佛說佛母出生三法藏般若波羅蜜多經

Chapter 30: The Bodhisattva Sadāprarudita (Part 3)

At that time, the Bodhisattva-Mahāsattva Sadāprarudita led the merchant-elder's daughter and her attendant maidens, his parents, and his relatives, walking around together, and, holding all manner of precious treasures and offerings, entered the city of Gandhavatī, single-mindedly thirsting in aspiration, wishing to meet the Bodhisattva-Mahāsattva Dharmodgata.

At that time, the Bodhisattva-Mahāsattva Sadāprarudita and the others, having entered the city, came to the place of the Bodhisattva. Not far from there, the Bodhisattva-Mahāsattva Sadāprarudita saw the Lord of the Devas, Śakra, together with countless hundreds of thousands of devaputras, scattering heavenly māndārava flowers, mahā-māndārava flowers, and all manner of other heavenly flowers, marvelous heavenly flowers of gold and silver, in the midst of empty space, and scattering powdered sandalwood incense, and again playing subtle heavenly music; the flowers, tossed up, came to rest in the midst of empty space.

The Bodhisattva-Mahāsattva Sadāprarudita, having seen this, then asked the Lord of the Devas, Śakra: "Kauśika, for what reason are you, in the midst of empty space, together with countless hundreds of thousands of devaputras, tossing and scattering these heavenly flowers, and powdered sandalwood incense, and playing heavenly music?"

The Lord of the Devas, Śakra, said to the Bodhisattva-Mahāsattva Sadāprarudita: "Good man, do you not know? There is a Dharma named Mahā-Prajñāpāramitā, which is the mother of all the Buddhas, and also the mother of all the Bodhisattvas. One who studies this Dharma is able to accomplish the Knowledge of All Modes and to fulfill all the meritorious qualities of a Buddha.

You should now know that at the place where the Bodhisattva-Mahāsattva Dharmodgata expounds the Dharma, there is a special terrace of the seven jewels, lofty and broad, beautiful, adorned in all manner of ways, with pearls and jeweled nets hung interlacing one another. Within this terrace there is a couch of the seven jewels, and upon that couch is set a casket of the seven jewels, in which this True Dharma of the Prajñāpāramitā, written in leaves of pure gold, is placed within the casket, surrounded by all manner of precious treasures.

At the four corners of the terrace are set four incense burners of white silver, burning black aloeswood incense, making offerings to the True Dharma of the Mahā-Prajñāpāramitā. For this reason, we devas, in the midst of empty space, scatter flowers as an offering."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita asked the Lord of the Devas, Śakra: "Kauśika, as you say, the True Dharma of the Mahā-Prajñāpāramitā—the mother of all the Buddhas and the mother of the Bodhisattvas—is subtle, profound, supreme, and rare. Please, by means of skillful means, show it to me."

The Lord of the Devas, Śakra, said: "Good man, that True Dharma of the Mahā-Prajñāpāramitā is within the casket of the seven jewels. That Bodhisattva-Mahāsattva Dharmodgata has sealed it with a seal of the seven jewels; I have no means by which to show it to you."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, together with the merchant-elder's daughter and the others, slowly stepped forward and came to the place of the Bodhisattva-Mahāsattva Dharmodgata. Then they took the gold, silver, precious treasures, garments, bedding, banners, pennants, jeweled parasols, incense, flowers, lamps, perfumes, and so forth that they had brought, and divided them into two portions; first they took one portion to make offerings to the Mahā-Prajñāpāramitā, and then took one portion to make offerings to the Bodhisattva-Mahāsattva Dharmodgata.

Having made offerings in this way, they again took all manner of flowers and marvelous, fragrant incense and, facing the place of the Bodhisattva-Mahāsattva Dharmodgata, scattered them upon him. By the majestic power of the Bodhisattva-Mahāsattva Dharmodgata, the flowers that were scattered upon the Bodhisattva came to rest in the midst of empty space and were transformed into all manner of beautiful and precious pavilions and towers.

These pavilions and towers were naturally all hung with pearls and strings of gems, interlacing one another.

At that time, the Bodhisattva-Mahāsattva Sadāprarudita and the merchant-elder's daughter, having seen such a sign, thought: "How auspicious is this sign, truly rare. The Bodhisattva-Mahāsattva Dharmodgata, while still dwelling on the Bodhisattva grounds, possesses majestic virtue and spiritual powers such as these—how much more, then, when he has accomplished Unsurpassed Perfect Complete Awakening! His meritorious qualities cannot be reckoned." At that time, the merchant-elder's daughter, having thought thus, toward the Bodhisattva-Mahāsattva Dharmodgata grew all the more reverent, respectful, and loving; and the five hundred attendant maidens together likewise all became reverent, respectful, and loving.

At that time, the merchant-elder's daughter and the five hundred attendant maidens all aroused the aspiration for Unsurpassed Perfect Complete Awakening, saying together: "We vow that, by this causal condition of wholesome roots, in a future age we shall attain Buddhahood;

and that when we are Bodhisattvas, we too, like the Bodhisattva-Mahāsattva Dharmodgata, shall love and revere the Prajñāpāramitā without difference, and shall extensively expound the Prajñāpāramitā for the sake of others, and shall accomplish the skillful means of the Prajñāpāramitā, all just like the Bodhisattva-Mahāsattva Dharmodgata of this day, without difference." Having thought thus, the merchant-elder's daughter and those five hundred attendant maidens then bowed their heads and faces to the Bodhisattva's feet, and having bowed, joined their palms and withdrew to stand to one side.

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, after making offerings such as those described above, then bowed his head and face to the Bodhisattva's feet. Having finished bowing, he walked around in circumambulation, praising and extolling, gazing up in joy, and, with palms joined, came to a stop and asked the Bodhisattva-Mahāsattva Dharmodgata: "Great Being, you should know that it is by a wholesome causal condition that I have come here.

I, originally seeking the Prajñāpāramitā, was in a desolate and solitary forest, pondering the means. At that time a voice in the sky said to me: 'You may go eastward to seek the Prajñāpāramitā.' Following this instruction, I then went seeking toward the east. Having gone eastward for not long, I thought again: 'Going in this direction—why did I not ask that voice in the sky whether going east it was far or near, to what place I should come, and from whom I would get to hear the Prajñāpāramitā?' At that time, I was sorrowful and wept, and then stood there for seven days and nights.

While I was thus sorrowful and weeping, suddenly I saw an image of the Tathāgata standing before me, who said: 'Good man, from here, going eastward five hundred yojanas, there is the city of Gandhavatī, and there is a Bodhisattva-Mahāsattva named Dharmodgata. You may go there, and you will get to hear the Prajñāpāramitā.' When I had heard this, my heart was greatly delighted, and single-mindedly I thought only of the Great Being in that place, contemplating the Prajñāpāramitā.

At that time, I dwelt in the perception that all dharmas have no support, and then I entered immeasurable, countless gateways of samādhi. Within the samādhis, I saw the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Awakened Ones, in immeasurable, incalculable world-systems of the ten directions, all expounding the Prajñāpāramitā for the sake of the Bodhisattva-Mahāsattvas. These Tathāgatas all praised me, saying: 'Excellent!

Excellent! Good man, by reason of seeking the Prajñāpāramitā, you have entered the gateways of samādhi.' At that time, the Tathāgatas, having shown forth all manner of benefit and joy such as this, and having comforted me, suddenly vanished.

"At that time, having come out of the samādhis, I could no longer see the Buddhas, the Tathāgatas, and my heart was in anguish, thinking: 'From what place did the Tathāgatas come, and to what place did they go?' I thought further: 'That Bodhisattva-Mahāsattva Dharmodgata, in the presence of Buddhas of the past, planted wholesome roots deeply, penetrated the Prajñāpāramitā, and is fully endowed with skillful means. I should go there, to hear and receive the Prajñāpāramitā and to ask the meaning of this.' For this reason, today I have come here, to behold and pay homage to the Bodhisattva, the Great Being.

My heart is joyful, exceedingly delighted, like a bhikṣu who has attained the Dharma-bliss of the third dhyāna. Great Being, just as, while in the samādhi, I was able to see the Tathāgatas, yet I do not know from what place those Tathāgatas came, or to what place they went. I pray that the Great Being will instruct me, causing me always to be able to see the Buddhas, the World-Honored Ones."

The Sūtra Spoken by the Buddha on the Mother of the Buddhas, the Prajñāpāramitā That Brings Forth the Three Treasuries of the Dharma

Chapter 31: The Bodhisattva Dharmodgata

At that time, the Bodhisattva-Mahāsattva Dharmodgata said to the Bodhisattva-Mahāsattva Sadāprarudita: "Good man, the Tathāgata comes from nowhere and goes nowhere. Why is this? Suchness does not move.

Suchness is the Tathāgata. The unarisen dharma does not come, does not go. The unarisen dharma is the Tathāgata.

The true limit does not come, does not go. The true limit is the Tathāgata. Emptiness does not come, does not go.

Emptiness is the Tathāgata. The undefiled dharma does not come, does not go. The undefiled dharma is the Tathāgata.

Cessation does not come, does not go. Cessation is the Tathāgata. Empty space does not come, does not go.

Empty space is the Tathāgata. Good man, apart from such dharmas as these, there is no single dharma that may be called the Tathāgata. How is this so?

It means that the suchness of the Tathāgata and the suchness of all dharmas are together a single suchness. This suchness is without differentiation; it is not two, nor is it three. Good man, it is like the end of spring and the beginning of summer, in the middle of the day, when a shimmering mirage arises.

If at that time there were a person who sought water within it, what do you think? From what place would that water come? Would it come from the eastern sea?

Would it come from the southern, western, or northern seas? And when it goes, would it be likewise?"

The Bodhisattva Sadāprarudita said: "In that shimmering mirage there cannot be water—how much less coming and going? It is only a mistaken seeing, foolish, without wisdom."

The Bodhisattva Dharmodgata said: "Good man, all the Tathāgatas are likewise. If a person grasps at form-marks and uses sound to contemplate the Tathāgatas, giving rise to the discrimination of either coming or going, you should know that this person's seeing is mistaken, foolish, without wisdom. Why is this?

The Tathāgata is precisely the Dharma-body, not a form-body that can be seen. Good man, the nature of dharmas does not come, does not go. All the Tathāgatas are likewise: they do not come, do not go.

Again, it is like a conjurer who conjures forth troops of elephants, troops of horses, troops of chariots, and troops of foot soldiers. The four divisions of the army produced in this way do not come, do not go; all the Tathāgatas are likewise: they do not come, do not go. Again, it is like a person who, in a dream, sees one Buddha, two Buddhas, three, four, or five Buddhas, up to hundreds of thousands of Buddhas.

Good man, from what place did those Buddhas come, and to what place did they go?"

The Bodhisattva Sadāprarudita said: "Great Being, a dream is not real, and dharmas are not fixed. Within these dharmas, how could there be coming or going?"

The Bodhisattva Dharmodgata said: "All the Tathāgatas are likewise. As the Buddha has said: 'All dharmas are like a dream. Should there be a person who cannot truly and fully comprehend that dharmas are like a dream, then by means of form-marks, sound, language, and names, he grasps at and discriminates the Buddhas, the Tathāgatas, as either coming or going.' Good man, if a person, within these dharmas, does not know them as they truly are, and discriminates mistakenly, you should know that such people are called foolish ordinary beings, who personally undergo birth and death, revolving through the various destinies, far removed from the Prajñāpāramitā, far removed from all the Buddha-dharma.

Good man, if a person clearly understands, as it truly is, that all dharmas are like a dream, just as the Buddha has said—then within such dharmas there is no dharma that comes or goes, and therefore there is no discrimination. To know truly that all the Tathāgatas do not come, do not go, do not arise, do not cease—the one who knows in this way is one who sees the Dharma, who knows the Dharma. This person is then near to Unsurpassed Perfect Complete Awakening, is practicing the Prajñāpāramitā, does not receive in vain the offerings of faith in that land, and is able to be a great field of merit for the people of the world.

Good man, again it is like the great ocean, which contains all manner of jewels. These jewels do not come from the eastern direction, nor do they come from the southern, western, or northern, the four directions, nor from the directions above and below. It is only because of the meritorious deeds wrought by all sentient beings that together they draw forth this karmic recompense.

Therefore the great ocean has these precious treasures, and all these precious treasures arise from causes and conditions, yet they also do not arise without causes and conditions. When causes and conditions come together, they exist; when causes and conditions disperse and cease, they do not exist. When they exist, they also do not come from the ten directions; when they do not exist, they also do not go to the ten directions.

The body of the Tathāgatas is likewise: it does not come from the ten directions, it does not go to the ten directions. It is only by the coming together of causes and conditions that it arises, yet it does not abide. The dharma of causes and conditions also does not arise without causes and conditions.

When causes and conditions come together, there is arising; when causes and conditions disperse, there is cessation. The arising also does not come from the ten directions; the cessation also does not go to the ten directions. Good man, again it is like a harp, which has strings, a wooden body, and a wooden peg; if a person strikes it with his hand, then a sound arises.

This sound does not come from anywhere; it does not arise from the strings, it does not arise from the body of the harp, it does not arise from the peg of the harp, it does not arise from the hand; it is only because of the coming together of causes and conditions that there is a sound. When the causes and conditions disperse, there is no sound; and when this sound has ceased, it also does not go anywhere. Good man, the Buddhas, the Tathāgatas, are likewise.

From all the corresponding wholesome roots, fully endowed with causes and conditions, they arise in accordance with principle; they do not arise from a single cause, a single condition, a single wholesome root; nor do they arise without causes and conditions. When conditions unite, there is arising, and the arising has no coming; when conditions disperse, there is cessation, and the cessation has no going. Good man, you should truly and fully comprehend that the Buddhas, the Tathāgatas, do not come, do not go, in this way.

If you know that the Buddhas do not come, do not go, then you dwell in all dharmas that do not arise, do not cease. To know in this way is to practice the skillful means of the Prajñāpāramitā, and one will certainly accomplish Unsurpassed Perfect Complete Awakening."

At that time, when the Bodhisattva-Mahāsattva Dharmodgata spoke this Dharma of the Buddhas, the Tathāgatas, not coming and not going, the three-thousandfold great-thousandfold world-system quaked in six ways and manifested eighteen signs; that is to say, it moved, moved all around, moved equally all around; it roared, roared all around, roared equally all around; it shook, shook all around, shook equally all around; it surged, surged all around, surged equally all around; it crashed, crashed all around, crashed equally all around; it struck, struck all around, struck equally all around.

Having manifested eighteen signs such as these, all the palaces of Māra were hidden and did not appear; out of season, all manner of rare flowers blossomed together; all the flowering trees and fruit-bearing trees upon the earth bent and inclined toward the Bodhisattva-Mahāsattva Dharmodgata. The Lord of the Devas, Śakra, the Four Great Heavenly Kings, and the multitudes of devaputras of the realm of desire, in the midst of empty space, rained down marvelous heavenly flowers, and facing the Bodhisattva-Mahāsattva Dharmodgata, scattered flowers as an offering.

They also took heavenly flowers and scattered them upon the Bodhisattva-Mahāsattva Sadāprarudita, saying: "Excellent! Excellent! Bodhisattva Sadāprarudita, it is thanks to the Worthy One that today, at the place of the Bodhisattva-Mahāsattva Dharmodgata, we have been able to hear the supreme and profound True Dharma.

Today we have gained a great wholesome benefit; this is the rarest thing in all the world."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita said to the Bodhisattva-Mahāsattva Dharmodgata: "For what causal condition has the great earth quaked and manifested these signs?"

The Bodhisattva Dharmodgata said: "Good man, just now, because I expounded for you the Dharma of the Buddhas, the Tathāgatas, not coming and not going, there are these signs. At that time, eight thousand people attained the forbearance of the non-arising of dharmas, eighty thousand nayutas of people aroused the aspiration for Unsurpassed Perfect Complete Awakening, and sixty-four thousand people, far removed from the dust and defilement, attained the pure Dharma-eye."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, having heard this Dharma, was exceedingly delighted, exultant, and joyful in heart, and said: "Today I have gained the supreme benefit; for, by reason of seeking the Prajñāpāramitā, I have been able to hear from a wholesome spiritual friend the Dharma of the Buddhas, the Tathāgatas, not coming and not going. Now I have fulfilled wholesome roots such as these, and I shall certainly not retrogress from Unsurpassed Perfect Complete Awakening." Having said this, he rejoiced again, and his body sprang up into empty space, as high as seven tāla trees, and in the midst of empty space he thought: "How now shall I again obtain fine flowers and incense to make offerings to the Bodhisattva-Mahāsattva Dharmodgata?"

At that time, the Lord of the Devas, Śakra, having known the mind and thought of the Bodhisattva Sadāprarudita, then took heavenly māndārava flowers and presented them to the Bodhisattva-Mahāsattva Sadāprarudita. The Lord of the Devas said: "Good man, you may take these beautiful flowers to make offerings to the Bodhisattva-Mahāsattva Dharmodgata. I now help you, to the benefit of immeasurable, countless sentient beings."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, having received the flowers presented by the Lord of the Devas, Śakra, then took these flowers and, facing the Bodhisattva-Mahāsattva Dharmodgata, scattered them upon him as an offering. Having made an offering of the flowers, with palms joined and reverent, he said: "Bodhisattva, Great Being, from this day onward I shall, with my very body, serve the Bodhisattva, providing for him, attending upon him closely, and making offerings to him." Having said this, he descended from the midst of empty space and stood before the Bodhisattva.

At that time, the merchant-elder's daughter and the five hundred attendant maidens together said to the Bodhisattva-Mahāsattva Sadāprarudita: "We too shall, with our very bodies, present ourselves to the Bodhisattva, providing for him, attending upon him, and making offerings to him; we also wish to present all five hundred carriages. We vow that, life after life when we are born, we may always together with the Bodhisattva plant wholesome roots, always be able to meet one another, always together draw near, revere, and make offerings to the Buddhas and Bodhisattvas. Our bodies are now offered up; we pray that you will accept them."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita said to the merchant-elder's daughter and the others: "If you, with sincere hearts, serve me, and all accord with my conduct, then I will accept you."

The merchant-elder's daughter and the others said: "We sincerely present ourselves to the Bodhisattva; whatever there is to be done, we shall all accord with it."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, having accepted them, then said to the Bodhisattva-Mahāsattva Dharmodgata: "Now this merchant-elder's daughter together with these five hundred attendant maidens, and even the five hundred carriages adorned with jewels, I present them all to the Bodhisattva, the Great Being; I pray that you will accept them."

At that time, the Lord of the Devas, Śakra, praised the Bodhisattva-Mahāsattva Sadāprarudita: "Excellent! Excellent! Good man, to delight in renunciation in this way is truly rare. If a Bodhisattva-Mahāsattva is able to renounce in this way, he will swiftly attain Unsurpassed Perfect Complete Awakening, penetrating the skillful means of the Prajñāpāramitā. Good man, the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Awakened Ones of the past, when they were still practicing the Bodhisattva path, all practiced the conduct of renunciation just as you do today, diligently seeking the causal condition of the Prajñāpāramitā, just as you do today, without difference."

At that time, the Bodhisattva-Mahāsattva Dharmodgata, wishing to bring to fulfillment the wholesome roots of the Bodhisattva-Mahāsattva Sadāprarudita, then accepted the merchant-elder's daughter and the others; and having accepted them, he then handed them back to the Bodhisattva-Mahāsattva Sadāprarudita.

At that time, the Bodhisattva-Mahāsattva Dharmodgata, the afternoon having passed, rose from the Dharma-seat and entered his palace dwelling. At that time, the Bodhisattva-Mahāsattva Sadāprarudita thought: "I now, for the sake of seeking the Dharma, ought to be diligent in two matters, whether walking or standing; I shall await the Bodhisattva-Mahāsattva Dharmodgata coming out of his palace dwelling and sitting upon the Dharma-seat, and I shall hear and receive the profound True Dharma."

At that time, the Bodhisattva-Mahāsattva Dharmodgata constantly entered the samādhi of the Prajñāpāramitā and immeasurable, countless Bodhisattva samādhis, passing seven years within these samādhis. The Bodhisattva-Mahāsattva Sadāprarudita, also for seven years, whether walking or standing, never lay down or sat, never thought of food or drink, never gave rise to weariness or fatigue, but only thought of the Bodhisattva-Mahāsattva Dharmodgata—when would he come out of samādhi and sit again upon the Dharma-seat, so that he himself might get to hear the Prajñāpāramitā.

At that time, the Bodhisattva Sadāprarudita scattered all manner of flowers upon the Dharma-seat. The merchant-elder's daughter and those five hundred attendant maidens also learned from the Bodhisattva Sadāprarudita, and for seven years, whether walking or standing, never lay down or sat, never thought of food or drink, never gave rise to weariness or fatigue, but also single-mindedly awaited that Bodhisattva coming out of samādhi.

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, because of his mind that delighted in the Dharma, diligent and vigorous, suddenly heard a voice in the midst of empty space saying: "The Bodhisattva Dharmodgata, seven days hence, will come out of samādhi." When the Bodhisattva Sadāprarudita had heard this voice in the midst of empty space, his heart was greatly exultant, joyful, and delighted, and together with the merchant-elder's daughter and the five hundred attendant maidens, he used all manner of jeweled adornments to purify the place of the Dharma-seat.

At that time, the merchant-elder's daughter and the others all took off the marvelous garments they were wearing and piled them up to make a seat, so that the Bodhisattva-Mahāsattva Dharmodgata might sit comfortably upon that seat.

At that time, the Bodhisattva Sadāprarudita then, in that place, walked around seeking water to sprinkle upon the ground. At this time the Māras concealed the water, not allowing it to be seen. Māra thought: "If the Bodhisattva Sadāprarudita seeks water and finds none, his mind will give rise to suffering; and because his mind gives rise to suffering, he will retrogress and lose his resolve for the path, and his wholesome roots will not increase." At that time, the Bodhisattva-Mahāsattva Sadāprarudita, knowing that the māra-power of Māra had concealed it, then thought: "Now I should myself break open my body, take the blood, and sprinkle the ground at the place of the Dharma-seat.

Why is this? The dust and dirt are foul, and the place of the Bodhisattva is not pure. I now, for the sake of seeking the unsurpassed Dharma, if I break open my own body, why should I begrudge it?

Moreover, from life to life until now, by reason of the causal condition of desire, I have undergone the body of birth and death, revolving through the various destinies, having lost my efforts and in the end having no benefit, for never yet have I, for the sake of this pure Dharma, given up my own body and life; therefore today I ought to be diligent and vigorous." Having thought thus, he then took a sharp blade, cut his body, took the blood, and sprinkled it upon the ground there.

The merchant-elder's daughter and those five hundred attendant maidens also learned from the Bodhisattva Sadāprarudita, cutting their bodies, taking the blood, and sprinkling it upon the ground there.

The Bodhisattva-Mahāsattva Sadāprarudita and the merchant-elder's daughter and the others, valiant and firm, having done this, their wholesome roots increased and grew, and those evil Māras could do nothing to them.

At that time, the Lord of the Devas, Śakra, with his heavenly eye, having contemplated and seen this matter, then thought: "The Bodhisattva-Mahāsattva Sadāprarudita is truly rare, arousing great valor, donning firm armor, not begrudging his body and life; for the sake of seeking the Dharma, for the sake of wishing to accomplish Unsurpassed Perfect Complete Awakening and to deliver extensively all sentient beings from the suffering of the wheel of rebirth, he arouses great diligence and vigor—truly rare." The Lord of the Devas, Śakra, having thought thus, then caused the ground there, where the blood had been sprinkled, to be transformed into red sandalwood-fragrant water, and over a hundred yojanas all became sandalwood fragrance.

At that time, the Lord of the Devas, Śakra, then praised the Bodhisattva-Mahāsattva Sadāprarudita: "Excellent! Excellent! Good man, you now, for the sake of seeking the unsurpassed Dharma, arouse great diligence and vigor; the Buddhas, the Tathāgatas, the Worthy Ones, the Perfectly and Completely Awakened Ones of the past, when they were still practicing the Bodhisattva path, were also just as you are now, without difference."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita thought again: "When the Bodhisattva-Mahāsattva Dharmodgata expounds the Dharma, I have no flowers or incense—with what shall I make offerings?" The Lord of the Devas, Śakra, knowing that thought, then took a thousand measures of heavenly māndārava flowers and presented them to the Bodhisattva-Mahāsattva Sadāprarudita. At that time, the Bodhisattva-Mahāsattva Sadāprarudita, having received those flowers, divided them equally into two, and first scattered them beside the seat.

At that time, the Bodhisattva-Mahāsattva Dharmodgata, the seven years having passed, came out of samādhi, returned to the Dharma-seat, and sat calmly upon it, with countless hundreds of thousands of the great assembly reverently surrounding him.

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, seeing the Bodhisattva-Mahāsattva Dharmodgata already upon the seat, was greatly delighted in heart, like a bhikṣu who has attained the Dharma-bliss of the third dhyāna; and he then took the portion of heavenly māndārava flowers that Śakra had presented earlier, and facing the Bodhisattva-Mahāsattva Dharmodgata, scattered them upon him as an offering. Then, with palms joined, settling his mind, he listened to and received the profound True Dharma of the Prajñāpāramitā that was being expounded.

At that time, the Bodhisattva-Mahāsattva Dharmodgata, on account of the Bodhisattva-Mahāsattva Sadāprarudita, said to the assemblies: "You should know that all dharmas are equal, and the Prajñāpāramitā too is equal; all dharmas are detached, and the Prajñāpāramitā too is detached; all dharmas are unmoving, and the Prajñāpāramitā too is unmoving; all dharmas are without thought, and the Prajñāpāramitā too is without thought; all dharmas are without fear, and the Prajñāpāramitā too is without fear; all dharmas are without flavor, and the Prajñāpāramitā too is without flavor; all dharmas are boundless, and the Prajñāpāramitā too is boundless; all dharmas are unarising, and the Prajñāpāramitā too is unarising; all dharmas are unceasing, and the Prajñāpāramitā too is unceasing;

empty space is boundless, and the Prajñāpāramitā too is boundless; the great ocean is boundless, and the Prajñāpāramitā too is boundless; Mount Sumeru is adorned, and the Prajñāpāramitā too is adorned; empty space is without discrimination, and the Prajñāpāramitā too is without discrimination; form is boundless, and the Prajñāpāramitā too is boundless; feeling, perception, formations, and consciousness are boundless, and the Prajñāpāramitā too is boundless; the earth element is boundless, and the Prajñāpāramitā too is boundless; the water element, fire element, wind element, space element, and consciousness element are boundless, and the Prajñāpāramitā too is boundless; the vajra-like dharma is equal, and the Prajñāpāramitā too is equal;

all dharmas are without discrimination, and the Prajñāpāramitā too is without discrimination; all dharmas are without anything attained, and the Prajñāpāramitā too is without anything attained; all dharmas are equal and without nature, and the Prajñāpāramitā too is equal and without nature; all dharmas are indestructible, and the Prajñāpāramitā too is indestructible; all dharmas are inconceivable, and the Prajñāpāramitā too is inconceivable."

At that time, the Bodhisattva-Mahāsattva Sadāprarudita, having heard this Dharma, then, within the assembly, entered the samādhi of the equality of all dharmas, the samādhi of the detachment of all dharmas, the samādhi of the non-movement of all dharmas, the samādhi of the non-thought of all dharmas, the samādhi of the fearlessness of all dharmas, the samādhi of the flavorlessness of all dharmas, the samādhi of the boundlessness of all dharmas, the samādhi of the non-arising of all dharmas, the samādhi of the non-ceasing of all dharmas, the samādhi of the boundlessness of empty space, the samādhi of the boundlessness of the great ocean, the samādhi of the adornment of Mount Sumeru, the samādhi of the non-discrimination of empty space, the samādhi of the boundlessness of form,

the samādhi of the boundlessness of feeling, perception, formations, and consciousness, the samādhi of the boundlessness of the earth element, the samādhi of the boundlessness of the water, fire, wind, space, and consciousness elements, the samādhi of the equality of the vajra-like dharma, the samādhi of the non-discrimination of all dharmas, the samādhi of the non-attainment of all dharmas, the samādhi of the equality and naturelessness of all dharmas, the samādhi of the indestructibility of all dharmas, the samādhi of the inconceivability of all dharmas.

The Bodhisattva-Mahāsattva Sadāprarudita entered sixty thousand gateways of samādhi such as these, and within these samādhis he was able to see, in the ten directions, three-thousandfold great-thousandfold world-systems as numerous as the sands of the Ganges, and Buddhas, World-Honored Ones, as numerous as the sands of the Ganges, all using such names and such phrases to expound the Prajñāpāramitā for the great assemblies of Bodhisattvas, Śrāvakas, humans, and devas, just like the Bodhisattva-Mahāsattva Dharmodgata. Now in this present assembly there are the great assemblies reverently surrounding, and, using such names and such phrases, the Prajñāpāramitā is expounded, without difference.

At that time, the Buddha said to Subhūti: "As I have said, that Bodhisattva-Mahāsattva Sadāprarudita, by all manner of means, with diligence and vigor and firmness such as these, diligently sought the Prajñāpāramitā. This Bodhisattva, at the place of that Bodhisattva-Mahāsattva Dharmodgata, got to hear the Prajñāpāramitā and entered the gateways of samādhi; and having come out of the samādhis, he then attained the fullness of vast learning, like the great ocean, deep, broad, and boundless, and in this present life always got to see the Buddhas, and life after life was born in the lands of the Buddhas, so that even for a single kṣaṇa he was never even briefly apart from the Buddhas, the World-Honored Ones.

"Subhūti, you should know that one who seeks the Prajñāpāramitā has benefits and meritorious qualities such as these. Therefore, the Bodhisattva-Mahāsattvas within my present Dharma, those who seek the Prajñāpāramitā, should also seek it in this way."

The Sūtra Spoken by the Buddha on the Mother of the Buddhas, the Prajñāpāramitā That Brings Forth the Three Treasuries of the Dharma

Chapter 32: The Entrustment

At that time, the Buddha said to the Venerable Ānanda: "Now you should know that the Prajñāpāramitā is the mother of all the Buddhas, bringing forth the knowledge of the Knowledge of All Modes of all the Buddhas. Ānanda, if a person wishes to practice the Prajñāpāramitā, he should, with respect to this profound True Dharma, receive and uphold it, read it, recite it, bear it in mind, ponder it, and expound it for others; and even, having copied out a single sentence or a single verse, place it in a pure place, hold it in a jeweled casket, revere and respect it, that is, with all manner of gold, silver, precious treasures, fragrant flowers, lamps, perfumes, banners, pennants, jeweled parasols, and so forth, make offerings to it far and wide;

and even with a single incense, a single flower, a single act of homage, a single word of praise, accordingly revere and make offerings to it—you should know that this person will surely receive my teaching of the Dharma and will be praised by me. Ānanda, is the Buddha your great teacher or not?"

Ānanda said to the Buddha: "World-Honored One, the Buddha is my great teacher; I am the Buddha's disciple."

The Buddha said: "Ānanda, you are now my disciple, and in this life you provide for, attend closely upon, revere, and respect me; after my Nirvāṇa, you should revere, respect, and make offerings to this profound True Dharma of the Prajñāpāramitā—that is to revere and respect me, and is to be the one who repays the Buddha's kindness most greatly. Ānanda, I now entrust to you this profound True Dharma of the Prajñāpāramitā; you should receive and uphold it, carefully not letting it be lost, propagating it and spreading it, not letting it be cut off. Ānanda, you should diligently help to propagate this Dharma, do not be one who, at the last, severs the seed of the Buddha; I instruct you thus a second and a third time."

Ānanda said to the Buddha: "As the World-Honored One instructs, I shall uphold it. As the World-Honored One instructs, I shall uphold it." He spoke thus three times.

The Buddha said: "Ānanda, you should know that whenever this True Dharma of the Prajñāpāramitā exists in the world, then at that time the Buddhas, the World-Honored Ones, exist in the world to expound the Dharma. Moreover, Ānanda, if there are good men and good women who, with respect to this profound True Dharma of the Prajñāpāramitā, delight in it, revere it, receive and uphold it, read it, recite it, bear it in mind, ponder it, and expound it for others; and even copy it out, revere it, and make offerings to it—you should know that these good men and good women, life after life when they are born, will always get to see the Buddhas and to hear and receive the True Dharma."

When the Buddha had spoken this sūtra, the Bodhisattva-Mahāsattvas, Maitreya and the others, the Venerable Subhūti, the Venerable Śāriputra, the Venerable Ānanda, and the others, the assemblies of great Śrāvakas, and the Lord of the Devas, Śakra, and the others, and even all the worlds, the devas, humans, asuras, and the others, having heard what the Buddha had spoken, were all greatly delighted, and believed, received, and reverently practiced it.