Bibliotheca Polyglotta

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.

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