PRACTICING THE PATH OF PRAJÑĀ PĀRAMITĀ SUTRA
Volume 10
Chapter 29: Bodhisattva Dharmodgata
At that time, the Bodhisattva Sadāprarudita emerged from samādhi and, together with five hundred young women, came to the gate of the palace of Bodhisattva Dharmodgata. Standing outside the gate, Bodhisattva Sadāprarudita thought to himself: “Today I have come here for the sake of the Dharma. My teacher has entered the palace in accordance with the Way, so I should neither lie down nor sit. I will wait until my teacher comes out and ascends the high seat to teach Prajñāpāramitā. Only then should I sit.” The five hundred young women all followed the example of Bodhisattva Sadāprarudita and remained standing.
At that time, Bodhisattva Dharmodgata had just finished instructing the young women in the palace and expounding the Dharma. After bathing, he put on fresh robes, ascended the seat of Prajñāpāramitā, sat in contemplation, and entered every kind of samādhi. Thus he remained unmoving and unwavering for seven years. Bodhisattva Sadāprarudita and the five hundred young women also continually practiced walking meditation for seven years without sitting or lying down. After those seven years, celestial beings in the sky said to them: “Seven days from now, Bodhisattva Dharmodgata will emerge from samādhi.”
When Bodhisattva Sadāprarudita heard the voices of the celestial beings, he thought to himself: “Today we should prepare a seat for our teacher, sprinkle water, and sweep the place clean.” Bodhisattva Sadāprarudita and the five hundred young women went together to the place where the sutra would be taught. Upon arriving, they specially prepared a high seat for Bodhisattva Dharmodgata. Then each of the five hundred young women took off her own garment and spread it over the seat.
At that moment, the Evil Māra thought to himself: “Such a thing has never happened before—I have never seen anything like this! This Bodhisattva Sadāprarudita is preparing a lofty seat for Bodhisattva Dharmodgata with exceptional reverence in order to seek the Buddha Way. His diligence and courage never cease; he is never lazy. Once he attains the Way, he will leave my realm and liberate countless beings. Today I must disrupt him halfway.”
Then the Evil Māra ruined all the seats prepared for the Bodhisattvas, making them warped and crooked. He caused sand, gravel, stones, thorns, and dry bones to rain down. When Bodhisattva Sadāprarudita and the five hundred young women saw the seats bent out of shape and covered with mud, they thought: “Today Bodhisattva Dharmodgata will sit here to teach the Dharma, and all the disciples will come to listen. We must clean and restore these seats.” They immediately worked together to clean and straighten the seats.
Then they thought: “Today the ground is full of dust. We fear that the dust will soil our teacher and the Bodhisattvas. We must sprinkle water together.” They searched everywhere for water but could not find any. Why? Because Māra had created those conditions. They then thought to themselves: “Today we cannot find water. We must use our own blood to sprinkle the ground.”
At that time, Bodhisattva Sadāprarudita and the five hundred young women each took a knife, cut their own bodies, and used their blood to sprinkle the ground. Because of their compassionate devotion to the Dharma, Śakra Devānām Indra thought to himself: “Can there truly be such people in this world? They are so diligent, reverent, and devoted to the teacher who expounds the Dharma!”
Then Śakra Devānām Indra came before Bodhisattva Sadāprarudita and praised him, saying:
“Excellent, excellent! Noble one, your diligence is truly beyond compare. Because of your diligent and devoted reverence toward your teacher, it will not be long before you hear Prajñāpāramitā. If there is anything you desire, simply tell us. We will help people like you, and whatever you wish to obtain, we shall provide.”
Bodhisattva Sadāprarudita replied:
“What I wish to obtain, Śakra Devānām Indra should already know.”
Śakra Devānām Indra then transformed the ground into lapis lazuli with golden sand upon it. He restored the bodies of Bodhisattva Sadāprarudita and the five hundred young women to perfect health. Around the seat appeared pools of lapis lazuli. The banks were surrounded by railings and terraces adorned with the seven precious treasures, and jeweled trees stood on both sides of the terraces. Hundreds of exquisite ornaments were displayed in magnificent array.
As Bodhisattva Sadāprarudita and the five hundred young women sprinkled the water, flowers of Mandārava, Mañjūṣaka, and Mahā-Mañjūṣaka rained down from heaven. Heavenly flowers fell in abundance, amounting to four thousand *thạch* (a traditional unit of measurement). Śakra Devānām Indra gathered those flowers, gave them to Bodhisattva Sadāprarudita, and said:
“You should offer these flowers to Prajñāpāramitā, scatter them over Bodhisattva Dharmodgata and the Bodhisattvas, and present these five hundred heavenly garments to Bodhisattva Dharmodgata as he sits upon the seat.”
Bodhisattva Sadāprarudita accepted all these offerings and dedicated blessings for them.
At that time, after seven years, Bodhisattva Dharmodgata emerged from samādhi, ascended the high seat, and sat together with forty billion Bodhisattvas. The assembly from previous generations was exceedingly numerous. Then Bodhisattva Sadāprarudita and the five hundred young women scattered flowers, fragrant sandalwood powder, fragrant incense powder, and various precious substances over Bodhisattva Dharmodgata and the Bodhisattvas. Before them, they bowed with their heads touching the feet of the Bodhisattvas, circumambulated them three times, then withdrew and stood respectfully. They gazed attentively at Bodhisattva Dharmodgata.
At that time, the great assembly surrounding Bodhisattva Dharmodgata filled an area forty *lý* square. Bodhisattva Dharmodgata looked in all four directions at those who had come to the assembly. Seeing that Bodhisattva Sadāprarudita and the five hundred young women sought the Dharma with sincere aspiration, Bodhisattva Dharmodgata expounded Prajñāpāramitā for Bodhisattva Sadāprarudita.
Bodhisattva Dharmodgata said:
“Good son, listen carefully!
All Dharma teachings are equal; Prajñāpāramitā is likewise equal.
The beginning and end of all Dharma teachings cannot be reckoned; likewise, the beginning and end of Prajñāpāramitā cannot be reckoned.
The wisdom of the Tathāgata is without obstruction; likewise, Prajñāpāramitā is without obstruction.
Just as a person created by magic has no real form, so too Prajñāpāramitā is formless.
Just as the wind encounters no obstruction, so too Prajñāpāramitā encounters no obstruction.
The beginning and end of all phenomena are beyond reckoning; likewise, Prajñāpāramitā is beyond reckoning.
Because all attachment to self and possessions has been completely cut off, they are originally pure; likewise, Prajñāpāramitā is originally pure.
Just as a flirtatious glance exchanged with a woman in a dream is inherently empty, so too Prajñāpāramitā is inherently empty.
That which is designated by names is inherently empty; likewise, Prajñāpāramitā is inherently empty.
The Nirvāṇa of an Arhat is emptiness and is unborn; likewise, Prajñāpāramitā is emptiness and is unborn.
The Parinirvāṇa of the Tathāgata is originally equal and without distinction; likewise, Prajñāpāramitā is originally equal and without distinction.
Just as when a fire is extinguished, it neither comes from anywhere nor goes anywhere, so too Prajñāpāramitā neither comes from anywhere nor goes anywhere.”
For example, in a dream one sees Mount Sumeru, which is originally empty; Prajñāpāramitā is likewise originally empty.
Just as the Buddha appears without truly existing, Prajñāpāramitā likewise appears without truly existing.
The joys shared in sensual love in previous lives are, in truth, not real; Prajñāpāramitā is likewise not truly real.
A person’s name and reputation are not truly real, and the Tathāgata is likewise not truly real. One sees previous lives only because they are the products of mental conception and are therefore perceived. The mental constructions regarding Prajñāpāramitā are likewise originally not truly real.
Just as the images conjured by a magician are not truly real, Prajñāpāramitā is likewise originally not truly real.
Just as empty space has no place of abiding, Prajñāpāramitā likewise has no place of abiding.
Just as a master of illusion who has learned transformation understands everything thoroughly, Prajñāpāramitā likewise leaves nothing not thoroughly understood.
Past, future, and present cannot be combined into one. Prajñāpāramitā has no past, future, or present. One should know that names are originally without form, and the self is originally without form. Prajñāpāramitā likewise reaches nowhere that it does not reach, enters nowhere that it does not enter, yet has no place of arrival and no place of entry. Why? Because Prajñāpāramitā is emptiness; it has no true existence.
Just as empty space reaches everywhere and enters everywhere, yet has no place of arrival and no place of entry. Why? Because empty space is originally without form or appearance. So it is with Prajñāpāramitā. Such is Prajñāpāramitā.
Prajñāpāramitā also enters earth, enters water, enters fire, enters wind, enters space, enters that, enters this, enters form, enters feeling, enters thought, enters birth and death, enters consciousness, enters people, enters lifespan, enters birth, enters virtue, enters the absence of virtue, enters desire, enters the absence of desire, enters existence, enters nonexistence, enters form, enters formlessness, enters aspiration, enters non-aspiration, enters birth, enters non-birth, enters the sun, enters the moon, enters the stars, enters the Asuras, enters the Dragons, enters spirits and deities, enters Gandharvas, enters Garuḍas, enters Caṇḍālas, enters Mahoragas, enters Rākṣasas, enters Kūviyên (a race of gigantic spirits), enters Bệ-lệ (hungry ghosts), enters birds and beasts, enters Niraya (hell), enters flying creatures, enters creatures with spurs, enters creeping creatures (those that crawl on their bellies), enters breath, enters poverty, enters wealth, enters sages, enters immortals, enters the Stream-enterer, enters the Once-returner, enters the Non-returner, enters the Arhat, enters the Pratyekabuddha, enters the Bodhisattva, enters the Buddha, enters Nirvāṇa, enters the Four Foundations of Mindfulness, enters the Four Right Efforts, enters the Five Faculties, enters the Seven Factors of Enlightenment, enters the Noble Eightfold Path, enters knowledge, enters ignorance, enters the Ten Powers, enters the Four Fearlessnesses, enters the Buddhist scriptures, enters worldly books, enters spirit-mediumship, enters the absence of spirit-mediumship, enters knowledge of past lives, enters actions, enters non-action, enters the cycle of birth and death, enters suffering, enters the absence of suffering, enters freedom, enters the absence of freedom, enters liberation, enters the absence of liberation, enters goodness, enters the absence of goodness, enters wholesomeness, enters unwholesomeness, enters wisdom, enters the absence of wisdom, enters clarity, enters the absence of clarity, enters the past, enters the future, enters the present day, enters the visible, enters the invisible, enters teachings, enters the Dharma, enters existence, enters non-possession, enters all that has form, enters all that is formless.
The Buddha said to Subhūti:
“Thus it was that the Bodhisattva Dharmodgata spoke to the Bodhisattva Sadāprarudita about the entry into Prajñāpāramitā. He spoke in this way for seven days and seven nights, yet those listening to the sūtra felt as though only the time of a single meal had passed. Why? Because of the grace and spiritual power of the Bodhisattva Dharmodgata. Upon hearing the teaching of Prajñāpāramitā, the Bodhisattva Sadāprarudita was filled with immense joy and delight, and together with five hundred others offered heavenly garments and eight hundred measures of various precious jewels as offerings to the Bodhisattva Dharmodgata. Śakra Devānām Indra scattered Mahā Mandāra flowers over the Bodhisattva Dharmodgata and the other Bodhisattvas to increase their merit. At that time all the trees throughout a Buddha-land—medicinal trees, fruit trees, and trees of every kind of precious jewel—bowed and bent in homage to the Bodhisattva Dharmodgata. Fragrant flower blossoms rained down from the heavens. The fragrance of these flowers could be smelled throughout the entire Buddha-land. Everyone who smelled the fragrance saw from afar the Bodhisattva Dharmodgata seated upon a lofty throne expounding the sūtra. At the same time they also saw the Bodhisattva Sadāprarudita and the five hundred maidens. The hearts of all became joyful and gentle. They all bowed in reverence to the Bodhisattva Dharmodgata from afar, and the entire land trembled. At that time hundreds of thousands of millions of heavenly and human beings obtained innumerable teachings of the Dharma, beyond counting, and many Bodhisattvas attained the stage of non-retrogression.
The daughter of the wealthy elder and the five hundred maidens all said to the Bodhisattva Sadāprarudita:
‘We vow to become servants of the Bodhisattva. We vow to dedicate our very lives to the Bodhisattva. We vow to become attendants of the Bodhisattva.’ Together they presented five hundred carts filled with their precious treasures as an offering to the Bodhisattva. ‘Why? Because today the Bodhisattva has endured great hardship for our sake. We make offerings to the Bodhisattva just as we would to the Buddha, with no difference. It is only through the Bodhisattva’s great kindness that we have heard the sublime words of this sacred sūtra without the slightest doubt, not even as small as a hair or a strand of fur. Today we offer ourselves as attendants to the Bodhisattva. Even if we were to spend thousands upon millions of kalpas doing so, it would still not be enough to repay the Bodhisattva’s kindness for allowing us to hear this sacred sūtra, even for a brief moment.’
At that time the Bodhisattva Sadāprarudita accepted all five hundred maidens and the five hundred treasure carts. Having accepted them for the sake of the Dharma, he wished to present them to the Bodhisattva Dharmodgata. He said:
‘I pray to offer myself together with these five hundred maidens and these five hundred treasure carts to the Great Teacher. May the Bodhisattva compassionately accept them so that we may gain merit.’
The Bodhisattva Dharmodgata, wishing the Bodhisattva Sadāprarudita to perfect his merit, accepted all five hundred maidens and the five hundred treasure carts. Having accepted them, he returned them to the Bodhisattva Sadāprarudita and said:
‘You should keep these five hundred maidens as your attendants and these five hundred treasure carts.’
The devas in the Trāyastriṃśa Heaven all praised him:
‘Excellent! Excellent! The Bodhisattva Sadāprarudita has offered all his possessions to his teacher. Such an intention is exceedingly rare!’
Then hundreds of thousands of millions of heavenly beings came to the place where the Bodhisattva Dharmodgata was to hear the sūtra. At that moment the Bodhisattva Sadāprarudita rejoiced greatly and, while still seated, attained sixty thousand samādhi gateways.
What were these samādhis? The Samādhi of Joyful Aspiration, the Samādhi of Dignified Conduct, the Samādhi of Encouraging Virtue, the Samādhi of the Full Moon, the Samādhi of the Radiance of the Sun, the Samādhi of the Tathāgata’s Practice, the Samādhi of Constant Mindfulness of the Buddha, the Samādhi of the Bodhisattva’s Conduct, the Samādhi of Delight in Wisdom, the Samādhi of Firm Abiding in Liberation, the Samādhi of Non-Abiding Amid All Realms, the Samādhi of Entering the Various Adornments of Buddha Lands, the Samādhi of Entering the Formless Marks of the Tathāgata, the Samādhi of the Formless Seal Throughout the Ten Directions, the Samādhi of the Tathāgata Rising from His Seat, the Samādhi of Delight in Fearlessness, the Samādhi of Renouncing Precious Treasures, the Samādhi of the Tathāgata’s Power and Adornment, the Samādhi of Joy in Complete Illumination of All Dharma Teachings, the Samādhi of Explaining the Meaning of That Which Has No Origin, the Samādhi of Purity Like a Brahmin, the Samādhi of Equal Entry into Past, Future, and Present, the Samādhi of the Original Beginning and Future End Having No Abiding, the Samādhi of Adorning the Treasury of the Buddha, and the Samādhi by Which the Buddha’s Voice Universally Accomplishes All Things. In this way he attained sixty thousand samādhi gateways. Emerging from these samādhis, the Bodhisattva Sadāprarudita attained the power of wisdom and entered fully into the Dharma teachings of all Bodhisattvas.
The Bodhisattva Sadāprarudita asked the Bodhisattva Dharmodgata:
‘Please explain, Bodhisattva, how the voice of the Buddha is to be known, and from where it arises?’
Bodhisattva Dharmodgata said to Bodhisattva Sadāprarudita:
“Good sir! Listen carefully! For example, a lute is not made from a single thing. It requires wood, a frame, strings, and someone to pluck it. Its wonderful sound is freely produced, able to play whatever melody one wishes.
Good sir! If you wish to understand the voice of the Buddha, it is just like this. A Bodhisattva first gives rise to the aspiration for enlightenment, then cultivates practice throughout lifetime after lifetime, creates merit, teaches throughout lifetime after lifetime, and asks about the Buddha’s teachings throughout lifetime after lifetime. Only by gathering all these together does the Buddha-body come into being. The Buddha’s voice is also like this. All these dharmas arise from dependent conditions. They cannot be obtained from the Bodhisattva practices alone, nor from the Buddha-body alone, nor apart from the Buddha-body. Good sir! If you wish to know the voice of the Buddha-body, only by combining all these causes can Buddhahood be attained.
Furthermore, good sir! Consider a person skilled at playing a long flute. The flute’s beautiful sound blends harmoniously with song. The flute is made of bamboo, and then someone skillfully blows into it. Only when these factors come together does the flute produce its mournful music. The body of the Thus Come One, the Worthy One, the Perfectly Enlightened One is not accomplished through one cause alone, nor through two causes. That body is achieved through hundreds of thousands of causes and through the accumulation of merit over many lifetimes. The fulfillment of the original vows likewise comes from teaching others over many lifetimes. Thus the Buddha’s body and all its splendid marks are perfected.
For example, after the Buddha entered Parinirvāṇa, someone makes an image of the Buddha. Everyone who sees the image bows and makes offerings because it is dignified and beautiful, just like the Buddha Himself. Whoever sees it praises it, bringing incense, flowers, and five-colored silks as offerings. Good sir, would you say there is a deity inside that Buddha image?”
Bodhisattva Sadāprarudita replied:
“There is no deity inside it. The reason for making a Buddha image is simply so that people may gain merit. A Buddha image is not made by one cause alone, nor by two causes. There must be gold, a skilled artisan, or someone who saw the Buddha while He was alive. After the Buddha entered Parinirvāṇa, remembering Him, they made the image so that people in the world could make offerings and thereby gain merit.”
Bodhisattva Sadāprarudita said to Bodhisattva Dharmodgata:
“So after the Buddha entered Parinirvāṇa, one should make Buddha images?”
Bodhisattva Dharmodgata said:
“According to what you have said, the Buddha-body is accomplished in the same way—not by one cause, nor by two causes, but by hundreds of thousands of causes. In the past, there were those who sought Buddhahood by cultivating the Bodhisattva path. They constantly saw Buddhas and performed many meritorious deeds. Therefore they accomplished the Buddha-body, wisdom, miraculous transformations, the ability to fly, and all the excellent marks. This is how Buddhahood is attained!
Good sir! Listen further. The sound of a drum is not produced by one cause, nor by two causes. There must be a craftsman, tanned leather, drumsticks, and someone to strike it before the sound arises.
Good sir! Know that the Buddha is likewise not accomplished by one or two causes, but by countless thousands and myriads of causes. A person first gives rise to the aspiration for enlightenment, practices the Six Pāramitās, understands that all dharmas are originally empty, and that emptiness itself is not produced from anywhere. Sitting beneath the tree, they subdue the hosts of Māra and understand all the scriptures to be like illusions, without difference. Therefore the Buddha-body is accomplished.
Good sir! Listen further. If one paints a person, there must be a wall, pigments, a painter, and a brush. Only by combining these can the image be painted. Likewise, the Buddha-body is not accomplished by one or two causes, but through hundreds of thousands of causes. The Bodhisattva has the original practice of generosity, observes the precepts without violating the ten wholesome deeds, constantly follows good teachers, always maintains a mind of equality, thinks of all beings throughout the ten directions, cannot be corrupted by anyone, sees Buddhas throughout lifetime after lifetime, hears of the Bodhisattva practices and firmly remembers them, never flatters others throughout lifetime after lifetime, and always acts with complete sincerity. Good sir! This is how the Buddha-body is accomplished!
Good sir! Listen further. The resting place in the Heaven of the Highest Form Realm is called the Palace of Contemplation. Its radiance illuminates the heavens with supreme beauty. That palace is not self-made, nor brought by anyone, nor created by anyone. It comes from nowhere and goes nowhere; it arises through causes and conditions. Those heavenly beings created merit in the past and thereby attained it. Because they practiced generosity in the human world, they were reborn there and dwell in those heavenly palaces. Thus they enjoy the heavenly mansions.
Good sir! If you wish to know the causes and conditions for the arising of the Buddha-body, it is because people in the world wish to see the Buddha. Having accumulated merit in previous lives, they are not born into the eight unfortunate states but instead possess wisdom and faith in the Buddha.
Good sir! Know that the Buddha-body comes from nowhere and goes nowhere. It is not created by anyone, nor brought by anyone. Originally it has no form and no attachment, just like the palace in the Highest Form Heaven. The Buddha manifests His body solely to liberate beings in the world.
Good sir! Listen further. An echo in the mountains is not produced by one cause or two causes. There must be mountains, a person, a voice calling out, and ears to hear. Only when these factors come together does an echo arise.
Good sir! The Buddha-body is just like this. It has no form and no attachment. It arises through causes and conditions. Throughout lifetime after lifetime one thoroughly understands emptiness and cultivates emptiness. All saṃsāra and the absence of saṃsāra are dependent on causes and conditions. The Buddha’s wisdom understands that there is originally no birth and death, and originally no Parinirvāṇa. The Buddha appears in this world and teaches the Dharma in this way. Good sir! This is what the Buddha-body is like.
Good sir! Listen further. A magician conjures a handsome and majestic person, no different from a Wheel-Turning Sage King. Everyone who hears the king’s words rejoices. Whoever asks for gold or silver receives gold or silver with kindness and affection. Whoever needs clothing or blankets receives clothing or blankets. Among the people, the Sage King sits, stands, and walks with serene dignity. Everyone who sees him respectfully bows. The magically conjured person is not produced by one cause or two causes. There must be magical spells, an assembled audience, and the manifestation appears according to people’s wishes. Among those present, the wise know that this person is merely a magical creation. This apparition comes from nowhere and goes nowhere. They know it is originally empty, existing only through magical transformation. Though the wise respectfully bow, they are not attached.
Good sir! The accomplishment of the Buddha-body is likewise brought about through causes and conditions, through the combination of hundreds of thousands of factors. There are Bodhisattva practices, merit, and rejoicing in the merit of others, bringing peace and security to beings throughout the ten directions and fulfilling the Bodhisattva’s vows. This is how the Buddha-body is accomplished.
Good sir! Know that the Buddha, for the sake of beings, distributed the scriptures and entrusted them to countless people, leading each one to practice meditative concentration (samādhi), contemplation, and discernment. The Buddha teaches the scriptures so that every person may study them. Thus gods and humans who hear the Dharma all rejoice. Among them are those who are arrogant, those who lack shame, those who indulge in lust, those who are greedy and miserly, those who are stubborn, those who are self-willed, those who delight in fighting, those who refuse admonition, those obscured by lust, anger, and delusion, and those who commit immeasurable evil. The Buddha, beautiful and dignified, sits, stands, and walks peacefully among the people. The Buddha has completely eradicated all evil and possesses only virtues. The Buddha brings peace and security to everyone. The Buddha also carries out the work of a Buddha. The Buddha is originally empty and free from attachment. Just as with a magically created person, so too does the Bodhisattva manifest a beautiful and dignified body. Although seeing it, one does not become attached or form mental fabrications. Though knowing it is unreal, one still respectfully bows and makes boundless offerings.
Good sir! Know that all Buddhas of the past, future, and present arise from thousands upon thousands of causes and conditions. A Bodhisattva should think in this way, cultivate in this way, and preserve this understanding in this way. Practicing in this manner, the Bodhisattva will quickly attain Buddhahood.
When Bodhisattva Dharmodgata spoke about the Buddha’s body, forty-eight thousand Bodhisattvas immediately came to understand the practice of complete faith; ten billion Bodhisattvas attained the various Dhāraṇīs; twenty billion Bodhisattvas gained the ability to answer every question without the slightest hesitation; forty billion Bodhisattvas attained the stage of non-retrogression; and eight trillion Bodhisattvas attained the Dharma of abiding in the practice of A-xà-phù. At that time, Mandārava flowers and Mahāmandārava flowers rained down upon Bodhisattva Dharmodgata and the Bodhisattvas.
Bodhisattva Dharmodgata employed his spiritual power so that all kinds of heavenly music throughout the entire Buddha-land arose spontaneously. Thousands upon thousands of heavenly beings scattered celestial garments from the sky like rain over Bodhisattva Dharmodgata and the Bodhisattvas. The devas in the sky played music together with Bodhisattva Dharmodgata. Countless heavenly robes spread in orderly rows, covering the entire Buddha-land. Heavenly incense was burned, its fragrance spreading everywhere. The earth throughout the Buddha-land trembled. All the Bodhisattvas beheld innumerable Buddhas in the ten directions. At the same time, the Buddhas from afar praised Bodhisattva Dharmodgata, saying, “Excellent, excellent!”
At that time, the Buddhas bestowed a prophecy upon Bodhisattva Sadāprarudita that in a future age he would attain Buddhahood with the title Kā-ma-ca-đề-pha-la-da Tathāgata, Worthy One, Perfectly Enlightened One. When he became a Buddha, that would indeed be his name. The five hundred young women would also gradually attain Buddhahood in the future. Thus, during the lifetime of Bodhisattva Dharmodgata, the five hundred young women were transformed into men. Thereafter, throughout lifetime after lifetime, they would be reborn without ever being separated from the Buddha-lands. Bodhisattva Sadāprarudita and the five hundred transformed disciples would always possess great ability and continually teach and guide the people of the world.
The Buddha said to Subhūti:
“If any Bodhisattva wishes to attain Buddhahood, to see the Buddha while he is still in the world, or after the Buddha’s Parinirvāṇa wishes to seek Prajñāpāramitā, then that Bodhisattva must always be diligent, must always revere Prajñāpāramitā, and must follow the example of Bodhisattva Sadāprarudita.”
**Chapter 30: Entrustment**
The Buddha patted Ānanda on the shoulder three times and said:
“I entrust Prajñāpāramitā to you. Preserve it well in your memory. Ānanda, this Prajñāpāramitā has been entrusted to you. You must remember it carefully, making every word perfectly clear. Copy it faithfully without omitting anything. When transcribing it, examine it closely; do not let your eyes wander. Everyone fears that obstacles may arise while this task is being carried out. Be careful not to let even a single word of this sūtra be lost.
“Ānanda, I entrust this Prajñāpāramitā to you. Why? Because this scripture is the inexhaustible treasury of all the past, future, and present Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. This scripture upholds all Dharma; all other scriptures arise from it. Ānanda, all the past, future, and present Tathāgatas, Worthy Ones, Perfectly Enlightened Ones have taught countless sūtras and produced immeasurable wisdom. Whatever scriptures people encounter bring them joy, and each person practices according to them. Everything spoken concerning the path into wisdom is what the Buddhas of the past, future, and present proclaim. All of those teachings originate from the treasury of Prajñāpāramitā.
“Ānanda, all the various characteristics that are perceived, all forms of practice, all capacities, all intelligence, all ignorance, all wisdom, and every aspiration people have—even the aspiration for wisdom—the Tathāgata knows all of them to arise from Prajñāpāramitā.
“Ānanda, Prajñāpāramitā is the mother of the Tathāgata, the Worthy One, the Perfectly Enlightened One. That radiant wisdom and this very body of mine have all arisen from Prajñāpāramitā.”
The Buddha said to Ānanda:
“If you honor my words, if you lovingly serve me, then you have already shown reverence toward the Buddha, love for the Buddha, and filial devotion toward the Buddha. Take that same reverence, love, and filial devotion that you offer to the Buddha and offer it to Prajñāpāramitā. Thus, Ānanda, by honoring this Dharma, you are making offerings to all Buddhas.
“Ānanda, I now entrust this Dharma to you. Everything you were to do has already been done. Your body is filled with reverence, your speech is filled with reverence, and your mind is filled with reverence. You are filial toward the Buddha; it cannot be said that you are not. You always meet the Buddha at the proper time; it cannot be said otherwise. Your speech always accords with the Dharma; it cannot be said that it does not. Your mind is always pure and unstained. You see the Buddha; it cannot be said that you do not. In this way, you have repaid the Buddha’s kindness.
“But I tell you this, Ānanda: if in this Prajñāpāramitā you forget even a single word and fail to write it down, then you are no longer filial toward the Buddha. You will no longer see me.
“Ānanda, you will no longer be following the Buddha’s instructions. Ānanda, you will no longer be serving me.”
The Buddha said to Ānanda:
“The reverence you have shown the Buddha up to now would no longer count as an offering to the Buddha. If you forget even one sentence or one phrase from Prajñāpāramitā and omit it, then you have betrayed the Buddha’s kindness.”
The Buddha said to Ānanda:
“You must preserve this Prajñāpāramitā carefully. With the same loving reverence and filial devotion you show toward the Buddha, so should you treat this teaching.
“You must make offerings for all the teachings of the Heavenly Ones among Heavenly Ones of the past, future, and present. If Bodhisattvas practice great compassion toward all sentient beings, then you should regard them as Buddhas. By revering the Dharma of the Buddhas, you draw near to and protect the Buddha’s treasury. You must preserve Prajñāpāramitā in this way. Hold onto it carefully and do not lose even a single word. After the Buddha’s Parinirvāṇa, you must safeguard this sūtra so that nothing is omitted. You must transmit this treasury of the Buddhas to the great Bodhisattvas.
“Ānanda, with my own hands I entrust it to you. You must pass this teaching on to the great Bodhisattvas so that they may uphold it.
“Ānanda, the merit created by a Bodhisattva shatters the prison of birth and death and suffering. The ignorant who are bound are all liberated. Māra and all his followers are subdued. All desires are eliminated. That Bodhisattva ascends the Buddha’s seat as the Unsurpassed, Perfectly Enlightened One. Having attained Buddhahood, he opens understanding for those who are not blind in darkness and for those who are foolish.”
The Buddha said to Ānanda:
“This is the foremost supreme path. There is no second supreme path. It is the wisdom of Unsurpassed, Perfect Perfect Enlightenment. It is the essential teaching of Prajñāpāramitā.”
The Buddha said to Ānanda:
“After my Parinirvāṇa, you may teach all the people throughout the entire trichiliocosm the Dharma and enable them all to attain Arhatship. Day after day you may teach such numbers of people for one kalpa or even a hundred kalpas. You may expound the Dharma to them and lead them to Parinirvāṇa. Even so, that still would not equal serving me completely. It is not as great as teaching a single sentence from Prajñāpāramitā to a Bodhisattva. If you do that, then you have fully served the Buddha and made the highest offering.”
The Buddha said:
“Today, here, I have praised you and entrusted Prajñāpāramitā to you. Even if I were to speak for one kalpa or a hundred kalpas, I could never finish describing its virtues. I have spoken only in summary.”
The Buddha said to Ānanda:
“Today I ask you a question. You must answer.”
The Buddha drew his golden arm from beneath his robe. He placed his right hand upon Ānanda’s head, gently stroked it, then rested his hand upon Ānanda’s shoulder and asked:
“Ānanda, tell me, do you have loving reverence for the Buddha?”
Ānanda replied:
“World-Honored One, the Heavenly One among Heavenly Ones, you yourself know!”
This question and answer were repeated three times.
The Buddha then asked Ananda:
“Ananda, how is it? Do you have filial piety towards the Buddha?”
Ananda replied: “Venerable Lord, you yourself know!” This question and answer was repeated three times.
The Buddha said: “That’s right, Ananda! You have reverence and love for the Buddha. To repay the Buddha’s kindness, Ananda, you must show utmost respect and reverence for the Prajnaparamita. You must cherish each verse of this sutra. Each verse must be clearly memorized in your heart. All other thoughts in your heart must be abandoned. Put your whole mind on the Prajnaparamita and transcribe this sutra from the very first word. When someone receives or studies this sutra, you must carefully transmit it to a Great Bodhisattva. You must give them a sutra written on beautiful, durable silk paper, skillfully transcribed, with verses that are well-matched. When transcribing, you must choose a good pen and write on beautiful silk paper.” One must turn towards the scriptures, perform rituals, and offer precious fragrant incense, mixed incense, pure incense, five-colored silk, beautiful canopies, and banners. All of these are like the fragrance of heaven blended with sesame oil. Pure sesame oil, good lamp wicks, one must turn towards the Prajnaparamita Sutra, then bow down with head touching the ground, then return to light the lamps, showing even greater reverence, worship, and service.
When speaking this Prajnaparamita Sutra, the Buddha sat in the midst of his disciples in the Gijjhakuta Mountains near Rajagriha.
The Buddha attained enlightenment at the age of thirty, on the fifteenth day of the twelfth lunar month. After a meal, he finished speaking the sutra, and his disciples, Bodhisattvas, Devas, Asuras, Dragons, Ghosts, and people all joyfully bowed to the Buddha and then departed.