THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 400
Chapter 78: The Bodhisattva Dharmodgata (2)
Furthermore, good man, it is like the various forms and appearances of light and shadows that seem to flicker, shift, and change in different ways. Good man, what do you think? From where do such lights and shadows come, and where do they go?
Sadāprarudita replied:
“If lights and shadows are not real, how can one speak of them as coming from somewhere or going somewhere?”
The Bodhisattva Dharmodgata said to the Bodhisattva Sadāprarudita:
“Indeed, indeed, exactly as you have said! Whoever believes that lights and shadows come and go should be known as foolish and lacking wisdom. Likewise, if someone says that the Tathāgata, the Worthy One, the Perfectly Enlightened One comes and goes, that person should also be known as foolish and lacking wisdom. Why? Good man, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones cannot be perceived by relying upon a physical body. The Tathāgata is the Dharma Body.
“Good man, the Dharma Body of the Tathāgata is suchness (tathatā), the Dharma realm of all phenomena. Since suchness and the Dharma realm cannot be said to come or go, so too the Dharma Body of the Tathāgata neither comes nor goes.
“Furthermore, good man, it is like an illusory city in which various objects appear. Those objects temporarily seem to exist and then disappear.
“Good man, what do you think? If there are objects in that illusory city, from where do those objects come, and where do they go?”
Sadāprarudita replied:
“The objects in the illusory city are not truly existent. How then can it be said that they come from somewhere or go somewhere?”
The Bodhisattva Dharmodgata said to Sadāprarudita:
“Indeed, indeed, exactly as you have said! Whoever believes that the objects in an illusory city come and go should be known as foolish and lacking wisdom. Likewise, if someone says that the Tathāgata, the Worthy One, the Perfectly Enlightened One comes and goes, that person too should be known as foolish and lacking wisdom. Why? Good man, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones cannot be perceived through physical form. The Tathāgata is the Dharma Body.
“Good man, the Dharma Body of the Tathāgata is suchness, the Dharma realm of all phenomena. Since suchness and the Dharma realm cannot be said to come or go, so too the Dharma Body of the Tathāgata neither comes nor goes.
“Furthermore, good man, it is like the miraculous manifestations of the Tathāgata, the Worthy One, the Perfectly Enlightened One, which temporarily appear and then disappear.
“Good man, what do you think? From where do these manifestations come, and where do they go?”
Sadāprarudita replied:
“These manifestations are not truly real. How then can it be said that they come from somewhere or go somewhere?”
The Bodhisattva Dharmodgata said to Sadāprarudita:
“Indeed, indeed, exactly as you have said! Whoever believes that these manifestations come and go should be known as foolish and lacking wisdom. Likewise, if someone says that the Tathāgata, the Worthy One, the Perfectly Enlightened One comes and goes, that person too should be known as foolish and lacking wisdom. Why? Good man, because the Tathāgata, the Worthy One, the Perfectly Enlightened One cannot be perceived through a physical body. The Tathāgata is the Dharma Body. The Dharma Body of the Tathāgata is suchness, the Dharma realm of all phenomena. Since suchness and the Dharma realm cannot be said to come or go, so too the Dharma Body of the Tathāgata neither comes nor goes.
“Furthermore, good man, it is like a person who dreams of seeing Buddhas—perhaps one Buddha, perhaps ten, perhaps a hundred, perhaps a thousand, even countless Buddhas. When that person awakens, everything seen in the dream vanishes.
“Good man, what do you think? From where did the Buddhas seen in the dream come, and where did they go?”
Sadāprarudita replied:
“What is seen in a dream is entirely illusory and not truly existent. How then can it be said that it comes from somewhere or goes somewhere?”
The Bodhisattva Dharmodgata said to Sadāprarudita:
“Indeed, indeed, exactly as you have said! Whoever believes that what is seen in a dream comes and goes should be known as foolish and lacking wisdom. Likewise, if someone says that the Tathāgata, the Worthy One, the Perfectly Enlightened One comes and goes, that person too should be known as foolish and lacking wisdom. Why? Good man, because the Tathāgata, the Worthy One, the Perfectly Enlightened One cannot be perceived through a physical body. The Tathāgata is the Dharma Body.
“Good man, the Dharma Body of the Tathāgata is suchness, the Dharma realm of all phenomena. Since suchness and the Dharma realm cannot be said to come or go, so too the Dharma Body of the Tathāgata neither comes nor goes.
“Furthermore, good man, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones declare that all phenomena are like dreams, like magical transformations, like an illusory city, like lights and shadows, like echoes, like reflections, like illusions, like mirages—none of them are truly real. If one does not truly understand this profound meaning of the Dharma as taught by the Buddhas, but instead clings to the body of the Tathāgata as name or form, believing that it comes and goes, one should know that such a person is deluded regarding the nature of reality, foolish and without wisdom, revolving through the various realms of existence, suffering the pains of birth and death, far removed from Prajñāpāramitā and likewise far removed from all the Buddha Dharma.
“But if, with regard to this profound meaning of the Dharma taught by the Buddhas, one is able to know it as it truly is, without clinging to the Buddha’s body as name or form, and without believing that the Buddha comes or goes, then one should know that such a person truly understands the profound meaning taught by the Buddha. Such a person does not cling to phenomena as coming or going, arising or ceasing, defiled or pure. Because of this non-attachment, such a person is able to practice the Prajñāpāramitā, diligently cultivate all Buddha Dharma, draw near to the supreme goal of unsurpassed enlightenment, and may truly be called a pure disciple of the Tathāgata. Such a disciple never receives offerings from the people in vain, but instead becomes a fertile field of merit for all beings, worthy of receiving offerings from gods and humans alike.
“Furthermore, good man, it is like the great ocean containing many precious jewels. These jewels do not come from the ten directions, nor are they manufactured by living beings within the sea. Yet it cannot be said that these jewels arise without causes and conditions. Rather, through the power of the wholesome roots of sentient beings, jewels arise within the ocean. When they arise, they do so through the combined power of causes and conditions, not by coming from anywhere. When they disappear, they do not go anywhere in the ten directions. Rather, because the power of the wholesome roots of sentient beings has been exhausted, the jewels disappear. Why? Because all conditioned phenomena arise when conditions come together and cease when conditions disperse. Within this process, there is ultimately no one who is born and no one who dies. Therefore, phenomena neither come nor go.
“The bodies of all Tathāgatas are likewise. Throughout the ten directions they come from nowhere, nor are they created by anyone, yet neither can it be said that they arise without causes and conditions. Rather, because of the perfect fulfillment of pure practice, together with the ripened wholesome roots cultivated through seeing Buddhas in the past by sentient beings, the body of the Tathāgata appears in the world. When the Buddha’s body passes away, it does not go anywhere within the ten directions. It simply ceases because the supporting causes and conditions have been exhausted. Therefore, the Buddhas neither come nor go.
“Furthermore, good man, it is like a harp, whose sound arises through the coming together of many conditions: its neck, resonating chamber, openings, pegs, strings, and the musician’s intention. None of these conditions alone can produce sound. Only when they come together does sound arise. When that sound arises, it comes from nowhere; when it ceases, it goes nowhere.
“Good man, the bodies of all Tathāgatas are just the same. They arise through various causes and conditions. The conditions for such a body are immeasurable merit, wisdom, and the wholesome roots cultivated through the ripened practice of seeing Buddhas by sentient beings. None of these conditions alone can produce the Buddha’s body. Only when they come together does that body arise. When it arises, it comes from nowhere; when it ceases, it goes nowhere.
“Good man, this is how you should understand the characteristic of the Tathāgata, the Worthy One, the Perfectly Enlightened One, as neither coming nor going. According to this same principle, you should likewise understand that all phenomena neither come nor go.
“Good man, if one can truly know that the Tathāgata, the Worthy One, the Perfectly Enlightened One, and indeed all phenomena neither come nor go, neither arise nor cease, are neither defiled nor pure, then one will certainly be able to practice the profound Prajñāpāramitā, attain skillful means, and surely realize unsurpassed perfect enlightenment.”
When the great Bodhisattva Dharmodgata explained to the great Bodhisattva Sadāprarudita the characteristic of the Tathāgatas, the Worthy Ones, the Perfectly Enlightened Ones—even extending to the Blessed One—as being without coming or going, the entire great earth, the mountains, the vast oceans, and the heavenly palaces throughout the three-thousand-great-thousand world-system all manifested the six kinds of trembling. The palaces of Māra lost their radiance, and Māra together with all his hosts became terrified. At that time, throughout the entire three-thousand-great-thousand world-system, all the grasses and trees in the mountains and forests produced unseasonal flowers and fruits, all turning toward the place where the great Bodhisattva Dharmodgata was. Heavenly flowers and fragrant blossoms also rained down from the sky.
Then Śakra, Lord of the Devas, the Four Great Heavenly Kings, and the heavenly hosts in the sky scattered exquisite celestial flowers as offerings to the great Bodhisattva Dharmodgata. They likewise scattered various heavenly flowers as offerings to the Bodhisattva Sadāprarudita and said:
“Through the Great Bodhisattva, we have been able to hear such a supreme teaching of ultimate truth. All those in the world who cling to the view of a self embodied in the physical person, upon hearing this Dharma, will be able to abandon their attachments and all abide in the stage called ‘Difficult to Conquer.'”
At that time, the great Bodhisattva Sadāprarudita said to the great Bodhisattva Dharmodgata:
What causes all the great earth, the mountains, and the vast oceans in this world to display the six kinds of trembling and various rare, wondrous signs?
The Bodhisattva Dharmodgata said to Sadāprarudita:
“It is because I answered your question regarding the mark of the Thus Come One, the Worthy One, the Perfectly Enlightened One as neither coming nor going. Within this assembly, eight thousand beings attained the patient acceptance of the unborn nature of all phenomena, and another eight million beings generated the aspiration for unsurpassed perfect enlightenment. Furthermore, eighty-four thousand beings became free from defilements and, with regard to all phenomena, attained the pure Dharma-eye. Because of these causes and conditions, all the great earth, the mountains, and the vast oceans in this world manifested the six kinds of trembling and various rare, wondrous signs.”
When the Bodhisattva Sadāprarudita heard this, he was filled with boundless joy and thought:
“Today I have gained an immense benefit. Because I questioned the Bodhisattva Dharmodgata, sentient beings were able to hear the profound Prajñāpāramitā concerning the mark of the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones as neither coming nor going, enabling so many beings to receive such great benefit. Through such supreme roots of goodness, I will surely accomplish my desired goal of unsurpassed perfect enlightenment. Regarding that attainment, I no longer have any doubt or anxiety. In the future I will certainly become a Thus Come One, a Worthy One, a Perfectly Enlightened One, bringing benefit and peace to immeasurable sentient beings.”
Having thought this, he became so overjoyed that he suddenly rose into the air to a height of seven tāla trees.
He then thought:
“What should I offer to my great teacher, the Bodhisattva Dharmodgata, to repay his kindness in teaching me the Dharma?”
At that time, Śakra, Lord of the Devas, knew his thoughts and magically produced immeasurable exquisite flowers and incense. Wishing to present them to the Bodhisattva Sadāprarudita, he said:
“Great Being, I ask you to show me compassion by accepting these flowers and offering them to the Bodhisattva Dharmodgata. Please accept these offerings from us. We now wholeheartedly wish to assist you in accomplishing all virtues. Why? Because through you, countless hundreds of thousands of us sentient beings have obtained great benefit—namely, the certainty of attaining our desired goal, unsurpassed perfect enlightenment. Great Being, you should know that those who, for the sake of all sentient beings, endure hardships throughout immeasurable and incalculable great kalpas, as you do, are exceedingly difficult to encounter. Therefore, please accept my offerings.”
The great Bodhisattva Sadāprarudita accepted Śakra’s exquisite incense and flowers, scattered them as offerings to the great Bodhisattva Dharmodgata, then descended from the sky, bowed at his feet, joined his palms respectfully, and said:
“Great Teacher, from this day onward I vow to dedicate my life to serving you and carrying out your instructions.”
After saying this, he stood before the great Bodhisattva Dharmodgata with his palms joined.
Then the merchant’s daughter and her attendants respectfully joined their palms and said to the Bodhisattva Sadāprarudita:
“From this day onward, we too wish to devote our lives to serving you. Please compassionately accept us. Through this root of goodness, we pray to attain the same supreme Dharma and realization as yours. May we in future lives always remain near you, constantly attend upon you, make offerings to the Buddhas and Bodhisattvas, and together cultivate the holy life.”
The Bodhisattva Sadāprarudita replied:
“If you sincerely wish to follow me, then you must follow my guidance. If so, I will accept you.”
The merchant’s daughter said:
“We sincerely follow you and will obey your instructions.”
The Bodhisattva Sadāprarudita then instructed the merchant’s daughter and her attendants to adorn themselves with magnificent ornaments. He also prepared five hundred splendid carts made of the seven precious substances, together with many offering materials, and presented them all to the Bodhisattva Dharmodgata, saying:
“Great Teacher, I offer you the merchant’s daughter, these treasures, and all these offerings. Out of compassion, please accept them for my sake.”
At that moment, Śakra praised the Bodhisattva Sadāprarudita:
“Excellent! Excellent! Only a Great Being can practice such generosity. The Dharma of a great Bodhisattva is to relinquish all possessions. If a great Bodhisattva can learn this Dharma of giving away everything, he will quickly attain unsurpassed perfect enlightenment. If one can honor and make offerings to a Dharma teacher in this way, without the slightest attachment, one will certainly hear the skillful means of the profound Prajñāpāramitā. In the past, when the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones diligently cultivated the Bodhisattva path, they too relinquished all their possessions in order to inquire into the skillful means of the profound Prajñāpāramitā. Because of this, they attained their desired goal of unsurpassed perfect enlightenment.”
Then the Bodhisattva Dharmodgata wished to bring the roots of goodness cultivated by the Bodhisattva Sadāprarudita to perfection. Therefore, he joyfully accepted the merchant’s daughter, her attendants, the five hundred jeweled carts, and all the offerings. After accepting them, however, he returned everything to the Bodhisattva Sadāprarudita.
The Bodhisattva Dharmodgata continued teaching the Dharma for a long time. As the sun was setting and he saw that the assembly was tired, he rose from the lion throne and returned to his palace.
Seeing this, the great Bodhisattva Sadāprarudita thought:
“I have come here for the true Dharma. Since I have not yet heard it, I should neither sit nor lie down. I will only stand and walk, maintaining proper deportment while waiting for my teacher. The Bodhisattva Dharmodgata will emerge from the palace and teach the supreme Dharma.”
After entering the palace, the Bodhisattva Dharmodgata remained there for seven years. With single-pointed, undistracted concentration, he manifested immeasurable and countless Bodhisattva samādhis, abiding in immeasurable and countless skillful means of the profound Prajñāpāramitā.
Throughout those seven years, the Bodhisattva Sadāprarudita neither sat nor lay down nor wandered about. He only stood. He cared nothing for sleep, forgot both day and night, ignored fatigue, never thought about food or drink, was unconcerned with heat or cold, was not distracted by internal or external objects, and never gave rise to desire, anger, malice, or any other defiling afflictions. He thought only this:
“When will the Bodhisattva Dharmodgata emerge from samādhi? Then my attendants and I will prepare the Dharma seat, sprinkle and sweep the ground clean, and scatter fragrant flowers. The Bodhisattva Dharmodgata will ascend this seat to teach the skillful means of the profound Prajñāpāramitā and other supreme teachings.”
Meanwhile, throughout those same seven years, the merchant’s daughter and her attendants likewise only walked or stood. In everything they abandoned or contemplated, they followed the example of the Bodhisattva Sadāprarudita, constantly accompanying him without ever leaving.
After the great Bodhisattva Sadāprarudita had maintained such wholehearted dedication for seven years, he suddenly heard a voice in the sky saying:
“Good man, after seven more days, the Bodhisattva Dharmodgata will emerge from meditation and, within this city, expound the true Dharma.”
Hearing the heavenly voice, the Bodhisattva Sadāprarudita was overjoyed and thought:
“Now I will prepare a magnificent lion throne for the Bodhisattva Dharmodgata, sprinkle and cleanse the ground, and scatter exquisite incense and flowers, inviting my great teacher to ascend this Dharma seat and expound to the great assembly the skillful means of the profound Prajñāpāramitā and other supreme teachings.”
Having thought this, he and the merchant’s daughter with her attendants prepared a lion throne adorned with the seven precious substances. At that time, each of the merchant’s daughter and her attendants removed her finest garment and spread it over the jeweled seat for the Dharma teacher.
After preparing the seat, the Bodhisattva Sadāprarudita searched for water to sprinkle upon the ground but found none. Why? Because Māra had hidden all the water both inside and outside the city so that none could be found. Māra thought:
“If the Bodhisattva Sadāprarudita cannot find water, he will become sorrowful, distressed, exhausted, weak in resolve, or even turn back. Then his roots of goodness toward unsurpassed perfect enlightenment will not increase, his wisdom will not shine forth, and his progress toward omniscience will be hindered. In that way he will not be able to empty my domain.”
The Bodhisattva Sadāprarudita exhausted every means of finding water but failed. Then he thought:
“I should pierce my own body and use my blood to sprinkle the ground, lest dust rise and soil my teacher. This body will inevitably perish anyway. Of what use is such a false body? Since beginningless time, I have wandered through birth and death, repeatedly sacrificing my life for the sake of the five desires, yet I have never given up my body for the true Dharma. Therefore, now I must pierce my body and use my blood.”
Having thought this, the Bodhisattva took a sharp knife and pierced his entire body, using his blood to sprinkle the ground. The merchant’s daughter and her attendants followed his example, drawing their own blood to sprinkle the earth.
The Bodhisattva Sadāprarudita, the merchant’s daughter, and all the others pierced their own bodies solely for the sake of the Dharma, without giving rise to even a single other thought.
At that point, Māra and his followers had no further opportunity and could no longer obstruct their cultivation of wholesome deeds, for the resolve of the Bodhisattva Sadāprarudita and the others was courageous and unwavering.
Witnessing this, Śakra, Lord of the Devas, thought:
“The Bodhisattva Sadāprarudita and the merchant’s daughter are truly extraordinary! Out of reverence and love for the true Dharma, they have pierced their entire bodies, using their blood to sprinkle the ground for the Dharma teacher, without giving rise to any other thought. Thus Māra has no opportunity to interfere and cannot hinder their cultivation of goodness. Wonderful indeed, Great Being! Only you can wear such firm and vast armor of vows. Desiring to bring benefit to all sentient beings, you seek unsurpassed perfect enlightenment with a mind of complete purity, never thinking of your own life. You continually make this vow: ‘For the sake of rescuing all sentient beings who remain submerged in saṃsāra, enduring immeasurable and boundless physical and mental suffering, I seek unsurpassed perfect enlightenment. Until this task is accomplished, I will never grow weary or abandon my resolve.'”
After reflecting in this way, Śakra immediately transformed all the blood flowing from the bodies of the Bodhisattva Sadāprarudita and the others into fragrant sandalwood-scented water. The ground that had been sprinkled all around the Dharma seat, extending nearly one hundred yojanas in every direction, became filled with an incomparable heavenly sandalwood fragrance, marvelous beyond conception.
Having done this, Śakra praised the Bodhisattva Sadāprarudita:
Alas, alas! The Great Being’s vow is firm and difficult to alter, always advancing with inconceivable vigor and diligence. His loving reverence and earnest seeking of the true Dharma are truly sublime. The Thus Come One, Worthy One, Perfectly Enlightened One of the past also attained the unsurpassed state of supreme enlightenment because of such an unwavering vow, heroic diligence, devoted pursuit of the true Dharma, and the pure Brahma conduct of a Bodhisattva. Now, with such determination, diligence, and wholehearted devotion to seeking the true Dharma, the Great Being will surely attain the supreme enlightenment he aspires to.
At that time, the Bodhisattva Sadāprarudita thought again: “Now that I have prepared the Lion Throne of the seven precious substances for Bodhisattva Dharmodgata, swept and sprinkled the ground so that the entire place is fragrant and immaculate, how can I obtain exquisite flowers and incense to scatter around the throne, further adorn this place, and offer them when the Great Master ascends the seat to teach the Dharma?”
Śakra, Lord of the Gods, knew his thought. He magically produced marvelous flowers and incense, equal in quantity to a thousand measures from the land of Magadha, respectfully presented them to Bodhisattva Sadāprarudita, and instructed his attendants to bring them as offerings.
Sadāprarudita accepted the flowers offered by Śakra and divided them into two portions. He first scattered one portion around the Lion Throne with his attendants to enhance the adornment of the site. The remaining portion he reserved to scatter as an offering when the Great Master ascended the throne to teach the Dharma.
After displaying the wondrous powers of various samādhis for seven days, the Great Bodhisattva Dharmodgata peacefully emerged from meditation. Surrounded by countless hundreds of thousands of followers, he left his palace, ascended the Lion Throne, and sat serenely in the midst of the assembly to expound the Prajñāpāramitā.
When Bodhisattva Sadāprarudita beheld the Great Bodhisattva Dharmodgata once again, his joy became even greater. His body and mind were filled with supreme peace and happiness, like a monk whose mind, firmly fixed on a single object, suddenly enters the third dhyāna. Together with his attendants, he scattered the remaining fragrant flowers as an offering. Then he bowed at Dharmodgata’s feet, circumambulated him three times clockwise, and withdrew to sit respectfully to one side.
Then the Great Bodhisattva Dharmodgata said to Bodhisattva Sadāprarudita:
“Good man, listen carefully, listen carefully, and reflect well! I shall explain the Prajñāpāramitā for you.”
Sadāprarudita replied:
“Please teach it, honored one. We shall listen attentively.”
Dharmodgata said:
“Good man, because all dharmas are equal, know that the Prajñāpāramitā is also equal. Because all dharmas are detached, know that the Prajñāpāramitā is also detached. Because all dharmas are unmoving, know that the Prajñāpāramitā is also unmoving. Because all dharmas are free from conceptual thought, know that the Prajñāpāramitā is also free from conceptual thought. Because all dharmas are fearless, know that the Prajñāpāramitā is also fearless. Because all dharmas are without fear, know that the Prajñāpāramitā is likewise without fear. Because all dharmas are of one taste, know that the Prajñāpāramitā is also of one taste. Because all dharmas are boundless, know that the Prajñāpāramitā is also boundless. Because all dharmas are unborn, know that the Prajñāpāramitā is also unborn. Because all dharmas are unceasing, know that the Prajñāpāramitā is also unceasing. Because space is infinite, know that the Prajñāpāramitā is also infinite. Because the waters of the great ocean are infinite, know that the Prajñāpāramitā is also infinite. Because Mount Sumeru is immeasurable, know that the Prajñāpāramitā is also immeasurable. Because Mount Sumeru is majestic, know that the Prajñāpāramitā is also majestic. Because space is without discrimination, know that the Prajñāpāramitā is also without discrimination.
“Good man, because form is infinite, know that the Prajñāpāramitā is also infinite. Because feeling, perception, formations, and consciousness are infinite, know that the Prajñāpāramitā is also infinite. Because the eye-base is infinite, know that the Prajñāpāramitā is also infinite; likewise the ear, nose, tongue, body, and mind bases. Because visible forms are infinite, know that the Prajñāpāramitā is also infinite; likewise sounds, smells, tastes, tangibles, and mental objects. Because the eye element is infinite, know that the Prajñāpāramitā is also infinite; likewise the ear, nose, tongue, body, and mind elements. Because the form element is infinite, know that the Prajñāpāramitā is also infinite; likewise the elements of sound, smell, taste, touch, and dharmas. Because eye consciousness is infinite, know that the Prajñāpāramitā is also infinite; likewise ear, nose, tongue, body, and mind consciousness. Because eye-contact is infinite, know that the Prajñāpāramitā is also infinite; likewise ear, nose, tongue, body, and mind contact. Because the feelings conditioned by eye-contact are infinite, know that the Prajñāpāramitā is also infinite; likewise the feelings conditioned by ear, nose, tongue, body, and mind contact. Because the earth element is infinite, know that the Prajñāpāramitā is also infinite; likewise water, fire, wind, space, and consciousness. Because causes and conditions are infinite, know that the Prajñāpāramitā is also infinite; likewise immediately preceding conditions, object conditions, and dominant conditions. Because all dharmas arising from conditions are infinite, know that the Prajñāpāramitā is also infinite. Because ignorance is infinite, know that the Prajñāpāramitā is also infinite; likewise formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and despair.
“Good man, because the Perfection of Giving is infinite, know that the Prajñāpāramitā is also infinite; likewise morality, patience, diligence, meditation, skillful means, vows, powers, and wisdom. Because the emptiness of internal phenomena is infinite, know that the Prajñāpāramitā is also infinite; likewise the emptiness of external phenomena, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic emptiness, characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, ungraspable emptiness, emptiness of emptiness-nature, emptiness of self-nature, and emptiness of the emptiness of self-nature. Because suchness is infinite, know that the Prajñāpāramitā is also infinite; likewise the Dharma realm, Dharma nature, non-delusive nature, unchanging nature, equality, freedom from arising, certainty of Dharma, abiding of Dharma, ultimate reality, sphere of reality, space, and the inconceivable realm.
“Because the Four Foundations of Mindfulness are infinite, know that the Prajñāpāramitā is also infinite; likewise the Four Right Efforts, Four Bases of Spiritual Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, and Noble Eightfold Path. Because the noble truth of suffering is infinite, know that the Prajñāpāramitā is also infinite; likewise the noble truths of origin, cessation, and the path. Because the ten wholesome courses of action are infinite, know that the Prajñāpāramitā is also infinite; likewise the cultivation of generosity and morality. Because the four dhyānas are infinite, know that the Prajñāpāramitā is also infinite; likewise the Four Immeasurables and the Four Formless Absorptions. Because the Eight Liberations are infinite, know that the Prajñāpāramitā is also infinite; likewise the Eight Masteries, Nine Successive Meditations, and Ten Totality Meditations. Because the liberation of emptiness is infinite, know that the Prajñāpāramitā is also infinite; likewise signlessness and wishlessness. Because the dhāraṇī gateways are infinite, know that the Prajñāpāramitā is also infinite; likewise the samādhi gateways. Because the ten Bodhisattva stages are infinite, know that the Prajñāpāramitā is also infinite.
“Good man, because the five kinds of vision are infinite, know that the Prajñāpāramitā is also infinite; likewise the six supernatural powers. Because the Buddha’s ten powers are infinite, know that the Prajñāpāramitā is also infinite; likewise the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha. Because non-forgetfulness is infinite, know that the Prajñāpāramitā is also infinite; likewise constant relinquishment. Because omniscient wisdom is infinite, know that the Prajñāpāramitā is also infinite; likewise the wisdom of the path and the wisdom of all aspects. Because the thirty-two marks of a Great Being are infinite, know that the Prajñāpāramitā is also infinite; likewise the eighty secondary marks. Because the fruit of stream-entry is infinite, know that the Prajñāpāramitā is also infinite; likewise once-returning, non-returning, arhatship, and the realization of a Pratyekabuddha. Because all Bodhisattva practices are infinite, know that the Prajñāpāramitā is also infinite; because the unsurpassed enlightenment of all Buddhas is infinite, know that the Prajñāpāramitā is also infinite. Because all contaminated dharmas are infinite, know that the Prajñāpāramitā is also infinite; likewise all uncontaminated dharmas. Because all conditioned dharmas are infinite, know that the Prajñāpāramitā is also infinite; likewise all unconditioned dharmas. Because the adamantine analogy is equal, know that the Prajñāpāramitā is also equal. Because all dharmas are indestructible, know that the Prajñāpāramitā is also indestructible. Because all dharmas are undefiled, know that the Prajñāpāramitā is also undefiled. Because all dharmas are without distinction, know that the Prajñāpāramitā is likewise without distinction. Because the intrinsic nature of all dharmas cannot be grasped, know that the intrinsic nature of the Prajñāpāramitā also cannot be grasped. Because all dharmas possess nothing and are equal, know that the Prajñāpāramitā likewise possesses nothing and is equal. Because all dharmas are without fabrication, know that the Prajñāpāramitā is also without fabrication. Because all dharmas are inconceivable, know that the Prajñāpāramitā is likewise inconceivable.”
At that time, when the Great Bodhisattva Sadāprarudita heard the various meanings of the Prajñāpāramitā explained, he immediately attained sixty billion samādhi gateways before the Dharma seat, including the Samādhi of Equality of All Dharmas, the Samādhi of Detachment of All Dharmas, the Samādhi of Unmoving All Dharmas, the Samādhi of Non-conceptual All Dharmas, the Samādhi of Fearlessness of All Dharmas, the Samādhi of One Taste of All Dharmas, the Samādhi of the Boundlessness of Space, the Samādhi of the Boundless Ocean, the Samādhi of Boundless Mount Sumeru, the Samādhi of the Splendor of Mount Sumeru, the Samādhi of the Non-discrimination of Space, and countless other samādhis corresponding to all the teachings previously described.
Upon attaining these sixty billion samādhi gateways, Bodhisattva Sadāprarudita immediately beheld the present Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones throughout worlds as numerous as the sands of the Ganges in the ten directions, each surrounded by assemblies of Śrāvakas and Bodhisattvas, expounding the Prajñāpāramitā with exactly the same names, phrases, words, and profound meanings as those taught here. Just as now, in this great thousandfold world system, I am surrounded by Śrāvakas and Bodhisattvas and teach the Prajñāpāramitā in this way, so too do those Buddhas teach it without the slightest difference.
From then onward, Bodhisattva Sadāprarudita became one of vast learning, possessing inconceivable wisdom like the great ocean. Wherever he was reborn, he always encountered Buddhas, was born in their pure and wondrous lands, and even in dreams constantly saw Buddhas teaching him the Prajñāpāramitā. He drew near them, made offerings, remained wholeheartedly devoted, became free from all attachments, and attained complete peace, happiness, and freedom.
**Chapter 79: Final Exhortation**
“Subhūti, you should know that because of the profound and unsurpassed power and virtue of the Prajñāpāramitā, Bodhisattvas are able swiftly to develop omniscient wisdom. Therefore, Subhūti, if a Great Bodhisattva wishes to perfect the six pāramitās quickly, fully realize the realm of the Buddhas, attain the Buddhas’ supernatural powers and freedom, swiftly attain omniscient wisdom, and ultimately bring benefit and happiness to all sentient beings, then he should study this profound Prajñāpāramitā. He should respectfully listen to it, uphold it, recite it, master it completely, practice according to its teachings, contemplate its profound meaning correctly, copy it, disseminate it, explain it to others, and honor it with garlands, fragrant ointments, powdered incense, robes, jeweled necklaces, banners, canopies, beautiful music, brilliant lamps, and other precious offerings.
“Why? Because this profound Prajñāpāramitā is the true mother who gives birth to and nurtures all Thus Come Ones, Worthy Ones, Perfectly Enlightened Ones. It is the authentic teacher of all Great Bodhisattvas. All Thus Come Ones honor, respect, and praise it. All Great Bodhisattvas make offerings to it and diligently devote themselves to its practice. This is the true instruction of the Thus Come One.”
Then the Buddha said to the Venerable Ānanda:
“Ānanda, do you love and revere the Thus Come One?”
Ānanda replied:
“World-Honored One, yes. Blessed One, I truly love and revere the Buddha. The Thus Come One knows this himself.”
The Buddha said:
“Indeed, indeed. You have always truly loved and revered me. From the beginning until now you have always served me gently, respectfully, and faithfully without ever failing.
“Ānanda, while I remain in the world, you should express your true love and reverence by honoring my body. After I enter Nirvāṇa, you should show the same love and reverence by honoring this profound Prajñāpāramitā.”
Three times the Buddha instructed Ānanda in this way regarding the profound Prajñāpāramitā, causing him to cherish, respect, and honor it even more than the physical body of the Thus Come One.
The Buddha then said:
“Today, before this great assembly, I entrust this profound Prajñāpāramitā to you. You should uphold it. After I enter Nirvāṇa, do not forget even a single word of it. Wherever and whenever this Prajñāpāramitā is widely propagated in the world, know that Buddhas, the World-Honored Ones, are present there teaching the true Dharma.
“Ānanda, know that whoever respectfully listens to this profound Prajñāpāramitā, upholds it, recites it, thoroughly understands it, practices according to its teachings, correctly contemplates its profound meaning, copies and spreads it, explains it to others, and honors it with garlands, fragrant ointments, powdered incense, robes, jeweled necklaces, banners, canopies, beautiful music, brilliant lamps, and other precious offerings should be understood as one who constantly encounters Buddhas, hears the true Dharma, and practices the pure holy life.”
When the Blessed One had finished teaching this scripture, immeasurable Great Bodhisattvas headed by Maitreya, the venerable Mahākāśyapa, Śāriputra, Ānanda, the great Śrāvakas, and the assemblies of gods, dragons, humans, non-humans, and all the others, having heard the Buddha’s teaching, rejoiced, accepted it with faith, and put it into practice.