THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 575
Chapter: MAÑJUŚRĪ (2)
At that time, Venerable Śāriputra said to the Buddha:
“World-Honored One, Mañjuśrī truly is inconceivable. Why? Because the Dharma-nature that Mañjuśrī has expounded is inconceivable.”
The Buddha said to the Youth Mañjuśrī:
“The Dharma that you have expounded is indeed difficult to conceive, just as Venerable Śāriputra has said.”
Mañjuśrī said to the Buddha:
“The Dharma that I expound cannot be said to be conceivable, nor can it be said to be inconceivable. Why? Because the natures of both the inconceivable and the conceivable do not truly exist; they are merely sounds. All sounds likewise cannot be said to be inconceivable or conceivable. This is because, with regard to all dharmas, their own nature is entirely separated. Whoever speaks in this way is truly called one who expounds the inconceivable.”
The Buddha said to Mañjuśrī:
“Young man, are you entering the inconceivable samādhi?”
Mañjuśrī replied:
“World-Honored One, I am not entering this samādhi. Why? Because I completely do not see the nature of this samādhi as different from myself, and I do not see a mind that can conceive of the self or of this concentration. In this inconceivable samādhi, the nature of mind and non-mind cannot enter; how then could it be said that I enter this concentration?
Furthermore, World-Honored One, in the past, when I was first learning, I had to apply thought in order to enter this samādhi. Nowadays, I no longer apply thought to enter this concentration. It is like a skilled archer: when first learning archery, one must carefully aim at large targets before drawing the bow. But after practicing for a long time and becoming proficient, one can shoot targets as small as the tip of a hair and no longer needs to aim at those large targets. Wherever one wishes to shoot, releasing the arrow will hit the mark. Likewise, in the past, when I was first learning this concentration, I needed to fix my mindfulness on the inconceivable; afterward I was able to enter this concentration. Through long cultivation and maturity, while abiding in this concentration I no longer bind the mind; I simply allow it to remain at rest. Why? Because I have become skillful in this concentration, entering and exiting it in sequence without further application of thought.”
At that time, Śāriputra immediately said to the Buddha:
“I perceive that I am still unable to fully believe in this Youth Mañjuśrī. Why? It seems that he does not constantly abide in this concentration, yet there is no other concentration that is as wondrously tranquil and peaceful as this one.”
Mañjuśrī then said to Venerable Śāriputra:
“Venerable One, how do you know that there is no other concentration as tranquil as this one?”
Śāriputra said:
“How could there be another concentration as tranquil as this one?”
Mañjuśrī replied:
“Venerable One, if this concentration could be attained, then it could be said that there is another concentration as tranquil as this one, but it would be without anything to attain.”
Śāriputra said:
“Mañjuśrī, could it be that this concentration too is without attainment?”
“Venerable One, this concentration truly is without attainment. Why? Because all conceivable concentrations have the characteristic of something to be attained, whereas the inconceivable concentration has no characteristic that can be grasped. Since this concentration has been said to be inconceivable, it must certainly be without attainment.
Furthermore, Śāriputra, regarding this inconceivable concentration, there is no sentient being who does not realize it. Why? Because the nature of every mind is separated from the nature of mind. The separation from the nature of mind is called the inconceivable concentration; therefore, sentient beings cannot have attainment.”
The Buddha praised the Youth Mañjuśrī:
“Excellent, excellent! Mañjuśrī, in the past you planted wholesome roots before countless Buddhas, made great and enduring vows, cultivated the pure conduct, and always relied upon non-attainment. Whatever words you speak carry profound meaning. Mañjuśrī, is it not because you abide in the profound Prajñāpāramitā that you are always able to express profound meanings?”
Mañjuśrī immediately said to the Buddha:
“If it were because I abide in the profound Prajñāpāramitā that I speak in this way, then I would be abiding in the notion of self and abiding in the notion of existence while speaking in this way.
If, while abiding in the notion of existence and abiding in the notion of self, one can speak in this way, then the profound Prajñāpāramitā would also have a place of abiding.
If the profound Prajñāpāramitā had a place of abiding, then the profound Prajñāpāramitā would also take the notion of self and the notion of existence as its place of abiding. But the profound Prajñāpāramitā is far removed from these two notions and abides without a place of abiding. Just as the Buddhas abide in a place of tranquil, wondrous stillness, without arising, without creating, without movement, without change, and take that as their place of abiding. The profound Prajñāpāramitā does not abide in existent dharmas, nor does it abide in non-existent dharmas; therefore, this place of abiding is inconceivable.
With regard to all dharmas, the profound Prajñāpāramitā does not manifest activity. You should know that the profound Prajñāpāramitā itself is the inconceivable realm. The inconceivable realm itself is the Dharma realm. The Dharma realm itself is the realm of non-manifestation. You should know that the realm of non-manifestation itself is the inconceivable realm. You should know that the inconceivable realm itself is the profound Prajñāpāramitā.
The profound Prajñāpāramitā, the realm of the self, and the Dharma realm are not two and are not different; not two and not different is the Dharma realm. The Dharma realm itself is the realm of non-manifestation. You should know that the realm of non-manifestation itself is the profound Prajñāpāramitā.
You should know that the profound Prajñāpāramitā itself is the inconceivable realm. You should know that the inconceivable realm itself is the realm of non-manifestation. You should know that the realm of non-manifestation is the realm of what does not truly exist. You should know that the realm of what does not truly exist is the realm of non-arising and non-ceasing. You should know that the realm of non-arising and non-ceasing is the realm beyond conception. The realm beyond conception, the realm of the Tathāgata, the realm of the self, and the realm of all dharmas are not two and are not different.
Therefore, World-Honored One, if one cultivates the Prajñāpāramitā in this way, one does not seek to attain great Bodhi. Why? Because the profound Prajñāpāramitā itself is Bodhi.
World-Honored One, if one truly knows the realm of the self, then one knows non-attachment. If one knows non-attachment, then one knows that there are no dharmas. If one knows that there are no dharmas, then this is Buddha-wisdom. Buddha-wisdom itself is inconceivable wisdom. You should know that Buddha-wisdom has no dharma to know; therefore it is called the wisdom that does not know dharmas. Why? Because the own-nature of this wisdom is completely nonexistent.
If a dharma is nonexistent, how could this wisdom’s own-nature be transformed within the true Dharma realm? Since it does not truly exist, there is no attachment. If there is no attachment, then its essence is not wisdom. If its essence is not wisdom, then there is no realm. If there is no realm, then there is no basis of reliance. If there is no basis of reliance, then there is no place of abiding. If there is no place of abiding, then there is no arising and ceasing. If there is no arising and ceasing, then there is no attainment. If there is no attainment, then there is no place toward which to proceed. Since there is no place toward which to proceed, this wisdom cannot create any merits, nor can it create what is not merit. Why? Because there is no thought here of ‘I create merit’ or ‘I create what is not merit.’
Wisdom without thought is inconceivable wisdom. Inconceivable wisdom itself is Buddha-wisdom. Therefore, this wisdom neither grasps nor holds onto any dharma, nor does it exist in the former interval, the middle interval, or the latter interval; it is not something that previously arose, nor something that previously did not arise; it neither appears nor disappears; it is neither eternal nor cut off; furthermore, there is no other wisdom comparable to this wisdom.
Therefore, this wisdom is inconceivable, equal to empty space, incomparable, without this and without that, neither beautiful nor ugly. Since there is no other wisdom that can compare with this wisdom, this wisdom has no equality and there is no wisdom equal to it. Therefore, this wisdom is called unsurpassed wisdom.
Furthermore, there is no other wisdom that can stand in opposition to this wisdom. Therefore, this wisdom has no counterpart, nor does it have a lack of counterpart. Therefore, it is called wisdom without an object of comparison.
The Buddha said to the Youth Mañjuśrī:
“Is such wondrous wisdom immovable?”
Mañjuśrī replied:
World-Honored One, such wondrous wisdom cannot be moved. Just as a goldsmith burns and refines a bar of gold until it becomes pure and reaches the proper measure; once that is done, it no longer moves. This wisdom is likewise so: cultivated until fully mature, it is without fabrication, without attainment, without arising, without ending, without emerging, without sinking; steadfast, peaceful, and unmoving.
The Buddha said to the youth Mañjuśrī:
Who can believe and understand such wondrous wisdom?
Mañjuśrī replied:
World-Honored One, if one cannot practice the Dharma of entering Nirvāṇa, then one also cannot practice the Dharma of saṃsāra. Regarding the body, one practices toward cessation. Regarding Nirvāṇa, one practices toward non-movement; one neither cuts off greed, anger, and ignorance, nor is it that one does not cut them off. Why? Because the self-nature of these three poisons is already far removed; they are neither exhausted nor inexhaustible. Regarding the dharmas of saṃsāra, one neither transcends nor falls into them. Regarding the noble paths, one neither departs from nor cultivates them. With respect to this wisdom, such a person can have profound faith and understanding.
The Buddha praised the youth Mañjuśrī:
Excellent, excellent! You have spoken of this matter correctly.
At that time, Venerable Mahākāśyapa addressed the Buddha before him:
World-Honored One, in the future, who will be able to believe, understand, and cultivate the profound meaning of this Dharma and Vinaya?
The Buddha said to Venerable Mahākāśyapa:
In the future age, all the Bhikṣus in this assembly will believe, understand, receive, and cultivate the profound meaning of this Dharma and Vinaya that has been taught. They will also be able to explain and spread it for others. It is like a great elder who loses a priceless jewel. His mind is constantly afflicted, sorrowful, and unhappy. Later, when he obtains it again, he becomes joyful and delighted. The Bhikṣus in this assembly today are likewise. Having heard the profound Prajñāpāramitā, believing, understanding, and cultivating it, if afterward they no longer hear this Dharma gateway taught, their minds will constantly be afflicted, sorrowful, and unhappy. They will all think: “We do not know when we will be able to hear this profound Dharma again.” Later, if they are able to hear this Dharma gateway, they will become joyful and delighted, and think again: “Today, by hearing this scripture, I have encountered the Buddha, drawn near to him, made offerings, and paid respect.”
It is like the celestial pārijāta tree newly sprouting buds; the gods of the Heaven of the Thirty-Three rejoice greatly because before long this tree will bloom, its fragrance will spread everywhere, and they will be able to wander and view it as they wish. The Bhikṣus are also like this. Because they have faith in, receive, and practice the Prajñāpāramitā, they give rise to joy. Before long, all the Buddha’s teachings will be revealed to them.
Kāśyapa, know that in the future age, if the Bhikṣus hear this profound Prajñāpāramitā, believe and understand it, practice it, and do not forget it, then they must have already listened to it in this assembly, joyfully received, retained, explained, and spread it. You should know that because they hear this Dharma, rejoice, have faith in and receive it, and practice it, before long they will reveal all the Buddha’s teachings. After the Tathāgata’s passing into extinction, if anyone receives, retains, explains, and spreads this scripture, know that all such people are aided by the Buddha’s majestic spiritual power, causing their work to be accomplished.
Kāśyapa, know that those who hear the profound Prajñāpāramitā and joyfully receive and retain it have, in past lives, planted many roots of virtue and have listened to it before countless Buddhas; they are not encountering it for the first time today. It is like someone digging for jewels who suddenly finds a priceless maṇi jewel and becomes greatly delighted. You should know that such a person has seen this jewel before and therefore rejoices; it is not that they are seeing it for the first time now. Likewise, in the future age, Bhikṣus who deeply delight in the true Dharma, who suddenly encounter the Prajñāpāramitā, and who joyfully listen, believe, receive, and cultivate it should be understood as having previously heard this scripture from countless Buddhas; it is not that they have only now heard it.
Kāśyapa, know that if virtuous men and women hear Mañjuśrī, the Wondrous Auspicious One, teach the Prajñāpāramitā and become joyful and delighted, enjoying listening without weariness, and frequently earnestly request teachings, these virtuous men and women in past lives followed Mañjuśrī to hear the Prajñāpāramitā, joyfully received it, believed, understood, and cultivated it. They also once drew near to Mañjuśrī, made offerings, and paid respect, and therefore they are able to be this way.
It is like a person who once had the opportunity to enter a city. That person saw all the gardens, forests, ponds, houses, people, and things within it. Later, after going to another place, that person hears others praise that this city has many beautiful and excellent sights, and immediately feels joyful and asks to have them described again. If they hear about them again, they become even more delighted, because they had seen them before. In the same way, in future lives, virtuous men and women who hear Mañjuśrī teach the Prajñāpāramitā and joyfully listen, enjoy hearing it without weariness, earnestly ask about its profound meaning, and after hearing it praise it and rejoice even more should be understood as people who, in previous lives, had already drawn near to Mañjuśrī, made offerings, paid respect, listened to, and received this Dharma. Therefore, in this life they accomplish such a state.
At that time, Venerable Mahākāśyapa immediately said to the Buddha:
The Tathāgata has fully explained the characteristics of the actions of the virtuous men… in the present and future who listen to the profound Prajñāpāramitā, believe, understand, and practice it.
The Buddha said:
That is right, that is right! It is exactly as you have said. I have fully explained the characteristics of their actions.
Mañjuśrī then said to the Buddha:
The characteristics of the actions of virtuous men… in the present and future who hear this profound Dharma should be understood as not being characteristics of actions. Since the Dharma heard is wondrous and tranquil, the characteristics of actions cannot be grasped. How then can the Tathāgata say: “I have fully explained the characteristics of their actions”?
The Buddha said to the youth Mañjuśrī:
That is right, that is right! It is exactly as you have said. The characteristics of the actions of virtuous men in the present and future who hear this profound Dharma are not characteristics of actions. Since the Dharma heard is wondrous and tranquil, the characteristics of actions cannot be grasped. However, when they hear this profound Dharma, rejoice, receive it, retain it, believe, understand, and cultivate it, this is because in the past they had already heard, rejoiced in, received, retained, and practiced it, and therefore they are able to be this way. These characteristics of actions are spoken of only in dependence upon conventional truth; in ultimate meaning, there is no such thing.
Mañjuśrī, know that revealing the profound Prajñāpāramitā is precisely revealing all the Buddha’s teachings and fully penetrating inconceivable truth.
Mañjuśrī, in the past when I cultivated the Bodhisattva practices, all the roots of virtue that I accumulated were accomplished and perfected through cultivating the profound Prajñāpāramitā. Wanting to abide in the irreversible stage of a Bodhisattva and wanting to attain the highest unsurpassed enlightenment were also accomplished through cultivating the profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to accumulate roots of virtue like those accumulated by Bodhisattvas, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to abide in the irreversible stage of a Bodhisattva, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to attain the highest unsurpassed enlightenment, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to completely penetrate the equal nature of all dharma realms, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to completely understand the equal activity of the minds of all sentient beings, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to quickly attain all the Buddha’s teachings, they should learn this profound Prajñāpāramitā.
Mañjuśrī, if virtuous men and women wish to know the hidden meanings of all dharmas that the Tathāgata has not awakened to, they should learn the profound Prajñāpāramitā. Why? Because the dharmas realized and the person who realizes are both without attainment.
Mañjuśrī, if virtuous men and women wish to know the hidden meanings of all dharmas that the Tathāgata has not attained, they should learn the profound Prajñāpāramitā. Why? Because the Buddha’s dharmas that are attained and the person who attains them are both without attainment.
Mañjuśrī, virtuous men and women who wish to know the hidden meanings of the Buddha’s words concerning the incompleteness of the majestic marks and excellent characteristics and the inability to attain the highest unsurpassed enlightenment of the Tathāgata should learn this profound Prajñāpāramitā. Why? Because the attainment of the highest unsurpassed enlightenment, the majestic marks and excellent characteristics, and the person who attains them are all without attainment.
Mañjuśrī, virtuous men and women who wish to know the hidden meanings spoken by the Buddha concerning the Tathāgata’s non-accomplishment of all virtues and his teaching of all sentient beings should learn this profound Prajñāpāramitā. Why? Because all virtues, the teaching of sentient beings, and the Tathāgatas are all without attainment.
Mañjuśrī, virtuous men and women who wish to attain penetrating understanding of all dharmas should learn this profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā does not see any dharma as possessing even the slightest true reality, whether pure or defiled, arising or ceasing…
Mañjuśrī, virtuous men and women who wish to know that dharmas are neither past, present, nor future, and are neither conditioned nor unconditioned, should learn this profound Prajñāpāramitā. Why? Because the true Dharma realm does not belong to the past, present, future, or the unconditioned. This is because all dharmas enter into the true Dharma realm.
Mañjuśrī, virtuous men and women who wish to attain freedom from doubt regarding all dharmas should learn this profound Prajñāpāramitā.
Mañjuśrī, virtuous men and women who wish to turn the unsurpassed Dharma wheel three times with the twelve aspects and yet remain completely free of attachment within it should learn this profound Prajñāpāramitā.
Mañjuśrī, virtuous men and women who wish to attain the giving of a loving-kindness mind that completely pervades all beings, while within it there is no concept of any sentient being, should learn this profound Prajñāpāramitā.
Mañjuśrī, virtuous men and women who wish to enter together with the world into the Dharma-nature that is free from all disputes, while regarding the world and all disputes there is nothing whatsoever to attain, should learn this profound Prajñāpāramitā.
Mañjuśrī, any virtuous man or virtuous woman who wishes to clearly know everywhere the aspects of what is right and wrong within unobstructed realms must study this profound Prajñāpāramitā.
Mañjuśrī, any virtuous man or virtuous woman who wishes to attain the fearlessness of the Tathāgata and the boundless Dharma of the Buddha must study this profound Prajñāpāramitā.
At that time, the Youth Mañjuśrī said to the Buddha:
“I contemplate this profound Prajñāpāramitā as having no unconditioned characteristic, no various merits, no arising, no ceasing, no power, no capability, no coming, no going, no entering, no exiting, no loss, no benefit, no knowing, no seeing, no ability, no function, not something created by an agent. It also cannot cause dharmas to arise or cease, cannot make dharmas one or different, cannot make them become or be destroyed. It is not wisdom, not an object, not the dharma of ordinary beings, not the dharma of Śrāvakas, not the dharma of Pratyekabuddhas, not the dharma of Bodhisattvas, not the dharma of Tathāgatas. It is neither realization nor non-realization, neither attainment nor non-attainment, neither exhaustion nor non-exhaustion. It does not enter saṃsāra, nor does it depart from saṃsāra; it does not enter Nirvāṇa, nor does it leave Nirvāṇa. Regarding all Buddha-dharmas, it neither accomplishes nor destroys them. Regarding all dharmas, it is neither created nor not created, neither conceivable nor inconceivable. It is free from all distinctions, ends all conceptual proliferation. Since this Prajñāpāramitā is completely without merit, how then does the Tathāgata encourage sentient beings to diligently cultivate and learn it?”
The Buddha told the Youth Mañjuśrī:
“What has been spoken is precisely the true merit of Prajñāpāramitā. Those virtuous ones who understand it in this way are said to truly cultivate and learn this profound Prajñāpāramitā.”
Furthermore, Youth Mañjuśrī, any Great Bodhisattva who wishes to learn the supreme samādhi of Bodhisattvas, wishes to accomplish the supreme samādhi of Bodhisattvas, wishes to abide in this samādhi, see all Buddhas, know the names of the Buddhas, see the worlds of these Buddhas, realize and expound the true nature of all dharmas without obstruction, must study this profound Prajñāpāramitā and diligently practice day and night without becoming lazy or weary.
Mañjuśrī said to the Buddha:
“Why is it called the profound Prajñāpāramitā?”
The Buddha told the Youth Mañjuśrī:
“The profound Prajñāpāramitā has no name, no characteristics, no shore, no boundary, no place of refuge. It is not an object of conceptual thought, not sin, not merit, not darkness, not brightness. It is like the pure sky and the true Dharma realm. Number and limitation are both unattainable. Because of these qualities, it is called the profound Prajñāpāramitā.”
Furthermore, Youth Mañjuśrī, the profound Prajñāpāramitā is the profound passageway traversed by Bodhisattvas. If Bodhisattvas pass through this place, they will become completely clear regarding all realms. Such a passageway is not the passageway of all vehicles. Why? Because this passageway has no name, no characteristics, and is not a matter of discrimination. Therefore, it is called “not a passageway.”
Mañjuśrī again said to the Buddha:
“What Dharma should Great Bodhisattvas practice in order to quickly attain the unsurpassed awakening?”
The Buddha told the Youth Mañjuśrī:
“A Great Bodhisattva who practices the profound Prajñāpāramitā with a mind free from laziness will quickly attain the unsurpassed awakening.”
Furthermore, Youth Mañjuśrī, any Great Bodhisattva who constantly correctly practices the Samādhi Adorned by the One Characteristic will quickly attain the unsurpassed awakening.
Mañjuśrī again said to the Buddha:
“Why is it called the Samādhi Adorned by the One Characteristic? How should the assemblies of Bodhisattvas practice?”
The Buddha told the Youth Mañjuśrī:
“This samādhi takes the characteristic of the Dharma realm as its adornment. Therefore, it is called the Samādhi Adorned by the One Characteristic. Any Great Bodhisattva who wishes to enter this supreme samādhi must first listen to, inquire about, and cultivate the profound Prajñāpāramitā, and only afterward can enter this samādhi.
Mañjuśrī, a Great Bodhisattva who is unmoved regarding the Dharma realm, who knows that the true Dharma realm cannot be shaken, cannot be conceived, and cannot be proliferated through conceptual thought, can thereby enter the Samādhi Adorned by the One Characteristic.
Mañjuśrī, any virtuous man or virtuous woman who wishes to enter this samādhi must dwell in an empty and secluded place, far away from noisy places, sit in the full lotus posture, and not think about any characteristics. For the purpose of benefiting all sentient beings, regarding one Tathāgata, they should concentrate their mind with right mindfulness, hold firmly to the Buddha’s name, and completely visualize the Buddha’s appearance. Wherever that Buddha resides, they should sit upright facing that direction. With thoughts continuing moment after moment, mindfulness of one Tathāgata is itself contemplation and mindfulness of all Buddhas of the three times. Why? Mañjuśrī, because each Buddha possesses immeasurable and boundless eloquence and merits equal to all Buddhas. The Buddhas of the three times all rely on one suchness and attain great Bodhi without difference.”
Mañjuśrī, any virtuous man or virtuous woman who diligently cultivates and learns, and enters the Samādhi Adorned by the One Characteristic, will completely understand the immeasurable, boundless Dharma realms of the Buddhas, as numerous as the sands of the Ganges, without characteristics of difference. They can also retain all the countless, immeasurable Dharma wheels of unsurpassed teaching that Buddhas and Bodhisattvas have turned or have not yet turned. The Venerable Ānanda, for example, possessed extensive learning and wisdom, and remembered and preserved all the Buddha’s teachings. Although he was supreme among the assembly of Śrāvakas, his ability to retain the Dharma still had limitations. If one attains the Samādhi Adorned by the One Characteristic, then their extensive learning, wisdom, and power of remembrance will become inconceivable. They will be able to uphold the unsurpassed Dharma wheels of immeasurable, boundless Buddhas and Bodhisattvas as numerous as the sands of the Ganges, thoroughly understand the profound meanings of each and every Dharma gate, and proclaim and reveal them with inexhaustible eloquence surpassing Ānanda a hundred thousand times over.”
Mañjuśrī said to the Buddha:
“When those virtuous men abiding in the Bodhisattva vehicle attain this samādhi, how do they obtain immeasurable and boundless meritorious benefits?”
The Buddha said:
“Youth, those virtuous men abiding in the Bodhisattva vehicle diligently cultivate the Samādhi Adorned by the One Characteristic and constantly think: ‘How can I thoroughly understand the Dharma realm of all Buddhas, uphold all unsurpassed Dharma wheels, and bring great benefit to sentient beings?’ Because of this, when they attain this samādhi, they immediately obtain limitless meritorious benefits.
Mañjuśrī, those virtuous men abiding in the Bodhisattva vehicle who previously heard the merits of the Samādhi Adorned by the One Characteristic, arouse diligence and vigor, maintain right mindfulness and contemplation, and reflect on the merits of this concentration in such a way; thus the characteristics of merit appear. Having seen these characteristics, just as they had previously heard, they immediately give rise to joy and cultivate with even greater diligence. Gradually they enter this samādhi and attain supreme meritorious benefits beyond conceptual understanding. Those sentient beings who slander the true Dharma and do not believe in good and evil are beings with heavy karmic obstacles. Such beings cannot attain this concentration.
Mañjuśrī, it is like a person who obtains a precious jewel and gives it to a jeweler, saying: ‘This precious jewel of mine is of immeasurable value, but its form and color are not yet very bright and beautiful. Please polish and refine this jewel according to the proper shape, but only make it brighter and more beautiful; do not damage its form.’ The jeweler follows the person’s instructions, carefully polishing and refining the jewel according to the proper method. In this way, again and again, the color and radiance of the jewel gradually increase until it becomes extremely bright and transparent. Once the refinement is complete, the value of the jewel is truly immeasurable.
Mañjuśrī, virtuous men abiding in the Bodhisattva vehicle are likewise. By cultivating and learning this samādhi, gradually, until they attain this samādhi, they obtain supreme, immeasurable, and boundless meritorious benefits.
Mañjuśrī, it is like the sun shining everywhere and bringing great benefit. Likewise, when one attains the Samādhi Adorned by the One Characteristic, it illuminates the entire Dharma realm, thoroughly understands all Dharma gates, brings great benefit to sentient beings, and produces supreme meritorious benefits beyond conceptual understanding.
Mañjuśrī, as I have said, all kinds of Dharma gates share the same flavor: the flavor of separation, the flavor of liberation, the flavor of peace and stillness, without contradiction. When the virtuous men abiding in the Bodhisattva vehicle attain this samādhi, whatever Dharma gate they proclaim also shares the same flavor: the flavor of separation, the flavor of liberation, the flavor of peace and stillness, without contradiction. When they attain this samādhi, whatever Dharma gate those virtuous men abiding in the Bodhisattva vehicle explain, their eloquence is inexhaustible, and they quickly perfect the factors of Bodhi.
Therefore, Youth Mañjuśrī, any Great Bodhisattva who constantly correctly cultivates the Samādhi Adorned by the One Characteristic will quickly attain the unsurpassed awakening.
Furthermore, Youth Mañjuśrī, any Great Bodhisattva who does not see the various differences and the one characteristic of the Dharma realm will quickly attain the unsurpassed awakening. If virtuous men abiding in the Bodhisattva vehicle accept the Dharma of Bodhisattvas without needing to cultivate it, and accept great Bodhi without needing to seek its attainment, because they understand the intrinsic nature of all dharmas as emptiness, then by accepting these principles they quickly attain the unsurpassed awakening. A virtuous man abiding in the Bodhisattva vehicle who believes that all dharmas are Buddha-dharma, hears that all are empty yet his mind neither becomes frightened nor doubtful, for this reason quickly attains the unsurpassed awakening. If a virtuous man abiding in the Bodhisattva vehicle hears that all dharmas are completely empty yet his mind does not become confused or doubtful, and he constantly does not abandon the Buddha’s teachings, then he will quickly attain the unsurpassed awakening.”
At that time, the Youth Mañjuśrī, having heard these words, said to the Buddha:
“Is the unsurpassed awakening of all Buddhas certainly attained through this cause?”
The Buddha said:
No.
Manjushri again addressed the Buddha:
“Could the supreme unsurpassed Enlightenment of all Buddhas not be attained through this cause?”
The Buddha said:
“Not so. Why? Because it is an inconceivable realm. The supreme unsurpassed Enlightenment of all Buddhas is attained neither through causes nor through non-causes. You should know that this is an inconceivable realm.
Manjushri, if a virtuous man or virtuous woman hears such a teaching and yet their mind does not become frightened or alarmed, I say that those virtuous men and virtuous women have already made great vows before countless Buddhas and planted roots of virtue. Therefore, when Bhikshus and Bhikshunis hear such a profound teaching of Prajñāpāramitā and their minds do not become frightened, doubtful, or confused, they are truly people who have gone forth from home-life following the Buddha. If male or female lay followers hear this profound Prajñāpāramitā and their minds do not become frightened, doubtful, or confused, then they are truly people who have taken refuge in the Buddha, Dharma, and Sangha. If virtuous men abiding in the Bodhisattva vehicle do not study such profound Prajñāpāramitā, then they cannot be called true practitioners and learners of the Bodhisattva vehicle.
Manjushri, just as in the world, grasses, trees, forests, medicinal herbs, objects, seeds, and all things grow by depending upon the earth, so too all worldly and supramundane roots of virtue of Bodhisattvas and all other practices completely depend upon this profound Prajñāpāramitā in order to grow. You should know that this profound Prajñāpāramitā encompasses all dharmas, and all are in accordance with the attainment of the supreme unsurpassed Enlightenment, without any contradiction.
At that time, the Youth Manjushri, having heard the Buddha’s teaching, said:
“In the future, in Jambudvīpa, in what cities, towns, villages, and settlements will there be many people who believe in and accept the profound Prajñāpāramitā when it is explained and revealed?”
The Buddha said to the Youth Manjushri:
“Now, the virtuous men in this assembly who hear the teaching of Prajñāpāramitā, accept it, practice it, rejoice in it, and make the vow: ‘May I, in future lives, wherever I am born, always be able to hear Prajñāpāramitā.’ In future lives, wherever they are born, through the power of their previous vows, this profound Prajñāpāramitā will be explained and revealed in the places where they dwell, and many people will believe in and accept it.
Manjushri, those virtuous men who hear the teaching of Prajñāpāramitā, rejoice greatly, and wholeheartedly believe and accept it—I say that they have planted roots of virtue for a long time, and through the power of their previous vows they are able to be this way.
Manjushri, if there are people who wish to hear the profound Prajñāpāramitā, you should tell them: ‘Virtuous ones, listen and remember according to your wishes. Do not give rise to fear, doubt, or disbelief, for doing so will increase slander and opposition. This Prajñāpāramitā scripture is extremely profound. It does not reveal a dharma of existence; that is, it does not point out the arising and destruction, attainment, or possession of the dharmas of ordinary beings, or the dharmas of Śrāvakas, Pratyekabuddhas, Bodhisattvas, or Tathāgatas.’
Manjushri said to the Buddha:
“If Bhikshus and Bhikshunis come to me and ask: ‘Why does the Tathāgata proclaim this profound Prajñāpāramitā to the great assembly?’ I will answer: ‘The Buddha teaches that all dharmas have no characteristics of opposition or dispute. Why? Because there is absolutely no dharma that can dispute with another dharma, and there are no sentient beings. One should have faith and understanding in the Buddha’s words. Why? Because all sentient beings cannot be grasped.
“Furthermore, World-Honored One, I should tell them: The Tathāgata always speaks of the true nature of all dharmas. Why? Because all dharmas are equal and completely encompassed by true reality. Within this, it is not said that Arhats and others always possess superior dharmas. Why? Because the dharma realized by Arhats and others, together with the dharmas of ordinary beings, have no distinguishing characteristics.
“Furthermore, World-Honored One, I will tell them: The Dharma spoken by the Buddha does not cause sentient beings of the past, present, or future to enter Nirvana. Why? Because sentient beings are ultimately empty.
“Furthermore, World-Honored One, if virtuous men come to me and request: ‘The Prajñāpāramitā that you and the Tathāgata have discussed before, please explain it for us. Today we greatly wish to hear it,’ I will tell them: ‘If you wish to listen, do not give rise to a mind that listens, and do not bind your thoughts. You should give rise to a mind like an illusion, like a magical transformation. Only in this way can you understand my words. If you wish to hear my Dharma, you should give rise to this thought: The Dharma heard today is like the tracks of birds in the sky, like the child of a barren woman. Only then can you hear my words. If you wish to hear my Dharma, you should not give rise to two kinds of conceptualization. Why? Because the Dharma I speak is free from two kinds of conceptualization. Now you should not destroy the notion of self, nor give rise to various views. Regarding the Buddha’s teachings, do not seek anything within the dharmas of ordinary beings, and do not delight in moving away from them. Why? Because the characteristics of the two dharmas are empty, with nothing to grasp or reject.’
“World-Honored One, there are sentient beings who request that I teach the profound Prajñāpāramitā. First I teach them the Sutras and Vinaya, then I use the seal of non-characteristics to seal and determine all dharmas, causing those who seek to hear the Dharma to become free from the mind of attachment. After that, I teach them the Dharma that accords with the profound Prajñāpāramitā.”
The Buddha praised the Youth Manjushri:
“Excellent, excellent! You have perfectly taught the Dharma that I have taught, and you have explained the skillful means.
Manjushri, any virtuous man or virtuous woman who wishes to see the Tathāgata, wishes to draw near the Buddha to make offerings and show respect, should study this profound Prajñāpāramitā. Any sentient beings who wish to invite all Buddhas to be their Great Teachers should study this profound Prajñāpāramitā. Any sentient beings who wish to attain the supreme unsurpassed Enlightenment, or who do not wish to attain it, should study this profound Prajñāpāramitā. Any sentient beings who wish to gain skillful mastery of all meditative concentrations should study this profound Prajñāpāramitā. Any sentient beings who wish to freely bring forth all meditative concentrations should study this profound Prajñāpāramitā.
Why? Because regarding all samādhis, one must understand that dharmas neither arise nor cease, are neither created nor acted upon, in order to freely manifest them. Why? Because one has already clearly understood that all dharmas are empty and unobstructed.
Any sentient beings who wish to clearly understand that all dharmas have a way of transcending, and that there is not a single dharma without transcendence, should study this profound Prajñāpāramitā. Any sentient beings who wish to clearly understand that all dharmas are merely conceptual designations and have no true reality should study this profound Prajñāpāramitā.
If one wishes to know clearly that although all sentient beings move toward the supreme unsurpassed Enlightenment, there is no sentient being that reaches Bodhi, and there is no regression, one should study this profound Prajñāpāramitā. Why? Because one has clearly understood that all dharmas themselves are Bodhi.
If one wishes to understand clearly that all sentient beings practice the conduct of Bodhi, that there is no one who does not practice it and no regression, one should study this profound Prajñāpāramitā. Why? Because Bodhi itself is the true nature of all dharmas. All sentient beings practice all dharmas; there is no person who abandons dharmas. All activities are empty, therefore there is no regression. To understand that the nature of all dharmas itself is Bodhi, that all Bodhi itself is the Dharma realm—this is true reality, and true reality is emptiness, with the mind not retreating. One should study this profound Prajñāpāramitā.
Manjushri, the profound Prajñāpāramitā reveals the inconceivable functions and benefits that Buddhas bring to sentient beings, and it is also the sphere of activity of the Tathāgata. Why? Because the profound Prajñāpāramitā cannot be pointed out, cannot be proclaimed, and is a Dharma that does not fall into decline. Only the Tathāgata, having truly realized it, uses skillful means to teach it for the sake of sentient beings.
Manjushri, if there are Bhikshus or Bhikshunis who, regarding the profound Prajñāpāramitā, uphold even a single four-line verse, and explain it to others, they will certainly progress toward Bodhi and abide in the Buddha’s realm—how much more so if they constantly practice according to the teaching. You should know that such a person will not fall into unfortunate realms and will quickly attain the supreme unsurpassed Enlightenment.”
Mañjuśrī, those sentient beings who hear this profound exposition of Prajñāpāramitā, whose minds do not forget it, who neither become afraid nor frightened, but instead rejoice and accept it with faith, should know that these people will certainly realize all the Dharma of the Buddha, receive the approval of all Tathāgatas, and be gathered as disciples by them.
Mañjuśrī, those virtuous men and women who accept with faith the unsurpassed Dharma seal of the Tathāgatas, which is this profound Prajñāpāramitā, will obtain immeasurable merit. This Dharma seal is jointly protected and remembered by all Tathāgatas, Arhats, Bodhisattvas, wise ones, and the heavenly beings, who all together safeguard and preserve it. Those virtuous men who abide in the Bodhisattva Vehicle and receive this seal are thereby recognized as having surpassed the realms of evil destinies, Śrāvakas, and Pratyekabuddhas, and will certainly attain the supreme state of Perfect Enlightenment.
At that time, Śakra, Lord of the Devas, together with countless heavenly beings from the Heaven of the Thirty-Three, held various beautiful celestial fragrances and flowers: Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Padma flowers (white lotuses), Puṇḍarīka flowers (golden lotuses), flowers of wondrous sound, flowers of melodious speech, and sandalwood incense powder. They made offerings to Prajñāpāramitā, scattering them upward as offerings to the Tathāgata.
Mañjuśrī, all the Bodhisattvas and Śrāvakas… They also played various celestial musical instruments and praised the wondrous Dharma as an offering. They further made the aspiration: May all of us constantly hear this unsurpassed Dharma seal of the profound Prajñāpāramitā.
At that time, Śakra, Lord of the Devas, again made the aspiration: May all sentient beings in the continent of Jambudvīpa constantly hear Prajñāpāramitā, rejoice, uphold it, and accomplish the Buddha’s teachings. May we heavenly beings always protect them, so that those who uphold it encounter no obstacles. Those sentient beings who, with little effort, are able to hear, uphold, read, and recite it should know that this is all due to the majestic power of the heavenly beings.
Then the Buddha praised Śakra, Lord of the Devas:
“Lord of the Devas, you have made this aspiration. If there are people who hear this aspiration, rejoice in it, and uphold it, they will certainly accomplish the Buddha’s teachings and quickly proceed toward the supreme state of Enlightenment.”
Mañjuśrī said to the Buddha:
“May the Tathāgata, through the power of divine abilities, protect Prajñāpāramitā so that it remains in the world for a long time, for the benefit of all.”
At that time, the Buddha immediately manifested great supernatural power, causing the mountains and great earth of the trichiliocosm world to tremble in six ways three times. He then manifested a smile and emitted great light that illuminated throughout the trichiliocosm world.
Mañjuśrī said to the Buddha:
“This is the sign that the Tathāgata has manifested supernatural power to protect Prajñāpāramitā, allowing it to remain in the world for a long time for the benefit of all.”
The Buddha said:
“Indeed, indeed, just as you have said! I use my divine power to protect the unsurpassed Dharma seal of Prajñāpāramitā, causing it to remain in the world for a long time for the benefit of sentient beings. After the World-Honored Buddhas have taught this supreme Dharma, they all, in accordance with this Dharma, manifest great supernatural powers to protect it, allowing this Dharma to remain in the world for a long time, so that the heavenly demons cannot do anything against it. Evil people cannot slander it. All non-Buddhist practitioners become greatly fearful. If anyone diligently practices and studies this Dharma, all obstacles and hindrances will be destroyed.”
When the Blessed One had finished teaching this sutra, all the assembly of Great Bodhisattvas, with Mañjuśrī as their leader, together with the Bhikṣus, the fourfold assembly, devas, nāgas, yakṣas, asuras, and all the members of the gathering who heard the Buddha’s teaching, were greatly joyful, accepted it with faith, and respectfully practiced it.