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Notes on the Vision Quest in Early Mahayana
Stephan Beyer
It is with great pleasure that I take this opportunity of honoring
Edward Conze with a few modest notes that may highlight a feature
of Prajfiaparamita literature that seems to have received little 'attention.
It was Edward Conze, of course, who first introduced the English-speak-
ing world to the tale ofSadaprarudita-"Ever-Weeping"-and his quest
for the Law: this article is a brief prolegomenon to research on the ways
in which this quest relates to contemporaneous literary themes in both
and Buddhism.
Lewis Lancaster ("The Story of a Buddhist Hero" The Tsing Hua
Journal of Chinese Studies 10 (1974) 83-89) has pointed out thatthe tale
as found in the Sanskrit text corresponds to the Chinese translation by
in291 AD, but that an earlier and expanded version is available
in the translation of 179 AD. The episodic structure of sa---1
daprarudita A is: (1) Sadaprarudita has two dreams that tell him to seek
the Law, but his initial quest is unsuccessful. (2) He has a vision of a
deity who gives him instructions, but he is overcome with doubt. (3)
He has a vision of a magically created Buddha who tells him of the land
of Gandhavati and of the Bodhisattva Dharmodgata who lives there.
(4) He enters into a samadhi wherein he sees the Buddhas of the ten
directions. (5) He overcomes tremendous obstacles and makes great
sacrifices on his quest for Gandhavati. (6) He reaches the realm of
Dharmodgata, hears the Law, and enters once more the samadhi of
episode (4). Sadaprarudita B has the same structure but begins at
episode (2) with a voice from the sky, and episode (6) consists in his
asking Dharmodgata about the metaphysical implications of the
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samadhi: "Where do the Buddhas go?" __!
Both tales are temptingly allegorical, and two questions present
themselves: what is the allegory? and how can we account for the change
in the two versions? We might begin by seeking to understand the na-
ture of the land of Gandhavati. Its description in the tale is strikingly
like the standard descriptions of Buddhafields-"Pure Lands"-that
we find elsewhere in Buddhist literature, and Dharmodgata is a Bo-
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dhisattva who has "purified" his field-that is, who has "attained to
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astery over magical creations" on the very highest Bodhisattva stages.
adaprarudita has an escalating series of revelations-dreams (in the
earlier version), a vision of a deity or a voice from the sky, a vision of a
Buddha, and finally a samiidhi vision of all the Budd has-all of which
have in common that they are gratuitous, unsought, given: we may
group episodes (1-4) together as.: (I) Sadaprarudita has an involuntary
visionary revelation. The remaining episodes can then be described as:
(II) He goes on an arduous quest for a magical Buddhafield. (III) He
reaches the Buddhafield and hears the Law. Episodes (II) and (111) mean
that he does for himself what he got for free in episode (I): he reaches a
shining, revelatory, and visionary world. Version A closes the circle
explicitly by having Sadaprarudita enter the samiid!ti once again: in
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B the reference is implicit and presupposed in the metaphysical
questiOn.