Bibliotheca Polyglotta

dharmodgataparivarta ekatriṃśattamaḥ |

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Chapter XXXI Dharmodgata

evam ukte dharmodgato bodhisattvo mahāsattvaḥ sadāpraruditaṃ bodhisattva mahāsattvam etad avocat - na khalu kulaputra tathāgatāḥ kutaścid āgacchanti vā gacchanti vā | acalitā hi tathatā | yā ca tathatā, sa tathāgataḥ | na hi kulaputrānutpāda āgacchati vā gacchati vā | yaś cānutpādaḥ, sa tathāgataḥ | na hi kulaputra bhūtakoṭyā āgamanaṃ vā gamanaṃ vā prajñāyate | yā ca bhūtakoṭiḥ, sa tathāgataḥ | na hi kulaputra śūnyatāyā āgamanaṃ vā gamanaṃ vā prajñāyate | yā ca śūnyatā, sa tathāgataḥ | na hi kulaputra yathāvattāyā āgamanaṃ vā gamanaṃ vā prajñāyate | yā ca yathāvattā, sa tathāgataḥ | na hi kulaputra virāgasyāgamanaṃ vā gamanaṃ vā prajñāyate | yā ca virāgatā, sa tathāgataḥ | na hi kulaputra nirodhasyāgamanaṃ vā gamanaṃ vā prajñāyate | yaś ca nirodhaḥ, sa tathāgataḥ | na hi kulaputra ākāśadhātor āgamanaṃ vā gamanaṃ vā prajñāyate | yaś ca ākāśadhātuḥ, sa tathāgataḥ | na hi kulaputrānyatra ebhyo dharmebhyas tathāgataḥ | yā ca kulaputra eṣām eva dharmāṇāṃ tathatā, yā ca sarvadharmatathatā, yā ca tathāgatatathatā, ekaivaiṣā tathatā | nāsti kulaputra tathatāyā dvaidhīkāraḥ | ekaivaiṣā tathatā kulaputra | tathatā na dve na tisraḥ | gaṇanāvyativṛttā kulaputrā tathatā yad utāsattvāt | tadyathāpi nāma kulaputra puruṣo grīṣmābhitapto grīṣmāṇāṃ paścime māse ’bhigate madhyāhnakālasamaye marīcikāṃ paśyet syandamānām | sa tena tena pradhāvet - atrodakaṃ pāsyāmi, apānīyaṃ pāsyāmīti | tat kiṃ manyase kulaputra kuta etad udakam āgataṃ kva vā tad udakaṃ gacchati, pūrvaṃ vā mahāsamudraṃ dakṣiṇaṃ vā paścimaṃ vottaraṃ vā? sadāprarudita āha - na hi kulaputra marīcikāyām udakaṃ saṃvidyate | kiṃ punar asyāgamanaṃ vā gamanaṃ vā prajñāyate? sa khalu punaḥ kulaputra puruṣo grīṣmābhitapto bālajātīyo duṣprajñajātīyo marīcikāṃ dṛṣṭvā anudake udakasaṃjñām utpādayati | na punas tatrodakaṃ svabhāvataḥ saṃvidyate | dharmodgata āha - evam etat kulaputra, evam etat | evam eva kulaputra ye kecit tathāgatarūpeṇa vā ghoṣeṇa vā abhiniviṣṭāḥ, te tathāgatasyāgamanaṃ ca gamanaṃ ca kalpayanti | ye ca tathāgatasyāgamanaṃ ca gamanaṃ ca kalpayanti, sarve te bālajātīyā duṣprajñajātīyā iti vaktavyāḥ, tadyathāpi nāma sa eva puruṣo yo ’nudake udakasaṃjñām utpādayati | tat kasya hetoḥ? na hi tathāgato rūpakāyato draṣṭavyaḥ | dharmakāyās tathāgatāḥ | na ca kulaputra dharmatā āgacchati vā gacchati vā | evam eva kulaputra nāsti tathāgatānām āgamanaṃ vā gamanaṃ vā | tadyathāpi nāma kulaputra māyākāranirmitasya hastikāyasya vā aśvakāyasya vā rathakāyasya vā pattikāyasya vā nāsty āgamanaṃ vā gamanaṃ vā, evam eva kulaputra nāsti tathāgatānām āgamanaṃ vā gamanaṃ vā | tadyathāpi nāma kulaputra puruṣaḥ suptaḥ svapnāntaragata ekaṃ vā tathāgataṃ paśyet, dvau vā trīn vā caturo vā pañca vā ṣaḍvā sapta vā aṣṭau vā nava vā daśa vā viṃśatiṃ vā triṃśad vā catvāriṃśad vā pañcāśad vā śataṃ vā sahasraṃ vā, tato vottare | sa prativibuddhaḥ san ekam api tathāgataṃ na paśyet | tat kiṃ manyase kulaputra kutas te tathāgatā āgatāḥ kva vā te tathāgatā gatā iti? sadāprarudita āha - na khalu punaḥ kulaputra svapne kasyacid dharmasya (254) pariniṣpattiḥ prajñāyate | mṛṣāvādo hi svapno ’bhūt | dharmodgata āha - evam eva kulaputra sarvadharmāḥ svapnopamoktā bhagavatā | ye kecit kulaputra svapnopamān sarvadharmāṃs tathāgatena nirdeśitān yathābhūtaṃ na prajānanti, te tathāgatān nāmakāyena vā rūpakāyena vā abhiniviśya tathāgatānām āgamanaṃ vā gamanaṃ vā kalpayanti | yathāpi nāma dharmatām aprajānanto ye ca tathāgatānām āgamanaṃ vā gamanaṃ vā kalpayanti, sarve te bālajātīyāḥ pṛthagjanāḥ | sarve te ṣaḍgatikaṃ saṃsāraṃ gatāḥ, gacchanti gamiṣyanti ca | sarve te prajñāpāramitāyā dūre | sarve te buddhadharmāṇāṃ dūre | ye khalu punaḥ kulaputra svapnopamān sarvadharmān svapnopamāḥ sarvadharmā iti tathāgatena deśitān yathābhūtaṃ prajānanti, na te kasyacid dharmasyāgamanaṃ vā gamanaṃ vā kalpayanti, utpādaṃ vā nirodhaṃ vā | ye ca na kasyacid dharmasyāgamanaṃ vā gamanaṃ vā kalpayanti, utpādaṃ vā nirodhaṃ vā, te dharmatayā tathāgataṃ prajānanti | ye ca tathāgataṃ dharmatayā prajānanti, na te tathāgatān āmāgamanaṃ vā gamanaṃ vā kalpayanti | ye ca tathāgatasyedṛśīṃ dharmatāṃ prajānanti, te āsannā anuttarāyāḥ samyaksaṃbodheś caranti | te ca prajñāpāramitāyāṃ caranti | te ca bhagavataḥ śrāvakāḥ amoghaṃ rāṣṭrapiṇḍaṃ paribhuñjate | te ca lokasya dakṣiṇīyāḥ | tadyathāpi nāma kulaputra mahāsamudre ratnāni na pūrvasyā diśa āgacchanti, na dakṣiṇasyāḥ, na paścimāyāḥ, nottarasyāḥ, na vidigbhyo nādhas tān nopariṣṭān na kutaścid deśebhyo digbhya āgacchanti, api tu khalu punaḥ sattvānāṃ kuśalamūlāny upādāya mahāsamudre ratnāny utpadyante | na va tāny ahetukāny utpadyante | hetupratyayakāraṇādhīnāni pratītyasamutpannāni | nirudhyamānāni ca tāni ratnāni ca kvacid daśadiśi loke saṃkrāmanti | api tu khalu punar yeṣāṃ pratyayānāṃ satāṃ tāni ratnāni prabhāvyante, teṣāṃ pratyayānām asatāṃ na teṣāṃ ratnānāṃ prabhāvanā bhavati | evam eva kulaputra teṣāṃ tathāgatānāṃ kāyapariniṣpattir na kutaścid daśadiśi lokād āgatā, nāpi kvacid daśadiśi loke gacchati | na cāhetuko buddhānāṃ bhagavatāṃ kāyaḥ | pūrvacaryāpariniṣpanno hetupratyayādhīnaḥ kāraṇasamutpannaḥ pūrvakarmavipākād utpannaḥ | sa na kvacid daśadiśi loke ’sti | api tu khalu punar yeṣāṃ pratyayānāṃ satāṃ kāyābhiniṣpattir bhavati, teṣāṃ pratyayānām asatāṃ kāyābhiniṣpattir na prajñāyate | tadyathāpi nāma kulaputra vīṇāyāḥ śabda utpadyamāno na kutaścid āgacchati, nirudhyamāno ’pi na kvacid gacchati, na kvacit saṃkrāmati, pratītya ca hetupratyayasāmagrīm utpadyate hetvadhīnaḥ pratyayādhīnaḥ | tadyathāpi nāma droṇīṃ ca pratītya carma ca pratītya tantrīś ca pratītya daṇḍaṃ ca pratītya upadhānīś ca pratītya koṇaṃ ca pratītya puruṣasya ca tajjavyāyāmaṃ pratītya evam ayaṃ vīṇāyāḥ śabdo niścarati hetvadhīnaḥ pratyayādhīnaḥ | sa ca śabdo na droṇyā niścarati, na carmaṇo na tantrībhyo na daṇḍān nopadhānībhyo na koṇān na puruṣasya tajjavyāyāmataḥ śabdo niścarati, api tu khalu punaḥ sarveṣāṃ samāyogāc chabdaḥ prajñapyate | nirudhyamāno ’pi śabdo na kvacid gacchati | evam eva kulaputra buddhānāṃ bhagavatāṃ kāyaniṣpattir hetvadhīnā pratyayādhīnā anekakuśalamūlaprayogapariniṣpannā ca | na caikato hetuto na caikataḥ pratyayato na caikataḥ kuśalamūlato buddhakāyaprabhāvanā | na ca nairhetukī | (255) bahuhetupratyayasāmagryāṃ samutpannā sā na kutaścid āgacchati | hetupratyayasāmagryām asatyāṃ na kvacidgacchati | evaṃ tvayā kulaputra teṣāṃ tathāgatānām āgamanaṃ ca gamanaṃ ca draṣṭavyam | sarvadharmāṇām api kulaputra tvayā iyam eva dharmatā anugantavyā | yataḥ kulaputra tvam evaṃ tathāgatāṃś ca sarvadharmāṃś cānutpannān aniruddhāṃś ca saṃprajñāsyasi, tatas tvaṃ niyato bhaviṣyasy anuttarāyāṃ samyaksaṃbodhau | prajñāpāramitāyām upāyakauśalye ca niyataṃ cariṣyasi ||

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1. The coming and going of the Tathagatas Dharmodgata: Tathagatas certainly do not come from anywhere, nor do they go anywhere. Because Suchness does not move, and the Tathagata is Suchness. Non-production does not come nor go, and the Tathagata is non-production. One cannot conceive of the coming or going of the reality-limit, and the Tathagata is the reality-limit. The same can be said of emptiness, of what exists in accordance with fact, of dispassion, of stopping, of the element of space. For the Tathagata is not outside these dharmas. The Suchness of these dharmas and the Suchness of all dharmas, and the Suchness of the Tathagata are simply this one single Suchness. There is no division within Suchness. Just simply one single is this Suchness, not two, nor three. Suchness has passed beyond counting, because it is not. A man, scorched by the heat of the summer, during the last month of summer (513,1), at noon might see a mirage floating along, and might run towards it, and think ‘there I shall find some water, there I shall find something to drink.’ What do you think, son of good family, has that water come from anywhere, or does that water go anywhere, to the Eastern great ocean, or the Southern, Northern or Western? Sadaprarudita: No water exists in the mirage. How could its coming or going be conceived? That man again is foolish and stupid if, on seeing the mirage, he forms the idea of water where there is no water. Water in its own being certainly does not exist in that mirage. Dharmodgata: Equally foolish are all those who adhere to the Tathagata through form and sound, and who in consequence imagine the coming or going of a Tathagata. For a Tathagata cannot be seen from his form-body. The Dharma-bodies are the Tathagatas and the real nature of dharmas does not come or go. There is no coming or going of the body of an elephant, horse, chariot or foot-soldier, which has been conjured up by a magician. Just so there is neither coming nor going of the Tathagatas. A sleeping man might in his dreams see one Tathagata, or two, or three, or up to one thousand, or still more (514,1). On waking up he would, however, no longer see even one single Tathagata. What do you think, son of good family, have these Tathagatas come from anywhere, or gone to anywhere? Sadaprarudita: One cannot conceive that in that dream any dharma at all had the status of a full and perfect reality, for the dream was deceptive. Dharmodgata: Just so the Tathagata has taught that all dharmas are like a dream. All those who do not wisely know all dharmas as they really are, i.e. as like a dream, as the Tathagata has pointed out, they adhere to the Tathagatas through their name-body and their form-body, and in consequence they imagine that the Tathagatas come and go. Those who in their ignorance of the true nature of dharmas imagine a coming or going of the Tathagatas, they are just foolish common people, at all times they belong to birth-and-death with its six places of rebirth, and they are far from the perfection of wisdom, far away from the dharmas of a Buddha. On the contrary, however, those who know as they really are all dharmas as like a dream, in agreement with the teaching of the Tathagata, they do not imagine the coming or going of any dharma, nor its production or stopping. They wisely know the Tathagata in his true nature, and they do not imagine a coming or going of the Tathagatas. And those who wisely know this true nature of a Tathagata, they course near to full enlightenment and they course in the perfection of wisdom. These disciples of the Lord do not consume their alms fruitlessly, (515,1) and they are worthy of the world’s gifts. The gems which are in the great ocean do not come from any place in the East, or West, or in any other of the ten directions, but they owe their existence to the wholesome roots of beings. They are not produced without cause. And when, dependent on cause, condition and reason, these gems have been coproduced and stopped by conditions, they do not pass on to any place anywhere in the world in any of the ten directions. And nevertheless, then those conditions exist, the gems are augmented; when those conditions are absent, no augmentation takes place. Just so the perfect body of the Tathagatas has not come from any place anywhere in the ten directions, and it does not go to any place anywhere in the world with its ten directions. But the body of the Buddhas and Lords is not without cause. It has been brought to perfection by their conduct in the past, and it has been produced dependent on causes and conditions, coproduced by subsidiary conditions, produced as a result of karma done in the past. It is, however, not in any place anywhere in the world with its ten directions. But when those conditions exist, the accomplishment of the body takes place; when those conditions are absent, the accomplishment of the body becomes inconceivable. When the sound of a boogharp is being produced, it does not come from anywhere. When it is stopped, it does not go anywhere, nor does it pass on to anywhere. But it has been produced conditioned by the totality of its causes and conditions, - namely the boat-shaped hollow body of the harp, the parchment sounding board, the strings, the hollow arm of the boogharp, the bindings, the plectrum, the person who plays it, and his exertions. (516) In that way this sound comes forth from the boogharp, dependent on causes, dependent on conditions. And yet that sound does not come forth from that hollow body of the harp, nor from the parchment sounding board, nor from the strings, nor from the hollow arm, nor from the bindings, nor from the plectrum, nor from the person who plays it, nor from his exertions. It is just the combination of all of them that makes the sound conceivable. And when it is stopped, the sound also does not go anywhere. Just so the perfect body of the Buddhas and Lords is dependent on causes, dependent on conditions, and it has been brought to perfection through exertions which have led to many wholesome roots. But the augmenting of the Buddha-body does not result from one single cause, nor from one single condition, nor from one single wholesome root. And it is also not without cause. It has been coproduced by a totality of many causes and conditions, but it does not come from anywhere. And when the totality of causes and conditions has ceased to be, then it does not go to anywhere. It is thus that you should view the coming and going of those Tathagatas, and that you should conform to the true nature of all dharmas. And it is just because you will wisely know that the Tathagatas, and also all dharmas, are neither produced nor stopped, that you shall become fixed on full enlightenment, and that you shall definitely course in the perfection of wisdom and in skill in means.

asmin khalu punas tathāgatānām anāgatyagamananirdeśe bhāṣyamāṇe mahān bhūmicālo ’bhūt | sarvaś ca trisāhasramahāsāhasro lokadhātuḥ ṣaḍvikāramahādaśamahānimittaṃ kampate prakampate saṃprakampate, calati pracalati saṃpracalati, vedhate pravedhate saṃpravedhate, raṇati praraṇati saṃpraraṇati, kṣubhyati prakṣubhyati saṃprakṣubhyati, garjati pragarjati saṃpragarjati sma | sarvāṇi ca mārabhavanāni saṃkṣobhitāni jihmībhūtāni cābhūvan | ye kecana trisāhasramahāsāhasre lokadhātau tṛṇagulmauṣadhivanaspatayaḥ, te sarve yena dharmodgato bodhisattvo mahāsattvas tena praṇatā abhūvan | akālapuṣpāṇi cotsṛjanti sma | upariṣṭāc cāntarīkṣān mahāpuṣpavarṣaḥ prāvarṣat | śakraś ca devānām indraś catvāraś ca mahārājāno dharmodgataṃ bodhisattvaṃ mahāsattvaṃ divyaiś candanacūrṇair divyaiś ca puṣpair avākiran abhyavākiran abhiprākiran | evaṃ ca vācam abhāṣanta - sādhu sādhu kulaputra | tava kulaputrānubhāvenādyāsmābhiḥ paramārthanirjātā kathā deśyamānā śrutā sarvalokavipratyanīkā, yatrābhūmiḥ sarvasatkāyadṛṣṭipratiṣṭhitānāṃ sarvāsaddṛṣṭyabhiviniviṣṭānāṃ sattvānām ||

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When this disquisition on the fact that the Tathagatas neither come nor go had been taught, the earth and the entire great trichiliocosm shook in six ways, it stirred, quaked, was agitated, resounded and rumbled. And all the realms of Mara were stirred up and discomfited. All the grasses, shrubs, herbs and trees in the great trichiliocosm bent in the direction of the Bodhisattva Dharmodgata. (517) Flowers came up out of season. From high up in the air a great rain of flowers came down. And Shakra, Chief of Gods, and the Four Great Kings scattered and poured heavenly sandalwood powder and heavenly flowers over the Bodhisattva Dharmodgata, and said: “Well spoken, son of good family. Through your might we have heard a sermon which has issued from ultimate reality, which is contrary to the whole world, and which gives no ground to any of those beings who are established in any of the views which involve the assumption of an individuality, or who have settled down in any of the views which assume the existence of something that is not.”

atha khalu sadāprarudito bodhisattvo mahāsattvo dharmodgataṃ bodhisattvaṃ mahāsattvam etad avocat - kaḥ punaḥ kulaputrātra hetuḥ, kaḥ pratyayo ’sya mahataḥ pṛthivīcālasya loke prādurbhāvāya? dharmodgato bodhisattvo mahāsattva āha - imaṃ kulaputra tathāgatānām anāgatyagamananirdeśaṃ tava ca pṛcchato mama ca nirdiśato ’ṣṭānāṃ prāṇisahasrāṇām anutpattikadharmakṣāntipratilambho ’bhūt | aśīteś ca prāṇiniyutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpannāni, catuḥṣaṣṭeś ca prāṇisahasrāṇāṃ virajāṃsi vigatamalāni dharmeṣu dharmacakṣūṃṣi viśuddhāni ||

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Sadaprarudita then asked Dharmodgata: “What is the cause, what is the reason why this great earthquake is manifested in the world?” Dharmodgata: In consequence of your asking for this disquisition on the not-coming and not-going of the Tathagatas, and through my exposition of it, eight thousand living beings have acquired the patient acceptance of dharmas which fail to be produced, eighty niyutas of living beings have raised their hearts to full enlightenment, and of sixty-four thousand living beings has the dispassionate, unstained dharma-eye been purified for the vision of dharmas.

atha khalu sadāprarudito bodhisattvo mahāsattvaḥ paramodāreṇa prītiprāmodyena samanvāgato ’bhūt - lābhā me paramasulabdhāḥ, yasya me prajñāpāramitām imaṃ ca tathāgatānām anāgatyagamananirdeśaṃ paripṛcchataḥ iyatāṃ sattvānām arthaḥ kṛtaḥ | etad evāsmākaṃ paryāptaṃ kuśalaṃ bhaved anuttarāyāḥ samyaksaṃbodheḥ pariniṣpattaye | na ca me bhūyo vicikitsā pravartate ’nuttarāyāḥ samyaksaṃbodheḥ | niḥsaṃśayam ahaṃ tathāgato bhaviṣyāmy arhan samyaksaṃbuddhaḥ | sa tenaiva prītiprāmodyena samanvāgataḥ saptatālaṃ vihāyasam abhyudgamya saptatāle sthitvā evaṃ cintayati sma - kenāham etarhi antarīkṣe sthitaḥ dharmodgataṃ bodhisattvaṃ mahāsattvaṃ satkuryām iti? atha khalu śakro devānām indra sadāpraruditaṃ bodhisattvaṃ mahāsattvam abhyudgataṃ dṛṣṭvā cetasaiva cāsya cittam ājñāya divyāni cāsmai māndāravāṇi puṣpāṇy upanāmayati sma, evaṃ cāvocat - ebhis tvaṃ kulaputra divyaiḥ puṣpair dharmodgataṃ bodhisattvaṃ (256) mahāsattvaṃ satkuru | satkartavyo hi kulaputrāsmābhis tava parigrāhakaḥ | tava hi kulaputrānubhāvenādya bahūnāṃ prāṇisahasrāṇām arthaḥ kṛtaḥ | durlabhāḥ kulaputra evaṃrūpāḥ sattvāḥ, ye sarvasattvānāṃ kṛtaśo ’prameyān asaṃkhyeyān kalpān utsahante mahāntaṃ bhāram udvoḍhuṃ yathā tvayotsoḍham ||

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2. Sadaprarudita’s self-sacrifice The Bodhisattva Sadaprarudita then had a supreme, a most sublime feeling of zest and joy: “It is a gain to me, a very great gain that, by asking for the perfection of wisdom and for this disquisition, I have wrought the weal of so many beings. (518) That alone should bring me merit sufficient for the accomplishment of full enlightenment. Unquestionably I shall become a Tathagata.” In his zest and joy he rose seven palm trees high into the air, and, standing at the height of seven palm trees, he reflected: “How can I, standing here in the air, do honour to the Bodhisattva Dharmodgata?” Sakra, Chief of Gods, saw him, read his thoughts, presented him with heavenly Mandarava flowers, and said to him: “Honour the Bodhisattva Dharmodgata with these heavenly flowers! For we feel that we should honour the man who helped you. Today your might has wrought the weal of many thousands of living beings. Rare are the beings who, like you, have the strength, for the sake of all beings through countless aeons to bear the great burden.”

atha khalu sadāprarudito bodhisattvo mahāsattvaḥ śakrasya devānām indrasyāntikān māndāravāṇi puṣpāṇi gṛhītvā dharmodgataṃ bodhisattvaṃ mahāsattvam avākirat, abhyavākirat, abhiprākirat | svakena ca kāyena dharmodgataṃ bodhisattvaṃ mahāsattvam abhicchādayati sma | evaṃ ca vācam abhāṣata - eṣo ’haṃ kulaputrādyāgreṇa tavātmānaṃ niryātayāmi upasthānaparicaryāyai | sa ātmānaṃ niryātya dharmodgatasya bodhisattvasya mahāsattvasya purataḥ prāñjaliṃ kṛtvāsthāt ||

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The Bodhisattva Sadaprarudita then took the Mandarava flowers from Sakra, Chief of Gods, and scattered them over the Bodhisattva Dharmodgata. He presented the Bodhisattva Dharmodgata with his own body, and said to him: “I give you myself as a present, and I shall be your attendant and servant from today onwards.” And with folded hands he stood before Dharmodgata.

atha khalu sā śreṣṭhidārikā tāni ca pañca dārikāśatāni sadāpraruditaṃ bodhisattvaṃ mahāsattvam etad avocat - etā vayam api kulaputra tavātmānaṃ niryātayāmaḥ, vayam apy anena kuśalamūlena eteṣām eva dharmāṇāṃ lābhinyo bhavema, tvayaiva ca sārdhaṃ punaḥ punar buddhāṃś ca bhagavato bodhisattvāṃś ca satkuryāma gurukuryāma | āsannībhūtāś ca tavaiva bhavema | atha khalu sadāprarudito bodhisattvo mahāsattvaḥ śreṣṭhidārikāṃ tāni ca pañca dārikāśatāny etad avocat - yadi me yūyaṃ dārikā adhyāśayam anuvartadhvam, adhyāśayena ca mahyam ātmānaṃ niryātayata, evam ahaṃ yuṣmān pratīccheyam | dārikā āhuḥ - anuvartiṣyāmahe tava vayam āśayenādhyāśayena ca | vayaṃ tavātmānaṃ niryātayāmo yathecchākaraṇīyatāyai | atha khalu sadāprarudito bodhisattvo mahāsattvas tāni śreṣṭhidārikāpramukhāni pañca dārikāśatāni sarvālaṃkārabhūṣitāni kṛtvā tāni ca pañca rathaśatāny alaṃkṛtya sarvāṇi ca tāni dharmodgatāya bodhisattvāya mahāsattvāya niryātayati sma upasthānaparicaryāyaiḥ - imāḥ kulaputrāhaṃ tavopasthāyikā niryātayāmi, imāni ca pañca rathaśatāni niryātayāmi paribhogāyeti ||

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(519) The merchant’s daughter and her five hundred maidens then said to the Bodhisattva Sadaprarudita: “We in our turn make a present of ourselves to you, son of good family. Through this wholesome root we also shall become recipients of just those dharmas, and together with you we shall again and again honour and revere the Buddhas and Lords, and the Bodhisattvas, and we shall remain near to you.” Sadaprarudita replied: “If you, maidens, in imitation of my own earnest intention, give yourselves with earnest intentions to me, then I will accept you.” The maidens replied: “We imitate you, and with earnest resolution we give ourselves as presents to you, to do with us as you will.” Thereupon the Bodhisattva Sadaprarudita presented the merchant’s daughter and her five hundred maidens, embellished and adorned, together with their five hundred well-decorated carriages, to the Bodhisattva Dharmodgata, and said: “All these I present to you as attendants and servants, and also the carriages for your own use.”

atha khalu śakro devānām indras tasmai kulaputrāya sādhukāram adāt - sādhu sādhu kulaputra | bodhisattvair mahāsattvaiḥ sarvasvaparityāgibhir bhavitavyam | evaṃrūpeṇa ca tyāgacittena bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate | evaṃ ca dharmabhāṇakāṇāṃ pūjāṃ kṛtvā śakyaṃ prajñāpāramitām upāyakauśalyaṃ ca śrotum | tair api kulaputra paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ pūrvaṃ bodhisattvacaryāṃ caradbhir evaṃrūpa eva tyāge sthitvā anuttarā samyaksaṃbodhiḥ samudānītā prajñāpāramitām upāyakauśalyaṃ ca paripraśnayadbhir iti ||

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Sakra, Chief of Gods, applauded him and said: “Well done, son of good family! A Bodhisattva must renounce all his property. Through that thought of renunciation he soon wins full enlightenment, and the worship he pays thus to the preachers of dharma enables him to hear about the perfection of wisdom and skill in means. (520) Also in the past the Tathagatas, when they still were Bodhisattvas, have, by the fact that they renounced everything, procured a claim to full enlightenment; and they also have asked questions about perfect wisdom and about skill in means.”

atha khalu dharmodgato bodhisattvo mahāsattvas tāni śreṣṭhidārikāpramukhāni pañca dārikāśatāni pañca rathaśatāni sadāpraruditasya bodhisattvasya mahāsattvasya kuśalaparipūrim upādāya pratigṛhṇīte sma | pratigṛhya ca sadāpraruditāyaiva kulaputrāya pratiniryātayāmāsa | atha khalu dharmodgato bodhisattvo mahāsattva utthāyāsanāt svakaṃ gṛhaṃ prāvikṣat sūryasya cāstaṃgamanakālo ’bhūt ||

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The Bodhisattva Dharmodgata accepted Sadaprarudita’s gift, so that his wholesome root might reach fulfilment. Immediately afterwards he returned it to Sadaprarudita. After that, the Bodhisattva Dharmodgata went into his house. The sun was about to set.

atha khalu sadāpraruditasya bodhisattvasya mahāsattvasyaitad abhūt - naitan mama sādhu pratirūpaṃ bhavet, yad ahaṃ dharmakāmatayā āgatya niṣīdeyam, śayyāṃ ca parikalpayeyam | yan nv ahaṃ dvābhyām eva (257) īryāpathābhyāṃ sthitvā sthānena caṃkrameṇa ca kālam atināmayeyam, yāvad dharmodgato bodhisattvo mahāsattvaḥ svakād gṛhān nirgato bhaviṣyati yad uta dharmasaṃprakāśanāyeti ||

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The Bodhisattva Sadaprarudita then thought to himself: “It would not indeed be seemly for me, who have come here out of love for dharma, to sit or to lie down. I will remain either standing or walking, until the time when the Bodhisattva Dharmodgata shall again come out of his house, in order to reveal dharma to us.”

atha khalu dharmodgato bodhisattvo mahāsattvaḥ sapta varṣāṇy ekasamādhisamāpanna evābhūt | aprameyair asaṃkhyeyair bodhisattvasamādhisahasraiḥ prajñāpāramitopāyakauśalyanirjātair vyāhārṣīt | sadāprarudito ’pi bodhisattvo mahāsattva sapta varṣāṇi dvābhyām eva īryāpathābhyāṃ kālam atināmayan na styānamiddham avakrāmayāmāsa | sapta varṣāṇi ca kāmavitarkam utpādayāmāsa, na vyāpādavitarkaṃ na vihiṃsāvitarkam utpādayāmāsa, na rasagṛddhiṃ na cittaudbilyam utpādayāmāsa | api tu kadā nāma dharmodgato bodhisattvo mahāsattvo ’smāt samādher vyutthāsyati, yan nu vayaṃ dharmodgatasya bodhisattva mahāsattvasya dharmāsanaṃ prajñapayiṣyāmaḥ, yatrāsau kulaputro niṣadya dharmaṃ deśayiṣyatīti | taṃ ca pṛthivīpradeśaṃ susiktaṃ sumṛṣṭaṃ ca kariṣyāmo nānāpuṣpābhikīrṇam, yatra pṛthivīpradeśe dharmodgato bodhisattvo mahāsattvaḥ prajñāpāramitām upāyakauśalyaṃ ca saṃprakāśayiṣyatīti cintayāmāsa | tāny api śreṣṭhidārikāpramukhāni pañca dārikāśatāni sadāpraruditasya bodhisattvasya mahāsattvasyānuśikṣamāṇāni dvābhyām eva īryāpathābhyāṃ kālam atināmayāmāsuḥ sarvāḥ kriyās tasyānuvartamānāḥ ||

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The Bodhisattva Dharmodgata then remained for seven years immersed in one uninterrupted state of trance, and he dwelt in countless thousands of concentrations, peculiar to Bodhisattvas, issued from perfection of wisdom and skill in means. For seven years Sadaprarudita never adopted any other posture than the two just mentioned, and he did not fall into sloth and torpor. For seven years he never felt any preoccupation with sense desires, or with ill will, or with harming others, he never felt any eagerness for tastes, nor any self-satisfaction. But he thought: “When then will the Bodhisattva Dharmodgata emerge from his trance, (521) so that we may spread out a seat for him, whereon he may demonstrate dharma, and so that we may sprinkle well the place where he will reveal the perfection of wisdom and skill in means, anoint it well and bedeck it with manifold flowers?” And the merchant’s daughter with her five hundred maidens followed his example, passed their time in two postures only, and imitated all his works.

atha khalu sadāprarudito bodhisattvo mahāsattvo divyaṃ nirghoṣam aśrauṣīt - itaḥ saptame divase dharmodgato bodhisattvo mahāsattvo ’smāt samādher vyutthāsyati, vyutthāya ca madhye nagarasya niṣadya dharmaṃ deśayiṣyatīti | atha khalu sadāprarudito bodhisattvo mahāsattvas taṃ divyaṃ nirghoṣaṃ śrutvā tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajātas taṃ pṛthivīpradeśaṃ śodhayāmāsa sārdhaṃ śreṣṭhidārikāpramukhaiḥ pañcadārikāśataiḥ, dharmāsanaṃ ca prajñapayāmāsa saptaratnamayam, svakaṃ cottarāsaṅgaṃ kāyād avatārya tasyāsanasyopari prajñapayati sma | atha khalu tā dārikāḥ svakasvakān uttarāsaṅgān kāyād avatārya pañcottarāsaṅgaśatāni tatrāsane prajñapayāmāsuḥ atrāsane dharmodgato bodhisattvo mahāsattvo niṣadya dharmaṃ deśayiṣyatīti | evaṃ tāś ca sarvā dārikā dharmodgatasya bodhisattvasya mahāsattvasya dharmāsanamāstīrya tuṣṭodagrā āttamanasaḥ pramuditāḥ prītisaumanasya jātā abhūvan ||

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One day the Bodhisattva Sadaprarudita heard a heavenly voice which said: “On the seventh day from today the Bodhisattva Dharmodgata will emerge from his trance, and he will then, seated in the center of the town, demonstrate dharma.” When Sadaprarudita heard the heavenly voice, he was contented, elated, joyous, overjoyed and jubilant. Together with the merchant’s daughter and her five hundred maidens he cleansed the ground, spread out the seat made of the seven precious things, took off his upper garment, and spread it on top of the seat. The maidens also took off their upper garments, spread their five hundred upper garments on that seat, and thought: “Seated on that seat will the Bodhisattva Dharmodgata demonstrate dharma.” (522,1) And they also were contented, elated, joyous, overjoyed and jubilant.

atha khalu sadāprarudito bodhisattvo mahāsattvas taṃ pṛthivīpradeśaṃ sektukāmaḥ | na codakaṃ samantāt paryeṣamāṇo ’pi labhate, yena taṃ pṛthivīpradeśaṃ siñcet | yathāpi nāma māreṇa pāpīyasā tatsarvam udakam antardhāpitam abhūt, apy eva nāmāsya sadāpraruditasya bodhisattvasya mahāsattvasyodakam alabhamānasya cittaṃ khidyeta, duḥkhadaurmanasyaṃ ca bhavet, cittasya vā anyathātvaṃ bhavet, yenāsya kuśalamūlasyāntardhānaṃ bhavet, na vā pūjā bhrājeran ||

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When the Bodhisattva Sadaprarudita wanted to sprinkle the ground he could not find any water, though he searched all round. For Mara, the Evil One, had hidden all the water. And he did this so that Sadaprarudita, if he could not find any water, should become depressed and sad, or change his mind, with the result that his wholesome root would vanish, or the fervour of this worship be dimmed.

atha khalu sadāpraruditasya bodhisattvasya mahāsattvasyaitad abhūt - yan nv aham ātmanaḥ kāyaṃ viddhvā imaṃ pṛthivīpradeśaṃ rudhireṇa siñceyam | tat kasya hetoḥ? ayaṃ hi pṛthivīpradeśa uddhatarajaskaḥ | mā rajodhāturito bhūpradeśād dharmodgatasya bodhisattvasya mahāsattvasya kāye nipatet | kiṃ vā anenātmabhāvenāvaśyaṃ bhedanadharmiṇā kuryām? varaṃ khalu punar mamāyaṃ kāya (258) evaṃrūpayā kriyayā vinaśyatu, na tu niḥsāmarthyakriyayā | api ca kāmahetoḥ kāmanidānaṃ bahūni me ātmabhāvasahasrāṇi punaḥ punaḥ saṃsāre saṃsarato bhinnāni, na punar evaṃrūpeṣu sthāneṣu saddharmaparigrahasya kṛtaśaḥ | yadi punar bhidyante, kāmam evaṃrūpeṣu bhidyantām iti | atha khalu sadāprarudito bodhisattvo mahāsattva iti pratisaṃkhyāya tīkṣṇaṃ śastraṃ gṛhītvā svakāyaṃ samantato viddhvā taṃ pṛthivīpradeśaṃ svarudhireṇa sarvam asiñcat | tāny api śreṣṭhidārikāpramukhāni pañcadārikāśatāni sadāpraruditasya bodhisattvasya mahāsattvasyānuśikṣamāṇāni sarvāṇi tāni tīkṣṇāni śastrāṇi gṛhītvā svakasvakāni śarīrāṇi viddhvā taṃ pṛthivīpradeśaṃ svakasvakair lohitaiḥ sarvam asiñcan | na ca sadāpraruditasya bodhisattvasya mahāsattvasya tāsāṃ vā sarvāsāṃ dārikāṇāṃ cittasyānyathātvam abhūt, yatra sa māraḥ pāpīyān avatāraṃ labhet kuśalamūlāntarāyakaraṇāya ||

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The Bodhisattva Sadaprarudita then thought to himself: “Let me pierce my own body, and sprinkle the ground with my blood. The ground is full of rising dust, and I fear that some of it may fall on the body of the Bodhisattva Dharmodgata. What else can I do with this body which is of necessity doomed to break up? Better surely that this my body should be destroyed by such an action rather than by an ineffectual one. For the sake of sense pleasures, as a result of sense pleasures many thousands frames of mine have again and again, while I wandered in birth-and-death, been broken up, but never in conditions as favourable as these, never for the sake of gaining the good law. If they must once more be broken up, let them in any case be broken up in a holy cause.” He (523) then took a sharp sword, pierced his body on every side, and everywhere sprinkled that piece of ground with his own blood. The merchant’s daughter with her five hundred maidens followed his example, and did as he did. But there was no alteration of thought in either the Bodhisattva Sadaprarudita, or in all those maidens, which would have given Mara, the Evil One, a chance of entering in order to obstruct their wholesome roots.

atha khalu śakrasya devānām indrasyaitad abhūt - āścaryaṃ yāvad dharmakāmaś cāyaṃ sadāprarudito bodhisattvo mahāsattvaḥ, yāvad dṛḍhasamādānaś ca yāvan mahāsaṃnāhasaṃnaddhaś cānapekṣaḥ kāye jīviteṣu bhogeṣu ca, anuttarāyāḥ samyaksaṃbodher adhigamāyādhyāśayasaṃprasthitaḥ | yad uta sarvasattvān mocayiṣyāmy aparimāṇataḥ saṃsāraduḥkhād anuttarāṃ samyaksaṃbodhim abhisaṃbudhyeti | atha khalu śakro devānām indras tatsarvaṃ lohitodakaṃ divyaṃ candanodakam adhyatiṣṭhat, samantāc ca tasya pṛthivīpradeśasyācintyaṃ paramodāraṃ gandhaṃ yasya divyasya candanodakasya paripūrṇam | yojanaśataṃ gandho vāti ||

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Sakra, Chief of Gods, then thought to himself: “It is wonderful how much this Bodhisattva Sadaprarudita loves dharma, how firm is his sense of obligation, how great the armour he has put on, and how he disregards his body, his life, and his pleasures, and how resolutely he has set out with the goal of knowing full enlightenment, in his desire to ‘set free all beings from the measureless sufferings of birth-and-death, after he has known full enlightenment.” Sakra then changed by magic all that blood into heavenly sandalwood water. And all round that piece of ground, for one hundred leagues, an inconceivably sublime scent, the scent of that heavenly sandalwood water, filled the air.

atha śakro devānām indraḥ sadāpraruditaṃ bodhisattvaṃ mahāsattvam etad avocat - sādhu sādhu kulaputra | sādhu te kulaputrācintyaṃ vīryam, sādhvī ca te anuttarā dharmakāmatā dharmaparīṣṭiś ca | evaṃrūpeṇa kulaputrādhyāśayena evaṃrūpeṇa vīryeṇa evaṃrūpayā ca dharmakāmatayā taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarā samyaksaṃbodhiḥ samudānītā ||

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And Sakra said to Sadaprarudita: “Well done, son of good family! I applaud your inconceivable vigour, your supreme love and search for dharma. The Tathagatas in the past (524) also have procured the right to full enlightenment through this kind of earnest intention, vigour, and love for dharma.”

atha khalu sadāpraruditasya bodhisattvasya mahāsattvasyaitad abhūt - prajñaptaṃ mayā dharmodgatasya bodhisattvasya mahāsattvasya dharmāsanam | ayaṃ ca pṛthivīpradeśaḥ susiktaḥ susaṃmṛṣṭaś ca kṛtaḥ | kuto nu khalv ahaṃ puṣpāṇi labheyam, yair aham imaṃ pṛthivīpradeśaṃ puṣpābhikīrṇaṃ kuryām, dharmodgataṃ ca bodhisattvaṃ mahāsattvaṃ dharmaṃ deśayantaṃ dharmāsane niṣaṇṇam abhyavakireyam? atha khalu śakro devānām indraḥ sadāpraruditaṃ bodhisattvaṃ mahāsattvam etad avocat - imāni te kulaputra pratigṛhāṇa divyāni māndāravāṇi puṣpāṇi | ebhis tvam imaṃ pṛthivīpradeśaṃ puṣpābhikīrṇaṃ kuru, dharmodgataṃ ca bodhisattvaṃ mahāsattvaṃ dharmaṃ deśayantaṃ dharmāsane niṣaṇṇam abhyavakira | sa tasmai divyaṃ khārīsahasraṃ divyānāṃ māndāravapuṣpāṇām upanāmayati sma | atha khalu sadāprarudito bodhisattvo mahāsattvas tāni puṣpāṇi gṛhītvā anyataraiḥ puṣpais taṃ pṛthivīpradeśaṃ puṣpābhikīrṇam akārṣīt, anyataraiś ca puṣpair dharmodgataṃ bodhisattvaṃ mahāsattvam abhyavākirat ||

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The Bodhisattva Sadaprarudita then thought to himself: “I have spread out the seat for the Bodhisattva Dharmodgata, and I have well swept and sprinkled this piece of ground. Now I must still get flowers with which to cover this piece of ground, and to scatter over the Bodhisattva Dharmodgata when he demonstrates dharma.” Sakra then said to Sadaprarudita: “Accept these heavenly Mandarava flowers for that twofold purpose!” And he presented him with a thousand heavenly Khara measures of heavenly flowers. And the Bodhisattva Sadaprarudita accepted those flowers, and used some of them to cover the piece of ground, and, later on, he strewed others over the Bodhisattva Dharmodgata.

atha khalu dharmodgato bodhisattvo mahāsattvaḥ saptānāṃ varṣāṇām atyayena tataḥ samādher vyutthāya yena dharmāsanaṃ tenopasaṃkramya prajñapta evāsane nyaṣīdat, anekaśatasahasrayā parṣadā parivṛtaḥ puraskṛtaḥ prajñāpāramitāṃ deśayāmāsa ||

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3. Dharmodgata’s demonstration of dharma After the lapse of seven years the Bodhisattva Dharmodgata emerged from his trance, went up to the seat spread out for him, sat down on it, and, surrounded and attended by an assembly of many hundreds of thousands, he demonstrated dharma.

(259) atha khalu sadāprarudito bodhisattvo mahāsattvaḥ sahadarśanenaiva dharmodgatasya bodhisattvasya mahāsattvasya tādṛśaṃ sukhaṃ pratilabhate sma, tadyathāpi nāma prathamadhyānasamāpanna ekāgramanasikāro bhikṣuḥ | tatreyaṃ dharmodgatasya bodhisattvasya mahāsattvasya prajñāpāramitādeśanāyad uta sarvadharmasamatayā prajñāpāramitāsamatā | sarvadharmaviviktatayā prajñāpāramitāviviktatā | sarvadharmācalanatayā prajñāpāramitācalanatā | sarvadharmāmananatayā prajñāpāramitām ananatā | sarvadharmāstambhitatayā prajñāpāramitāstambhitatā | savadharmaikarasatayā prajñāpāramitaikarasatā | sarvadharmāparyantatayā prajñāpāramitāparyantatā | sarvadharmānutpādatayā prajñāpāramitānutpādatā | sarvadharmānirodhatayā prajñāpāramitānirodhatā | gaganāparyantatayā prajñāpāramitāparyantatā | samudrāparyantatayā prajñāpāramitāparyantatā | meruvicitratayā prajñāpāramitāvicitratā | gaganākalpanatayā prajñāpāramitākalpanatā | rūpāparyantatayā prajñāpāramitāparyantatā | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānāparyantatayā prajñāpāramitāparyantatā | pṛthivīdhātvaparyantatatā prajñāpāramitāparyantatā | evam abdhātutejodhātuvāyudhātvākāśadhātvaparyantatayā prajñāpāramitāparyantatā | vijñānadhātvaparyantatayā prajñāpāramitāparyantatā | vajropamadharmasamatayā prajñāpāramitāsamatā | sarvadharmāsaṃbhedanatayā prajñāpāramitāsaṃbhedanatā | sarvadharmānupalabdhitayā prajñāpāramitānupalabdhitā | sarvadharmābhibhāvanāsamatayā prajñāpāramitābhibhāvanāsamatā | sarvadharmaniśceṣṭatayā prajñāpāramitāniśceṣṭatā | sarvadharmācintyatayā prajñāpāramitācintyatā veditavyeti ||

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The moment the Bodhisattva Sadaprarudita (525) saw the Bodhisattva Dharmodgata, he was filled with that kind of happiness which a monk feels when, with one-pointed attention, he has obtained the first trance. And this is the demonstration of the perfection of wisdom by the Bodhisattva Dharmodgata: “The perfection of wisdom is self-identical, because all dharmas are the same. Perfect wisdom is isolated because all dharmas are isolated. Perfect wisdom is immobile because all dharmas are immobile. Perfect wisdom is devoid of mental acts because all dharmas are devoid of mental acts. Perfect wisdom is unbenumbed, because all dharmas are unbenumbed. Perfect wisdom has but one single taste because all dharmas have one and the same taste. Perfect wisdom is boundless because all dharmas are boundless. Perfect wisdom is non-production because all dharmas are non-production. Perfect wisdom is non-stopping because all dharmas are not stopped. As the firmament is boundless, so is perfect wisdom. As the ocean is boundless, so is perfect wisdom. As Meru shines in multicoloured brilliance, so does the perfection of wisdom. As the firmament is not fashioned, so is perfect wisdom not fashioned. Perfect wisdom is boundless, because form, and the other skandhas are boundless. Perfect wisdom is boundless because the element of earth, and the other elements, are boundless. Perfect wisdom is self-identical, because the adamantine dharma is self-identical. Perfect wisdom is undifferentiated because all dharmas are undifferentiated. The non-apprehension of perfect wisdom follows from the non-apprehension of all dharmas. Perfect wisdom remains the same whatever it may surpass because all dharmas remain the same whatever they may surpass. (526) Perfect wisdom is powerless to act because all dharmas are powerless to act. Perfect wisdom is unthinkable because all dharmas are unthinkable.”

atha khalu sadāpraruditasya bodhisattvasya mahāsattvasya tathāniṣaṇṇasyaiva tasyāṃ belāyāṃ sarvadharmasamatā nāma samādhirājo jātaḥ | yataḥ sarvadharmaviviktaś ca nāma samādhiḥ, sarvadharmācalanaś ca nāma samādhiḥ, sarvadharmāmananaś ca nāma samādhiḥ, sarvadharmāstambhitaś ca nāma samādhiḥ, sarvadharmaikarasaś ca nāma samādhiḥ, sarvadharmāparyantaś ca nāma samādhi, sarvadharmānutpādaś ca nāma samādhiḥ, sarvadharmānirodhaś ca nāma samādhiḥ, gaganāparyataś ca nāma samādhiḥ, samudrāparyantaś ca nāma samādhiḥ, meruvicitraś ca nāma samādhiḥ, gaganākalpaś ca nāma samādhiḥ, rūpāparyantaś ca nāma samādhiḥ | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānāparyantaś ca nāma samādhiḥ, pṛthivīdhātvaparyantaśva nāma samādhiḥ, evam abdhātutejodhātuvāyudhātvākāśadhātvaparyantaś ca nāma samādhiḥ, vijñānadhātvaparyantaś ca nāma samādhiḥ, vajropamaś ca nāma samādhiḥ, sarvadharmāsaṃbhedaś ca nāma samādhiḥ, sarvadharmānupalabdhiś ca nāma samādhiḥ, sarvadharmāvibhāvanāsamatā ca nāma samādhiḥ, sarvadharmaniśceṣṭaś ca nāma samādhiḥ, sarvadharmācintyaś ca nāma samādhiḥ | evaṃpramukhāni ṣaṣṭiḥ samādhimukhaśatasahasrāṇi sadāpraruditena bodhisattvena mahāsattvena pratilabdhāny abhūvann iti ||

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Thereupon on that occasion there was born in the Bodhisattva Sadaprarudita the king of concentrations called “the sameness of all dharmas,” and, consequent on that, the concentrations called “isolation of all dharmas,” “immobility of all dharmas,” “absence of all mental acts in all dharmas,” “lack of numbness in all dharmas,” “the one taste of all dharmas,” “the boundlessness of all dharmas,” "the non-production of all dharmas," "the non-stopping of all dharmas," “boundless like the firmament,” “boundless like the ocean,” “brilliant and multicoloured like Meru,” “not fashioned, like the firmament,” “boundless like form, etc.,” “boundless like the element of earth, etc.,” “adamantine,” “non-differentiatedness of all dharmas,” “non-apprehension of all dharmas,” “sameness of all dharmas whatever they may surpass,” “all dharmas are powerless to act,” “all dharmas are unthinkable.” Beginning with these, the Bodhisattva Sadaprarudita acquired six million concentration doors.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ dharmodgataparivarto nāmaikatriṃśattamaḥ || (260)

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