THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 399
Chapter 77: Bodhisattva Sadāprarudita (2)
At that time, Śakra, Lord of the Devas, immediately revealed his true form before Bodhisattva Sadāprarudita, respectfully bowed, and praised him:
“Excellent, excellent! Great Bodhisattva, for the sake of the Dharma you have manifested such a steadfast and sincere resolve. When the Buddhas of the past were still Bodhisattvas, they were just like you. Through firm vows they sought the skillful means of the profound Prajñāpāramitā, inquired into every aspect of the Bodhisattva’s training, teaching, practice, and conduct, never grew weary in mind, brought beings to fulfillment, purified Buddha lands, and attained unsurpassed perfect enlightenment. Great Bodhisattva, you should know that I have never truly used human blood, heart, or marrow for any sacrifice. I only came to test you. Now, whatever you need, I shall offer it to make amends for my rashness and for the harm I caused you.”
Bodhisattva Sadāprarudita replied:
“My only wish is to attain unsurpassed perfect enlightenment. Can the Lord of Heaven fulfill this wish?”
At these words, Śakra suddenly felt ashamed and said to Bodhisattva Sadāprarudita:
“That is beyond my power. Only the Buddhas, the Great Sage Dharma Kings, who are always completely free with regard to the Dharma, can fulfill such a wish. Great Bodhisattva, apart from unsurpassed perfect enlightenment, what else do you desire? I will gladly provide it.”
Bodhisattva Sadāprarudita replied:
“The profound Prajñāpāramitā is also my aspiration. Can you bestow it upon me?”
Śakra became even more ashamed and said:
“I cannot grant that wish either. However, I do have the power to restore your body to its original condition. Would you wish for that?”
Sadāprarudita replied:
“That wish I can fulfill myself, without troubling the Lord of Heaven. Why? If I declare before the Buddhas of the ten directions with utmost sincerity, saying: ‘Today I have sold myself solely out of reverence for the true Dharma, not to deceive, cheat, or delude the world. By this cause and condition, I shall certainly never retreat from unsurpassed perfect enlightenment,’ then my body will immediately return to its former state. Before these words are even finished, my body will be completely restored. There is no need to rely on your divine power!”
Śakra said:
“Indeed, indeed! The Buddha’s spiritual power is inconceivable. For a Bodhisattva of sincere resolve, what could possibly remain unaccomplished? Yet since it was I who injured your body, I humbly ask your compassion to allow me to complete this act of restoration.”
Bodhisattva Sadāprarudita said to Śakra:
“If you are so earnest, then do as you wish.”
At that moment, Śakra used his divine power to restore Bodhisattva Sadāprarudita’s body completely. Not even the slightest scar remained, and his appearance became even more dignified and beautiful than before. Ashamed, Śakra apologized, circumambulated him clockwise, and disappeared.
At that time, the merchant’s daughter witnessed this extraordinary event and held Bodhisattva Sadāprarudita in even greater esteem. With palms joined respectfully, she said:
“Please, Great Bodhisattva, out of compassion, come to my home for a little while. The offerings needed for the profound Prajñāpāramitā and for the Dharma teacher, the Bodhisattva Dharmodgata, are all the finest treasures. If I ask my parents, they will surely give me everything. My attendants and I will also bid farewell to my parents and accompany you to the City of Fragrant Splendor to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, the Great Bodhisattva Dharmodgata.”
Bodhisattva Sadāprarudita accepted her request and went with her to her home, waiting outside the gate. The merchant’s daughter entered and said to her parents:
“Please give me many flower garlands, fragrant ointments, powdered incense, fine garments, jeweled necklaces, banners, canopies, musical instruments, clarified butter, wish-fulfilling jewels, pearls, vaidūrya gems, sphatika crystals, coral, amber, conch shells, jade, chu-tang, shih-tang, blue gems, deep blue gems, and every other kind of offering such as gold and silver—all the finest treasures our household possesses. Also allow the five hundred maidservants who have long attended me to accompany me with these offerings and follow Bodhisattva Sadāprarudita to the City of Fragrant Splendor to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, Bodhisattva Dharmodgata. That Bodhisattva will expound the essential Dharma for me. After hearing it and practicing according to his instructions, I shall surely attain immeasurable wondrous Buddhadharma.”
Her parents were astonished and asked:
“Where is this Bodhisattva Sadāprarudita now? What kind of person is he?”
She replied:
“He is waiting outside our gate. This great Bodhisattva seeks unsurpassed perfect enlightenment in order to liberate all beings from the suffering of birth and death. Because he treasures the true Dharma above all else, he does not begrudge even his own life. Wanting to make offerings to the profound Prajñāpāramitā—the object of Bodhisattva practice—and to the Dharma teacher, the Great Bodhisattva Dharmodgata, he entered this city, wandered everywhere, and loudly proclaimed:
‘Today I sell myself! Who wishes to buy me? I sell myself! Who wishes to buy me?’
After a long time, no one bought him. Filled with grief and sorrow, he stood in one place weeping, saying:
‘What offense have I committed? I only wish to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, the Great Bodhisattva Dharmodgata, and so I offer myself for sale, yet no one will buy me!’
Then Śakra, wishing to test him, transformed himself into a young Brahmin and approached him, asking:
‘Good man, why do you stand here so sorrowfully?’
The Great Bodhisattva replied:
‘Young sir, I wish to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, the Great Bodhisattva Dharmodgata. But I am poor and possess no valuable offerings. Because I cherish and revere the true Dharma, I resolved to sell myself, yet throughout this city no one wishes to buy me. Thinking that my merit must be slight, I stand here grieving.’
The Brahmin then said:
‘I wish to perform a sacrifice to heaven. I have no use for an entire human body; I only require blood, marrow, and a heart. Will you sell these to me?’
Hearing this, the Great Bodhisattva rejoiced greatly and gently replied:
‘I can certainly sell you everything you require.’
The Brahmin asked:
‘At what price?’
The Great Bodhisattva answered:
‘Whatever you choose to pay.’
Having spoken thus, the Great Bodhisattva took a sharp knife in his right hand, cut into his left arm so that blood flowed, sliced flesh from his right thigh until it fell to the ground, broke his bone to obtain marrow for the Brahmin, and then approached a wall intending to cut open his chest to remove his heart.
At that moment, I was on an upper balcony and saw everything from afar. I wondered:
‘For what reason is this good man tormenting himself so terribly? I must ask him.’
So I came downstairs, approached him, and asked:
‘Why did you first proclaim that you were selling yourself, and now shed your blood, extract your marrow, and even intend to cut out your heart?’
He answered:
‘Do you not know? I am doing this in order to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, Bodhisattva Dharmodgata. But I am poor and possess no precious wealth. Out of reverence for the true Dharma, I first offered myself for sale, but no one would buy me. Therefore I now sell these three things to this Brahmin.’
I then asked:
‘By selling your body, blood, heart, and marrow in order to obtain offerings for the Prajñāpāramitā and the Dharma teacher, Bodhisattva Dharmodgata, what extraordinary merit do you expect to gain?’
He answered:
‘Bodhisattva Dharmodgata has complete mastery of the profound Dharma. He will teach me the skillful means of the profound Prajñāpāramitā and explain every aspect of the Bodhisattva’s training, teaching, conduct, and practice. After hearing and practicing exactly as instructed, I shall bring beings to fulfillment, purify Buddha lands, quickly attain unsurpassed perfect enlightenment, obtain a golden body adorned with the thirty-two marks of a Great Being and the eighty secondary characteristics, radiate a halo extending one fathom with countless other rays of light, possess the Buddha’s ten powers, the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, unfailing mindfulness, constant relinquishment, the five eyes, the six supernatural powers, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation—pure and inconceivable—as well as unobstructed knowledge, supreme knowledge, omniscience, knowledge of all paths, knowledge of all aspects, and every unsurpassed treasure of the Dharma, which I will bestow universally upon all beings and become their refuge. By giving up my life to make offerings to this Bodhisattva, I shall attain such extraordinary merit.’
When I heard him speak of such wondrous and inconceivable Buddhadharma, I was filled with immense joy and deep emotion. With palms joined respectfully, I said:
‘What you have described is supremely wondrous, incomparable, and truly rare. To attain all these Buddhadharmas, even giving up lives as numerous as the sands of the Ganges would be worthwhile, much less a single life. Why? Because once such wondrous merit is attained, one can benefit every sentient being. Although you are poor, Great Bodhisattva, you do not begrudge your life for such merit. How then could I, though wealthy and possessing abundant treasures, cling to mere riches? Therefore, please do not harm yourself any further. I will provide all the offerings you need: gold, silver, vaidūrya, sphatika, wish-fulfilling jewels, pearls, chu-tang, shih-tang, conch shells, jade, blue gems, deep blue gems, coral, amber, and countless other precious treasures, as well as flowers, incense, jeweled garlands, banners, jeweled canopies, fine music, lamps, vehicles, garments, and every other exquisite offering. You may use them to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, Bodhisattva Dharmodgata. I humbly ask you not to injure yourself further. I too wish to follow you to the Great Bodhisattva Dharmodgata, to behold him, cultivate wholesome roots, and hear the Buddhadharma.’
At that moment Śakra revealed his true form before the Great Bodhisattva, bowed with palms joined, and praised him:
‘Excellent, excellent! For the sake of the Dharma, your sincere resolve is so unwavering! The Buddhas of the past, when they were Bodhisattvas, likewise relied on steadfast vows to seek the skillful means of the profound Prajñāpāramitā, tirelessly inquiring into every aspect of Bodhisattva practice, bringing beings to fulfillment, purifying Buddha lands, and attaining unsurpassed perfect enlightenment. Great Bodhisattva, know that I never intended to use human blood, heart, or marrow in any sacrifice. I came only to test you. Tell me your wish, and I will fulfill it to make amends for my offense.’
The Great Bodhisattva replied:
‘My only wish is to attain unsurpassed perfect enlightenment. Can the Lord of Heaven fulfill it?’
Śakra suddenly became ashamed and answered:
‘That is beyond my power. Only the Buddhas, the Great Sage Dharma Kings, who are completely free in relation to the Dharma, can fulfill such a wish. Great Bodhisattva, apart from unsurpassed perfect enlightenment, what else do you seek? I shall gladly grant it.’
The Great Bodhisattva said:
‘The profound Prajñāpāramitā is also my aspiration. Can you bestow it?’
Hearing this, Śakra became even more ashamed and replied:
‘I cannot grant that either. However, I possess the divine power to restore your body completely. Would you accept that?’
The Great Bodhisattva answered:
‘I can accomplish that myself, without troubling the Lord of Heaven. If I declare truthfully before the Buddhas of the ten directions: “Today I sell myself solely out of reverence for the Dharma, with no deceit or intention to delude the world. By this cause and condition I shall never retreat from unsurpassed perfect enlightenment,” then before these words are finished my body will be restored exactly as before. There is no need for your divine power.’
Śakra said:
‘Indeed, indeed! The Buddha’s spiritual power is inconceivable. For a Bodhisattva of wholehearted sincerity, nothing is impossible. Yet because I injured your body, I beg your compassion to let me complete this restoration.’
The Great Bodhisattva replied:
‘Since you are so earnest, then do as you wish.’
Thus Śakra immediately restored the Great Bodhisattva’s body through his divine power. Not even the smallest scar remained, and his appearance became even more beautiful than before. Ashamed, Śakra apologized, circumambulated him clockwise, and vanished.
Having witnessed this extraordinary event, my reverence only deepened. I respectfully said:
‘Great Bodhisattva, please out of compassion come to my home for a little while. If I ask my parents, they will surely provide every offering needed for the profound Prajñāpāramitā and for the Dharma teacher, Bodhisattva Dharmodgata. My attendants and I will bid farewell to my parents and accompany you to the City of Fragrant Splendor to make offerings to the profound Prajñāpāramitā and to the Dharma teacher, the Great Bodhisattva Dharmodgata.
Now, because of my sincere devotion, the Great Bodhisattva has graciously come to the gate of our house. I respectfully ask you, Father and Mother, to give me many precious treasures and allow me and my five hundred maidservants to carry these offerings and accompany Bodhisattva Sadāprarudita to the City of Fragrant Splendor to worship and make offerings to the profound Prajñāpāramitā and to the Dharma teacher, the Great Bodhisattva Dharmodgata, so that we may hear the Buddhadharma.’
When her parents heard everything their daughter had related, they were overjoyed and praised what they had never before encountered. They said to her:
“According to what you have told us, Bodhisattva Sadāprarudita is truly rare. He is able to don the great armor of merit, advancing courageously and diligently in pursuit of the Buddhadharma. The Buddhadharma he seeks is supremely wondrous, vast, pure, and inconceivable. It has the power to guide all beings in the world, enabling them to attain supreme benefit and happiness. Since you have developed such profound reverence for this Dharma and wish to follow a good spiritual friend, carrying offerings to the City of Fragrant Splendor to make offerings to the Prajñāpāramitā and to the Dharma teacher, Bodhisattva Dharmodgata, in order to realize the Buddhadharma, how could your parents fail to rejoice with you? We now permit you to go, and we ourselves also wish to accompany you. Would that make you happy?”
The daughter immediately replied:
“I would be overjoyed. I always rejoice in the wholesome deeds of others—how much more so when they are my own parents?”
The parents said:
“You should quickly prepare the offerings and the attendants, then go together.”
At that time, the merchant’s daughter immediately finished preparing five hundred carriages adorned with the seven precious substances. She also instructed the five hundred maidservants who constantly attended her to freely choose jeweled ornaments for themselves. She further gathered gold, silver, beryl, sphatika crystal, mani jewels, pearls, indranila sapphires, great sapphires, conch shells, jade, coral, amber, xu-tang, stone treasures, and countless other precious gems, as well as various flowers, incense, garments, jeweled necklaces, banners, canopies, beautiful music, perfumed oils, supreme treasures, each in immeasurable quantities, together with every kind of other excellent offering. After all these preparations were completed, she respectfully invited Bodhisattva Sadāprarudita (Ever-Weeping) to ride in the leading carriage. She herself, her parents, and the five hundred maidservants each rode in a carriage, surrounding and accompanying Bodhisattva Sadāprarudita as they gradually traveled eastward until they reached the City of Wonderful Fragrance.
They saw that the city was lofty and vast, entirely constructed from the seven precious substances. Outside the city were seven encircling walls, seven tiers of towers, seven layers of railings, seven moats of jewels, and seven rows of perfectly straight tāla trees, all fashioned from the seven treasures. These walls… enhanced one another in beauty, radiating every kind of delightful light.
This magnificent jeweled city measured about twelve yojanas on each side. It was pure, spacious, densely populated, peaceful, prosperous, and joyful. Within the city were five hundred crossroads and marketplaces, all harmoniously arranged, beautiful like paintings. At every crossroads flowed clear streams connected by jeweled boats, allowing easy passage without obstruction. Every intersection was clean and beautiful, sprinkled with fragrant water and strewn with famous flowers. The city walls and battlements were made entirely of pure gold, illuminated by precious jewels whose brilliant light shone everywhere. Between the walls grew jeweled trees, whose roots, trunks, branches, leaves, flowers, and fruits were all made of various precious substances. The walls, towers, and jeweled trees were draped with golden nets, linked by jeweled cords, hung with golden bells and precious chimes, which swayed gently in the wind, producing wondrous sounds like a perfectly harmonized performance of five kinds of celestial music.
Outside the city, seven jeweled moats encircled it, filled with the water possessing the eight excellent qualities, of perfectly balanced temperature and a clarity like mirrors. Everywhere in the moats were boats made from the seven treasures, beautifully adorned and pleasing to behold. The moats were filled with every variety of exquisite flowers whose colors and fragrances were dazzling, covering the water’s surface.
Around the great city were five hundred gardens, richly decorated and delightful to behold. Each garden contained five hundred ponds, each about one mile long and wide, likewise adorned with the seven treasures. Every pond contained four-colored lotus flowers as large as chariot wheels, shining and covering the water’s surface. These flowers too were made from the seven treasures. In the gardens and ponds lived many kinds of birds, their songs blending together as they flew and played joyfully.
As the procession continued forward, they saw from afar the Great Bodhisattva Dharmodgata seated upon a lion throne in the center of a platform made from the seven treasures, surrounded before and behind by immeasurable, countless hundreds of thousands of millions of assembled beings, to whom he was expounding the Dharma.
When Great Bodhisattva Sadāprarudita first beheld Great Bodhisattva Dharmodgata, his body and mind were filled with joy and peace, just as a bhikṣu firmly established in one-pointed concentration who suddenly enters the third dhyāna. Upon seeing him, he thought:
“We should not ride directly to the place where Great Bodhisattva Dharmodgata is.”
Having thought this, he descended from his carriage and straightened his robes. At the same time, the merchant’s daughter, her parents, and the five hundred maidservants also descended. They all adorned themselves with precious jewels and splendid garments, carried their offerings, respectfully surrounded Bodhisattva Sadāprarudita, and slowly walked toward Great Bodhisattva Dharmodgata.
Beside the road leading to Dharmodgata’s residence stood a Great Prajñāpāramitā platform made of the seven treasures, decorated with red sandalwood, hung with jeweled bells producing wondrous sounds. Around it were pearl nets, and at each of its four corners hung four kinds of precious jewels serving as lamps, radiating light day and night. On each side of the platform stood four incense burners made of pure silver and decorated with precious gems, continually burning black agarwood incense while various exquisite flowers were scattered as offerings.
Within the platform stood a throne made of the seven treasures, covered with embroidered silk cushions. Upon this throne rested a chest fashioned from four precious substances—gold, silver, beryl, and sapphire—magnificently adorned. Inside it were leaves of pure gold inscribed with the Prajñāpāramitā in beryl ink. Bodhisattva Dharmodgata himself had sealed the chest, which remained enclosed within the platform. Everywhere banners were hung and precious flowers beautifully arranged.
Bodhisattva Sadāprarudita, the merchant’s daughter… seeing this magnificent jeweled platform, joined their palms respectfully and praised its unprecedented splendor.
They also saw Śakra (Indra), together with immeasurable hundreds of thousands of celestial beings beside the platform, offering supreme powdered incense, crushed jewels, pure flowers and incense, gold, silver, flowers… scattering them over the jeweled platform. Celestial music also resounded through the sky.
Seeing this, Bodhisattva Sadāprarudita asked Śakra:
“For what reason do you, Lord of the Devas, and the heavenly beings make offerings to this platform?”
Śakra replied:
“Great One, do you not know? Within this platform is the unsurpassed Dharma called the profound Prajñāpāramitā. It is the mother of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, and of all Great Bodhisattvas. It gives birth to and encompasses all Thus Come Ones and Great Bodhisattvas. If a Great Bodhisattva diligently cultivates this Dharma, he quickly attains all the virtues of liberation, perfects all Buddha-Dharmas, and swiftly realizes omniscient wisdom. For this reason, my retinue and I respectfully make offerings to this Dharma.”
Hearing this, Bodhisattva Sadāprarudita joyfully asked further:
“Where, then, is this profound Prajñāpāramitā? I wish to make offerings to it. Please show me.”
Śakra answered:
“Great One, know that the profound Prajñāpāramitā is inside the chest of seven treasures upon the throne of seven treasures within this platform. It is written with beryl upon leaves of pure gold. Bodhisattva Dharmodgata himself sealed it. We do not dare open it.”
At that time, Bodhisattva Sadāprarudita, the merchant’s daughter, her parents, and the five hundred maidservants, hearing this, divided all the offerings they had brought—flowers, incense, jewels, garments, necklaces, banners, canopies, music, lamps, and other offerings—into two portions. First they offered one portion to the jeweled platform as offerings to the Prajñāpāramitā. Then, carrying the remaining portion, they approached Great Bodhisattva Dharmodgata.
Arriving there, they saw him seated upon the lion throne surrounded by the great assembly. They presented flowers, incense, banners, canopies, garments, necklaces, music, lamps, and all kinds of precious jewels as offerings to this Dharma teacher and to the Dharma being taught.
Using his spiritual powers, Bodhisattva Dharmodgata caused all the flowers scattered into the air to gather above his head into a magnificent jeweled floral pavilion. Likewise, all the fragrant incense that had been scattered floated into the sky and formed a jeweled canopy above the floral pavilion. The garments that had been offered also rose into the air and formed a splendid curtain above the incense canopy, beautifully adorned with precious jewels. The banners, canopies, music, lamps, necklaces, and other offerings likewise naturally rose and arranged themselves beautifully around the pavilion.
Seeing this, Bodhisattva Sadāprarudita, the merchant’s daughter… were filled with immense joy and unanimously praised Great Bodhisattva Dharmodgata:
“Our great teacher is truly extraordinary! Even while still practicing as a Bodhisattva, he can manifest such wondrous spiritual powers. How much more inconceivable must it be when he attains supreme enlightenment!”
At that time, Bodhisattva Sadāprarudita, the merchant’s daughter, and all their companions, out of wholehearted reverence and devotion toward Great Bodhisattva Dharmodgata, all generated the aspiration for unsurpassed enlightenment. Together they vowed:
“In future lives we will certainly attain the fruit of the Thus Come One, Worthy One, Perfectly Enlightened One. Through this supreme root of goodness, may we, while diligently practicing the Bodhisattva path, understand the profound Dharma without obstruction as does our teacher Bodhisattva Dharmodgata today. Through this root of goodness, may we in future lives make offerings to the Prajñāpāramitā with supreme jeweled platforms and other offerings just as our teacher does today. Through this root of goodness, may we one day sit upon lion thrones in the midst of great assemblies, fearlessly expounding the profound meaning of the Prajñāpāramitā as Bodhisattva Dharmodgata does today. Through this root of goodness, may we perfect the skillful means of the Prajñāpāramitā and swiftly attain unsurpassed enlightenment as our teacher does today. Through this root of goodness, may we acquire supreme spiritual powers and miraculous abilities, bringing benefit and happiness to immeasurable sentient beings just as our teacher Bodhisattva Dharmodgata does today.”
After Bodhisattva Sadāprarudita, the merchant’s daughter, and all their companions had presented their offerings to the Prajñāpāramitā and to the Dharma teacher Great Bodhisattva Dharmodgata, they bowed at his feet, joined their palms respectfully, circumambulated him three times clockwise, and then withdrew to one side.
Then Great Bodhisattva Sadāprarudita bowed with folded hands and addressed Great Bodhisattva Dharmodgata:
“I have always delighted in seeking the profound Prajñāpāramitā in secluded places. One day I suddenly heard a voice in the sky saying: ‘Good man, go eastward, and you will certainly hear the profound Prajñāpāramitā.’ Upon hearing this instruction, I was overjoyed and immediately traveled eastward. After going only a short distance, I thought: ‘Why did I not ask that heavenly voice whether the destination was near or far? To what city should I go? From whom shall I hear the profound Prajñāpāramitā?’
“Thinking thus, I stopped at one place, beating my breast in grief and lamenting for seven days and nights without weariness. I did not think of sleeping, eating, or drinking. I paid no attention to day or night, nor feared heat or cold. My mind did not become distracted by inner or outer phenomena. I thought only: ‘When will I hear the Prajñāpāramitā? Why did I fail to ask the heavenly voice where I should go and from whom I should hear it?’
“While I was grieving in this way, a Buddha suddenly appeared before me and said:
‘Good man, because you seek the Dharma with such courage, diligence, devotion, and reverence, continue eastward. After traveling about five hundred yojanas, you will reach the great royal city called Complete Wonderful Fragrance. There dwells a Bodhisattva named Dharmodgata, who constantly teaches the Prajñāpāramitā to immeasurable hundreds of thousands of beings. You should hear it from him.
‘Furthermore, good man, Bodhisattva Dharmodgata has long been your pure spiritual friend. He appears to guide, instruct, encourage, praise, and help you quickly attain unsurpassed enlightenment. In the past, he too endured hardships to seek the profound Prajñāpāramitā, just as you now seek it by every means. Go quickly to him. Do not doubt, do not concern yourself with day or night. Before long you will understand the profound Prajñāpāramitā.’
“Upon hearing these words, I rejoiced greatly and thought: ‘When shall I meet Bodhisattva Dharmodgata and hear the profound Prajñāpāramitā from him? Having heard it, I will forever eliminate false discriminations and attachments to attainment and quickly realize unsurpassed enlightenment.’
“As I thought this, unobstructed wisdom concerning all dharmas arose. By means of this wisdom I entered innumerable profound samādhis. While abiding in these samādhis, I saw immeasurable, countless Buddhas throughout the ten directions expounding the Prajñāpāramitā to assemblies of Great Bodhisattvas.
“At that time all the Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones praised, comforted, instructed, and entrusted me, saying:
‘Excellent! Excellent! Good man, when we formerly practiced the Bodhisattva path, we too sought the profound Prajñāpāramitā through diligent endurance of hardship, just as you do now. While seeking this Dharma, we likewise attained these samādhis. Having perfected innumerable profound samādhis, we accomplished the skillful means of the profound Prajñāpāramitā, thereby perfecting all Buddha-Dharmas and attaining the stage of non-retrogression.’
“After the Buddhas of the ten directions had instructed and comforted me, they suddenly disappeared. Emerging from samādhi and no longer seeing the Buddhas, I became sorrowful and wondered:
‘The Buddhas of the ten directions whom I just saw—from where did they come, and where have they gone? Who can resolve this doubt?’
“I then thought:
‘Bodhisattva Dharmodgata has long cultivated the skillful means of the profound Prajñāpāramitā. He has attained innumerable dhāraṇīs and samādhis, perfected the Bodhisattva’s miraculous powers, made offerings to immeasurable Thus Come Ones, established vast vows before the Buddhas, cultivated roots of goodness, and for a long time has been our spiritual friend, always caring for us and bringing us benefit. I should quickly go to him and ask where the Buddhas of the ten directions whom I saw came from and where they have gone. He can certainly resolve my doubt.’
“Having resolved this, I continued eastward. After a long time I entered this city and gradually approached. From afar I saw you, Great Teacher, seated upon the lion throne atop the jeweled platform, surrounded by the great assembly, expounding the true Dharma. The moment I beheld you, my body and mind became peaceful and joyful, just as a bhikṣu suddenly entering the third dhyāna.
“Therefore, I now ask you, Great Teacher: the Buddhas of the ten directions whom I previously saw—from where did they come, and where have they gone? I respectfully ask you to explain this so that I may fully understand. Having understood, I shall encounter the Buddhas throughout lifetime after lifetime.”
**Chapter 78: BODHISATTVA DHARMODGATA (1)**
At that time Great Bodhisattva Dharmodgata said to Great Bodhisattva Sadāprarudita:
“Good man, the Dharma-body of all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān, comes from nowhere and goes nowhere. Why? Because the true nature of all dharmas is unmoving.
“Good man, the suchness of all dharmas neither comes nor goes and cannot be expressed. Such suchness is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
“Good man, the dharma realm of all dharmas neither comes nor goes and cannot be expressed. Such a dharma realm is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the dharma nature of all dharmas neither comes nor goes and cannot be expressed. Such dharma nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the unfalsified nature of all dharmas neither comes nor goes and cannot be expressed. Such an unfalsified nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the unchanging nature of all dharmas neither comes nor goes and cannot be expressed. Such an unchanging nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the equality of all dharmas neither comes nor goes and cannot be expressed. Such equality is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the unborn nature of all dharmas neither comes nor goes and cannot be expressed. Such unborn nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the fixed nature of all dharmas neither comes nor goes and cannot be expressed. Such fixed nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the abiding nature of all dharmas neither comes nor goes and cannot be expressed. Such abiding nature is the Thus Come One… up to the Buddha, the Bhagavān.
“Good man, the ultimate reality of all dharmas neither comes nor goes and cannot be expressed. Such ultimate reality is the Thus Come One… up to the Buddha, the Bhagavān.
Good man, the realm of space of all dharmas neither comes nor goes and cannot be expressed; such is the realm of space, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the inconceivable realm of all dharmas neither comes nor goes and cannot be expressed; such is the inconceivable realm, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the unborn nature of all dharmas neither comes nor goes and cannot be expressed; such is the unborn nature, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the unceasing nature of all dharmas neither comes nor goes and cannot be expressed; such is the unceasing nature, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the true nature of all dharmas neither comes nor goes and cannot be expressed; such is the true nature, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the nature of detachment of all dharmas neither comes nor goes and cannot be expressed; such is the nature of detachment, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the tranquil nature of all dharmas neither comes nor goes and cannot be expressed; such is the tranquil nature, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the stainless, pure realm neither comes nor goes and cannot be expressed; such is the stainless, pure realm, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, the emptiness of all dharmas neither comes nor goes and cannot be expressed; such is emptiness, which is the Thus Come One, the Worthy One, the Perfectly Enlightened One… up to the Buddha, the Bhagavān.
Good man, all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones… up to the Buddha, the Bhagavān, are neither the dharmas nor apart from the dharmas.
Good man, the suchness of all dharmas and the suchness of the Tathāgata are one, not two.
Good man, the suchness of all dharmas is neither united nor divided. It has only one characteristic, namely, the characteristic of no characteristic.
Good man, the suchness of all dharmas is neither one, nor two, nor three, nor four… up to neither a hundred thousand… Why? Good man, because the suchness of all dharmas is always beyond number and quantity; it is not something that possesses inherent nature.
Furthermore, good man, suppose there is a person walking across an open plain during the scorching heat of summer. At midday, tormented by thirst, he sees shimmering heat waves and thinks, “Right now, I will surely find water.” Thinking this, he walks straight toward the mirage, but it keeps receding farther and farther away. He then runs after it, yet it appears even more distant. By every possible means he searches for water, but finds none.
Good man, what do you think? From which mountain, cave, spring, or pond did the water in that mirage come? And where has it now gone? Has it gone into the Eastern Sea, the Western Sea, the Southern Sea, or the Northern Sea?
Sadāprarudita replied:
The water in a mirage cannot even be found, much less can one speak of where it came from or where it has gone.
The Bodhisattva Dharmodgata said to Sadāprarudita:
Exactly so, just as you have said! That thirsty person is foolish and lacking in wisdom. Oppressed by the scorching heat, he sees the shimmering mirage and, where there is no water, falsely imagines water. Likewise, if someone says that the Thus Come One, the Worthy One, the Perfectly Enlightened One comes or goes, it is just the same. You should know that such a person is foolish and devoid of wisdom. Why? Good man, because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones cannot be seen by relying on the physical body. The Tathāgata is the Dharma-body.
Good man, the Dharma-body of the Tathāgata is suchness, the Dharma-realm of all dharmas. Since suchness and the Dharma-realm can neither be said to come nor to go, so too is the Dharma-body of the Tathāgata: it neither comes nor goes!
Furthermore, good man, suppose a magician or one of his disciples conjures up elephants, cavalry, chariots, infantry, horses, goats, and the like. After a brief moment, they vanish.
Good man, what do you think? Where did those magical creations come from, and where did they go?
Sadāprarudita replied:
An illusion is not real. Therefore, how could one speak of its coming or going?
Bodhisattva Dharmodgata said to Bodhisattva Sadāprarudita:
“Yes, yes, exactly as you have said! If someone clings to the illusion that a magical apparition comes and goes, they should be known as a foolish and ignorant person. If someone thinks that the Thus Come One, the Worthy One, the Perfectly Enlightened One comes and goes, it is just the same—they should be known as a foolish and ignorant person. Why is that? Good man, because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones cannot be seen based on their physical form. The Thus Come One is the Dharma Body.
Good man, the Dharma Body of the Thus Come One is suchness, the dharma realm of all phenomena. Since suchness and the dharma realm cannot be said to come or go, the Dharma Body of the Thus Come One is likewise—it neither comes nor goes.
Furthermore, good man, it is like the images that appear in a mirror. Those images temporarily appear and then disappear.
Good man, what do you think? Where do the images in the mirror come from, and where do they go?”
Sadāprarudita replied:
“Those images are not real. How, then, can it be said that they come or go?”
Bodhisattva Dharmodgata said to Sadāprarudita:
“Yes, yes, exactly as you have said! If someone clings to the belief that those images come and go, they should be known as a foolish and ignorant person. If someone thinks that the Thus Come One, the Worthy One, the Perfectly Enlightened One comes and goes, it is just the same—they should be known as a foolish and ignorant person. Why is that? Good man, because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones cannot be seen based on their physical form. The Thus Come One is the Dharma Body.
Good man, the Dharma Body of the Thus Come One is suchness, the dharma realm of all phenomena. Since suchness and the dharma realm cannot be said to come or go, the Dharma Body of the Thus Come One is likewise—it neither comes nor goes.
Furthermore, good man, it is like echoes arising from within a mountain cave. Such echoes temporarily appear and then cease.
Good man, what do you think? Where do the echoes in the cave come from, and where do they go?”
Sadāprarudita replied:
“The echoes are not real. How, then, can it be said that they have a place from which they come or to which they go?”
Bodhisattva Dharmodgata said to Bodhisattva Sadāprarudita:
“Yes, yes, exactly as you have said! If someone clings to the belief that echoes come and go, they should be known as a foolish and ignorant person. If someone thinks that the Thus Come One, the Worthy One, the Perfectly Enlightened One comes and goes, it is just the same—they should be known as a foolish and ignorant person. Why is that? Good man, because all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones cannot be seen based on their physical form. The Thus Come One is the Dharma Body.
Good man, the Dharma Body of the Thus Come One is suchness, the dharma realm of all phenomena. Since suchness and the dharma realm cannot be said to come or go, the Dharma Body of the Thus Come One is likewise—it neither comes nor goes.