Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 74 – Sadāprarudita – Pondering the causality, origin/coming and destination/going of Tathāgatas, or all dharmas
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 74 – Sadāprarudita – Pondering the causality, origin/coming and destination/going of Tathāgatas, or all dharmas
Last update: November 28, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
(Summary 4: In Section 4 of Chapter 30 from the Prajñāpāramitā Sūtra of 8,000 Lines, after the Tathāgatas disappear, Sadāprarudita emerges from his concentrations, pondering their origin and destination, resolving to inquire of Dharmodgata, whom he reveres as a patron and good friend skilled in dhāranīs, superknowledges, and service to past Jinas. Lacking valuables to honor Dharmodgata due to his poverty, Sadāprarudita journeys to a town and attempts to sell his body in the marketplace, reflecting on countless past lives where bodies were wasted in hells for sense pleasures but never for such noble dharma purposes. Māra, fearing Sadāprarudita's success would lead to enlightenment and liberation of beings from his influence, obstructs by deafening the Brahmins and householders to his cries of "Who wants a man?" Despondent at finding no buyer, Sadāprarudita weeps bitterly, lamenting his insufficient merit.
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Śakra, Chief of Gods, tests his resolve by appearing as a young man requiring a man's heart, blood, and bone marrow for a sacrifice. Joyful at the opportunity, Sadāprarudita agrees without hesitation, piercing his arm and thigh with a sword to extract the demanded parts.
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A merchant's daughter, witnessing this from her window, approaches and inquires about his self-mutilation. He explains it is to acquire means to worship perfect wisdom and honor Dharmodgata, who will teach him to attain Buddhahood — manifesting a golden body, thirty-two marks, eighty accessory marks, boundless halo, great perfections like compassion, self-confidences, analytical knowledges, special dharmas, superknowledges, purities of conduct, concentration, and wisdom, and the ten powers — to become a refuge for all beings and share the jewel of dharma.
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Inspired by these exalted qualities, the daughter offers her family's wealth for the honors, urging him to cease harming himself and inviting her to join in planting wholesome roots for such attainments. Śakra reveals his true form, applauds Sadāprarudita's aspiration mirroring that of past Tathāgatas, and offers a boon, but Sadāprarudita requests supreme Buddha-dharmas, which Śakra deems beyond his province, suggesting another. Sadāprarudita heals his body through a truth-act affirming his irreversibility and unconquerable resolution, causing Śakra and Māra to vanish.
The daughter leads him to her home, where she persuades her parents to provide riches and permission for her and five hundred maidens to accompany him; moved by his hardships and the sublime dharmas, the parents grant the request and express desire to join in saluting Dharmodgata.)
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“Then, having inspired the bodhisattva great being Sadāprarudita, those tathāgatas, arhats, completely awakened buddhas again disappeared.
On arising from those meditative stabilities, [Sadāprarudita], the noble son, then thought,
‘From where did these tathāgatas come?
Where have these tathāgatas gone?’
He no longer saw those tathāgatas, and he became depressed and tormented.
He had the thought,
'That sublime bodhisattva great being Dharmodgata has acquired the dhāraṇīs.
He has mastered the five extrasensory powers and has performed his duties with respect to the conquerors of the past.
He has benefited me and he is my spiritual mentor.
For a long period of time he has acted on my behalf.
I should approach the sublime bodhisattva great being Dharmodgata and ask him about this matter!
From where did those tathāgatas come, and to where did they go?’
“Then the bodhisattva great being Sadāprarudita cultivated enthusiasm, confidence, reverence, and respect for that bodhisattva great being Dharmodgata, and before long he had the following thought:
'With what kind of honor should I venerate the sublime bodhisattva great being Dharmodgata?
Since I am poor, I have nothing at all worthy of presenting in honor of that sublime bodhisattva great being Dharmodgata, whether clothing, gemstones, gold, pearls, beryl, conch, crystal, coral, silver, flowers, incense, perfume, garlands, unguents, or parasols.
It would not be right for me to approach that sublime bodhisattva great being Dharmodgata in this manner.
I am downcast and saddened.’
“Then the bodhisattva great being Sadāprarudita finally continued on his way, focusing his attention on his purpose—to respect and venerate such a spiritual teacher.
In due course he reached a city, went into the middle of the marketplace, and thought,
'I should sell this body of mine!
With its price I will worship the sublime bodhisattva great being Dharmodgata!
“ ‘Over a long period of time almost a thousand bodies of mine have perished and rotted, been sold, and been eradicated.
Roaming again and again through inestimable cyclic existence, I have experienced inestimable sufferings among the hells, the animals, and the worlds of Yama, due to the primary cause of desire and the basis of desire, but not for the sake of a Dharma of this kind, and not for the sake of worshiping beings such as this bodhisattva.’
“Then the bodhisattva great being Sadāprarudita went into the middle of the marketplace, raised his voice, and cried out,
‘Who wants to buy a man?
Who wants to buy a man?’
“Thereupon the evil Māra thought,
'I should obstruct this bodhisattva great being Sadāprarudita because, if he sells himself out of desire for the Dharma, and then makes offerings to the bodhisattva great being Dharmodgata, and then, with regard to the perfection of wisdom, asks him with skill in means how bodhisattva great beings practicing the perfection of wisdom may swiftly attain unsurpassed, complete enlightenment, acquire ocean-like erudition, be unharmed by the gods including Māra and the domain of Māra, and conclusively perfect all enlightened attributes, he will work for the benefit of all beings, and they too will bypass my perceptual range.
And once other beings, too, have bypassed my perceptual range, he will then attain consummate buddhahood in unsurpassed, complete enlightenment!’
“Then the evil Māra overwhelmed the brahmins and householders so that in no way could they hear the voice of the bodhisattva great being Sadāprarudita saying,
'Who wants to buy a man?
Who wants to buy a man?'
When the bodhisattva great being Sadāprarudita could not find a buyer for himself, he went to one side and wept, thinking,
'Alas! There is no buyer at all for my body!
I am not going to achieve what I want to achieve!’
“Thereupon Śakra, mighty lord of the gods, had the following thought:
'I should examine whether or not this bodhisattva great being Sadāprarudita will sacrifice his own body with genuine intent, out of desire for the Dharma.'
Śakra, mighty lord of the gods, then emanated as a brahmin boy, approached the place where the bodhisattva great being Sadāprarudita was, and said to him,
'Noble sir, why do you stand there depressed, sorrowful, and weeping?’
Sadāprarudita replied,
'Brahmin boy, when I wanted to sell my body out of desire for the Dharma and to worship the Dharma, I could not find a buyer.
I thought that after selling my body, I should worship the perfection of wisdom, and also venerate the sublime bodhisattva great being Dharmodgata, but I did not find anyone to buy a body such as this!
Alas, how meager is my merit!’
“Then that brahmin boy said to the bodhisattva great being Sadāprarudita,
'Noble son, I myself do not need a man, but I am making a sacrificial offering.
For that I need a human heart, blood, bones, and marrow.
Will you give them if I pay for them?’
“Then the bodhisattva great being Sadāprarudita thought,
'So that I might become skilled in the perfection of wisdom, I have in this boy found a buyer for my body, heart, blood, bones, and marrow.
I have found the best of profits.
My body is indeed useful!'
Elated and with joyful mind, he said to that boy,
'Boy, I will give you this body, since you have need of it!’
“The boy asked him,
'Noble son, what price should I give you?’
“The bodhisattva great being Sadāprarudita answered,
'Boy, you may give me whatever you will!'
Then the bodhisattva great being Sadāprarudita, holding a sharp weapon, pierced his right shoulder, and made the blood flow.
He cut his right thigh open, extracted the flesh, and went toward a wall in order to break the bones.
A merchant’s daughter who was sitting on the roof of her house then saw the bodhisattva great being Sadāprarudita going toward the wall in order to break his bones after having extracted the flesh from his thigh, and she thought,
'Why is that noble son harming himself?
I will approach that noble son and ask him.'
The merchant’s daughter went to where the bodhisattva great being Sadāprarudita was, and asked him,
'Noble sir, why are you injuring yourself in this way?
What will you do with this blood, bone, and marrow?’
“Sadāprarudita said to the girl,
'When I have sold them to that boy, I will worship the perfection of wisdom, and serve the sublime bodhisattva great being Dharmodgata.’
“Thereupon, the merchant’s daughter said to the bodhisattva great being Sadāprarudita,
'Noble sir, what are the enlightened attributes that you will have if you sell your heart, blood, bone, and marrow, and then serve the sublime bodhisattva great being Dharmodgata?’
“He replied to the girl,
'Girl, he will teach me skill in means with regard to the perfection of wisdom and I will train in it, so that, once I have trained under that noble son, all beings will follow, and after I have attained manifest buddhahood in unsurpassed, complete enlightenment, my body will become golden in color, and I will acquire the thirty-two major marks of a great person, the eighty excellent minor marks, an aureole of light extending a full arm span, infinite light rays, great loving kindness, great compassion, great empathetic joy, great equanimity, the four fearlessnesses, the four kinds of exact knowledge, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, the five extrasensory powers without degeneration, inconceivable purity of ethical discipline, inconceivable purity of meditative stability, and inconceivable purity of wisdom.
Moreover, I will share with all beings the inconceivable distinct qualities of the buddhas and the attainment of manifest buddhahood in unsurpassed, complete enlightenment!’
“Then the merchant’s daughter said to the bodhisattva great being Sadāprarudita,
'How wonderful, noble sir, are these extensive attributes that you have proclaimed!
Noble sir, even for a single one of those attributes it would be worthwhile sacrificing all one’s bodies, numerous as the grains of sand of the river Gaṅgā, let alone one of them!
Noble sir, you have proclaimed these inconceivable and extensive attributes of the buddhas, which bring benefit and happiness to all beings.
Noble sir, I will request from my parents and give you whatever you need—be it gold, silver, beryl, precious gems, pearls, flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, or ribbons—with which to serve that sublime bodhisattva great being Dharmodgata.
Do not inflict such injuries on yourself!
I also will go with you that place where the sublime, bodhisattva great being Dharmodgata is.
Together with you, I also will cultivate the roots of virtuous action in order to attain such attributes!’
“Thereupon Śakra, mighty lord of the gods, caused the body of the brahmin boy to disappear, and manifested in his own body before the bodhisattva great being Sadāprarudita, saying,
'Noble son, your commitment is steadfast. Excellent! Excellent!
Noble son, formerly too, when the tathāgatas, arhats, completely awakened buddhas of the past practiced the conduct of the bodhisattvas, they searched skillfully for the sake of the perfection of wisdom with such earnestness for the Dharma, and after questioning spiritual mentors, they attained consummate buddhahood in unsurpassed, complete enlightenment.
Noble son, I have no need for your heart, blood, bones, or marrow.
I came here to test you.
Noble son, you may ask for whatever boon I can give!’
“Sadāprarudita answered Śakra,
'Śakra, give me the unsurpassed attributes of the buddhas!’
“Śakra replied,
'Noble son, that is not something within my own domain—it is only within the domain of the lord buddhas.
So you should ask for another boon. Choose another boon!’
“The bodhisattva Sadāprarudita said,
'Lord of the gods, you should not worry!
In order to make my own body whole again, the tathāgatas, arhats, completely awakened buddhas will consecrate my own declaration of truth, uttered without deceit and with higher aspiration, through which they will prophesy my attaining of unsurpassed, complete enlightenment.
Lord of the gods, through that truth and these words of truth may my body become as it was before!'
Then, in an instant, in a moment, in a second, through the power of the buddhas and the purity of this higher aspiration, the body of the bodhisattva great being Sadāprarudita became as it had been before.
Then Śakra, mighty lord of the gods, was deflated. Unable to offer the bodhisattva great being Sadāprarudita any response apart from that, he disappeared from that very place.
“Then the merchant’s daughter said to the bodhisattva great being Sadāprarudita,
'Come here, noble sir. Let us go into my house.
I shall ask my parents for our riches and give them to you, so that you may, out of desire for the Dharma, worship the perfection of wisdom, and serve the sublime bodhisattva great being Dharmodgata.'
The bodhisattva great being Sadāprarudita and the merchant’s daughter then went together to her house.
The merchant’s daughter went inside and said to her parents,
'Mother and father, please give me bountiful riches.
Please give me much gold, silver, jewels, gems, clothing, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, ribbons, and particular sorts of cymbals.
Together with these five hundred maidens you gave me as servants, will you permit me to go with the bodhisattva great being Sadāprarudita to worship the perfection of wisdom and to serve the sublime bodhisattva great being Dharmodgata?
When he has explained the Dharma to us, we will attain the inconceivable attributes of the buddhas.’
“The girl’s parents then asked her,
'Who is this bodhisattva great being Sadāprarudita?
Where is he right now?’
“The girl replied,
'This noble son is standing at the door of our house.
Through his higher aspiration, this noble son has set out for unsurpassed, complete enlightenment.
That is to say, he is seeking the Dharma in order to liberate all beings from the inestimable sufferings of cyclic existence.
So he sought to sell his own body in order to serve the perfection of wisdom and the sublime bodhisattva great being Dharmodgata, but could not find a buyer for his body.
He then became sorrowful, distressed, introspective, and dejected and stood there weeping.
Śakra, mighty lord of the gods, then emanated as a brahmin boy and in order to test him, said,
"Noble son, why do you stand here weeping, sorrowful, distressed, introspective, and dejected?” and he replied,
"I want to sell my own body but there is no one to buy it.” Śakra, transformed into the body of that boy, then said,
"Noble son, why do you want to sell your body?” and Sadāprarudita replied,
"So as to worship the perfection of wisdom and serve the sublime bodhisattva great being Dharmodgata.
I am depending on the attributes of the buddhas.” Śakra, transformed into the form of that boy, then said,
"Noble son, I do not need a man, but I am making a sacrifice, so for that I need a human heart, blood, bones, and marrow.” Then that noble son, without discouragement, said,
"I will donate them!” Holding a sharp weapon, he pierced his own shoulder and made the blood flow.
He cut his thigh open, extracted the flesh, and then went toward a wall in order to break his bones, thinking to donate his bones and marrow.
But from the roof of the house I saw him bleeding and thought,
"What is that man doing, harming himself in this way?” I approached and asked him,
"Noble sir, why are you drawing your own blood?” Then that noble son replied to me,
"I am donating my blood, heart, bones, and marrow to this brahmin boy.
If you ask why, I am poor and have no other wealth at all.” I then asked him,
"What would you do with that wealth?” and he replied,
"I must worship the perfection of wisdom, and out of desire for the Dharma, I must serve the sublime bodhisattva great being Dharmodgata.” So I asked him,
"What sort of enlightened attributes would you seek as a result of this?
What are the details of those enlightened attributes?” And he replied,
"He will reveal to me the qualities of the buddhas and the inconceivable enlightened attributes of the buddhas.
From him I will obtain such unassailable and inestimable attributes of the tathāgatas.
I will attain them.” With elation and great joy I heard about those inconceivable attributes of the buddhas, and thought to myself,
"It is wonderful that this noble son can undertake such austerities.
If this noble son would sacrifice his own body out of desire for the Dharma, why should we not worship this Dharma?
Why should we not make aspiration prayers to reach such states?
We have an abundance of resources.” Then I said to this noble son,
"Noble sir, do not inflict such injury on yourself!
I shall ask my parents for much wealth and give it to you.
With that you should serve the perfection of wisdom and the sublime bodhisattva great being Dharmodgata.
I too shall go together with you to the place where the sublime bodhisattva great being Dharmodgata resides.
I too shall worship that noble sir and I too shall perfect the attributes of the buddhas, such as you have described, up to and including unsurpassed all-aspect omniscience.”
Therefore, mother and father, grant me an abundance of wealth!
Will you permit me to make offerings, along with this noble son, to the sublime bodhisattva great being Dharmodgata?’
“Then the parents of that girl replied,
'Daughter, the story of this noble son that you have related is one of great hardship.
These attributes for which this noble son would experience such hardship in order to bring happiness to all beings are the most distinguished in all world systems, utterly inconceivable.
Therefore, we permit you to go.
Let us accompany you too to see and worship that sublime bodhisattva great being Dharmodgata!’
“Thereupon the girl replied to her parents who wished to go to worship and venerate the bodhisattva great being Dharmodgata,
'I would not obstruct anyone from virtuous actions.’
(Summary 5: In Section 5 of Chapter 30 from the Prajñāpāramitā Sūtra of 8,000 Lines, the merchant's daughter organizes an elaborate procession to honor Bodhisattva Dharmodgata, gathering 500 carriages, her 500 servant maidens, abundant riches, and provisions, with Sadāprarudita joining her on one carriage as they head eastward, accompanied by a vast retinue including her parents. As they approach Gandhavatī, Sadāprarudita spots the city from afar and beholds Dharmodgata preaching dharma from his pulpit in the central marketplace, surrounded by reverent assemblies of thousands. Filled with profound happiness akin to a monk entering the first trance, Sadāprarudita deems it improper to approach seated and alights from the carriage, followed by the daughter and maidens. They proceed toward Dharmodgata's seat amid a display of religious aspirations, where he has manifested a magnificent pointed tower for the perfection of wisdom, constructed from seven precious substances, adorned with sandalwood, pearls, gems as lamps, silver incense jars burning aloe wood, and a central couch holding a gem box containing the sutra written in melted vaidurya on golden tablets.
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The group witnesses thousands of gods, led by Śakra, scattering heavenly Mandārava flowers, sandalwood powder, gold and silver dust over the tower, accompanied by celestial music. Sadāprarudita inquires of Śakra the purpose, who explains it honors the perfection of wisdom as the mother and guide of Bodhisattvas, enabling perfection in all qualities and Buddha-dharmas.
When asked its location, Śakra reveals it is sealed inside the tower with seven seals, not easily shown.
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Sadāprarudita, the daughter, and maidens worship the perfection of wisdom with their brought offerings — flowers, garlands, wreaths, raiment, jewels, incense, flags, and golden-silver flowers — depositing them before it. They then honor Dharmodgata similarly, scattering offerings and playing music out of aspiration for dharma; miraculously, the flowers form a colorful pointed tower canopy above him, while robes and jewels create a pavilion in the clouds, evoking wonder at his wonderworking power even as a Bodhisattva.
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Marveling at Dharmodgata's might and influence, the merchant's daughter and her 500 maidens aspire unanimously to become Tathāgatas in future, to course in the Bodhisattva path, receive the same dharmas he possesses, honor the perfection of wisdom as he does, and reveal it to others with equal skill in means. After saluting Dharmodgata with folded hands and standing aside, Sadāprarudita recounts his entire quest: the guiding voice in the forest directing him east, his entry into numerous concentrations, the applause and comfort from Buddhas across the ten directions affirming these arise from perfect wisdom and lead to Buddha-dharmas, their subsequent disappearance prompting his question about their coming and going, and his recognition of Dharmodgata as the one to explain it truly due to his mastery of dhāranīs, superknowledges, and service to past Jinas. He implores Dharmodgata to demonstrate the Tathāgatas' coming and going, ensuring they lack no vision of them.)
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“Then the merchant’s daughter, accompanied by her parents, furnished with five hundred carriages and also furnished with those five hundred maidens, brought a variety of flowers, a variety of clothing, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, and ribbons, and she brought golden flowers and silver flowers.
She brought a variety of jewels, gold, gems, pearls, beryl, conch, crystal, and coral, and she brought an abundance of food, delicacies, and drinks.
She rode in one carriage together with the bodhisattva great being Sadāprarudita, with an entourage comprising those five hundred maidens, who rode in their five hundred carriages, and they set out in the vanguard, toward the east, accompanied by a huge retinue.
“Finally, after some time, the bodhisattva great being Sadāprarudita saw the city of Gandhavati from a distance, constructed of the seven precious materials, beautiful and magnificent to behold, twelve yojanas in length and twelve yojanas in breadth.
It was surrounded by seven perimeter walls fashioned of the seven precious materials, with seven arches, and surrounded by seven moats and seven rows of palm trees, prosperous, flourishing, secure, happy, and joyful, with a large population, with five hundred roadside stalls, as if drawn in a painting, with bridges offering access to vehicles and pedestrians.
At the center of the crossroads he also saw, seated upon the throne of the Dharma, the bodhisattva great being Dharmodgata, who was teaching the Dharma, surrounded by an assembly of many hundred thousands, facing toward him.
The moment he saw him he was filled with bliss, such as that which a monk with one-pointed absorption acquires when absorbed in the first meditative concentration.
“Seeing him, he thought,
'It would not be appropriate for me to approach the sublime bodhisattva great being Dharmodgata riding in a carriage.'
He dismounted, and the five hundred maidens headed by the merchant’s daughter also dismounted from their carriages.
Then the bodhisattva great being Sadāprarudita, accompanied by the merchant’s daughter and her five hundred maidens, went forward, holding their inestimable ornaments, and approached the place where the bodhisattva great being Dharmodgata was seated.
“On that occasion the bodhisattva great being Dharmodgata had created, for the purpose of teaching the perfection of wisdom, a tower, made of the seven precious materials, adorned with red sandalwood, bedecked with strings of pearls, and in the four corners of the tower luminous gemstones were placed to perform the function of lamps.
Four silver censers were suspended in the air, and in them burned incense of pure black eaglewood, as an offering to the perfection of wisdom.
Within that tower a [teaching] throne was positioned, made of the seven precious materials, and on it was placed a casket with four gemstones.
Inside that, the Perfection of Wisdom was kept, inscribed in molten blue beryl on gold tablets.
The tower was also adorned with garlands of various flowers and suspended silk hangings.
“The bodhisattva great being Sadāprarudita and the merchant’s daughter with her five hundred maidens looked upon that tower, adorned with inestimable ornaments, and they saw many thousands of gods.
Śakra, mighty lord of the golds, was also present, sprinkling, strewing, and showering down over that tower divine coral flowers, divine sandalwood powder, divine gold powder, and divine silver powder, and they heard the sound of divine musical instruments.
The bodhisattva great being Sadāprarudita then asked Śakra, mighty lord of the golds,
'Lord of the gods, why are you, together with many thousands of gods, sprinkling, strewing, and showering down over this tower fashioned of gemstones, coral flowers, sandalwood powders and so forth, and why do the gods play music in the air?’
“Śakra, mighty lord of the gods replied to the bodhisattva great being Sadāprarudita,
'Noble son, do you not know?
This is the Perfection of Wisdom, the dear mother of bodhisattva great beings, the progenitor, the matrix giving birth to them.
When they have trained in it, bodhisattva great beings will acquire the perfection of all enlightened attributes, all the qualities of the buddhas, and all-aspect omniscience.’
“The bodhisattva great being Sadāprarudita replied to Śakra, mighty lord of the gods,
'Kauśika, where is this Perfection of Wisdom, the dear mother of bodhisattva great beings, the progenitor, and matrix giving birth to them?’
“Śakra replied,
'The bodhisattva great being Dharmodgata has placed it inside the tower, inscribed in molten beryl on gold tablets, and sealed it with seven seals.
We cannot show it to you.’
“Thereupon the bodhisattva great being Sadāprarudita and the merchant’s daughter, with her five hundred maidens, gathered together and they made offerings to the Perfection of Wisdom with the flowers, garlands, clothing, jewels, incense, perfume, unguents, powders, religious robes, parasols, victory banners, ribbons, and the gold and silver flowers that they had brought along, and among these, they deposited some as an offering to the bodhisattva great being Dharmodgata.
Then, after first presenting these offerings of flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, ribbons, and diverse musical instruments to the perfection of wisdom, the bodhisattva great being Sadāprarudita approached the place where the bodhisattva great being Dharmodgata was seated.
Going there, he sprinkled, scattered, and showered the bodhisattva great being Dharmodgata with flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, ribbons, sandalwood powders, and gold and silver flowers, in order to worship the Dharma.
“Those flowers formed a floral tower above [the head of] the bodhisattva great being Dharmodgata.
The diversely colored gold and silver flowers also formed a celestial palace in the sky.
The religious robes, clothing, and jewels formed, as it were, a cloud of diverse precious materials in the air.
Seeing such miraculous powers of the bodhisattva great being Dharmodgata, the bodhisattva great being Sadāprarudita and the merchant’s daughter, with her five hundred maidens, thought,
'How miraculous, how powerful, how resplendent, and how wonderful is this bodhisattva great being Dharmodgata! Since this noble son emanates such miraculous abilities when he practices the conduct of a bodhisattva, how much more will he do so when he has attained manifest buddhahood in unsurpassed, complete enlightenment!'
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Thereupon, in the merchant’s daughter with her five hundred maidens there arose an empathetic joy and respect for the bodhisattva great being Dharmodgata.
They all set their minds on unsurpassed, complete enlightenment, and made the following aspiration prayers:
'Through this root of virtue, may we in the future become tathāgatas, arhats, completely awakened buddhas.
Also, when we practice the conduct of a bodhisattva, may we acquire these same attributes that the bodhisattva great being Dharmodgata has acquired!
May we revere the perfection of wisdom, just as this sublime bodhisattva great being Dharmodgata reveres the perfection of wisdom!
May we reveal it to many living beings, just as this bodhisattva great being Dharmodgata reveals it to many beings!
May we possess and perfect skill in means with regard to the perfection of wisdom, just as this bodhisattva great being Dharmodgata possesses and perfects skill in means!’
“Then the bodhisattva great being Sadāprarudita and the merchant’s daughter with her five hundred maidens, after they had presented their offerings to the perfection of wisdom, paid their respects to the bodhisattva great being Dharmodgata, and prostrated their heads at his feet.
With reverence and service, they stood to one side with their palms together.
Having stood to one side, the bodhisattva great being Sadāprarudita said to the bodhisattva great being Dharmodgata,
'Noble son, when I was searching for the perfection of wisdom, in the wilderness I heard a voice and journeyed to the east.
On the way, I had the thought,
"I did not ask that voice how far I should go.
I did not ask it from whom I should hear and obtain the perfection of wisdom.”
So I became distressed and sorrowful.
After passing seven days in that place, wondering why I had not asked that voice how far I should go and from whom I should hear the perfection of wisdom, I did not pay attention even to food and drink, or anything except my sorrow thinking about the perfection of wisdom.
Then in front of me an image of the Tathāgata appeared and said to me,
"Noble son, five hundred yojanas from here, there is a city called Gandhavati.
Go there and you will see the bodhisattva great being Dharmodgata explaining the perfection of wisdom.” Then, just as that image of the Tathāgata advised, I journeyed toward the east, and saw from afar that you were explaining the sublime Dharma.
Immediately after seeing that vision, I acquired a bliss like that of a monk absorbed in the first meditative concentration.
I was filled with joy and bliss, and without moving from that very spot, I heard you explaining the perfection of wisdom.
After hearing that, many hundreds of gateways of meditative stability arose.
When I stood there, also the tathāgatas inspired me from the ten directions, saying,
"Noble son, these meditative stabilities have emerged from the perfection of wisdom.
Excellent! Excellent! Established in it, we, too, perfected the attributes of the buddhas!”
Then after teaching me most excellently, these tathāgatas disappeared.
I arose from that meditative stability and thought,
"From where did these tathāgatas come, and where have they gone?”
Then I had the further thought,
"The sublime bodhisattva great being Dharmodgata has cultivated the roots of virtuous action, having undertaken duties on behalf of the conquerors of the past.
Since he has trained in the skill in means associated with the perfection of wisdom, he will show me from where these tathāgatas came, and where these tathāgatas went.”
Therefore, noble son, I ask you from where these tathāgatas came, and where these tathāgatas have gone.
Teach me, noble son, so that we may know from where these tathāgatas came, and where they have gone, and so that we may behold the tathāgatas!’ ”
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This completes the seventy-fourth chapter, "Sadāprarudita,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Question: From Section 5 (The Meeting with Dharmodgata) of Chapter 30 (Sadaprarudita) of the Prajnaparamita Sutra in 8,000 line, it seems that the climax of Sadaprarudita's quest is to find an answer to "Buddhas' coming and going". It looks like coded teaching about the true nature of reality as it is, of all dharmas or phenomena: they nothing really (i) originate dependently, come into existence, (ii) last for a while and change, (iii) and ultimately cease dependently, go into non-existence. That would apply to the junctions between the twelve links of dependent origination, and to the junction between samsara and nirvana. No real origination, duration, cessation, composite and non-composite, samsara and nirvana. Could you sort this out, and explain in more detail.
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In the Prajñāpāramitā Sūtra in 8,000 Lines (Aṣṭasāhasrikā Prajñāpāramitā), Chapter 30's narrative builds to Sadāprarudita's pivotal question in Section 5 about the "coming and going" of the Tathāgatas (Buddhas), which indeed serves as a gateway to profound teachings on the ultimate nature of reality. However, the climax and resolution unfold in the subsequent Chapter 31 (often titled "Dharmodgata" in translations like Edward Conze's), where Dharmodgata provides the explanatory discourse. Your interpretation aligns closely with the sutra's Madhyamaka-influenced philosophy: the question is a "coded" inquiry into the illusion of phenomena (dharmas), revealing that nothing truly arises (originates dependently), endures/changes (abides with duration), or ceases (passes into non-existence dependently). This negates inherent existence across all phenomena, including the twelve links of dependent origination (pratītyasamutpāda), composite (conditioned, saṃskṛta) and non-composite (unconditioned, asaṃskṛta) dharmas, and the apparent divide between saṃsāra (cyclic existence) and nirvāṇa (liberation). Below, I'll sort this out step by step, drawing on the sutra's text and its philosophical implications, while clarifying how it interconnects these concepts.
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1. Context and Setup of the Question
Sadāprarudita's quest, driven by an innate longing for perfect wisdom (prajñāpāramitā), culminates in his arrival at Gandhavatī and encounter with Dharmodgata. After honoring the sutra and teacher with offerings that miraculously form canopies and pavilions, Sadāprarudita recounts his journey — including the divine voice, concentrations (samādhis), and visions of Buddhas — and poses the query: "Whence do these Tathāgatas come, and whither do they go?" This arises from his observation of the Buddhas appearing and vanishing during his samādhis in Section 3. On the surface, it seems a literal question about the Buddhas' movement or origin. However, in the Prajñāpāramitā tradition, it symbolizes a deeper probe into the nature of all phenomena: if even enlightened beings like Tathāgatas exhibit no true "coming" (arising) or "going" (ceasing), then neither do ordinary dharmas. This sets up Dharmodgata's response as a direct exposition of emptiness (śūnyatā), challenging naive views of existence, change, and extinction.
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2. Dharmodgata's Core Teaching: No Coming or Going
In Chapter 31, Dharmodgata responds that Tathāgatas "do not come from anywhere, nor do they go anywhere." He equates the Tathāgata with immutable "suchness" (tathatā) — the true, unchanging reality of all dharmas — which neither moves nor alters. Extending this, he identifies the Tathāgata with non-production (anutpāda, no arising), the reality-limit (bhūtakoṭi, the ultimate boundary beyond concepts), emptiness, dispassion, cessation (nirodha), and even space itself, none of which "come or go." The suchness of form (one of the five skandhas, or aggregates), all dharmas, and the Tathāgata are "one suchness, not two, not divided," beyond enumeration or distinction because "it is not" (inherent).
This negates any inherent origination, duration, or cessation:
– dharmas appear to arise dependently but lack self-nature (svabhāva), so their "coming" is illusory;
– they seem to abide and change but have no enduring essence;
– and their "going" into non-existence is equally unreal, as there's no inherent entity to cease.
To illustrate, Dharmodgata employs similes common in Prajñāpāramitā literature:
Mirage: A heat-scorched person mistakes shimmering air for water and pursues it, but upon realization, there's no water to find — it's an illusion without origin or end.
Dream: Events in a dream feel real while dreaming (arising, abiding, ceasing), but upon waking, nothing truly happened; dharmas are "as a dream," without production or stopping.
Echo, reflection, magical creation: These appear dependently (e.g., an echo from sound waves) but lack independent reality — no true coming from a source, lasting as an entity, or going away.
These analogies emphasize that phenomena are empty of inherent existence, arising only through dependent conditions (like causes and perceptions) but ultimately "non-existent" in essence. The teaching shakes the cosmos, raining flowers and inspiring prophecies, underscoring its transformative power.
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3. Connection to Dependent Origination and the Twelve Links
The point about the "junctions" between the twelve links is astute, as Dharmodgata's explanation implicitly critiques reified views of pratītyasamutpāda. The twelve links — ignorance (avidyā) → volitional formations (saṃskāra) → consciousness (vijñāna) → name-and-form (nāmarūpa) → six sense bases (ṣaḍāyatana) → contact (sparśa) → feeling (vedanā) → craving (tṛṣṇā) → grasping (upādāna) → becoming (bhava) → birth (jāti) → aging and death (jarāmaraṇa) — describe the dependent arising of suffering in saṃsāra.
Each "junction" (transition) appears as a real origination (e.g., ignorance "produces" formations), duration/change (links "abide" and evolve), and cessation (breaking the chain leads to liberation).
However, in Prajñāpāramitā, these are empty: no link has inherent existence to truly originate, endure, or cease.
As Nāgārjuna later elaborates in the Mūlamadhyamakakārikā (influenced by this sutra), dependent origination is emptiness — things "arise" interdependently but lack svabhāva, so there's "no real origination, duration, cessation."
The links are conceptual imputations, like a mirage's "water," preventing attachment to them as solid entities.
Reversing the chain (e.g., cessation of ignorance ends formations) isn't a real "going" but realization of their illusoriness.
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4. Application to Composite/Non-Composite Dharmas and Saṃsāra-Nirvāṇa Junction
The teaching extends to all categories:
Composite (saṃskṛta) dharmas: Conditioned phenomena (e.g., the skandhas, sense objects) seem to arise, abide/change, and cease due to causes/conditions, but this is illusory — no real production (utpāda), abiding (sthiti), or destruction (bhaṅga).
Non-composite (asaṃskṛta) dharmas: Unconditioned realities like space, cessation (nirodha), or suchness are eternal and unchanging, yet even these have "no coming or going" because they lack inherent marks; they're not "real" in a dualistic sense but empty; they are merely imputed by the mind, interdependent with the mind.
This erases any "real" distinction between saṃsāra and nirvāṇa. Saṃsāra appears as the dependent cycle of arising-ceasing (the twelve links), while nirvāṇa is the "junction" or transcendence — the stopping of that cycle. But in emptiness, there's no real boundary: saṃsāra is nirvāṇa when seen without ignorance, as both are suchness, undivided. As Dharmodgata implies, clinging to "real" origination/cessation perpetuates saṃsāra; realizing their emptiness is nirvāṇa itself. This non-duality (advaya) means liberation isn't a "going" to a separate state but awakening to the illusion of coming-going, freeing beings without attachment.
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5. Subtle Messages and Broader Implications
The "coded" nature lies in using the Buddhas' apparent movement as a skillful means (upāya) to teach śūnyatā, encouraging practitioners to apply it universally: question the "reality" of all transitions, from daily changes to cosmic cycles. Subtly, it critiques substantialist views (e.g., in Abhidharma traditions) that reify dharmas or links as momentary but inherent. For Bodhisattvas, this fosters great compassion — seeing no real beings to save, yet acting amid illusions for their benefit. Ultimately, it points to prajñāpāramitā as the "mother" of Buddhas, birthing wisdom that dissolves dualities, ensuring the quest (like Sadāprarudita's) ends not in acquisition but realization of what's always "such."
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Question: So the question about 'the coming and going of Buddhas' seems to be about something like: How to explain the dependently arisen relatively functional apparent coming / origination, lasting / change / duration and going / cessation of all dharmas in the context of the emptiness of all dharmas; or how to explain the harmony of the two truths. Understanding the real meaning of the interdependence / Union of the Two Truths seems to be the ultimate quest for a Bodhisattva.
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Yes, your interpretation astutely captures the profound depth of Sadāprarudita's question in the Prajñāpāramitā Sūtra in 8,000 Lines (particularly as resolved in Dharmodgata's discourse in Chapter 31), framing it as an inquiry into the apparent paradox of dependent arising (pratītyasamutpāda) within the framework of universal emptiness (śūnyatā). This "coming and going of Buddhas" is not a mere logistical puzzle about enlightened beings' movements but a symbolic gateway to reconciling how phenomena — including Tathāgatas, dharmas, and all apparent realities — seem to originate (come), endure/change (abide with duration), and cease (go) in a relative, functional way, while ultimately lacking any inherent existence. It points directly to the harmony or union of the two truths (satyadvaya), a central Madhyamaka insight derived from Nāgārjuna's exegesis of Prajñāpāramitā texts, where the conventional truth (saṃvṛti-satya) of interdependent appearances coexists inseparably with the ultimate truth (paramārtha-satya) of emptiness. For a Bodhisattva, mastering this non-dual understanding [U2T] is indeed the ultimate quest, as it enables compassionate action amid illusions without falling into nihilism or eternalism, ultimately leading to Buddhahood for the liberation of all beings. Below, I'll unpack this step by step, drawing on the sutra's teachings and their philosophical implications.
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The Sutra's Framing: Coming and Going as a Probe into Apparent Reality
In the narrative, Sadāprarudita's question arises from his visionary encounters with countless Tathāgatas who appear, comfort him, and vanish, prompting him to ask Dharmodgata: "Whence do these Tathāgatas come, and whither do they go?" Dharmodgata's response negates any literal movement, stating that Tathāgatas "neither come from anywhere nor go anywhere" because they are identical with suchness (tathatā) — the unchanging, empty essence of all dharmas.
This extends beyond Buddhas to all phenomena: just as a mirage "comes" into view dependently on heat and perception but has no inherent water to originate, abide, or cease, so too do dharmas appear functional and relative without true birth (utpāda), duration/change (sthiti), or destruction (bhaṅga).
The sutra uses similes like dreams, echoes, reflections, and magical illusions to illustrate this: in a dream, events seem to arise (e.g., a city appears), change (inhabitants interact), and cease (the dream ends), yet upon waking, nothing truly happened — there was no independent entity to "come or go" [U3S-going / U2T-3S-going] [Uopp-origination-duration-cessation].
This coded teaching challenges the naive realism of ordinary perception, where things seem self-existent, and invites contemplation of how dependent conditions create the illusion of functionality / causality (e.g., a Buddha "appears" to teach due to beings' merit and the Dharma's suchness) without contradicting emptiness [U3S-causality / U2T-3S-causality].
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Dependent Arising in the Context of Emptiness
Dependent arising (pratītyasamutpāda) is the mechanism explaining the "relative functional apparent" aspect you mention: phenomena "come" (originate) not from nothing or an inherent self but through interdependence on causes, conditions, and conceptual designations. For instance, the twelve links of dependent origination — starting with ignorance conditioning volitional formations, leading to consciousness, name-and-form, and so on, culminating in birth, aging, and death — describe how saṃsāra's sufferings "arise" in a chain, "abide" with apparent duration and change (e.g., feelings evolve into cravings), and "cease" when the chain is broken (e.g., through insight into impermanence).
However, in the Prajñāpāramitā view, this interdependence is precisely what reveals emptiness: since nothing arises independently, nothing has svabhāva (inherent nature).
As Dharmodgata elaborates, dharmas are "non-produced, non-stopped, and non-existent" in essence — their apparent origination is like a magician's conjured elephant, functional (it can "trample" in the illusion) but empty of real elephant-ness.
– Thus, "coming" (dependent origination) doesn't imply true birth;
– "lasting/change/duration" (abiding) doesn't mean inherent stability, as all is momentary and conditioned;
– and "going" (cessation) isn't real extinction, as there's no entity to destroy.
This harmony prevents two extremes: eternalism (things truly exist and endure) and nihilism (nothing functions at all). Nāgārjuna's famous verse in the Mūlamadhyamakakārikā (24:18-19) echoes this: "We declare that dependent origination is emptiness... It is the middle way," affirming that the sutra's teaching uses interdependence to point to śūnyatā (and vice versa), where apparent functionality (e.g., a Buddha's teaching alleviating suffering) operates without inherent reality.
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The Harmony/Union of the Two Truths
The two truths doctrine, as harmonized in this context, resolves the seeming contradiction between appearance and emptiness.
The conventional truth [T1] encompasses the relative world where dharmas "come and go" dependently — Buddhas manifest in saṃsāra to guide beings, phenomena change via causes (e.g., karma ripens into rebirth), and cessation occurs through practice (e.g., nirvāṇa as the end of afflictions). This level is "true" conventionally because it functions pragmatically for communication, ethics, and the path, without which Bodhisattvas couldn't employ skillful means (upāya) like teaching or vows.
The ultimate truth [T2], however, is emptiness: all such appearances lack inherent existence, so there's no real "coming" (no svabhāva to originate), "lasting" (no essence to change or endure), or "going" (no entity to cease).
The union (yuganaddha) of these truths is their inseparability [U2T] — they are not two separate realms but two perspectives on the same reality: conventional appearances are empty, and emptiness manifests as appearances. One truth supports / implies the other.
In the sutra, this is evident in Dharmodgata's equation of the Tathāgata with "one suchness, not two," beyond dualities like defiled/purified or produced/stopped. Without this harmony, one might reify emptiness as a "thing" (falling into nihilism) or deny appearances (negating compassion).
The Prajñāpāramitā thus teaches that realizing this union — through meditation on similes and non-apprehension — allows Bodhisattvas to navigate saṃsāra's illusions while abiding in nirvāṇa, as there's no real "junction" between them; saṃsāra is nirvāṇa when seen as [Uopp / U2T-opp].
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Why This Is the Ultimate Quest for a Bodhisattva
Indeed, understanding the interdependence/union of the two truths [U2T] represents the pinnacle of the Bodhisattva's path, as it integrates wisdom (prajñā) with compassion (karuṇā). Sadāprarudita's quest exemplifies this: his initial sorrowful longing evolves through sacrifices and visions into this profound inquiry, symbolizing the Bodhisattva's progression from aspiration (bodhicitta) to realization. In Mahāyāna, a Bodhisattva doesn't seek personal nirvāṇa but vows to remain in saṃsāra for beings' sake, which requires mastering this non-duality — acting in the conventional realm (e.g., teaching, offering) without grasping at it as real, all while grounded in the [U2T] and Middle Way: not accepting, not rejecting; acting without acting, without attachment, reification, effort or absolute.
As the sutra notes, this leads to acquiring the "golden body" with marks of Buddhahood, boundless qualities like the ten powers and four fearlessnesses, and the ability to turn the Dharma wheel.
Philosophically, it's the "Middle Way" (madhyamā pratipad) avoiding extremes, enabling infinite skillful means.
For practitioners, this quest involves contemplative practices like analyzing phenomena's lack of inherent arising (e.g., via the sevenfold reasoning in Candrakīrti's commentaries) and applying it ethically — seeing beings as empty yet suffering dependently, thus worthy of aid.
Ultimately, as Dharmodgata's discourse shakes the earth and inspires prophecies, this realization propagates the Dharma lineage, ensuring enlightenment's accessibility for all, making it the Bodhisattva's eternal, joyous endeavor.
Chapter 30 of the Prajñāpāramitā Sūtra in 8,000 Lines, centered on the Bodhisattva Sadāprarudita, stands as a profound narrative allegory for the Bodhisattva's unwavering pursuit of perfect wisdom (prajñāpāramitā), encapsulating the essence of Mahāyāna Buddhism's emphasis on emptiness, detachment, and compassionate resolve. Through Sadāprarudita's journey — from his initial seclusion in a remote forest to his arrival at the feet of the exalted teacher Dharmodgata — the chapter weaves a tapestry of spiritual trials, divine interventions, and philosophical revelations that underscore the transformative power of devotion to the Dharma.
Sadāprarudita, whose name evocatively means "Ever-Weeping" (reflecting perpetual sorrow born of longing for enlightenment), emerges as an archetypal figure of the aspiring Bodhisattva: impoverished in material terms yet infinitely rich in aspiration, willing to forsake body, life, and worldly attachments for the sake of illuminating all beings. His story begins with a celestial voice urging him eastward, free from fatigue, sensory distractions, or conceptual fixations on self, skandhas, or directions, emphasizing that true seeking demands a mind anchored in the void, signless, and wishless nature of all dharmas. This sets the tone for the chapter's core message: the path to wisdom is not a linear journey but a profound internal renunciation (transcendence) of illusions (conventional truths), where even the seeker's sorrow becomes a catalyst for divine manifestation, as seen when his seven days of lamentation summon visions of Tathāgatas guiding him to the resplendent city of Gandhavatī.
At the heart of the chapter lies a subtle interplay between apparent opulence and ultimate emptiness, illustrated through the descriptions of Gandhavatī and Dharmodgata's life, which serve as metaphors for the skillful means (upāya-kauśalya) employed by advanced Bodhisattvas. The city's jewel-encrusted walls, harmonious bell networks, lotus-filled moats, and pleasure-filled parks — rewards for past devotion to deep dharmas — contrast sharply with Sadāprarudita's poverty, highlighting that worldly splendor arises from karmic merit but must be transcended. Dharmodgata, residing in a mansion of seven precious substances amid 68,000 women and indulging in sense-pleasures "only for a certain time," exemplifies this skill: his apparent enjoyment is not attachment but a means to discipline beings and foster wholesome roots, free from defilement or purification. This subtlety warns against Māra's deceptions, where superficial judgments of a teacher's actions could erode confidence; instead, one must contemplate dharmas as illusory—like dreams, echoes, or reflections — empty of own-being and devoid of dualities.
Sadāprarudita's entry into myriad concentrations (e.g., "Non-apprehension of own-being," "Gladdening all beings," "Sight of the Tathagata") during his visionary encounters with Buddhas reinforces this: these states reveal no inherent dharma entering or emerging, embodying prajñāpāramitā as the absence of self-conceited imaginings. The Buddhas' affirmation that even they searched with similar vigor, acquiring golden bodies, marks, haloes, and supreme cognition through zealous respect for Dharma, subtly conveys that enlightenment is accessible not through innate privilege but through persistent aspiration and gratitude toward "good friends" like Dharmodgata, who matures seekers over aeons without expectation of repayment.
The chapter's dramatic trials — Sadāprarudita's attempt to sell his body, obstructed by Māra and tested by Śakra — culminate in themes of sacrifice, merit, and communal awakening, subtly critiquing egoistic pursuits while extolling boundless compassion.
– His joyful self-mutilation to procure offerings, healed by a truth-act affirming his irreversibility, symbolizes the Bodhisattva's readiness to endure "measureless pains" for Dharma, contrasting past lives wasted in samsaric hells for sense-pleasures.
– Māra's interference, silencing potential buyers to prevent Sadāprarudita from accessing wisdom and liberating beings from his sphere, underscores the adversarial forces of delusion that beset the path, yet these are overcome through pure intent.
– The merchant's daughter and her retinue, inspired by his devotion, represent the ripple effect of true resolve: her intervention with familial wealth and her vow to attain Buddhahood mirror how one seeker's fervor awakens others, planting wholesome roots collectively.
– Their procession to Gandhavatī, honoring the sealed sutra in its gem-adorned tower with flowers forming miraculous canopies, evokes the chapter's subtle message on worship as aspiration — motivated not by gain but by love for Dharma, leading to prophecies of future Tathāgata-hood.
– Finally, Sadāprarudita's recounting of his quest and plea to Dharmodgata about the Tathāgatas' coming and going leaves the chapter open-ended, implying that ultimate wisdom transcends origins and destinations, rooted in suchness (tathātā) beyond arising or ceasing.
(i.e. In emptiness, there is no inherent origination / coming, duration, cessation / going, change / increase / decrease, bondage / saṃsāra or liberation / nirvāṇa. Enlightenment is not about the coming into existence of something, or the going into non-existence of something else; not about accepting, rejecting, changing, purifying anything in absolute terms.)
This unresolved query subtly invites readers to internalize the teaching: the Bodhisattva path is an eternal, joyous striving, where sorrow transforms into enlightenment, illusions dissolve into emptiness, and individual quests uplift all sentient beings toward the jewel of Dharma. In essence, Chapter 30 affirms that prajñāpāramitā, as the mother of Buddhas, is not merely sought but lived through unyielding faith, skillful discernment, and selfless service, ensuring the lineage of wisdom endures across kalpas.