金剛般若疏 1.24

English (machine translation) 1.24

Language: English

1.24.1

"In the country of Śrāvastī": this is the fifth part, clarifying the place of dwelling. There are two kinds of places: first, the general place; second, the specific place. The country of Śrāvastī is the general place, and the Jetavana monastery is the specific place. Question: For what reason did the Buddha mostly dwell in Rājagṛha and the country of Śrāvastī? Answer: Previously the Buddha accepted the invitation of King Bimbisāra, and therefore dwelt in Rājagṛha; next, he accepted the invitation of Sudatta, and therefore dwelt in the country of Śrāvastī. Furthermore, desiring to repay the debt of gratitude to the dharmakāya, he dwelt in Rājagṛha; to repay the debt of gratitude to his physical body (janmakāya), he dwelt in the country of Śrāvastī. Why is that? The Buddha attained the Way in the country of Magadha at Rājagṛha; hence, to repay the debt of gratitude to the dharmakāya, he dwelt in Rājagṛha. Question: The Buddha was born in Kapilavastu in Central India, but this country of Śrāvastī is a country in Eastern India; why then is it said that to repay the debt of gratitude to his physical body he dwelt in the city of Śrāvastī? Answer: The Buddha's remote ancestors originally dwelt in the country of Śrāvastī in Eastern India, and only later came to the city of Kapila in Central India. Now, taking the name from the origin, it is therefore said that to repay the debt of gratitude to his physical body he dwelt in the country of Śrāvastī. Furthermore, because Rājagṛha and the country of Śrāvastī had large populations and material wealth, the Buddha wished to teach and transform sentient beings in places with many people. As the sūtra states, the country of Śrāvastī had nine hundred million households in all, and as the Damamūka-nidāna Sūtra states, it had one billion eight hundred million people. Furthermore, these two countries produced many people of great wisdom as well as the six teachers [of non-Buddhist traditions]; therefore the Buddha mostly dwelt in these cities. Question: Why is it named Śrāvastī (Shepoti)? Answer: A master of treatise from the Northern Lands said: In the past, at the beginning of the kalpa, there were two ṛṣi brothers; the younger brother was named Shepo (Śrava), which means "young and small"; the elder brother was called Apoti (Avati), which means "invulnerable". The two dwelt in this place seeking the Way, and it was named after them. Omitting the po from the younger brother and the a from the elder brother, the two names were combined, hence it is called Shepoti. Tripiṭaka Master Paramārtha said: "The correct pronunciation of that country should be Shelomosi-di (Śrāvastī), which means 'Country of Good Renown'. In the past there was a ṛṣi who possessed good renown and dwelt herein; it took its name from the ṛṣi, hence it is called 'Country of Good Renown'." He also said: "This country fully possesses four aspects: first, abundant treasures; second, the people herein mostly enjoy the pleasures of the five desires; third, it possesses the virtues of dharmas, for the people in this country widely practice giving and morality, which is called dharma-virtue; fourth, in the future they will attain the fruit of liberation, meaning that the people in this country will in the future mostly be reborn among humans and devas and attain the fruit of liberation. Possessing these four aspects, its fame spread far to other countries, and so it is called the Country of Good Renown." Formerly it was traditionally translated as the "Country of Famous Goods" (Wenwuguo), because this land produced many fine goods whose reputation was known far away in various countries, hence it was called Country of Famous Goods. The Shi'eryou jing states, "There is nothing it lacks, surpassing other places." Question: How many years in all did the Buddha dwell in Śrāvastī? Answer: A sūtra states: "He dwelt in the country of Śrāvastī for twenty-five years. There were nine hundred million households: three hundred million saw the Buddha but did not hear the Dharma; three hundred million both heard the Dharma and saw the Buddha; and three hundred million neither saw the Buddha nor heard the Dharma." Tripiṭaka Master Paramārtha said: "From first to last he dwelt in Śrāvastī for seven years, and dwelt in Rājagṛha for four years." For now, this is not clear. Question: Between the royal city (Rājagṛha) and Śrāvastī, where did he dwell first? Answer: The Buddha first dwelt in Rājagṛha, and later came to Śrāvastī. As for "the Jeta Grove and Anāthapiṇḍada's Park", this is the second part, called the specific place. Question: For what reason was this Jetavana monastery built? Answer: It is explained extensively in sūtras such as the Shi'eryou jing, the Nirvāṇa Sūtra, and the Damamūka-nidāna Sūtra. As the ninth fascicle of the Damamūka-nidāna Sūtra states: "King Prasenajit, the ruler of Śrāvastī, had a great minister named Sudatta. His household was immensely wealthy, with boundless treasures; he took pleasure in giving (dāna) and providing relief to the impoverished and to orphans and the aged. People of the time consequently gave him the title Anāthapiṇḍada. At that time, the elder had fathered seven sons. When they had all grown up, he arranged marriages for them in order, up to the sixth. There remained the seventh son, who was exceptionally handsome; loving him with partiality, he was to take a wife for him, desiring to obtain an exceedingly wondrous, dignified woman of auspicious marks to seek as a wife for his son. He then said to the brahmins: 'Who has a fine daughter, completely endowed with bodily marks? Go and seek her out for me.' The brahmins then searched for her, traveling around until they reached the city of Rājagṛha. There was a minister named Huzhen (Ratnadatta), whose wealth was immeasurable and who had faith in and revered the Three Jewels. At that time, a brahmin came to his home to beg for food. By the custom of that country, when giving things to people, a maiden had to be made to hold the gifts and bestow them. The elder Huzhen had a daughter at that time, of dignified demeanor and extraordinarily wondrous complexion, who came out carrying food to give to the brahmin. Seeing her, the brahmin was overjoyed: 'The one I have been searching for must be you!' He then asked the maiden, saying: 'Has anyone come to seek you in marriage yet?' The girl answered, 'Not yet.' He asked again, saying: 'Maiden! Is your father present?' The girl answered, 'He is present.' The brahmin said, 'Ask him to come out; I wish to see him and converse with him.' Then the girl went inside and addressed her father: 'There is a guest outside who wishes to see you.' Her father then came out. The brahmin inquired about his well-being, asking if he was peaceful and well. After the polite greetings were concluded, he said to the elder: 'The king of Śrāvastī has a minister whose name is Sudatta, who serves as prime minister of the state. Do you know him?' He replied, 'I have not seen the man, but I have only heard his name.' The brahmin stated, 'Do you know? That man is the foremost in wealth and nobility in Śrāvastī, and you are also the foremost in wealth and nobility here. Sudatta has a son who is handsome, wondrous, outstanding, and full of rare qualities; he wishes to take your daughter in marriage. Would that be acceptable?' He replied, 'It would be acceptable!' At that time, the brahmin could not return immediately, but happened upon merchants coming to Śrāvastī. He then sent a letter by them to report back to Sudatta, explaining the matter in full. Receiving the letter, Sudatta was overjoyed. He immediately went to King Prasenajit to request a brief leave to arrange a marriage for his son. The king then granted it. Thereupon, loading great quantities of rare treasures, he headed toward the city of Rājagṛha, providing relief to the poor and needy along the way. Arriving at the city of Rājagṛha, he went to Huzhen's house to seek a wife for his son. Elder Huzhen joyfully welcomed Sudatta, arranged his bedding, and lodged him in his house for the night. Inside, there was bustling activity as they prepared food and drink. Sudatta thought to himself: 'What kind of offering is this elder preparing now? What does he intend to do?'"

1.24.2

"Could it be that he wishes to invite the king, the prince, the elders, the great ministers, or hold a marriage feast?" He then asked him: "Elder, are you tonight personally busying yourself managing such affairs and setting out the offerings because you wish to invite the king, the prince, or the ministers?" He replied, "No." Again he asked, "Do you wish to hold a gathering of relatives for a marriage?" He replied, "No!" Again he asked, "What then do you intend to do?" He replied, "Tomorrow I wish to invite the Buddha and the saṃgha of monks." At that time, when Sudatta heard the name of the Buddha and the saṃgha, his hair stood on end in awe; as if he had obtained something [precious], his mind was joyful and delighted. He asked again, "Who is called 'Buddha'? Please explain the meaning." The elder answered, "Have you not heard? King Śuddhodana's son is named Siddhārtha. On the day he was born, auspicious omens descended from heaven, heavenly gods attended him, and he took seven steps at once, proclaiming: 'In the heavens above and beneath the heavens, I alone am supreme!'" Hearing of such wonderful things, Sudatta leapt for joy; filled with emotion, faith, and reverence, he wished to see the Buddha that very night. Thereupon, the heavens grew bright for him, and so he set out. In the middle of the night, coming out of the gate, he saw a heavenly shrine and bowed to it; suddenly forgetting the thought of the Buddha, the morning vanished and it turned dark again. He thought to himself: "Tonight is dark; if I go, I will surely be harmed by evil spirits and ferocious beasts. Let me return to the city for now, and I will go when dawn comes." At that time, a deva in the sky saw that he was about to turn back in regret, and descended to tell him: "Householder, do not turn back! I am your former good friend, the brāhmaṇa Mijian. Because I heard the Dharma, I was born among the devas. If you go to see the Buddha, you will gain immeasurable benefit. Even if you were to obtain today a hundred carts of precious jewels, or even a universe of four continents filled with precious jewels, it would not compare to lifting your foot to go to the World-Honoured One's place; the benefit obtained surpasses it a hundred thousand times. Go! Do not regret!" Hearing the deva speak these words, Sudatta's reverence and mindfulness increased all the more. Thereupon, the darkness turned back into bright morning, and so he followed the path to where the World-Honoured One was. Knowing that Sudatta was coming at that time, the Buddha went out to do walking meditation. Then Sudatta saw the World-Honoured One from afar, like a mountain of gold, his marks and signs and dignified bearing solemn and resplendently shining. Beholding him, his mind was delighted; not knowing the proper etiquette, he simply asked the World-Honoured One: "I wonder, Gautama, how is your well-being?" The World-Honoured One immediately told him to sit down. At that time, the Śuddhāvāsa devas saw from afar that although Sudatta beheld the World-Honoured One, he did not know to pay homage at his feet. The devas then transformed themselves into four people walking in a line, came to the World-Honoured One's place, grasped the Buddha's feet in homage, knelt to inquire after his health, circumambulated him clockwise three times, and withdrew to stand to one side. Then Sudatta, seeing them do this, was astonished, and thought to himself: "The proper conduct of reverence ought to be like this." He immediately rose from his seat, paid homage with reverence, inquired after his well-being, circumambulated him clockwise three times, and withdrew to stand to one side. At that time, the World-Honoured One expounded the Dharma for him: the four subtle and wonderful truths, suffering, emptiness, and impermanence. Having heard the Dharma and rejoiced, he immediately realized the fruit of a srotāpanna. Thereupon he said to the Buddha: "I only wish that the Tathāgata would bestow your compassion, deigning to visit the sentient beings in the great city of Śrāvastī, to eliminate the perverse and turn them toward the correct!" The World-Honoured One told him: "The ways of the renunciant are different from those of the secular, and the dwelling place ought to be distinct. There is no vihāra there; how could I go?" Then Sudatta said to the Buddha: "World-Honoured One! This disciple is able to build one; may you grant your permission." The World-Honoured One remained silent. As Sudatta took his leave to depart, he said to the Buddha: "When I return to my native country, I shall construct a vihāra. Not knowing the proper regulations, I only wish that the World-Honoured One would send a disciple to accompany me and give instructions." The World-Honoured One considered: "The brāhmaṇas within the city of Śrāvastī believe in perverse and inverted views; if anyone else goes, they will surely be unable to accomplish it. Only Śāriputra is of brāhmaṇa stock, has been intelligent since youth, and possesses both wisdom and supernatural powers; his going will certainly be beneficial." He immediately commanded him to go together with Sudatta. Thereupon they returned to the country of Śrāvastī, and together with Śāriputra inspected all the lands to see where it was flat and spacious enough to erect a vihāra. They went all around everywhere, but no place met their approval; only Prince Jeta possessed a garden whose ground was flat and even, whose trees were lush and verdant, neither too near nor too far, precisely in the right location. Then Śāriputra told Sudatta: "This garden ground is suitable for erecting a vihāra. If built far away, almsfood will be hard to obtain; if near, it will be noisy and disturb the practice of the Way." Sudatta was delighted, went to the prince, and said to him: "I now wish to erect a vihāra for the Tathāgata, and only the prince's garden land is suitable for use; I wish to purchase it." The prince laughed and said: "What do I lack? This garden is lush and flourishing, meant for my recreation; why would you wish to buy it?" Sudatta was ceaselessly earnest, so the prince playfully bantered: "If you can cover the ground with gold so that there is no empty space between, I will give it to you." Sudatta thereupon respectfully agreed to cart gold and cover the ground according to the price. The prince said: "I was merely speaking in jest just now; how can you buy it on that basis?" Sudatta said to him: "A prince's conduct ought not to be joking speech; to utter false speech is unworthy of an heir apparent, unfit to succeed [to the throne]." They immediately went together to the arbiters. At that time, the Śuddhāvāsa devas, intending that the vihāra be built for the Buddha and fearing that the arbitrating ministers would be partial to the prince, transformed into a person acting as an arbiter, who said to the prince: "A prince ought not to utter falsehoods and jest. Having already agreed to sell, it is not proper to regret it halfway." He thus awarded the garden to Sudatta. Sudatta was delighted, and was able to order people to carry gold on elephants and horses, covering eighty qing; in an instant it was almost filled, with only a small area of land remaining. Sudatta pondered: "Which storehouse of gold should I bring out to suffice? Neither too much nor too little, it must be just enough." Jeta asked him: "Do you begrudge the high price and wish to reconsider?" He answered: "I was considering which treasury of gold would suffice to fill it." Jeta thought: "The Buddha must possess great virtue to make this man hold wealth so lightly like this!" He immediately said to him: "You may stop here! Bring out no more gold. The garden belongs to you, the trees belong to me; I myself shall construct and erect the gateway for the Buddha." Sudatta was delighted, immediately returned home, and set to work.

1.24.3

When the six teachers of outside paths heard of this, they immediately went to report to the king: ‘The elder Sudatta has bought the prince’s park and wishes to erect a vihāra for Gautama. Let us compete in spiritual arts against him; if he wins, then allow him to build it.’ The king thereupon summoned the elder and asked him: ‘Now the six teachers say: “You have bought Jeta’s park to erect a vihāra for Gautama. They request to contest spiritual arts with the śramaṇa’s disciples; if [his disciple] wins, you may build it, but if he cannot, you may not build it.”’ The elder returned home, put on soiled and dirty garments, and was distressed and unhappy. The next day, Śāriputra put on his robes, took his alms bowl, and came to the elder’s house. Seeing that he was unhappy, he asked: ‘Why are you like this?’ The elder replied: ‘I fear the vihāra cannot be accomplished, and therefore I am grieved.’ Śāriputra said: ‘What is the matter?’ He replied: ‘Now the six teachers have gone to the king requesting a contest of spiritual arts. Only if the Venerable One wins will they allow it to be built; if you are not equal to them, it will not be allowed. However, those of the six teachers have been renouncers for a long time, and their long-practiced arts and skills are unsurpassed by anyone. I do not know whether the Venerable One can contest spiritual arts with them or not.’ Śāriputra replied: ‘Even if the followers of the six teachers filled a trichiliocosm, a multitude like a bamboo grove, they could not move a single hair of mine. If they wish to contest arts, just grant it freely.’ The elder was overjoyed, changed into fresh clothes, went to report to the king, and said: ‘If the six teachers wish to compete, let it be entirely as they desire.’ The king then informed the six teachers and announced to the people of the country: ‘Seven days from now, outside the city, the six teachers and the śramaṇa shall compete in spiritual arts.’ In that country there were 1.8 billion people. At that time, the law of that land was to strike drums to assemble the multitude: if the bronze drum was struck, 1.2 billion people gathered; if the silver drum was beaten, 1.4 billion people gathered; if the golden drum was sounded, everyone without exception gathered. When the seven days had elapsed, the drum was beaten and all assembled; the followers of the six teachers numbered three hundred million people. At that time, the people set out seats for the king and the six teachers. Then the elder prepared a seat for Śāriputra. At that moment, Śāriputra was under a tree, serenely entering samādhi, roaming through various gates of dhyāna, unobstructed and unimpeded. He thought: ‘The great assembly in this gathering has long practiced heterodoxy and is arrogant and haughty. By what virtue should these living beings be subdued?’ Having reflected thus, he then made a vow: ‘If over countless kalpas I have been kind and filial toward my parents, śramaṇas, and brāhmaṇas, then when I enter the assembly today, let all the people bow in homage to me.’ At that time, the followers of the six teachers had already assembled, but Śāriputra alone had not yet arrived. They said to the king: ‘Gautama’s disciple knows that he lacks arts, so out of fear he does not come.’ The king said to the elder: ‘Where is your master now?’ Sudatta immediately went to Śāriputra’s place and said: ‘The great assembly has already gathered; please come to the meeting.’ At that time, Śāriputra arose from dhyāna, adjusted his robes, and walked forward serenely like a lion king, proceeding to the great assembly. At that moment, when the great assembly and the six teachers saw his appearance, they suddenly stood up, like grass bending before the wind, paying homage without realizing it. Then Śāriputra ascended the seat that Sudatta had arranged. Among the followers of the six teachers there was a disciple named Raudrākṣa, who was skilled in illusory arts. In front of the great assembly, he conjured a great tree with a spell, overshadowing the crowd. The crowd all said: ‘This was made by Raudrākṣa.’ Then Śāriputra, by supernatural power, raised a vairambhaka wind that blew up the roots of the tree, cast it down to the ground, and pulverized it into fine dust. The crowd said: ‘Śāriputra has won!’ Raudrākṣa again cast a spell to create a pool with seven treasures arranged on all four sides and lotus flowers blooming in the water. The crowd said: ‘This was made by Raudrākṣa.’ Śāriputra created a white elephant with six tusks; upon the tusks were flowers, and upon the flowers were jade maidens. The elephant walked slowly into the pool, took water into its trunk, and trampled the flowers. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a mountain adorned with seven treasures, with luxuriant flowers and fruits. The crowd said: ‘This was made by Raudrākṣa.’ Śāriputra then created a vajra-wielding warrior, who struck it with a vajra pestle, whereupon it broke into pieces. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a dragon with ten heads, which rained down various treasures in the sky, with lightning and thunder shaking the ground. The crowd all said: ‘This was made by Raudrākṣa.’ Śāriputra created a garuḍa king, who tore it apart and devoured it. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa again created a bull king, huge and fat, with sharp horns scraping the ground, charging forward. Then Śāriputra transformed into a lion king, which immediately struck, tore apart, and devoured it. The crowd all said: ‘Śāriputra has won!’ Raudrākṣa then transformed his own body into a yakṣa demon, gigantic in form, with fire burning atop its head, eyes red as blood, four tusks in its mouth, and fire shooting from its eyes, running in terror. Then Śāriputra transformed into King Vaiśravaṇa. The yakṣa was terrified and wished to retreat, but fire arose on all four sides with nowhere to go; only beside Śāriputra was it cool and free of fire. It immediately surrendered, touched its head to the ground in homage, and the fire was extinguished. The crowd all said: ‘Śāriputra has won! Raudrākṣa is inferior.’ At that time, Śāriputra flew up into the sky and manifested the eighteen transformations and eight sovereign powers. When the assembly saw his supernatural power, all rejoiced. Śāriputra then expounded the Dharma for them, and according to their meritorious practices, each attained the fruits of the path. Three hundred million disciples of the six teachers went forth from household life under Śāriputra to learn the path. When the contest of arts was over, the fourfold assembly each returned to their dwellings. The elder returned with Śāriputra to measure the ground for the vihāra. Personally casting one end of the measuring line, Śāriputra smiled with joy. The elder asked: ‘Why does the Venerable One smile?’ He answered: ‘Just as we begin to measure the ground, palaces in the six heavens are already completed.’ He then lent him the spiritual eye, and the elder saw them all. The elder then asked Śāriputra: ‘Which place is the most supreme among the six desire heavens?’ Śāriputra said: ‘In the fourth heaven, desires are few and they know contentment; there is always a bodhisattva bound to one last birth who comes to be born there.’ Sudatta said: ‘I shall be born precisely in the fourth heaven.’ As soon as the elder uttered these words, the other five palaces vanished entirely, and only the palace in the fourth heaven remained calm and unchanging. Casting the line again, Śāriputra showed a sad and worried look. [The elder] then asked: ‘Why does the Venerable One have a sorrowful look?’ He answered: ‘Do you see the ants on this ground?’ He replied: ‘I have seen them.’

1.24.4

Śāriputra said: ‘In the past, at the time of Vipaśyin Buddha, you also built a vihāra for that Buddha on this ground, and these ants were born here; down to the present day, over ninety-one kalpas, they have received this same body without attaining liberation. Saṃsāra is long and distant; only merit is essential, and one cannot fail to be diligent.’ Therefore Śāriputra felt sorrow, and the elder felt pity. The elder built the vihāra, using exquisite sandalwood for fragrant clay in separate chambers, housing one thousand two hundred people across one hundred twenty locations. Having struck the gaṇḍī and set up the arrangements, he wished to go invite the Buddha. He further thought: ‘Above is the king of the country, who should be informed. If I do not report to him, there might be resentment.’ He went to report to King Prasenajit: ‘I have built a vihāra for the Buddha; may the Great King send an envoy to invite the Buddha.’ Hearing this, the king sent an envoy to Rājagṛha to invite the Buddha and the saṅgha, praying that they would visit and grace Śrāvastī. At that time, surrounded before and behind by the fourfold assembly, the World-Honoured One emitted light and shook the earth, arriving at Śrāvastī. As he approached the city wall, the entire great assembly, holding various offerings, went out to welcome and await the World-Honoured One. Having arrived, he emitted a great light and pressed down with his toes, shaking the entire trichiliocosm; musical instruments played without being struck, and all the deaf, blind, and crippled were healed. All the people rejoiced upon seeing the Buddha, and 1.8 billion people gathered at the Buddha’s place. At that time, the World-Honoured One expounded the medicine of the Dharma according to their ailments, and each attained the fruits of the path.’ Such were the circumstances of Sudatta’s construction of the vihāra. Regarding ‘Jeta’, Tripiṭaka Master Paramārtha says: ‘In foreign lands it should be Kumāra-Jeta, which means Prince Kumāra. It is also said that Jeta means “victorious in battle”. In the past, bandits wished to conquer Śrāvastī, but King Prasenajit repelled and defeated the bandits. A palace attendant reported: “A prince has been born.” Thus he was named after this, hence the name Victorious in Battle.’ ‘Sudatta’ means ‘Good Giver’. His parents had no child and prayed to the spirits; they obtained a son in a dream, hence the name Good Giver. In that land, it had once not rained for twelve years, yet Sudatta was immensely wealthy and provided relief to the impoverished and destitute; therefore he was called the Elder Anāthapiṇḍada. Now as for ‘Jetavana Anāthapiṇḍadārāma’, this mentions both lord and minister, two names general and specific. Jeta is the lord’s name, and Anāthapiṇḍada is the minister’s designation; the trees are the specific location, and the park is the general place. Furthermore, Jeta’s trees are the gate area, hence explained first; the park is the vihāra, hence mentioned second. Furthermore, Jeta is the original name, and Anāthapiṇḍada is the later name. Tripiṭaka Master Paramārtha says: ‘Sudatta had already built a vihāra on this ground for the past fourth Buddha, Krakucchanda. At that time, this ground was forty li wide, and the lifespan of the Buddha and humans was forty thousand years. Sudatta was then named Elder Viśākha, and he paved the ground with gold plates and covered them with precious robes to make offerings to the Buddha. At the time of the fifth Buddha, Kanakamuni, the lifespan of humans and the Buddha was thirty thousand years. At that time Sudatta was named Elder Mahāgṛhapati, and he paved the ground with silver, filling it with young dairy cows as an offering. At that time, the ground was thirty li wide. Under the sixth Buddha, Kāśyapa, the lifespan of the Buddha and humans was thirty thousand years; Sudatta was then named Elder Mahāvaṃśa, and he paved the ground with seven treasures, twenty li wide, to make offerings. Under the seventh, Śākya[muni] Buddha, the lifespan of the Buddha and humans is a hundred years, and the ground is ten li wide, paved with gold to make offerings here. When Maitreya appears in the world, the ground will again be forty li wide, paved with seven treasures to make offerings. The lifespan of the Buddha and humans will be eighty thousand years, and Sudatta will then be named King Śaṅkha. King Śaṅkha means Conch King, as his color will be as white as a conch. He will go forth from household life and become an arhat. Furthermore, one must know that this place is the site of prajñā, the resultant support of prajñā, just like Maitreya’s tower and like the fragrant city of Dharmodgata.’

Linked texts (1)

金剛般若疏 — Classical Chinese