小品般若波羅蜜經卷第十
後秦龜茲國三藏鳩摩羅什譯
薩陀波崙品第二十七
[0580a23] 佛告須菩提：「若菩薩欲求般若波羅蜜，當如薩陀波崙菩薩，今在雷音威王佛所，行菩薩道。」
The Buddha told Subhūti: "If a bodhisattva wishes to seek Prajñāpāramitā, they should be like Bodhisattva Sadāprarudita (’Ever Weeping’), who is now practicing the bodhisattva path in the presence of the Buddha King of Thunderous Voice."
[0580a25] 須菩提白佛言：「世尊！薩陀波崙菩薩云何求般若波羅蜜？」
Subhūti asked the Buddha: "World-Honored One, how did Bodhisattva Sadāprarudita seek Prajñāpāramitā?"
[0580a26] 佛告須菩提：「薩陀波崙菩薩，本求般若波羅蜜時，不依世事，不惜身命，不貪利養，於空林中，聞空中聲言：『善男子！汝從是東行，當得聞般若波羅蜜。行時莫念疲倦，莫念睡眠，莫念飲食，莫念晝夜，莫念寒熱如是諸事。莫念莫觀，亦莫思惟。離諂曲心，莫自高身，卑下他人。當離一切眾生之相，當離一切利養名譽，當離五蓋，當離慳嫉，亦莫分別內法外法。行時，莫得左右顧視，莫念前，莫念後，莫念上，莫念下，莫念四維，莫動色受、想、行、識。何以故？若動色、受、想、行、識，則不行佛法，行於生死。如是之人，不能得般若波羅蜜。』
The Buddha told Subhūti: "When Bodhisattva Sadāprarudita first sought Prajñāpāramitā, he did not rely on worldly affairs, did not spare his life, did not crave for profit or nourishment. In an empty forest, he heard a voice in the sky saying:
"Kulaputra! Go east from here, and you will hear Prajñāpāramitā. As you go, do not think of weariness, do not think of sleep, do not think of food and drink, do not think of day and night, do not think of cold or heat or such matters. Do not think, do not observe, and do not contemplate. Abandon a deceitful mind, do not elevate yourself or look down on others. You should detach from all marks of sentient beings, detach from all gain and fame, detach from the five hindrances, detach from greed and jealousy, and do not discriminate between internal and external dharmas. When walking, do not look left or right, do not think of what's in front, behind, above, below, or in the four directions. Do not move form, feeling, perception, conditioning, or consciousness. Why? If you move form, feeling, perception, conditioning, or consciousness, you are not practicing the Buddha's Dharma, but are practicing in birth and death. Such a person cannot attain Prajñāpāramitā."
[0580b08] 「薩陀波崙報空中聲言：『當如教行。何以故？我為一切眾生，作光明故，集諸佛法。』
Sadāprarudita replied to the voice in the sky: "I will practice as instructed. Why? Because I gather the Buddha's teachings to be a light for all sentient beings."
[0580b10] 「空中聲言：『善哉，善哉！善男子！汝應信解空、無相、無作法，應離諸相，離於有見，離眾生見、人見、我見，求般若波羅蜜。善男子！應離惡知識，親近善知識。善知識者能說空、無相、無作，無生無滅法。善男子！汝能如是，不久得聞般若波羅蜜，若從經卷聞，若從法師聞。善男子！汝所從聞般若波羅蜜，當於是人，生大師想，當知報恩。應作是念：「我所從聞般若波羅蜜，則是我善知識。我得聞般若波羅蜜，當不退於阿耨多羅三藐三菩提。不離諸佛，不生無佛世界，得離諸難。」思惟如是功德利故，於法師所，生大師想。善男子！莫以世俗財利心故，隨逐法師。當以愛重恭敬法故，隨逐法師。又，善男子！應覺魔事。惡魔或時為說法者，作諸因緣，令受好妙色聲香味觸。說法者以方便力故受是五欲。汝於此中，莫生不淨之心，應作念言：「我不知方便之力，法師或為利益眾生，令種善根故，受用是法。諸菩薩者，無所障礙。」善男子！汝於爾時，應觀諸法實相。何等是諸法實相？佛說一切法無垢。何以故？一切法性空，一切法無我、無眾生，一切法如幻、如夢、如響、如影、如炎。善男子！汝若如是觀諸法實相，隨逐法師，不久當善知般若波羅蜜。又，善男子！復應覺知魔事。若法師於求般若波羅蜜者，心有嫌恨，而不顧錄，汝於此中，不應憂惱，但以愛重恭敬法心，隨逐法師，勿生厭離。』
The voice in the sky said: "Excellent, excellent! Kulaputra! You should have faith in and understand the teachings of emptiness, characteristiclessness, and wishlessness. You should detach from all marks, abandon views of existence, views of sentient beings, views of persons, and views of self, and seek Prajñāpāramitā. Good son! You should stay away from evil friends and keep close to good friends. Good friends are those who can explain emptiness, characteristiclessness, wishlessness, and the dharma of non-arising and non-ceasing.
Good son! If you can do this, you will soon hear Prajñāpāramitā, either from scriptures or from a Dharma teacher. Good son! Towards the person from whom you hear Prajñāpāramitā, you should generate the idea of a great teacher and know to repay their kindness. You should think: 'The one from whom I hear Prajñāpāramitā is my good friend. Having heard Prajñāpāramitā, I will not regress from anuttara-samyak-sambodhi. I will not be separated from the Buddhas, will not be born in a world without Buddhas, and will be free from all difficulties.' Contemplating such benefits, you should regard the Dharma teacher as a great teacher.
Good son! Do not follow the Dharma teacher with a worldly mind seeking profit. You should follow the Dharma teacher out of love, respect, and reverence for the Dharma. Moreover, good son! You should be aware of Mara's deeds. Sometimes evil Mara may cause the Dharma teacher to enjoy excellent forms, sounds, smells, tastes, and touches. The Dharma teacher may accept these five desires as a skillful means. You should not generate impure thoughts about this, but should think: 'I do not know the power of skillful means. The Dharma teacher may be using these things to benefit sentient beings and help them plant good roots. For bodhisattvas, there are no obstacles.'
Good son! At that time, you should contemplate the true nature of all dharmas. What is the true nature of all dharmas? The Buddha says all dharmas are without stain. Why? Because the nature of all dharmas is empty, all dharmas are without self and without sentient beings, all dharmas are like illusions, like dreams, like echoes, like reflections, like mirages.
Good son! If you can contemplate the true nature of all dharmas in this way and follow the Dharma teacher, you will soon thoroughly understand Prajñāpāramitā. Furthermore, good son! You should also be aware of Mara's deeds. If the Dharma teacher shows resentment towards those seeking Prajñāpāramitā and ignores them, you should not be distressed about this. You should follow the Dharma teacher with a mind of love, respect, and reverence for the Dharma, and should not generate feelings of weariness or aversion."
[0580c07] 「須菩提！薩陀波崙菩薩受虛空中如是教已，即便東行。東行不久，復作是念：『我向者云何不問空中聲，東行遠近？當從誰聞般若波羅蜜？』即住不行，憂愁啼哭，作是念言：『我住於此，若一日、二日，乃至七日，不念疲極，不念睡眠，不念飲食，不念晝夜，不念寒熱，要當得知我從誰聞般若波羅蜜。』
Subhūti! After Bodhisattva Sadāprarudita received these instructions from the sky, he immediately set off eastward. Not long after he began traveling east, he thought to himself: "Why didn't I ask the voice in the sky how far east I should go? From whom should I hear Prajñāpāramitā?" He stopped walking, became sorrowful and wept, thinking: "I will stay here for one day, two days, up to seven days. I will not think of fatigue, I will not think of sleep, I will not think of food and drink, I will not think of day and night, I will not think of cold or heat. I must find out from whom I will hear the Prajñāpāramitā."
[0580c14] 「須菩提！譬如有人唯有一子，愛之甚重，一旦命終，甚大憂惱，唯懷憂惱，無有餘念。須菩提！薩陀波崙亦如是無有餘念，但念我當何時得聞般若波羅蜜。
Subhūti! It is like a person who has only one child, whom they love dearly. If that child suddenly dies, they would be overwhelmed with grief, with no other thoughts but sorrow. Subhūti! Sadāprarudita was like this, with no other thoughts, only thinking, "When will I be able to hear the Prajñāpāramitā?"
[0580c17] 「須菩提！薩陀波崙菩薩如是憂愁啼哭時，佛像在前立，讚言：『善哉，善哉！善男子！過去諸佛本行菩薩道時，求般若波羅蜜，亦如汝今。是故，善男子！汝以是勤行精進愛樂法故，從是東行，去此五百由旬，有城名眾香，七寶合成。其城七重，縱廣十二由旬，皆以七寶多羅之樹，周遍圍遶。豐樂安靜，人民熾盛，街巷相當，端嚴如畫，橋津如地，寬博清淨。七重城上，皆以閻浮檀金而為樓閣。一一樓閣，七寶行樹，種種寶果。其諸樓閣，次第皆以寶繩連綿，寶鈴羅網，以覆城上。風吹鈴聲，其音和雅，如作五樂，甚可愛樂，以是音聲，娛樂眾生。其城四邊，流池清淨，冷煖調適。中有諸船，七寶嚴飾，是諸眾生，宿業所致，娛樂遊戲。諸池水中，種種蓮華，青黃赤白，眾雜好華，香色具足，遍滿其上，三千大千世界，所有好華，悉皆具有。其城四邊，有五百園觀，七寶莊嚴，甚可愛樂。一一園中，有五百池水。池水各各縱廣十里，皆以七寶雜色莊嚴。諸池水中，皆有青黃赤白蓮花，大如車輪，彌覆水上。青色青光，黃色黃光，赤色赤光，白色白光。諸池水中，皆有鳧鴈鴛鴦，異類眾鳥。是諸園觀池沼，適無所屬，皆是眾生宿業果報，長夜信樂深法，行般若波羅蜜，福德所致。善男子！眾香城中，有大高臺，曇無竭菩薩宮舍在上，其宮縱廣各五十里，皆以七寶校成雜色莊嚴。其墻七重皆亦七寶，七寶行樹周匝圍遶。其宮舍中有四園觀常所娛樂，一名常喜，二名無憂，三名華飾，四名香飾。一一園中有八池水，一名為賢，二名賢上，三名歡喜，四名喜上，五名安隱，六名多安隱，七名必定，八名阿毘跋致。諸池水邊，面各一寶，黃金、白銀、琉璃、頗梨、玫瑰為底，金沙布上。一一池側，有八梯階，種種寶物，以為梯橙。諸階陛間，有閻浮檀金芭蕉之樹。諸池水中，皆有青黃赤白蓮花遍覆。其上鳧鴈鴛鴦、孔雀眾鳥，鳴聲相和，甚可愛樂。諸池水邊，皆生花樹香樹，風吹香華墮池水中。其池成就八功德水，香若栴檀，色味具足。曇無竭菩薩，與六萬八千婇女，五欲具足，共相娛樂，及城中男女，俱入常喜等園、賢等池中，共相娛樂。善男子！曇無竭菩薩，與諸婇女遊戲娛樂已，日日三時，說般若波羅蜜，眾香城中，男女大小，為曇無竭菩薩，於其城內，多聚人處，敷大法座。其座四足，或以黃金，或以白銀，或以琉璃，或以頗梨，敷以綩綖雜色茵蓐，以迦尸白[疊*毛]而覆其上。座高五里，施諸幃帳。其地四邊，散五色華，燒眾名香，供養法故。曇無竭菩薩於此座上，說般若波羅蜜。善男子！彼諸人眾，如是供養、恭敬曇無竭菩薩，為聞般若波羅蜜故，於是大會百千萬眾諸天世人一處集會。中有聽者，中有受者，中有持者，中有誦者，中有書者，中有正觀者，中有如說行者。是諸眾生，已度惡道，皆不退轉於阿耨多羅三藐三菩提。善男子！汝從是去，當於曇無竭菩薩所，聞般若波羅蜜。曇無竭菩薩世世是汝善知識，示教利喜汝阿耨多羅三藐三菩提。善男子！曇無竭菩薩，本行菩薩道時，求般若波羅蜜，亦如汝今。今汝東行，莫計晝夜，不久當得聞般若波羅蜜。』
Subhūti! When Bodhisattva Sadāprarudita was weeping and lamenting like this, a Buddha image appeared before him and praised, saying: "Excellent, excellent! Good son! When past Buddhas were practicing the bodhisattva path, they sought the Prajñāpāramitā just as you are doing now. Therefore, good son, because of your diligent practice, progress, and love for the Dharma, go east from here for five hundred yojanas. There you will find a city called Fragrant City, made of seven precious substances. The city has seven layers and is twelve yojanas wide and long, surrounded by seven-jeweled palm trees. It is prosperous, peaceful, with a thriving population, its streets and lanes are well-arranged, as beautiful as a painting, with bridges and fords as even as the ground, spacious and pure.
On top of the seven-layered city are pavilions made of Jambūnada gold. In each pavilion are rows of seven-jeweled trees bearing various precious fruits. The pavilions are connected by jeweled ropes, and covered with nets of jeweled bells. When the wind blows, the bells chime harmoniously, like the five kinds of music, delighting all beings with their sound.
Around the four sides of the city are clear, flowing pools with perfect temperature. In them are boats adorned with seven precious substances, where beings enjoy themselves due to their past karma. In the pools are various lotus flowers of blue, yellow, red, and white, all fragrant and beautiful, filling the surface. All the beautiful flowers of the trichiliocosm are found there. Around the city are five hundred parks adorned with seven precious substances, very delightful. In each park are five hundred ponds, each ten li wide, adorned with various precious substances. In the ponds are blue, yellow, red, and white lotus flowers as large as chariot wheels, covering the water. Blue flowers emit blue light, yellow flowers yellow light, red flowers red light, and white flowers white light. In the ponds are various waterfowl and birds.
These parks and ponds belong to no one; they are the karmic results of beings who have long believed in and practiced the profound Dharma and the Prajñāpāramitā. Good son! In Fragrant City, there is a great high terrace where Bodhisattva Dharmodgata's palace is located. The palace is fifty li wide and long, adorned with various colors of seven precious substances. It has seven layers of walls made of seven precious substances, surrounded by rows of seven-jeweled trees. Inside the palace are four pleasure gardens named Constant Joy, No Sorrow, Flower Adornment, and Fragrance Adornment. In each garden are eight ponds named Worthy, Supreme Worthy, Joy, Supreme Joy, Peace, Great Peace, Certainty, and Non-regression.
The edges of the ponds are made of different precious substances: gold, silver, lapis lazuli, crystal, and ruby, with golden sand spread on the bottom. Each pond has eight staircases made of various precious materials. Between the stairs are Jambūnada golden plantain trees. The ponds are covered with blue, yellow, red, and white lotus flowers. Above them, various birds like ducks, geese, mandarin ducks, and peacocks sing in harmony, very pleasing to hear. Around the ponds grow flowering and fragrant trees, their petals falling into the water when the wind blows. The ponds have water with eight excellent qualities, fragrant like sandalwood, perfect in color and taste.
Bodhisattva Dharmodgata, along with sixty-eight thousand consorts, fully endowed with the five desires, enjoys himself there. The men and women of the city also enter gardens like Constant Joy and ponds like Worthy to enjoy themselves. Good son! After Bodhisattva Dharmodgata has enjoyed himself with his consorts, he teaches Prajñāpāramitā three times daily. For Bodhisattva Dharmodgata, the people of Fragrant City, both men and women, young and old, prepare a great Dharma seat in a crowded place within the city. The seat has four legs made of gold, silver, lapis lazuli, or crystal, spread with multicolored cushions and covered with white Kāśī cloth. The seat is five li high, with curtains hung around it. The ground around it is strewn with five-colored flowers and various famous incenses are burned to make offerings to the Dharma. Bodhisattva Dharmodgata sits on this seat to teach Prajñāpāramitā.
Good son! Those people make offerings and pay respects to Bodhisattva Dharmodgata in order to hear Prajñāpāramitā. Hundreds of thousands of millions of beings, both heavenly and human, gather there. Some listen, some receive, some uphold, some recite, some copy, some contemplate correctly, and some practice according to the teachings. These beings have all transcended evil paths and will not regress from anuttara-samyak-sambodhi.
Good son! From here on, you should go to Bodhisattva Dharmodgata to hear Prajñāpāramitā. Bodhisattva Dharmodgata has been your good friend life after life, guiding and delighting you in anuttara-samyak-sambodhi. Good son! When Bodhisattva Dharmodgata was practicing the bodhisattva path, he sought Prajñāpāramitā just as you are doing now. Now, go east without considering day or night. Before long, you will be able to hear Prajñāpāramitā."
[0581b18] 「薩陀波崙菩薩，心大歡喜，譬如有人為毒箭所中，更無餘念。唯念何時，當得良醫，拔出毒箭，除我此苦。如是薩陀波崙菩薩，無有餘念，但念何時，得見曇無竭菩薩，為我說般若波羅蜜。我聞般若波羅蜜，斷諸有見。
Bodhisattva Sadāprarudita was filled with great joy, like a person struck by a poisoned arrow who has no other thought but to find a skilled physician to remove the arrow and relieve their suffering. Similarly, Bodhisattva Sadāprarudita had no other thoughts, only thinking about when he would be able to see Bodhisattva Dharmodgata, who would explain Prajñāpāramitā to him. He thought, "When I hear Prajñāpāramitā, I will cut off all views of existence."
[0581b23] 「爾時薩陀波崙即於住處一切法中，生無決定想，入諸三昧門，所謂：諸法性觀三昧、諸法不可得三昧、破諸法無明三昧、諸法不異三昧、諸法不壞三昧、諸法照明三昧、諸法離闇三昧、諸法不相續三昧、諸法性不可得三昧、散華三昧、不受諸身三昧、離幻三昧、如鏡像三昧、一切眾生語言三昧、一切眾生歡喜三昧、隨一切善三昧、種種語言字句莊嚴三昧、無畏三昧、性常默然三昧、無礙解脫三昧、離塵垢三昧、名字語言莊嚴三昧、一切見三昧、一切無礙際三昧、如虛空三昧、如金剛三昧、無負三昧、得勝三昧、轉眼三昧、畢法性三昧、得安隱三昧、師子吼三昧、勝一切眾生三昧、離垢三昧、無垢淨三昧、華莊嚴三昧、隨堅實三昧、出諸法得力無畏三昧、通達諸法三昧、壞一切法印三昧、無差別見三昧、離一切見三昧、離一切闇三昧、離一切相三昧、離一切著三昧、離一切懈怠三昧、深法照明三昧、善高三昧、不可奪三昧、破魔三昧、生光明三昧、見諸佛三昧。
At that time, Sadāprarudita, while at his dwelling place, generated the notion of non-determination regarding all dharmas and entered various samādhi gateways, namely: The samādhi of contemplating the nature of all dharmas, the samādhi of the unattainability of all dharmas, the samādhi of breaking the ignorance of all dharmas, the samādhi of the non-differentiation of all dharmas, the samādhi of the indestructibility of all dharmas, the samādhi of illuminating all dharmas, the samādhi of dispelling darkness from all dharmas, the samādhi of the non-continuity of all dharmas, the samādhi of the unattainability of the nature of all dharmas, the samādhi of scattering flowers, the samādhi of not receiving any bodies, the samādhi of departing from illusion, the samādhi of mirror-like reflection, the samādhi of the languages of all sentient beings, the samādhi of the joy of all sentient beings, the samādhi of following all good the samādhi of adorning with various languages and phrases, the samādhi of fearlessness, the samādhi of constant silence, the samādhi of unobstructed liberation, the samādhi of departing from defilements, the samādhi of adorning with names and words, the samādhi of all views, the samādhi of all unobstructed limits, the samādhi of being like space, the samādhi of being like vajra, the samādhi of being without fault, the samādhi of attaining victory, the samādhi of turning the eye, the samādhi of the exhaustion of dharma-nature, the samādhi of attaining peace and security, the samādhi of the lion's roar, the samādhi of surpassing all sentient beings, the samādhi of departing from defilements, the samādhi of stainless purity, the samādhi of flower adornment, the samādhi of following solidity, the samādhi of fearlessness in emerging from all dharmas, the samādhi of penetrating all dharmas, the samādhi of destroying the seal of all dharmas, the samādhi of non-discriminating view, the samādhi of departing from all views, the samādhi of departing from all darkness, the samādhi of departing from all characteristics, the samādhi of departing from all attachments, the samādhi of departing from all laziness, the samādhi of illuminating profound dharmas, the samādhi of excellent height, the samādhi of being unassailable, the samādhi of destroying Māra, the samādhi of generating light, and the samādhi of seeing all Buddhas.
[0581c13] 「薩陀波崙菩薩住是諸三昧中，即見十方諸佛，為諸菩薩說般若波羅蜜。諸佛各各安慰讚言：『善哉，善哉！善男子！我等本行菩薩道時，求般若波羅蜜，亦如汝今；得是諸三昧，亦如汝今。得是諸三昧已，了達般若波羅蜜，住阿毘跋致地。我等得是諸三昧故，得阿耨多羅三藐三菩提。善男子！是為般若波羅蜜，所謂於諸法無所念。我等住於無念法中，得如是金色之身、三十二相、大光明不可思議智慧、諸佛無上三昧、無上智慧，盡諸功德邊。如是功德，諸佛說之猶不能盡，況聲聞、辟支佛。是故，善男子！汝於是法，倍應恭敬愛重，生清淨心。得阿耨多羅三藐三菩提，不足為難。汝於善知識，應深恭敬愛重信樂。善男子！若菩薩為善知識所護念者，疾得阿耨多羅三藐三菩提。』
Bodhisattva Sadāprarudita, abiding in these samādhis, saw the Buddhas of the ten directions teaching Prajñāpāramitā to bodhisattvas. Each Buddha consoled and praised him, saying:
"Excellent, excellent! Good son! When we were practicing the bodhisattva path and seeking Prajñāpāramitā, we were just like you are now. We attained these samādhis, just as you have now. Having attained these samādhis, we comprehended Prajñāpāramitā and dwelt in the stage of non-regression. Because we attained these samādhis, we achieved anuttara-samyak-sambodhi.
Good son! This is Prajñāpāramitā, namely, to have no thoughts about any dharmas. Abiding in this state of non-thinking, we attained such golden-colored bodies, the thirty-two marks, great radiance, inconceivable wisdom, the unsurpassed samādhis of the Buddhas, unsurpassed wisdom, and the limit of all merits. Even if all Buddhas were to speak of these merits, they could not exhaust them, let alone śrāvakas or pratyekabuddhas.
Therefore, good son, you should be doubly respectful, loving, and reverent towards this teaching, and generate a pure mind. Attaining anuttara-samyak-sambodhi is not difficult. You should deeply respect, love, revere, and have faith in good spiritual friends. Good son! If a bodhisattva is protected and cared for by good spiritual friends, they will quickly attain anuttara-samyak-sambodhi."
[0581c28] 「薩陀波崙菩薩白諸佛言：『何等是我善知識？』諸佛答言：『善男子！曇無竭菩薩，世世教誨成就汝於阿耨多羅三藐三菩提，令汝得學般若波羅蜜方便之力。曇無竭菩薩，是汝善知識，汝應報恩。善男子！汝若於一劫，若二劫三劫，乃至百劫，若過百劫，頂戴恭敬，以一切樂具而供養之；若以三千大千世界，妙好色聲香味觸盡以供養，亦未能報須臾之恩。何以故？以曇無竭菩薩因緣力故，令汝得如是諸深三昧，及聞般若波羅蜜方便。』諸佛如是教授安慰薩陀波崙菩薩已，忽然不現。
Bodhisattva Sadāprarudita asked the Buddhas: "Who is my good spiritual friend?"
The Buddhas replied: "Good son! Bodhisattva Dharmodgata has, life after life, taught and guided you towards anuttara-samyak-sambodhi, enabling you to learn the skillful means of Prajñāpāramitā. Bodhisattva Dharmodgata is your good spiritual friend, and you should repay his kindness. Good son! Even if you were to honor and serve him with all kinds of offerings for one kalpa, two kalpas, three kalpas, up to a hundred kalpas or more; or if you were to offer him all the wonderful sights, sounds, smells, tastes, and touches of the trichiliocosm, you still could not repay even a moment of his kindness. Why? Because through the power of Bodhisattva Dharmodgata's causes and conditions, you have attained these profound samādhis and heard the skillful means of Prajñāpāramitā."
After the Buddhas had thus instructed and comforted Bodhisattva Sadāprarudita, they suddenly disappeared.
[0582a10] 「薩陀波崙菩薩從三昧起，不見諸佛，作是念：『是諸佛向從何來？今至何所？』不見佛故，即大憂愁。作是念：『曇無竭菩薩，已得陀羅尼諸神通力，已曾供養過去諸佛，世世為我善知識，常利益我。我至曇無竭菩薩所，當問諸佛從何所來，去至何所？』
Bodhisattva Sadāprarudita arose from samādhi and did not see the Buddhas. He thought: "Where did these Buddhas come from? Where have they gone now?" Not seeing the Buddhas, he became greatly distressed. He then thought: "Bodhisattva Dharmodgata has attained the power of dhāraṇīs and various supernatural abilities. He has made offerings to past Buddhas and has been my good spiritual friend life after life, always benefiting me. When I reach Bodhisattva Dharmodgata, I should ask him where the Buddhas come from and where they go."
[0582a16] 「爾時薩陀波崙菩薩於曇無竭菩薩，益加愛重，恭敬信樂，作如是念：『我今貧窮，無有華香瓔珞、燒香塗香、衣服幡蓋、金銀真珠、頗梨珊瑚，無有如是諸物，可以供養曇無竭菩薩。我今不應空往曇無竭菩薩所。我若空往，心則不安，當自賣身，以求財物，為般若波羅蜜故，供養曇無竭菩薩。何以故？我世世已來，喪身無數。於無始生死中，為欲因緣故，在於地獄，受無量苦，未曾為是清淨之法。』
At that time, Bodhisattva Sadāprarudita felt even more love, respect, reverence, and joy towards Bodhisattva Dharmodgata. He thought to himself:
"I am now poor and have no flowers, incense, garlands, perfumes, clothes, banners, canopies, gold, silver, pearls, crystal, or coral. I have none of these things to offer as gifts to Bodhisattva Dharmodgata. I should not go to Bodhisattva Dharmodgata empty-handed. If I go empty-handed, my mind will not be at peace. I should sell myself to seek wealth, in order to make offerings to Bodhisattva Dharmodgata for the sake of Prajñāpāramitā. Why? In my countless past lives, I have lost my body innumerable times. In the beginningless cycle of birth and death, due to desire, I have been in hell and suffered immeasurable pain, but never for the sake of this pure Dharma."
[0582a24] 「是時薩陀波崙菩薩，中道入一大城，至市肆上，高聲唱言：『誰欲須人？誰欲須人？』爾時惡魔作是念：『薩陀波崙菩薩，為愛法故，欲自賣身以供養曇無竭菩薩，為聞般若波羅蜜方便。云何菩薩行般若波羅蜜，疾得阿耨多羅三藐三菩提，亦得多聞。如大海水，不為諸魔所壞，能盡一切諸功德邊，於此利益無量眾生。是諸眾生，出我境界，得阿耨多羅三藐三菩提。我今當往壞其道意。』即時惡魔隱蔽諸人，乃至不令一人得聞唱聲，唯一長者女，魔不能蔽。
At that time, Bodhisattva Sadāprarudita entered a large city on his journey. He went to the marketplace and loudly called out: "Who wants to buy a person? Who wants to buy a person?"
At that moment, the evil Māra thought: "Bodhisattva Sadāprarudita, out of love for the Dharma, wants to sell himself to make offerings to Bodhisattva Dharmodgata in order to hear the skillful means of Prajñāpāramitā. How can a bodhisattva practicing Prajñāpāramitā quickly attain anuttara-samyak-sambodhi and also become greatly learned? Like the waters of the great ocean, he cannot be destroyed by māras, can exhaust all merits, and benefit countless sentient beings. These sentient beings will escape my realm and attain anuttara-samyak-sambodhi. I should now go and destroy his resolve for the path."
Immediately, the evil Māra concealed all the people, not allowing even one person to hear Sadāprarudita's call. Only one elder's daughter could not be concealed by Māra.
[0582b06] 「薩陀波崙菩薩，賣身不售，在一處立，流淚而言：『我為大罪故，欲自賣身供養曇無竭菩薩，為聞般若波羅蜜，而無買者。』爾時釋提桓因作是念：『我今當試是善男子，實以深心為愛法故，捨是身不？』即化作婆羅門，在薩陀波崙菩薩邊行。問言：『善男子！汝今何故憂愁啼哭？』薩陀波崙言：『我以貧窮，無有財寶，欲自賣身，供養曇無竭菩薩，為聞般若波羅蜜。而無買者。』婆羅門言：『善男子！我不須人，今欲大祠，當須人心人血人髓，能與我不？』薩陀波崙自念：『我得大利，定當得聞般若波羅蜜方便。』以婆羅門欲買心血髓故，即大歡喜，語婆羅門：『汝所須者，盡當相與。』婆羅門言：『汝須何價？』答言：『隨汝所與。』薩陀波崙菩薩即執利刀，刺右臂出血。復割右髀，欲破骨出髓。
Bodhisattva Sadāprarudita, unable to sell himself, stood in one place and wept, saying: "Due to my great sins, I wish to sell myself to make offerings to Bodhisattva Dharmodgata in order to hear the Prajñāpāramitā, but there are no buyers."
At that time, Śakra, Lord of the Gods, thought: "I should now test this good man to see if he truly has a deep mind that loves the Dharma and is willing to give up his body." He then transformed into a brahmin and approached Bodhisattva Sadāprarudita. He asked: "Good son, why are you sorrowful and weeping?"
Sadāprarudita replied: "Because I am poor and have no wealth, I wish to sell myself to make offerings to Bodhisattva Dharmodgata in order to hear the Prajñāpāramitā. But there are no buyers."
The brahmin said: "Good son, I do not need a person. I am about to perform a great sacrifice and require a human heart, blood, and marrow. Can you give these to me?"
Sadāprarudita thought to himself: "I have gained a great benefit. I will surely be able to hear the skillful means of Prajñāpāramitā." Because the brahmin wanted to buy his heart, blood, and marrow, he became greatly joyful and said to the brahmin: "I will give you everything you need."
The brahmin asked: "What price do you require?" He answered: "Whatever you are willing to give."
Bodhisattva Sadāprarudita then took a sharp knife, stabbed his right arm to draw blood, and cut his right thigh, intending to break the bone to extract the marrow.
[0582b20] 「時一長者女，在閣上遙見薩陀波崙菩薩刺臂出血，割其右髀，復欲破骨出髓，作是念：『此善男子，何因緣故，困苦其身？我當往問。』時長者女，即便下閣，到薩陀波崙菩薩所，問言：『善男子！何因緣故，困苦其身，用是血髓為？』薩陀波崙言：『賣與婆羅門，供養般若波羅蜜，及曇無竭菩薩。』長者女言：『善男子！汝賣血髓供養是人，得何等利？』薩陀波崙言：『是人當為我說般若波羅蜜方便力，我隨中學，當得阿耨多羅三藐三菩提金色之身、三十二相、常光、無量光、大慈大悲、大喜大捨、十力、四無所畏、四無礙智、十八不共法、六神通、不可思議清淨、戒品、定品、智慧品、解脫品、解脫知見品，得佛無上智慧、無上法寶，分布施與一切眾生。』
At that time, an elder's daughter, from her balcony, saw Bodhisattva Sadāprarudita stabbing his arm to draw blood, cutting his right thigh, and intending to break the bone to extract marrow. She thought: "Why is this good man afflicting his body so? I should go and ask." The elder's daughter then came down from the balcony and approached Bodhisattva Sadāprarudita, asking: "Good son, why are you afflicting your body? What are you using this blood and marrow for?"
Sadāprarudita replied: "I am selling them to a brahmin to make offerings to Prajñāpāramitā and to Bodhisattva Dharmodgata."
The elder's daughter said: "Good son, what benefit do you gain from selling your blood and marrow to make offerings to this person?"
Sadāprarudita answered: "This person will explain to me the skillful means of Prajñāpāramitā. By studying it, I will attain anuttara-samyak-sambodhi, a golden-colored body, the thirty-two marks, constant light, immeasurable light, great loving-kindness, great compassion, great joy, great equanimity, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of a Buddha, the six supernatural powers, inconceivable purity, morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. I will attain the Buddha's supreme wisdom and the supreme Dharma jewel, which I will distribute to all sentient beings."
[0582c05] 「時長者女語薩陀波崙：『汝所說者，甚為希有，微妙第一。為一一法，乃可應捨恒河沙身。善男子！汝今所須金銀真珠、琉璃頗梨、琥珀珊瑚、諸好珍寶，及華香瓔珞、幡蓋衣服，盡當相與，供養曇無竭菩薩，莫自困苦。我今亦欲隨汝至曇無竭菩薩所，種諸善根，為得如是清淨法故。』
The elder's daughter said to Sadāprarudita: "What you have spoken of is extremely rare and supremely wonderful. For each of these dharmas, one should be willing to give up as many bodies as there are grains of sand in the Ganges. Good son! Whatever you need now - gold, silver, pearls, lapis lazuli, crystal, amber, coral, all kinds of precious treasures, as well as flowers, incense, garlands, banners, canopies, and clothing - I will give you all of it to make offerings to Bodhisattva Dharmodgata. Do not afflict yourself so. I now also wish to follow you to Bodhisattva Dharmodgata's place to plant good roots, in order to attain such pure dharmas."
[0582c12] 「爾時釋提桓因即復其身，在薩陀波崙菩薩前立，作是言：『善哉，善哉！善男子！汝心堅固，愛法如是。過去諸佛，行菩薩道時，亦如汝今求聞般若波羅蜜方便，得阿耨多羅三藐三菩提。善男子！我實不須人心血髓，故來相試。汝願何等，當以相與。』薩陀波崙言：『與我阿耨多羅三藐三菩提。』釋提桓因言：『我無此也。諸佛世尊，乃能辦之。更求餘願，當以相與。』薩陀波崙言：『汝於此中，若無力者，還使我身，平復如故。』薩陀波崙身即平復，無有瘡瘢。於是釋提桓因忽然不現。
At that time, Śakra, Lord of the Gods, resumed his original form and stood before Bodhisattva Sadāprarudita, saying: "Excellent, excellent! Good son! Your mind is firm and your love for the Dharma is such. In the past, when Buddhas were practicing the bodhisattva path, they also sought to hear the skillful means of Prajñāpāramitā as you do now, and thus attained anuttara-samyak-sambodhi. Good son! I actually do not need human heart, blood, or marrow. I came to test you. What do you wish for? I will grant it to you."
Sadāprarudita said: "Give me anuttara-samyak-sambodhi."
Śakra replied: "I do not have this. Only the World-Honored Buddhas can accomplish it. Ask for another wish, and I will grant it to you."
Sadāprarudita said: "If you have no power in this matter, then restore my body to its original state."
Sadāprarudita's body was immediately restored, without any scars. At this, Śakra suddenly disappeared.
[0582c22] 「時長者女，語薩陀波崙菩薩言：『可至我舍，當白父母，求索財寶，為聞法故，供養曇無竭菩薩。』薩陀波崙菩薩與長者女，俱到其舍。長者女入，白父母言：『與我華香瓔珞，種種衣服，及諸寶物，願聽我身，并先所給五百侍女，與薩陀波崙菩薩，共往供養曇無竭菩薩。曇無竭菩薩，當為我說法。以是法故，我等當得諸佛之法。』父母語女：『薩陀波崙菩薩今在何處？』女言：『今在門外。是人發心求阿耨多羅三藐三菩提，欲度一切眾生生死苦惱。為愛法故，欲自賣身，而無買者，憂愁啼哭，立在一處，作是言：「我欲賣身，而無買者。」時一婆羅門作是言：「汝今何故欲自賣身？」答言：「我愛法故，欲供養曇無竭菩薩，我當從彼得諸佛法。」婆羅門言：「我不須人，今欲大祠，當須人心人血人髓。」即時是人心大歡喜，手執利刀，刺臂出血，復割右髀，欲破骨出髓。我在閣上，遙見此事，心自念言：「是人何故，困苦其身，當往問之。」我即往問。答我言：「我以貧窮，無有財寶，欲賣心血髓，與婆羅門。」我時問言：「善男子！持是財物，欲作何等？」答我言：「為愛法故，供養曇無竭菩薩。」我復問言：「善男子！汝於是中得何等利？」答我言：「我於是中，當得無量不可思議功德之利。」我聞是無量不可思議諸佛功德，心大歡喜，作是念：「是善男子甚為希有，乃能自受如是苦惱。為愛法故，尚能捨身。我當云何不供養法？我今多有財物，於是事中當發大願。」我時語言：「善男子！汝莫如是困苦其身，我當多與財物，供養曇無竭菩薩，我亦隨汝至曇無竭菩薩所，欲自供養，我亦欲得無上佛法。」如上所說，父母今當聽我，隨是善男子，及給財物，供養曇無竭菩薩。』父母報言：『汝所讚者，希有難及，是人一心念法，一切世界勝最第一，必能安樂一切眾生。是人能求難事，我今聽汝隨去，我等亦欲見曇無竭菩薩。』是女為供養曇無竭菩薩故，白父母言：『我不敢斷人功德。』
The elder's daughter said to Bodhisattva Sadāprarudita: "Come to my house. I will ask my parents for treasures to make offerings to Bodhisattva Dharmodgata for the sake of hearing the Dharma." Bodhisattva Sadāprarudita went with the elder's daughter to her house. The daughter entered and said to her parents:
"Give me flowers, incense, garlands, various clothes, and precious objects. Please allow me, along with the five hundred maidservants you've given me before, to go with Bodhisattva Sadāprarudita to make offerings to Bodhisattva Dharmodgata. Bodhisattva Dharmodgata will teach us the Dharma. Through this Dharma, we will attain the Dharma of all Buddhas."
Her parents asked: "Where is Bodhisattva Sadāprarudita now?"
The daughter replied: "He's outside the door. This person has resolved to seek anuttara-samyak-sambodhi, wishing to liberate all beings from the suffering of birth and death. Out of love for the Dharma, he wanted to sell himself, but found no buyers. He stood in one place, weeping sorrowfully, saying: 'I want to sell myself, but there are no buyers.'"
She then recounted the entire incident with the brahmin (who was actually Śakra in disguise) and how Sadāprarudita was willing to offer his heart, blood, and marrow. She explained how she had witnessed this from her balcony and intervened, offering to provide the necessary wealth for making offerings to Bodhisattva Dharmodgata.
The daughter concluded by saying: "As I've explained, parents, please allow me to follow this good man and provide wealth to make offerings to Bodhisattva Dharmodgata."
Her parents replied: "What you praise is rare and difficult to match. This person's single-minded devotion to the Dharma is supreme in all worlds and will surely bring peace and happiness to all beings. This person can seek difficult things. We now allow you to go with him. We also wish to see Bodhisattva Dharmodgata."
The daughter, for the sake of making offerings to Bodhisattva Dharmodgata, said to her parents: "I dare not obstruct anyone's merit."
[0583b04] 「是女即時莊嚴五百乘車，敕五百侍女亦皆莊嚴，持種種色華；種種色衣；種種雜香末香塗香；金銀寶華；種種雜色、妙好瓔珞；諸美飲食。與薩陀波崙菩薩，各載一車，五百侍女，恭敬圍繞，漸漸東行。遙見眾香城。其城七重，七寶莊嚴，甚可愛樂。有七重塹，七重行樹。其城縱廣十二由旬，豐樂安靜，人民熾盛，五百街巷，端嚴如畫，橋津如地，寬博清淨。見曇無竭菩薩，於城中央，法座上坐。無量百千萬眾，圍繞說法。心即歡喜，譬如比丘得第三禪。見已，作是念：『我等不應載車趣曇無竭菩薩。』即皆下車步進。薩陀波崙與五百侍女，恭敬圍繞，各持種種莊嚴諸物，俱詣曇無竭菩薩所。
The daughter immediately adorned five hundred carriages and ordered five hundred maidservants to also adorn themselves, carrying various colored flowers; various colored clothes; various mixed incenses, powdered incenses, and ointment incenses; gold and silver jeweled flowers; various multicolored, exquisite garlands; and delicious food and drink. With Bodhisattva Sadāprarudita, each riding in a carriage, surrounded by five hundred maidservants respectfully, they gradually traveled eastward. In the distance, they saw the Fragrant City. The city had seven layers, adorned with seven precious substances, and was extremely delightful. It had seven layers of moats and seven rows of trees. The city was twelve yojanas wide and long, prosperous and peaceful, with a thriving population. It had five hundred streets and lanes, as beautiful as a painting, with bridges and fords as even as the ground, spacious and pure. They saw Bodhisattva Dharmodgata sitting on a Dharma seat in the center of the city. Countless hundreds of thousands of millions of people surrounded him as he taught the Dharma. Their hearts were immediately filled with joy, like a monk attaining the third dhyāna. Having seen him, they thought: ‘We should not approach Bodhisattva Dharmodgata riding in carriages.’ They all got down from the carriages and proceeded on foot. Sadāprarudita, surrounded respectfully by the five hundred maidservants, each carrying various adorned objects, went together to Bodhisattva Dharmodgata's place.
[0583b17] 「曇無竭菩薩所，有七寶臺，牛頭栴檀而以校飾。真珠羅網，寶鈴間錯。四角各懸明珠，以為光明。有四白銀香爐，燒黑沈水，供養般若波羅蜜。其寶臺中，有七寶大床。床上有四寶函，以真金鍱，書般若波羅蜜，置是函中。其臺四邊，垂諸寶幡。
At Bodhisattva Dharmodgata's place, there was a seven-jeweled pavilion, adorned with ox-head sandalwood. Pearl nets and jeweled bells were interspersed. At each of the four corners hung bright pearls for illumination. There were four white silver incense burners, burning black aloeswood to make offerings to Prajñāpāramitā. Inside the jeweled pavilion was a large bed made of seven precious substances. On the bed were four jeweled cases, in which the Prajñāpāramitā ]Sutra] was written on true gold leaves and placed. Around the four sides of the pavilion hung various jeweled banners.
[0583b22] 「爾時薩陀波崙菩薩，與五百侍女，遙見妙臺，種種珍寶，以為挍飾。又見釋提桓因，與無量百千諸天，以天曼陀羅華、天金銀華、天栴檀華，以散臺上。天於空中，作諸伎樂。即問釋提桓因：『憍尸迦！汝以何故，與諸天眾，以天曼陀羅華、天金銀華、天栴檀華，散此臺上；於虛空中，作諸伎樂？』釋提桓因言：『善男子！汝不知耶？有法名摩訶般若波羅蜜，是諸菩薩母。菩薩於是中學，當得盡諸功德、一切佛法，疾得薩婆若。』薩陀波崙言：『憍尸迦！摩訶般若波羅蜜，是諸菩薩母，為在何處？我今欲見。』『善男子！在此七寶篋中，黃金鍱上，曇無竭菩薩七處印之，我不得示汝。』
At that time, Bodhisattva Sadāprarudita and the five hundred maidservants saw from afar the wonderful pavilion adorned with various precious jewels. They also saw Śakra, Lord of the Gods, with countless hundreds of thousands of devas, scattering heavenly mandārava flowers, heavenly gold and silver flowers, and heavenly sandalwood flowers on the pavilion. The devas were making various kinds of music in the sky.
Sadāprarudita immediately asked Śakra: "Kauśika! Why are you and the assembly of devas scattering heavenly mandārava flowers, heavenly gold and silver flowers, and heavenly sandalwood flowers on this pavilion, and making various kinds of music in the sky?"
Śakra replied: "Good son! Don't you know? There is a Dharma called Mahāprajñāpāramitā, which is the mother of all bodhisattvas. When bodhisattvas study it, they will attain all merits, all Buddha dharmas, and quickly attain sarvajñatā (all-knowledge)."
Sadāprarudita said: "Kauśika! Where is this Mahāprajñāpāramitā, the mother of all bodhisattvas? I wish to see it now."
Śakra answered: "Good son! It is in this seven-jeweled case, written on golden leaves. Bodhisattva Dharmodgata has sealed it in seven places. I cannot show it to you."
[0583c06] 「爾時薩陀波崙菩薩與五百女人，各持種種華香瓔珞、幡蓋衣服、金銀珍寶，以半供養般若波羅蜜，以半供養曇無竭菩薩。薩陀波崙菩薩以種種花香瓔珞、幡蓋衣服、金銀寶花，作諸伎樂，供養般若波羅蜜已，向曇無竭菩薩所，復以種種華香瓔珞、碎末栴檀、金銀寶華，供養法故，散曇無竭菩薩上。即住虛空，合成寶蓋。其蓋四邊，垂諸寶幡。薩陀波崙菩薩及五百女人，見此神力，心大歡喜，作是念：『未曾有也。曇無竭大師，神力乃爾，未成佛道，神通之力，尚能如是，況得阿耨多羅三藐三菩提。』時五百女人，敬重曇無竭菩薩故，皆發阿耨多羅三藐三菩提心：『我等以是善根因緣，於未來世，當得作佛；行菩薩道時，亦得如是功德，如今曇無竭菩薩。供養恭敬尊重般若波羅蜜，為人演說，成就方便力，亦如曇無竭菩薩。』薩陀波崙及五百女人，頭面禮曇無竭菩薩足，合掌恭敬，却住一面。
At that time, Bodhisattva Sadāprarudita and the five hundred women each carried various flowers, incense, garlands, banners, canopies, clothes, gold, silver, and precious jewels. They offered half to Prajñāpāramitā and half to Bodhisattva Dharmodgata. Bodhisattva Sadāprarudita, using various flowers, incense, garlands, banners, canopies, clothes, gold, silver, and precious flowers, along with music, made offerings to Prajñāpāramitā. Then, he went to Bodhisattva Dharmodgata and scattered various flowers, incense, garlands, powdered sandalwood, gold, silver, and precious flowers over him as an offering to the Dharma.
These offerings remained suspended in the air, forming a jeweled canopy. From the four sides of the canopy hung precious banners. Seeing this miraculous power, Bodhisattva Sadāprarudita and the five hundred women were greatly delighted and thought: "This is unprecedented. The great teacher Dharmodgata's spiritual power is so great. Even before attaining Buddhahood, his supernatural powers are already like this. How much more so when he attains anuttara-samyak-sambodhi!"
At that time, out of reverence for Bodhisattva Dharmodgata, the five hundred women all generated the aspiration for anuttara-samyak-sambodhi, thinking: "By the power of these good roots, in the future, we too shall become Buddhas. When we practice the bodhisattva path, we shall also attain such merits as Bodhisattva Dharmodgata has now. We shall make offerings to, respect, and honor Prajñāpāramitā, expound it for others, and perfect the power of skillful means, just like Bodhisattva Dharmodgata."
Bodhisattva Sadāprarudita and the five hundred women then prostrated themselves at Bodhisattva Dharmodgata's feet, joined their palms respectfully, and stood to one side.
[0583c23] 「薩陀波崙白曇無竭菩薩言：『我本求般若波羅蜜，時於空林中，聞空中聲言：「善男子，從是東行，當得聞般若波羅蜜。」我即東行。東行不久，便作是念：「我云何不問空中聲，去當遠近，從誰得聞般若波羅蜜。」憂愁懊惱，即住七日，不念飲食，及世俗事，但念般若波羅蜜，我云何不問空中聲，去當近遠，從誰得聞。即時佛像，現在我前，作是言：「善男子！從是東行五百由旬，有城名眾香城，中有菩薩名曇無竭，為諸大眾說般若波羅蜜。汝於是中，當得聞般若波羅蜜。」我於是處，一切法中，生無依止想，亦得無量諸三昧門。我住是諸三昧，即見十方諸佛，為諸大眾說般若波羅蜜。諸佛讚我言：「善哉，善哉！善男子！我等本行菩薩道時，亦得是諸三昧，住是諸三昧中，能成就諸佛法。」諸佛安慰示教我已，皆不復現。我從諸三昧覺已，作是念：「諸佛從何所來，去至何所？」不知諸佛來去因緣故，即作是念：「曇無竭菩薩已曾供養過去諸佛，深種善根，善學方便，必能為我說諸佛從何所來，去至何所？」惟願大師，今當為我說諸佛從何所來，去至何所，令我常得不離見佛。』
Sadāprarudita said to Bodhisattva Dharmodgata: "When I was originally seeking Prajñāpāramitā, I heard a voice in the empty forest saying: 'Good son, go east from here and you will hear the Prajñāpāramitā.' I immediately went east. Not long after going east, I thought: 'Why didn't I ask the voice in the sky how far to go and from whom I would hear the Prajñāpāramitā?' Worried and distressed, I stayed for seven days, not thinking of food or worldly matters, but only of Prajñāpāramitā and why I didn't ask the voice in the sky how far to go and from whom I would hear it.
Then a Buddha image appeared before me and said: 'Good son! Go east from here for five hundred yojanas. There is a city called Fragrant City, where there is a Bodhisattva named Dharmodgata who teaches Prajñāpāramitā to the great assembly. There you will hear the Prajñāpāramitā.' At that place, I generated the notion of non-reliance on all dharmas and also attained countless samādhi gateways.
Abiding in these samādhis, I saw Buddhas of the ten directions teaching Prajñāpāramitā to great assemblies. The Buddhas praised me, saying: 'Excellent, excellent! Good son! When we were practicing the bodhisattva path, we also attained these samādhis. Abiding in these samādhis, we were able to accomplish all Buddha dharmas.' After the Buddhas comforted and instructed me, they all disappeared.
After emerging from the samādhis, I thought: 'Where did the Buddhas come from and where did they go?' Not knowing the causes and conditions of the Buddhas' coming and going, I then thought: 'Bodhisattva Dharmodgata has made offerings to past Buddhas, deeply planted good roots, and is well-versed in skillful means. He must be able to tell me where the Buddhas come from and where they go.'
I only wish, great teacher, that you would now tell me where the Buddhas come from and where they go, so that I may always see the Buddhas without separation."