharma, is valiant and steadfast, and because he wishes to accomplish Supreme, Perfect, Complete Enlightenment and to liberate widely all beings from the suffering of birth and death, he wishes to go to make offerings to the Bodhisattva Mahāsattva Dharmodgata.

For the sake of seeking the Prajñāpāramitā, he sold his own body, and within this city he called out loudly: 'Who will buy me?' He called out three times in this way, yet there was no one to buy him. At that time the Bodhisattva Sadāprarudita sorrowed and was afflicted, and stood there weeping. At that time I was upon the high tower, and saw a brahmin come to the place of the Bodhisattva, conversing with one another.

Having finished speaking, the Bodhisattva took a sharp knife in his hand and pierced his own right arm to draw blood, and further wished to cut off his own right leg and break the bone to take the marrow. When I saw such a thing, I then thought: 'Why does this good son torment his own body in this way? I should go there to find out the reason.' Having thought thus, I went there at once and asked that man: 'For what reason do you endure this suffering?

Drawing out your blood and marrow—what do you wish to do?' That man answered me: 'I wish to buy fragrant flowers to bring as offerings to the Bodhisattva Mahāsattva Dharmodgata. Because I am poor and destitute, I have no money or precious jewels. Therefore I take my blood and marrow to sell to this brahmin, and with the money received I will buy fragrant flowers as offerings to the Bodhisattva.' Father and mother, when I heard that man speak, in my heart I praised him, and I asked that man again: 'When you now make offerings to that Bodhisattva in this way, what benefit and merit will there be?' That man answered me: 'Because of making offerings to that Bodhisattva, one obtains hearing of the Prajñāpāramitā and the gate of skillful means from him.

Having learned this Dharma, one can then accomplish the immeasurable, innumerable, inconceivable meritorious dharmas of a Buddha.' Having heard this said, my mind gave rise to gladness, and I then said to that man: 'Good son, for the sake of seeking the Dharma you practice a difficult practice—truly this is rare. You now need not torment your body in this way; my house has abundant gold, silver, precious treasures, and all sorts of wealth; whatever you wish, I will provide.

I too gladly wish, together with you, to go to the place of that Bodhisattva Mahāsattva Dharmodgata, to gaze upon and pay homage to him, draw near, and sympathetically rejoice and make offerings.' I further said: 'Now let us also go together to my father's house, to inform my father and mother and request wealth, and then together with you bring it as offerings to the Bodhisattva Mahāsattva Dharmodgata.' That man then replied: 'Excellent!

We may go; now is indeed the time.' Father and mother, for this reason the Bodhisattva Mahāsattva Sadāprarudita has come here with me. Therefore, father and mother, if you wish to enable me to accomplish all the unsurpassed meritorious dharmas, then the various kinds of money and precious treasures and the maidservants, as I have desired, please grant them; do not hinder or obstruct."

At that time the father and mother then said to their daughter: "As you have said, that good son is truly rare; for the sake of seeking the Dharma he performs a practice difficult to perform; because he wishes to accomplish the inconceivable meritorious dharmas of a Buddha, he wishes to bring great benefit to all beings. These causes and conditions are precisely the most supreme and lofty undertaking of all the world. Now that we hear that he has come, whatever he wishes, let it be as he pleases.

We too wish to go to the place of that Bodhisattva Mahāsattva Dharmodgata, to gaze upon and pay homage to him, draw near, and sympathetically rejoice and make offerings." At that time, that daughter of the elder, on account of the causes and conditions of making offerings to the Bodhisattva Mahāsattva Dharmodgata, then addressed her father and mother: "I too do not dare to obstruct the merit of others; if father and mother wish to go, let it be as you please." At that time the daughter of the elder then prepared five hundred carriages, adorned with the various treasures, and caused five hundred maidservants, their bodies dignified and proper, each to sit in one carriage;

there were gold, silver, precious treasures, garments, bedding, banners, pennants, jeweled parasols, flowers, incense, lamps, perfumed substances, and all sorts of goods loaded upon a carriage.

At that time the daughter of the elder and the Bodhisattva Mahāsattva Sadāprarudita went together in one carriage; her father, mother, and kinsfolk also went in jeweled carriages. Solemnly adorned in this way, following one after another, they came forth from their dwelling and went eastward to the place of the Bodhisattva Mahāsattva Dharmodgata. Traveling thus, having passed five hundred yojanas, the Bodhisattva Mahāsattva Sadāprarudita and the daughter of the elder from afar saw a city, that city of seven layers, with seven layers of city walls and rows of trees of the seven treasures encircling it all around.

This city was twelve yojanas high and wide, spacious and pure, with five hundred roads and hamlets connecting all places, its bridges and ferries level and straight, peaceful and flourishing, its people prosperous and well provided, truly delightful. In a place where many people gathered within the city there was a great Dharma seat, high, broad, and beautiful, adorned with the various treasures; from afar they saw the Bodhisattva Mahāsattva Dharmodgata seated upon the seat, with immeasurable hundreds of thousands of gods and humans, the fourfold assembly, reverently surrounding him, hearing and receiving the Dharma that was expounded.

Having seen this, the Bodhisattva Mahāsattva Sadāprarudita's mind gave rise to delight, joy, and gladness, just like a monk who has obtained the bliss of the Dharma of the third dhyāna, single-mindedly concentrated, esteeming and reverent, and he then said to the daughter of the elder: "This city is called Gandhavatī, and that Bodhisattva is precisely the Bodhisattva Mahāsattva Dharmodgata. Now we ought not to ride the carriages up to that place."

Having spoken thus, all then descended from the carriages and, gladly and reverently, stepped forward.