摩訶般若波羅蜜曇無竭品第二十八
[0584a21] 「爾時曇無竭菩薩語薩陀波崙菩薩言：『善男子！諸佛無所從來，去無所至。何以故？諸法如，不動故。諸法如，即是如來。善男子！無生無來無去，無生即是如來。實際無來無去，實際即是如來。空無來無去，空即是如來。斷無來無去，斷即是如來。離無來無去，離即是如來。滅無來無去，滅即是如來。虛空性無來無去，虛空性即是如來。善男子！離是諸法，無有如來。是諸法如，諸如來如，皆是一如，無二無別。善男子！是如唯一，無二無三，離諸數，無所有。善男子！譬如春末後月，日中熱時，見野馬動，愚夫逐之，謂當得水。善男子！於意云何？是水從何所來？為從東海來？南西北海來？』
At that time, Bodhisattva Dharmodgata said to Bodhisattva Sadāprarudita: "Kulaputra! The Buddhas come from nowhere and go nowhere. Why? Because all dharmas are thus, immovable. All dharmas thus are the Tathāgata. Kulaputra! No birth, no coming, no going - no birth is the Tathāgata. The ultimate reality has no coming and no going - the ultimate reality is the Tathāgata. Emptiness has no coming and no going - emptiness is the Tathāgata. Cessation has no coming and no going - cessation is the Tathāgata. Separation has no coming and no going - separation is the Tathāgata. Extinction has no coming and no going - extinction is the Tathāgata. The nature of space has no coming and no going - the nature of space is the Tathāgata. Kulaputra! Apart from these dharmas, there is no Tathāgata. The thusness of these dharmas and the thusness of all Tathāgatas are one thusness, not two, not different. Good son! This thusness is only one, not two, not three, beyond all numbers, without existence. Good son! It is like seeing a mirage shimmering in the heat of the midday sun at the end of spring. The foolish chase after it, thinking they will obtain water. Kulaputra! What do you think? Where does this water come from? Does it come from the eastern sea? Or from the southern, western, or northern seas?"
[0584b04] 「薩陀波崙白大師言：『焰中尚無有水，況有來處去處。但是愚人無有智故，於無水中而生水想，實無有水。』
Sadāprarudita replied to the great teacher: "There is no water even in the flames, let alone a place for it to come from or go to. It is only foolish people without wisdom who imagine there is water where there is none. In reality, there is no water at all."
[0584b07] 「『善男子！若有人以如來身色音聲而生貪著，如是人等，分別諸佛有去來相，當知是等，愚癡無智，如無水中而生水想。何以故？諸佛如來，不應以色身見。諸佛如來皆是法身故。善男子！諸法實相，無來無去。諸佛如來，亦復如是。善男子！譬如幻師，幻作象兵馬兵、車兵步兵，無來無去。當知諸佛無來無去，亦復如是。善男子！如人夢中，見有如來，若一若二，若十若二十，若五十，若百，若過百數。覺已，乃至不見有一如來。善男子！於意云何？是諸如來，從何所來，去至何所？』
"Good son! If someone becomes attached to the Tathāgata's physical form and voice, such people discriminate that Buddhas have characteristics of coming and going. Know that these people are foolish and unwise, like imagining water where there is none. Why? The Buddhas and Tathāgatas should not be seen through their physical bodies. All Buddhas and Tathāgatas are the Dharmakāya (Dharma body). Good son! The true nature of all dharmas is without coming or going. The Buddhas and Tathāgatas are also like this. Good son! It is like a magician who conjures up elephant troops, horse troops, chariot troops, and foot soldiers - they have no coming or going. Know that the Buddhas' lack of coming or going is just like this. Good son! It is like someone in a dream seeing Tathāgatas, whether one, two, ten, twenty, fifty, a hundred, or more than a hundred. Upon waking, they do not see even a single Tathāgata. Good son! What do you think? Where did these Tathāgatas come from, and where did they go?"
[0584b17] 「薩陀波崙白大師言：『夢無定法，皆是虛妄。』
Sadāprarudita replied to the great teacher: "Dreams have no fixed nature; they are all illusory."
[0584b18] 「『善男子！如來說一切法，虛妄如夢。若人不知諸法虛妄如夢，以色身名字、語言章句，而生貪著。如是人等，分別諸佛，而有來去，不知諸法相故。若人於佛分別來去，當知是人，凡夫無智，數受生死，往來六道，離般若波羅蜜，離於佛法。善男子！若能如實知佛所說，一切諸法，虛妄如夢，是人於法，則不分別，若來若去，若生若滅。若不分別，是人則以諸法實相而觀如來。若以法相知如來者，是人則不分別，如來若來若去。若能如是知諸法相，是人則行般若波羅蜜，近阿耨多羅三藐三菩提，是名真佛弟子，不虛受人信施，是為世界福田。善男子！譬如海中種種珍寶，不從東方來，南西北方、四維上下來。眾生福業因緣，海生此寶，非無因而有。諸寶滅時，亦不至十方。以眾緣合則有，眾緣滅則無。善男子！諸如來身，亦復如是，無有定法。不從十方來，亦不無因而有，以本行報生。眾緣合則有，眾緣滅則無。善男子！譬如箜篌音聲，無所從來，去無所至，屬眾因緣。有絃有槽有棍，有人以手鼓之，眾緣合則有聲。是聲不從絃出、槽出、棍出、手出。眾緣合則有聲，而無所從來。眾緣散則滅，而無所至。善男子！諸如來身，亦復如是。屬眾因緣，無量福德之所成就。不從一因緣一福德而生，亦不無因無緣而有。以眾緣合則有，而無所從來。眾緣散則滅，而去無所至。善男子！應當如是觀諸如來來去之相，亦應如是觀諸法相。善男子！汝若如是觀諸如來，及一切法無來無去，無生無滅，必至阿耨多羅三藐三菩提，亦得了達般若波羅蜜方便。』
"Good son! The Tathāgata teaches that all dharmas are illusory like dreams. If someone does not understand that all dharmas are illusory like dreams, they become attached to physical forms, names, words, and phrases. Such people discriminate that Buddhas come and go, not knowing the true nature of dharmas. If someone discriminates that Buddhas come and go, know that this person is an ignorant ordinary being, repeatedly experiencing birth and death, transmigrating through the six realms, separated from Prajñāpāramitā and the Buddha's teachings.
Good son! If one can truly understand what the Buddha has taught, that all dharmas are illusory like dreams, then this person does not discriminate whether dharmas come or go, are born or cease. If one does not discriminate, this person observes the Tathāgata through the true characteristics of all dharmas. One who knows the Tathāgata through the characteristics of dharmas does not discriminate whether the Tathāgata comes or goes. If one can know the characteristics of all dharmas in this way, this person practices Prajñāpāramitā, approaches anuttara-samyak-sambodhi, is called a true disciple of the Buddha, does not receive offerings in vain, and is a field of merit for the world.
Good son! It is like the various precious jewels in the ocean - they do not come from the east, south, west, north, the four intermediate directions, or from above or below. Due to the karmic causes and conditions of sentient beings, these jewels are produced in the ocean; they do not exist without causes. When these jewels cease to exist, they do not go in the ten directions. When causes and conditions come together, they exist; when causes and conditions disperse, they cease to exist.
Good son! The bodies of all Tathāgatas are also like this, without fixed dharmas. They do not come from the ten directions, nor do they exist without causes. They are born from the fruition of past actions. When causes and conditions come together, they exist; when causes and conditions disperse, they cease to exist.
Good son! It is like the sound of a lute, which does not come from anywhere and does not go anywhere, but depends on many causes and conditions. There are strings, a body, a neck, and a person plucking it with their hand - when these conditions come together, there is sound. This sound does not come from the strings, the body, the neck, or the hand. When conditions come together, there is sound, but it does not come from anywhere. When conditions disperse, it ceases, and does not go anywhere.
Good son! The bodies of all Tathāgatas are also like this. They depend on many causes and conditions, accomplished by immeasurable merits. They are not born from a single cause and condition or a single merit, nor do they exist without causes and conditions. When causes and conditions come together, they exist, but do not come from anywhere. When causes and conditions disperse, they cease, and do not go anywhere.
Good son! You should observe the characteristics of the Tathāgatas' coming and going in this way, and you should also observe all dharmas in this way. Good son! If you observe the Tathāgatas and all dharmas in this way - as neither coming nor going, neither being born nor ceasing - you will certainly reach anuttara-samyak-sambodhi and also attain understanding of the skillful means of Prajñāpāramitā."
[0584c20] 「說是如來無來無去法時，三千大千世界，地大震動；諸天宮殿亦皆震動；諸魔宮殿皆不復現。三千大千世界，草木華樹，悉皆傾向曇無竭菩薩；諸樹皆出非時妙華。釋提桓因，及四天王，於虛空中，雨天名華、天末栴檀，散曇無竭菩薩上。語薩陀波崙菩薩言：『因仁者故，我等今日聞第一義，一切世界所難值遇，貪身見者所不能及。』
When the teaching on the Tathāgata's non-coming and non-going was spoken, the three thousand great thousand world-systems greatly shook; all the heavenly palaces also trembled; all the palaces of Māra disappeared. Throughout the three thousand great thousand world-systems, all grass, trees, and flowering trees inclined towards Bodhisattva Dharmodgata; all trees produced wonderful flowers out of season. Śakra Devānām Indra and the Four Heavenly Kings, in the sky, rained down heavenly flowers and celestial sandalwood powder upon Bodhisattva Dharmodgata. They said to Bodhisattva Sadāprarudita: "Because of you, we have today heard the supreme truth, which is difficult to encounter in all worlds, and which those attached to views of the body cannot attain."
[0585a03] 「爾時薩陀波崙菩薩白曇無竭菩薩：『何因緣故，地大震動？』
"At that time, Bodhisattva Sadāprarudita asked Bodhisattva Dharmodgata: 'For what reason did the earth greatly shake?'"
[0585a05] 「曇無竭言：『以汝向問是諸如來無來無去，我答汝時，有八千人得無生法忍；八十那由他眾生發阿耨多羅三藐三菩提心；八萬四千眾生遠塵離垢，於諸法中，得法眼淨。』
Dharmodgata said: "Because you asked about the Tathāgatas' non-coming and non-going, and when I answered you, eight thousand people attained the patient acceptance of the non-arising of dharmas; eighty nayutas of sentient beings generated the aspiration for anuttara-samyak-sambodhi; and eighty-four thousand sentient beings became free from defilements and attained the pure Dharma eye with regard to all dharmas."
[0585a09] 「薩陀波崙菩薩心即歡喜，作是念：『我今則為大得善利，聞般若波羅蜜中，無來無去，利益如是無量眾生。我之善根，已為具足，於阿耨多羅三藐三菩提，心無疑悔，必當作佛。』
"Bodhisattva Sadāprarudita's heart was filled with joy, and he thought: 'I have now gained great benefit, hearing the Prajñāpāramitā about non-coming and non-going, which benefits countless sentient beings. My good roots are now complete. Regarding anuttara-samyak-sambodhi, my heart is without doubt or regret. I will certainly become a Buddha.'"
[0585a13] 「薩陀波崙聞法生歡喜因緣，即昇虛空，高七多羅樹。作是念：『我今當以何物供養曇無竭菩薩？』
"Due to the joy of hearing the Dharma, Sadāprarudita rose into the air to a height of seven tāla trees. He thought to himself: 'With what should I now make offerings to Bodhisattva Dharmodgata?'"
[0585a15] 「釋提桓因知薩陀波崙心所念，即以天曼陀羅華，與薩陀波崙。作是言：『汝以是花，供養曇無竭菩薩。善男子！我等應助成汝，以汝因緣故，利益無量眾生。善男子！如是之人，甚難得值，能為一切眾生故，於無量阿僧祇劫，往來生死。』
Śakra Devānām Indra, knowing Sadāprarudita's thoughts, immediately gave him heavenly māndārava flowers. He said: "Use these flowers to make offerings to Bodhisattva Dharmodgata. Good son! We should help you succeed, for through your causes and conditions, innumerable beings will benefit. Good son! Such a person as you is extremely rare to encounter, one who is able to undergo birth and death for countless incalculable eons for the sake of all sentient beings."
[0585a20] 「爾時薩陀波崙菩薩，受釋提桓因曼陀羅華，散曇無竭菩薩上。從虛空下，頭面作禮，白大師言：『我從今日，以身供給，奉上大師。』作是語已，合掌一面立。
At that time, Bodhisattva Sadāprarudita received the māndārava flowers from Śakra Devānām Indra and scattered them over Bodhisattva Dharmodgata. He descended from the air, prostrated himself, and said to the great teacher: "From this day forward, I offer my body in service to you, great teacher." Having said this, he stood to one side with palms joined.
[0585a23] 「爾時長者女，及五百侍女，白薩陀波崙菩薩言：『我等今者，以身奉上，持是善根因緣，當得如是善法，世世常共供養諸佛，常相親近。』
"At that time, the elder's daughter and the five hundred attendant women said to Bodhisattva Sadāprarudita: 'We now offer our bodies in service. Through the karmic causes and conditions of this good root, may we attain such good dharmas, constantly making offerings to all Buddhas and always being close to them, life after life.'"
[0585a26] 「薩陀波崙菩薩報諸女言：『汝若以身與我，誠心隨我行者，我當受汝。』
"Bodhisattva Sadāprarudita replied to the women, saying: 'If you offer your bodies to me and sincerely follow my practices, then I will accept you.'"
[0585a28] 「諸女白言：『我等誠心，以身奉上，當隨所行。』
"The women replied: 'We sincerely offer our bodies in service. We will follow wherever you go.'
[0585a29] 「爾時薩陀波崙菩薩，與五百女人，并諸寶物莊嚴之具，及五百乘車，奉上曇無竭菩薩。白言：『大師！以是五百女人，奉給大師；五百乘車，隨意所用。』
"At that time, Bodhisattva Sadāprarudita, along with the five hundred women, various precious ornaments, and five hundred carriages, offered them to Bodhisattva Dharmodgata. He said: 'Great Teacher! I offer these five hundred women to serve the Great Teacher; and these five hundred carriages are for your use as you wish.'"
[0585b03] 「爾時釋提桓因讚薩陀波崙菩薩言：『善哉，善哉！菩薩摩訶薩應如是學一切捨法。菩薩有是一切捨者，則能疾得阿耨多羅三藐三菩提。諸菩薩為聞般若波羅蜜，及方便故，應如汝今供養於師。過去諸佛，本行菩薩道時，亦皆如汝住是捨中，為般若波羅蜜供養於師。為聞般若波羅蜜及方便故，得阿耨多羅三藐三菩提。』
"At that time, Śakra, Lord of the Gods, praised Bodhisattva Sadāprarudita, saying: 'Excellent, excellent! Bodhisattvas-mahāsattvas should learn to relinquish everything in this way. Bodhisattvas who can relinquish everything like this will quickly attain anuttarā-samyak-saṃbodhi. All bodhisattvas, in order to hear the Prajñāpāramitā and its skillful means, should make offerings to their teachers as you have done now. In the past, when all the Buddhas were practicing the bodhisattva path, they also dwelt in this state of relinquishment as you do, making offerings to their teachers for the sake of Prajñāpāramitā. It was for the sake of hearing Prajñāpāramitā and its skillful means that they attained anuttarā-samyak-saṃbodhi.'"
[0585b10] 「爾時曇無竭菩薩，欲令薩陀波崙菩薩善根具足故，受五百女人，及五百乘車。受已，還與薩陀波崙。從坐而起，還入宮中。是時日沒。薩陀波崙菩薩作是念：『我為法來，不應坐臥，當以二事，若行若立，以待法師出宮說法。』
"At that time, Bodhisattva Dharmodgata, wishing for Bodhisattva Sadāprarudita to perfect his good roots, accepted the five hundred women and five hundred carriages. After accepting them, he returned them to Sadāprarudita. He then rose from his seat and returned to the palace. At this time, the sun had set. Bodhisattva Sadāprarudita thought to himself: 'I have come for the Dharma, so I should not sit or lie down. I should do two things: either walk or stand, while waiting for the Dharma teacher to come out of the palace to teach the Dharma.'"
[0585b15] 「爾時曇無竭菩薩，七歲常入菩薩無量三昧、無量般若波羅蜜，及方便觀。薩陀波崙菩薩滿七歲中，若行若立，離於睡眠，不念於欲，不念美味，但念曇無竭菩薩何時當從禪起，我當為敷法座，曇無竭菩薩當坐說法；我當掃灑，令地清淨，布種種華，曇無竭菩薩當說般若波羅蜜及方便。時長者女，及五百女人，亦皆七歲隨薩陀波崙菩薩所行之事。
"At that time, Bodhisattva Dharmodgata entered countless bodhisattva samādhis, countless prajñāpāramitās, and contemplations of skillful means for seven years. For seven full years, Bodhisattva Sadāprarudita, whether walking or standing, abstained from sleep, did not think of desires, did not think of delicious flavors, but only thought about when Bodhisattva Dharmodgata would arise from meditation. He thought, 'I will prepare the Dharma seat for him. Bodhisattva Dharmodgata will sit and teach the Dharma. I will sweep and clean the ground, make it pure, and scatter various flowers. Bodhisattva Dharmodgata will teach the prajñāpāramitā and skillful means.' At that time, the elder's daughter and the five hundred women also followed Bodhisattva Sadāprarudita's practices for seven years."
[0585b23] 「爾時薩陀波崙菩薩聞空中聲言：『善男子！曇無竭菩薩却後七日，從三昧起，當於城中法座上說法。』
"At that time, Bodhisattva Sadāprarudita heard a voice in the sky saying: 'Good son! In seven days from now, Bodhisattva Dharmodgata will arise from samādhi and teach the Dharma from the Dharma seat in the city.'"
[0585b25] 「薩陀波崙菩薩聞空中聲，心大歡喜。與五百女人，欲為曇無竭菩薩敷大法座。是時諸女，各脫上衣，以為法座。作是念：『曇無竭菩薩當坐此座，說般若波羅蜜及方便。』薩陀波崙菩薩欲灑法座處地，求水不得。惡魔隱蔽，令水不現。作是念：『薩陀波崙求水不得，或當憂悔，心動變異，善根不增，智慧不照。』薩陀波崙求水不得，即作是念：『我當刺身出血，以用灑地。何以故？此中塵土坌於大師。我今何用此身。此身不久必當壞敗，我寧為法，以滅於身，終不空死。又，我常以五欲因緣喪無數身，往來生死，未曾得為如是法也。』薩陀波崙即以利刀，周遍刺身，以血灑地。五百女人，亦効薩陀波崙菩薩，各各刺身，以血灑地。薩陀波崙菩薩及五百女人，乃至一念，無有異心，魔不能壞，障其善根。
Bodhisattva Sadāprarudita heard the voice in the sky and was filled with great joy. Along with five hundred women, he wished to prepare a great Dharma seat for Bodhisattva Dharmodgata. At that time, the women each took off their upper garments to make a Dharma seat. They thought, "Bodhisattva Dharmodgata will sit on this seat and teach the Prajñāpāramitā and skillful means." Bodhisattva Sadāprarudita wanted to sprinkle water on the ground where the Dharma seat was, but could not find any water. An evil Māra had concealed it, making the water disappear. The Māra thought, "If Sadāprarudita cannot find water, he may become worried and regretful, his mind may change, his good roots will not increase, and his wisdom will not shine."
Unable to find water, Sadāprarudita thought, "I will pierce my body to draw blood and use it to sprinkle the ground. Why? Because there is dust here that would soil the Great Teacher. What use is this body to me now? This body will soon decay and perish. I would rather sacrifice my body for the Dharma than die in vain. Moreover, I have lost countless bodies due to the five desires, coming and going in the cycle of birth and death, but I have never done so for such a Dharma."
Sadāprarudita immediately took a sharp knife and pierced his body all over, sprinkling his blood on the ground. The five hundred women also followed Bodhisattva Sadāprarudita's example, each piercing their bodies and sprinkling blood on the ground. Bodhisattva Sadāprarudita and the five hundred women, even for a single thought, had no different mind, and Māra was unable to destroy or obstruct their good roots.
[0585c12] 「爾時釋提桓因作是念：『未曾有也！薩陀波崙菩薩愛法堅固，發大莊嚴，不惜身命，深心趣於阿耨多羅三藐三菩提，當得阿耨多羅三藐三菩提，度脫無量眾生生死苦惱。』即時釋提桓因變灑地血，為天赤栴檀水。法座四邊，面百由旬，天栴檀氣，流布遍滿。釋提桓因讚言：『善哉，善哉！善男子！汝精進力不可思議，愛法求法最為無上。善男子！過去諸佛，亦皆如是，深心精進，愛法求法，以此修集阿耨多羅三藐三菩提。』
At that time, Śakra Devānām Indra thought: "This is unprecedented! Bodhisattva Sadāprarudita's love for the Dharma is firm, he has made a great vow, and does not spare his body or life. He deeply aspires to anuttara-samyak-sambodhi, and will surely attain anuttara-samyak-sambodhi, liberating countless beings from the sufferings of birth and death." Immediately, Śakra Devānām Indra transformed the blood sprinkled on the ground into heavenly red sandalwood water. For a hundred yojanas around the Dharma seat, the fragrance of heavenly sandalwood spread everywhere. Śakra Devānām Indra praised him, saying: "Excellent, excellent! Good son! Your power of diligence is inconceivable, and your love and seeking of the Dharma is supreme. Good son! All the past Buddhas were also like this, deeply diligent, loving and seeking the Dharma, and by this they cultivated and attained anuttara-samyak-sambodhi."
[0585c21] 「爾時薩陀波崙作是念：『我為曇無竭菩薩，已敷法座，掃灑清淨，當於何所得好名華，莊嚴此地？曇無竭菩薩在座說法，當以供養。』
At that time, Sadāprarudita thought to himself: "I have already prepared the Dharma seat for Bodhisattva Dharmodgata and swept and cleaned the area. Where can I obtain fine flowers to adorn this ground? When Bodhisattva Dharmodgata sits on the seat to teach the Dharma, I should make offerings."
[0585c24] 「釋提桓因知薩陀波崙心所念，即以三千石天曼陀羅華，與薩陀波崙菩薩。作是言：『善男子！取是曼陀羅華，莊嚴此地，供養曇無竭菩薩。』薩陀波崙菩薩受此華已，以半散地，以半供養曇無竭菩薩。
Śakra Devānām Indra, knowing Sadāprarudita's thoughts, immediately gave him three thousand measures of heavenly māndārava flowers. He said: "Good son! Take these māndārava flowers to adorn this ground and make offerings to Bodhisattva Dharmodgata." After receiving these flowers, Bodhisattva Sadāprarudita scattered half on the ground and used half to make offerings to Bodhisattva Dharmodgata.
[0585c29] 「爾時曇無竭菩薩，過七日已，從三昧起，與無量百千萬眾，恭敬圍繞，趣法座所，坐法座上，說般若波羅蜜。薩陀波崙見曇無竭菩薩，心大喜樂，譬如比丘入第三禪。爾時薩陀波崙及五百女人，散華供養，頭面禮足，却坐一面。
At that time, after seven days had passed, Bodhisattva Dharmodgata arose from samādhi. Surrounded and respected by countless hundreds of thousands of millions of beings, he approached the Dharma seat, sat upon it, and began to teach the Prajñāpāramitā. When Bodhisattva Sadāprarudita saw Bodhisattva Dharmodgata, his heart was filled with great joy and delight, like a bhikkhu entering the third dhyāna. At that time, Bodhisattva Sadāprarudita and the five hundred women scattered flowers as an offering, prostrated themselves at his feet, and then sat to one side.
[0586a05] 「曇無竭菩薩因薩陀波崙為大眾說言：『諸法等故，般若波羅蜜亦等；諸法離故，般若波羅蜜亦離；諸法不動故，般若波羅蜜亦不動；諸法無念故，般若波羅蜜亦無念；諸法無畏故，般若波羅蜜亦無畏；諸法一味故，般若波羅蜜亦一味；諸法無邊故，般若波羅蜜亦無邊；諸法無生故，般若波羅蜜亦無生；諸法無滅故，般若波羅蜜亦無滅。如虛空無邊，般若波羅蜜亦無邊；如大海無邊，般若波羅蜜亦無邊；如須彌山莊嚴，般若波羅蜜亦莊嚴；如虛空無分別，般若波羅蜜亦無分別。色無邊故，般若波羅蜜亦無邊；受、想、行、識無邊故，般若波羅蜜無邊；地種無邊故，般若波羅蜜無邊；水種火種風種空種無邊故，般若波羅蜜無邊。如金剛等故，般若波羅蜜亦等；諸法無壞故，般若波羅蜜無壞；諸法性不可得故，般若波羅蜜性不可得；諸法無等故，般若波羅蜜無等；諸法無所作故，般若波羅蜜無所作；諸法不可思議故，般若波羅蜜不可思議。』
Here is the translation of Bodhisattva Dharmodgata's teaching to the great assembly, prompted by Sadāprarudita:
"Because all dharmas are equal, Prajñāpāramitā is also equal. Because all dharmas are detached, Prajñāpāramitā is also detached. Because all dharmas are immovable, Prajñāpāramitā is also immovable. Because all dharmas are without thought, Prajñāpāramitā is also without thought. Because all dharmas are fearless, Prajñāpāramitā is also fearless. Because all dharmas are of one taste, Prajñāpāramitā is also of one taste. Because all dharmas are boundless, Prajñāpāramitā is also boundless. Because all dharmas are unborn, Prajñāpāramitā is also unborn. Because all dharmas are unceasing, Prajñāpāramitā is also unceasing.
Just as space is boundless, Prajñāpāramitā is also boundless. Just as the great ocean is boundless, Prajñāpāramitā is also boundless. Just as Mount Sumeru is adorned, Prajñāpāramitā is also adorned. Just as space is without discrimination, Prajñāpāramitā is also without discrimination.
Because form is boundless, Prajñāpāramitā is boundless. Because feeling, perception, formations, and consciousness are boundless, Prajñāpāramitā is boundless. Because the earth element is boundless, Prajñāpāramitā is boundless. Because the water, fire, wind, and space elements are boundless, Prajñāpāramitā is boundless.
Just as a vajra is equal, Prajñāpāramitā is also equal. Because all dharmas are indestructible, Prajñāpāramitā is indestructible. Because the nature of all dharmas cannot be obtained, the nature of Prajñāpāramitā cannot be obtained. Because all dharmas are incomparable, Prajñāpāramitā is incomparable. Because all dharmas are without action, Prajñāpāramitā is without action. Because all dharmas are inconceivable, Prajñāpāramitā is inconceivable."
[0586a23] 「是時薩陀波崙菩薩，即於坐所，得諸法等三昧、諸法離三昧、諸法不動三昧、諸法無念三昧、諸法無畏三昧、諸法一味三昧、諸法無邊三昧、諸法無生三昧、諸法無滅三昧、虛空無邊三昧、大海無邊三昧、須彌山莊嚴三昧、如虛空無分別三昧、色無邊三昧、受想行識無邊三昧、地種無邊三昧、水種火種風種空種無邊三昧、如金剛等三昧、諸法不壞三昧、諸法性不可得三昧、諸法無等三昧、諸法無所作三昧、諸法不可思議三昧。得如是等六百萬三昧。」
At that time, Bodhisattva Sadāprarudita, while seated, attained the samādhi of the equality of all dharmas, the samādhi of the detachment of all dharmas, the samādhi of the immovability of all dharmas, the samādhi of the non-conceptuality of all dharmas, the samādhi of the fearlessness of all dharmas, the samādhi of the single taste of all dharmas, the samādhi of the boundlessness of all dharmas, the samādhi of the non-arising of all dharmas, the samādhi of the non-cessation of all dharmas, the samādhi of the boundlessness of space, the samādhi of the boundlessness of the great ocean, the samādhi of the adornment of Mount Sumeru, the samādhi of non-discrimination like space, the samādhi of the boundlessness of form, the samādhi of the boundlessness of feeling, perception, formations, and consciousness, the samādhi of the boundlessness of the earth element, the samādhi of the boundlessness of the water, fire, wind, and space elements, the samādhi of equality like a vajra, the samādhi of the indestructibility of all dharmas, the samādhi of the unobtainability of the nature of all dharmas, the samādhi of the incomparability of all dharmas, the samādhi of the non-action of all dharmas, and the samādhi of the inconceivability of all dharmas. He attained six million such samādhis.