Mañjuśrī Bodhisattva pronounced Mahāprajñāpāramitā Sūtra
Chinese translation: Liang dynasty, by the Tripitaka Master Saṅghavarman, a native of Funan.
Thus have I heard:
At one time, at the Jeta Grove, the Garden of Anāthapiṇḍika, in the land of Śrāvastī, the Buddha was together with ten thousand great Bhikshus and one hundred thousand Great Bodhisattvas, all of whom had reached the stage of non-retrogression. For a long time, these beings had made offerings to immeasurable Buddhas, deeply planted wholesome roots with the Buddhas, accomplished the maturation of sentient beings, and purified Buddha lands. They had attained dhāraṇīs, obtained eloquent and skillful speech, accomplished wisdom, and fully possessed all merits and virtues. With sovereign spiritual powers, they traveled throughout the worlds of the Buddhas, emitting immeasurable rays of light, expounding inexhaustible wondrous teachings, and guiding Bodhisattvas to enter the one-mark gate, attaining fearlessness, and skillfully subduing the armies of Māra; they taught and liberated those who held externalist and false views. If there were sentient beings who delighted in the Śrāvaka vehicle, they taught the Śrāvaka vehicle; those who delighted in the Pratyekabuddha vehicle, they taught the Pratyekabuddha vehicle; those who delighted in worldly ways, they taught worldly teachings. They used Giving, Upholding Precepts, Patience, Diligence, Meditation, and Wisdom to tame sentient beings. Those who had not yet been saved, they saved. Those who had not yet been liberated, they caused to become liberated. Those who had not yet attained peace, they brought to peace. Those who had not yet reached Nirvāṇa, they caused to realize Nirvāṇa. The final work of Bodhisattvas is to skillfully enter the Dharma treasury of all Buddhas. These beings possessed all virtues.
The names of the Bodhisattvas were: Dharma Prince Mañjuśrī, Maitreya, Universal Radiance, Never Abandoning Valiant Diligence, Medicine King, Jewel Palm, Jewel Seal, Moonlight, Pure Sun, Great Strength, Immeasurable Strength, Attaining Diligent Vigor, Banner of Strength, Dharma Appearance, Sovereign King?—one hundred thousand Bodhisattvas such as these. In addition, there were gods, dragons, spirits, and other beings; the entire great assembly gathered together.
At that time, in the middle of the night, the Tathāgata emitted great rays of light—blue, yellow, red, white, mixed with crystal-like colors—illuminating all the immeasurable worlds throughout the ten directions. All sentient beings who encountered this light rose from their seats, gazed upon it, and attained the joy of Dharma. Some sentient beings still had doubts: “Where does this light come from, that it shines throughout all worlds and causes sentient beings to attain happiness and peace?” Thinking this, they then saw that from each individual ray of light another great light emerged, shining with surpassing brilliance, exceeding the previous light. This continued successively until there were ten layers. All Bodhisattvas, Bhikshus, Bhikshunis, Upāsakas, Upāsikās, gods, dragons, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, humans and non-humans all rejoiced greatly with unprecedented joy. They all thought: “Certainly the Tathāgata has emitted this light. We should quickly go to pay homage, respectfully attend upon, and approach the Tathāgata.”
At that time, Mañjuśrī and the Great Bodhisattvas saw this light and all rejoiced in body and mind. Together they went to the gate of Jetavana. At that time, Śāriputra, Mahāmaudgalyāyana, Pūrṇa Maitrāyaṇīputra, Mahākāśyapa, Mahākātyāyana, and Mahākauṣṭhila also came to the gate of Jetavana. Śakra, Lord of the Thirty-Three Gods, the Four Heavenly Kings, and even the Heaven of Akaniṣṭha (the Ultimate Heaven), seeing this light, also rejoiced with unprecedented joy. The immortals and their retinues scattered heavenly flowers, heavenly fragrances, heavenly music, and heavenly jeweled garments; all were brought to the gate of Jetavana. The Bhikshus, Bhikshunis, Upāsakas, Upāsikās, gods, dragons, and the eight classes of beings who encountered this light also rejoiced and came to the gate of Jetavana.
At that time, the World-Honored One of All-Knowing Wisdom knew that the great assembly of gods had already gathered outside the gate. He arose, went outside the gate, spread out a seat, sat cross-legged, and said to Śāriputra:
“Have you come and stood outside the gate so early this morning?”
Śāriputra said to the Buddha:
“World-Honored One! The first to arrive here were Mañjuśrī and the Great Bodhisattvas.”
The World-Honored One said to Mañjuśrī:
“Did you arrive here first this morning?”
Mañjuśrī said to the Buddha:
“Indeed, World-Honored One! In the middle of the night, I saw a great light shining brilliantly in ten layers. I rejoiced greatly, experiencing a joy I had never known before. Therefore, I came to pay homage, draw near to the Tathāgata, and wished to hear the wondrous Dharma of nectar.”
The World-Honored One said to Mañjuśrī:
“Have you truly seen the Tathāgata today?”
Mañjuśrī replied:
“World-Honored One! The Dharma body of the Tathāgata is originally impossible to see. I have come here to see the Buddha for the sake of sentient beings. The Buddha’s Dharma body is inconceivable; it has no marks, no form, no coming, no going, neither existence nor non-existence, neither seen nor unseen, like suchness and true reality. It neither comes nor goes; it is neither empty nor existent, neither a place nor not a place, neither one nor two, neither pure nor defiled, without arising and without ceasing. My seeing of the Tathāgata is also like this.”
The Buddha said to Mañjuśrī:
“Do you see the Tathāgata in this way?”
Mañjuśrī replied:
“World-Honored One! I truly do not see, nor is there any mark of seeing.”
At that time, Śāriputra asked Mañjuśrī:
“I do not understand what you have just said. Then what is it to see the Tathāgata?”
Mañjuśrī answered Śāriputra:
“Great Elder, I do not see the Tathāgata in that way.”
Śāriputra said to Mañjuśrī:
“When you speak in this way, I understand even less.”
Mañjuśrī replied to Śāriputra:
“That which cannot be understood is Prajñāpāramitā. Prajñāpāramitā: it cannot be understood, and it cannot be not understood.”
Śāriputra asked Mañjuśrī:
“Do you have compassion for sentient beings? Do you practice the six pāramitās for the sake of sentient beings? Do you enter Nirvāṇa for the sake of sentient beings?”
Mañjuśrī replied:
“According to what the Venerable has said, I give rise to compassion for sentient beings, practice the six pāramitās for their sake, and enter Nirvāṇa; yet sentient beings truly cannot be attained. They have no marks, no form, no increase, and no decrease. Śāriputra, you should think in this way: In each and every world there are as many Buddhas as there are grains of sand in the Ganges. They remain in the world for as many kalpas as there are grains of sand in the Ganges, speak many teachings, and guide and liberate as many sentient beings as there are grains of sand in the Ganges, with each and every sentient being attaining extinction. Do you think in this way?”
Śāriputra said:
“I always think in this way.”
Mañjuśrī replied to Śāriputra:
“Just as space is countless, so are sentient beings countless. Space cannot be liberated; sentient beings likewise cannot be liberated. Why? Because all sentient beings are equal to space, how then can Buddhas teach sentient beings?”
Śāriputra said:
“If all sentient beings are equal to space, how do you expound Dharma for sentient beings and cause them to awaken?”
Mañjuśrī replied:
“Bodhi truly cannot be attained. What Dharma should I speak so that sentient beings may attain it? Why? Śāriputra, Bodhi and sentient beings are neither one, nor two, nor different; they are unconditioned, without name, without marks, and truly nonexistent.”
At that time, the World-Honored One emitted a great light from the protuberance on the crown of his head, extremely wondrous, rare, and indescribable, which entered the crown of Mañjuśrī.
Then, from the crown of Mañjuśrī, it radiated out and illuminated the entire assembly. Afterward, it illuminated all the worlds of the ten directions. At that time, the great assembly who encountered this light rejoiced in body and mind as never before. They all stood up together and gazed upon the World-Honored One and Mañjuśrī. They thought:
“Today, the Tathāgata has emitted this subtle and wondrous, extraordinary light into Mañjuśrī’s crown. Then from Mañjuśrī’s crown it radiated out, illuminating the entire assembly, and then all the worlds of the ten directions. This cannot be without a cause or condition. Surely the World-Honored One is about to speak wondrous Dharma. We should diligently cultivate, joyfully practice, and follow the teachings properly.”
Having thought this, they addressed the Buddha:
“World-Honored One! Today the Tathāgata has emitted this light not without cause or condition. Surely you are about to speak wondrous Dharma. We long and rejoice to hear it, so that we may practice it.”
Having spoken thus, they remained silent and withdrew.
Mañjuśrī said to the Buddha:
“World-Honored One! You have emitted light that increases your spiritual power for me. This light is rare; it is neither form nor mark, neither coming nor going, neither moving nor still, neither seen nor heard, neither understood nor known. All sentient beings cannot observe or perceive it. It is neither joy nor fear; there is no place for discrimination. I will rely upon the Buddha’s sacred instruction and explain this light, so that sentient beings may enter non-conceptual wisdom.”
The Buddha said to Mañjuśrī:
“Excellent, excellent! You have spoken very well. I will assist you.”
Mañjuśrī said:
“World-Honored One! This light is Prajñāpāramitā. Prajñāpāramitā is the Tathāgata. The Tathāgata is all sentient beings.
World-Honored One! Thus I will cultivate Prajñāpāramitā.”
The Buddha said to Mañjuśrī:
“Good man, you speak of such profound Prajñāpāramitā. Now I ask you: If someone asks you, ‘How many realms of sentient beings are there?’ how would you answer?”
Mañjuśrī replied:
“World-Honored One! If someone asked me this, I would answer: ‘The number of realms of sentient beings is equal to the realm of the Tathāgata.’”
The Buddha asked:
“If someone asks you: ‘How vast or narrow is the realm of sentient beings?’ how would you answer?”
Mañjuśrī replied:
“World-Honored One! If someone asked this, I would answer: ‘It is as vast or narrow as the Buddha realm.’”
The Buddha asked Mañjuśrī:
“If someone asks you: ‘Where is the realm of sentient beings bound?’ how would you answer?”
Mañjuśrī replied:
“World-Honored One! I would answer: ‘It is just like that of the Tathāgata.’”
The Buddha asked:
“Mañjuśrī, if someone asks you: ‘Where does the realm of sentient beings abide?’ how would you answer?”
Mañjuśrī replied:
“World-Honored One! I would say: ‘It abides in the realm of Nirvāṇa.’”
The Buddha said to Mañjuśrī:
“You cultivate Prajñāpāramitā in this way. Does Prajñāpāramitā have a place where it abides?”
Mañjuśrī replied:
“World-Honored One! Prajñāpāramitā has no place where it abides.”
The Buddha said:
“If Prajñāpāramitā has no place where it abides, how do you learn it? How do you cultivate it?”
Mañjuśrī replied:
“World-Honored One! If Prajñāpāramitā had a place where it abides, then I would not cultivate it and would not learn it.”
The Buddha said:
“When you cultivate Prajñāpāramitā, do wholesome roots increase or decrease?”
Mañjuśrī replied:
“World-Honored One! Without wholesome roots, how could there be increase or decrease? If there were increase or decrease, it would not be the cultivation of Prajñāpāramitā.
World-Honored One! Not cultivating for the sake of increasing Dharma, not cultivating for the sake of decreasing Dharma—this is cultivating Prajñāpāramitā. Not cutting off the Dharma of ordinary beings, not clinging to the Dharma of the Tathāgata—this is cultivating Prajñāpāramitā. Why? World-Honored One! Because Prajñāpāramitā is not cultivated for the sake of attaining Dharma; it is not cultivated for the sake of not attaining Dharma; it is not cultivated for the sake of cultivating Dharma; it is not cultivated for the sake of not cultivating Dharma.
World-Honored One! Not attaining and not abandoning—this is cultivating Prajñāpāramitā. Why? Not because of the suffering of saṃsāra, not because of the merits of Nirvāṇa. If one cultivates Prajñāpāramitā in this way, then there is no grasping, no receiving, no abandoning, no letting go, no increase, no decrease, no arising, and no ceasing.
World-Honored One! If any good man or good woman thinks: ‘This Dharma is superior, this Dharma is middle, this Dharma is inferior,’ then this is not cultivating Prajñāpāramitā. Why? Because Dharma has no superior, middle, or inferior.
World-Honored One! I cultivate Prajñāpāramitā in this way.”
The Buddha said:
Does all the Dharma of the Buddha have nothing superior? Manjushri replied:
World-Honored One! The Dharma of the Buddha, the Dharma of the Bodhisattva, the Dharma of the Śrāvaka, the Dharma of the Pratyekabuddha, and even the Dharma of ordinary beings—all cannot be attained. Why? Because they are ultimately empty. Within ultimate emptiness, there is no Buddha Dharma and no ordinary beings’ Dharma. Within the Dharma of ordinary beings, there is no ultimate emptiness. Why? Because emptiness and non-emptiness cannot be grasped.
The Buddha asked Manjushri:
Does the Buddha Dharma have unsurpassedness?
Manjushri replied:
World-Honored One! There is not even a single Dharma as small as a particle of dust that can be called unsurpassed. Why? The perfection of generosity is the emptiness of the perfection of generosity. Up to the perfection of wisdom is also the emptiness of the perfection of wisdom. The Ten Powers are the emptiness of the Ten Powers; the Four Fearlessnesses, the Eighteen Unique Qualities, and even All-Knowing Wisdom are the emptiness of All-Knowing Wisdom. Within that emptiness, there is no Dharma that is unsurpassed. Within unsurpassedness, there is no emptiness. Emptiness and non-emptiness are ultimately impossible to grasp.
World-Honored One! The inconceivable Dharma is Prajñāpāramitā.
The Buddha said:
Do you not contemplate the Buddha Dharma?
Manjushri replied:
World-Honored One! If I contemplate the Buddha Dharma, then I see that the Buddha Dharma is unsurpassed. Why? Because there is no birth and death.
World-Honored One! The five aggregates, the twelve sense bases, and the eighteen realms are ultimately impossible to grasp. All Buddha Dharmas are also impossible to grasp, because within what cannot be grasped, there is neither something graspable nor something ungraspable.
World-Honored One! In Prajñāpāramitā, from ordinary beings up to the Buddha, there is neither any Dharma nor any non-Dharma. What then would I contemplate?
The Buddha said:
Good son! If you do not contemplate, then you should not say: “This is the Dharma of ordinary beings, this is the Dharma of Pratyekabuddhas,” and even you should not say: “This is the Buddha Dharma.” Why? Because it cannot be grasped.
Manjushri replied:
World-Honored One! Indeed, I do not speak of the Dharma of ordinary beings up to the Buddha Dharma. Why? Because I do not cultivate Prajñāpāramitā.
The Buddha said:
Good son! You also should not think in this way: “This is the Desire Realm, this is the Form Realm, this is the Formless Realm.” Why? Because they cannot be grasped.
Manjushri replied:
World-Honored One! The Desire Realm, the nature of the Desire Realm, is empty; likewise, the Formless Realm, the nature of the Formless Realm, is empty. Within that emptiness, nothing can be spoken of, and I also do not speak of it.
World-Honored One! In cultivating Prajñāpāramitā, one does not see superiority, nor does one see the absence of superiority. Why? World-Honored One! Because when cultivating Prajñāpāramitā, one neither clings to the Buddha Dharma nor abandons the Dharma of ordinary beings. Why? Because in ultimate emptiness there is neither clinging nor abandonment.
The Buddha said to Manjushri:
Excellent, excellent! Since you are able to speak of Prajñāpāramitā in this way, this is the seal of a Great Bodhisattva.
Manjushri! If a good man or good woman has not deeply planted roots of virtue with tens of millions of Buddhas, they will not be able to hear this Dharma. Only after deeply planting roots of virtue with countless, limitless Buddhas will they be able to hear this profound Prajñāpāramitā and not give rise to fear.
Manjushri said to the Buddha:
World-Honored One! Relying on the Buddha’s majestic power, I will speak of profound Prajñāpāramitā.
The Buddha said:
Excellent, excellent! I permit you to speak.
Manjushri replied:
World-Honored One! If one does not attain the Dharma of arising, that is cultivating Prajñāpāramitā. Why? Because all dharmas have no arising. If one does not attain the Dharma of abiding, that is cultivating Prajñāpāramitā. Why? Because all dharmas are suchness. If one does not attain the Dharma of cessation, that is cultivating Prajñāpāramitā. Why? Because all dharmas are tranquil cessation.
World-Honored One! If one does not attain form, that is cultivating Prajñāpāramitā; up to not attaining consciousness, that is cultivating Prajñāpāramitā. Why? Because all dharmas are like illusions, like mirages.
World-Honored One! If one does not attain the eye sense base, that is cultivating Prajñāpāramitā; up to not attaining the mind sense base, that is cultivating Prajñāpāramitā. If one does not attain form, up to not attaining dharmas; if one does not attain the eye realm, form realm, and eye consciousness realm, up to not attaining the Dharma realm and mind consciousness realm, that is cultivating Prajñāpāramitā.
If one does not attain the Desire Realm, that is cultivating Prajñāpāramitā; likewise, the Formless Realm is the same.
World-Honored One! If one does not attain the perfection of generosity, that is cultivating Prajñāpāramitā; up to not attaining Prajñāpāramitā itself, that is cultivating Prajñāpāramitā. If one does not attain the Buddha’s Ten Powers, the Four Fearlessnesses, up to the Eighteen Unique Qualities, that is cultivating Prajñāpāramitā. Why? Because within these, from emptiness to non-Dharma and Dharma, all are empty.
World-Honored One! If one attains arising, abiding, and cessation, then one is not cultivating Prajñāpāramitā. If one attains the five aggregates, the twelve sense bases, and the eighteen realms, then one is not cultivating Prajñāpāramitā. If one attains the Desire Realm, the Form Realm, and the Formless Realm, then one is not cultivating Prajñāpāramitā. If one attains generosity up to wisdom, if one attains the Buddha’s Ten Powers up to the Eighteen Unique Qualities, then one is not cultivating Prajñāpāramitā. Why? Because there is attainment.
World-Honored One! Any good man or good woman who hears this profound Prajñāpāramitā and does not become frightened, doubtful, fearful, or retreat should be known to have long ago deeply planted roots of virtue with the Buddhas.
Manjushri said to the Buddha:
World-Honored One! If one does not see defiled Dharma or pure Dharma; does not see the result of birth and death; does not see the result of Nirvāṇa; does not see Buddha, does not see Bodhisattva, does not see Pratyekabuddha, does not see Śrāvaka, and does not see ordinary beings—that is cultivating Prajñāpāramitā. Why? Because all dharmas are neither defiled nor pure, and ultimately there are no ordinary beings.
World-Honored One! If one sees defilement and purity, up to ordinary beings, then one is not cultivating Prajñāpāramitā.
World-Honored One! If one sees distinctions among defiled Dharma and pure Dharma; up to seeing distinctions between Buddha Dharma and ordinary beings’ Dharma, then one is not cultivating Prajñāpāramitā. Why? Because Prajñāpāramitā has no distinctions.
The Buddha said to Manjushri:
Excellent, excellent! This is truly cultivating Prajñāpāramitā. Manjushri, how do you make offerings to the Buddha?
Manjushri replied:
World-Honored One! If the mind of a person, which is like an illusion, is always extinguished, then I am always making offerings to the Buddha.
The Buddha said to Manjushri:
Do you not abide in the Buddha Dharma?
Manjushri replied:
The Buddha has no Dharma in which to abide, so where would I abide?
The Buddha said:
If the Buddha Dharma has no Dharma to attain, then who possesses the Buddha Dharma?
Manjushri replied:
World-Honored One! There is no one who possesses the Buddha Dharma.
The Buddha said:
Have you reached the place of non-attachment?
Manjushri replied:
Non-attachment does not arrive. Why does the World-Honored One say that I have arrived at the place of non-attachment?
The Buddha said:
Do you abide in Bodhi?
Manjushri replied:
World-Honored One! If even the Buddha does not abide in Bodhi, how could I abide in it?
The Buddha said:
Upon what do you rely when you speak this way?
Manjushri replied:
I have no place of reliance, therefore I speak this way.
The Buddha said:
If there is no place of reliance, then what do you use to speak?
Manjushri replied:
World-Honored One! Indeed, I have nothing to say. Why? Because all dharmas have no names.
At that time, the Elder Śāriputra said to the Buddha:
World-Honored One! If a Great Bodhisattva hears this profound Dharma and does not become frightened, doubtful, or afraid, will that person certainly be close to attaining Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)?
At that time, Bodhisattva Maitreya said to the Buddha:
World-Honored One! If Great Bodhisattvas hear this profound Dharma and do not become frightened, doubtful, or afraid, will they attain closeness to Anuttara-samyak-saṃbodhi?
There was also a heavenly maiden named Vowless (Without Conditions) who said to the Buddha:
World-Honored One! If a good man or good woman hears this profound Dharma and does not become frightened, doubtful, or afraid, will that person attain the Dharma of Śrāvakas, the Dharma of Pratyekabuddhas, the Dharma of Bodhisattvas, or the Dharma of Buddhas?
At that time, the Buddha said to Śāriputra:
That is correct, Śāriputra! If Great Bodhisattvas hear this profound Dharma and do not become frightened, doubtful, or afraid, then they will certainly attain Anuttara-samyak-saṃbodhi. Such a person will be a great giver, the foremost giver, the supreme giver. Such a person will be complete in morality, patience, diligence, meditation, and wisdom. Such a person will be complete in merit and accomplish the excellent marks. One who is not afraid oneself causes others not to be afraid, perfectly accomplishes Prajñāpāramitā, and uses non-attainment, signlessness, and non-activity to accomplish the foremost inconceivable Dharma.
The Buddha said to Manjushri:
What do you see, and what do you delight in, that you seek Anuttara-samyak-saṃbodhi?
Manjushri said:
“World-Honored One! I do not see and do not desire [it], therefore I seek Bodhi—”
The Buddha taught:
“If one does not see and does not desire, then one does not seek.”
Manjushri said:
“World-Honored One! Indeed, that is so. I truly do not seek. Why? Because if one seeks Bodhi, that is the mark of an ordinary being.”
The Buddha taught:
“Do you truly not seek Bodhi?”
Manjushri said:
“I truly do not seek Bodhi. Why? Because if one seeks Bodhi, that is the mark of an ordinary being.”
The Buddha taught:
“Do you seek through concentration, or do you not seek through concentration?”
Manjushri said:
“If one says that there is seeking through concentration and no seeking through concentration, then that seeking through concentration and that not seeking through concentration are neither seeking nor not seeking; both are the marks of ordinary beings. Why? Because Bodhi has no place of abiding.”
The Buddha taught Manjushri:
“Excellent, excellent! Your ability to speak of Prajñāpāramitā in this way is because in the past you have deeply planted wholesome roots with countless Buddhas and have long cultivated the holy conduct. The great Bodhisattvas should act according to what you have said.”
Manjushri said:
“I have not planted wholesome roots, nor have I cultivated the holy conduct. Why? If I have planted wholesome roots, then all sentient beings have also planted wholesome roots. If I have cultivated the holy conduct, then all sentient beings have also cultivated the holy conduct. Why? Because all sentient beings are the mark of holy conduct.”
The Buddha taught:
“What have you seen, and what have you realized, that you speak in this way?”
Manjushri said:
“I have not seen, have not realized, and do not say anything at all. World-Honored One! I do not see ordinary beings, I do not see learners, I do not see non-learners, and I do not see those who are neither learners nor non-learners. Because I do not see, I do not realize.”
At that time, Shariputra said to Manjushri:
“Do you see the Buddha?”
Manjushri replied:
“I do not even see the Hearers; how could I see the Buddha? Why? Because one who does not see all phenomena is called a Bodhisattva.”
Shariputra asked Manjushri:
“Surely you do not see all phenomena?”
Manjushri replied:
“Venerable one, there is no need to say more.”
Shariputra asked:
“When one says ‘Buddha,’ whose words are those?”
Manjushri replied:
“The Buddha is not Buddha, because he cannot be attained; there is no one who speaks and no one who teaches. Shariputra! Bodhi cannot be expressed through words, much less is there a Buddha who can speak or teach it. Furthermore, Venerable One, you ask: ‘Whose words are the words of the Buddha?’ This statement neither agrees nor combines, neither arises nor ceases, neither goes nor comes. There is no single phenomenon that can correspond to it; there are no letters and no sentences. Venerable One, if you wish to see the Buddha, you should study in this way.”
At that time, Shariputra said to the Buddha:
“World-Honored One! What Manjushri has said cannot be understood by Bodhisattvas who have newly aroused the mind.”
Manjushri replied to Shariputra:
“That is true, Venerable Shariputra! Since Bodhi cannot be understood, how could those who have newly aroused the mind understand it?”
Shariputra asked:
“Do the Buddhas, the Tathagatas, not clearly understand the Dharma realm?”
Manjushri replied:
“If even the Buddhas cannot be attained, how can there be a Buddha who understands the Dharma realm? Shariputra! Since the Dharma realm itself cannot be attained, how can there be a Dharma realm for the Buddhas to awaken to? Shariputra! The Dharma realm itself is Bodhi. Bodhi itself is the Dharma realm. Why? Because all phenomena have no realm. Venerable One! The Dharma realm and the Buddha realm are without distinction. Being without distinction is non-creation. Non-creation is the unconditioned. The unconditioned is without speech. That which is without speech is without anything that exists.”
Shariputra asked Manjushri:
“Are all Dharma realms and the Buddha realms entirely without anything that exists?”
Manjushri replied:
“They are neither existent nor nonexistent. Why? Because existence and nonexistence are one mark; they have no mark, are neither one nor two.”
Shariputra asked Manjushri:
“By learning in this way, does one attain Bodhi?”
Manjushri replied:
“Learning in this way is like having nothing to learn. One does not enter the path of virtue, does not fall into evil paths, does not attain Bodhi, and does not enter Nirvana. Why? Shariputra! Because Prajñāpāramitā is ultimately emptiness. Within that ultimate emptiness, there is again no one, no two, no three, no four; there is no coming or going, and it cannot be conceived. Venerable One! If one says, ‘I have attained Bodhi,’ that is a statement of excessive pride. Why? Because non-attainment is called attainment. Such a person of excessive pride is not worthy of receiving offerings from others. Whoever believes in this way should not be offered anything.”
Shariputra asked Manjushri:
“Upon what do you rely in speaking this way?”
Manjushri replied:
“I speak in this way without relying on anything. Why? Because Prajñāpāramitā is equal to all phenomena. Phenomena have no place of reliance, because they are equal.”
Shariputra asked Manjushri:
“Do you not use wisdom to eliminate afflictions?”
Manjushri replied:
“Venerable One, are you an Arhat free of outflows?”
Shariputra said:
“No.”
Manjushri said:
“I also do not use wisdom to eliminate afflictions.”
Shariputra asked:
“Upon what do you rely in speaking this way? Are you without fear?”
Manjushri replied:
“I cannot even attain myself; what is there for me to fear?”
Shariputra said:
“Excellent! Manjushri speaks of the profound and wondrous Prajñāpāramitā!”
At that time, the Buddha taught Manjushri:
“Good son, is there a great Bodhisattva who abides in the mind of Bodhi and seeks unsurpassed Bodhi?”
Manjushri replied:
“World-Honored One! There is no Bodhisattva who abides in the mind of Bodhi and seeks unsurpassed Bodhi. Why? Because the mind of Bodhi cannot be grasped, and unsurpassed Bodhi also cannot be grasped. The five heinous crimes of immediate retribution are the nature of Bodhi. There is no Bodhisattva who gives rise to the mind of immediate retribution and then seeks the result of the crime of immediate retribution. Therefore, how could there be a Bodhisattva abiding in the mind of Bodhi seeking unsurpassed Bodhi? Bodhi is all phenomena. Why? Because form and what is not form cannot be grasped; up to consciousness and what is not consciousness cannot be grasped; the eye and what is not the eye cannot be grasped; up to the mind and what is not the mind cannot be grasped.
Form and what is not form cannot be grasped; up to dharmas and what are not dharmas cannot be grasped.
The eye realm and what is not the eye realm cannot be grasped; up to the Dharma realm and what is not the Dharma realm cannot be grasped.
Birth and what is not birth cannot be grasped; up to old age and death and what is not old age and death cannot be grasped.
The perfection of giving and what is not the perfection of giving cannot be grasped; up to the perfection of wisdom and what is not the perfection of wisdom cannot be grasped.
The Buddha’s Ten Powers and what is not the Buddha’s Ten Powers cannot be grasped; up to the eighteen unshared Buddha qualities and what is not the eighteen unshared Buddha qualities cannot be grasped.
The mind of Bodhi and unsurpassed Bodhi cannot be grasped. Within that which cannot be grasped, there is no attainment of that which cannot be grasped.
World-Honored One! Therefore, there is no Bodhisattva abiding in the mind of Bodhi to seek unsurpassed Bodhi.”
The Buddha asked Manjushri:
“Is it your intention to invite the Tathagata to be your teacher?”
Manjushri replied:
“I have no intention of inviting the Buddha to be my teacher. Why? World-Honored One! Because I myself cannot even be grasped, how could I have the thought that the Buddha is my teacher?”
The Buddha asked:
“Do you have doubts about me?”
Manjushri replied:
“World-Honored One! I myself have not yet determined [the truth], so how could I doubt You? Why? Because determination comes before doubt.”
The Buddha asked:
“Do you not assert that the Tathagata is born?”
Manjushri replied:
“If the Tathagata is born, then the Dharma-realm is also born. Why? Because the Dharma-realm and the Tathagata are one characteristic, without two characteristics; if there were two characteristics, they could not be apprehended.”
The Buddha asked:
“Do you believe that all Buddhas, the Tathagatas, enter Nirvana?”
Manjushri replied:
“All Buddhas are precisely the characteristic of Nirvana. The characteristic of Nirvana neither enters nor does not enter.”
The Buddha taught:
“Do you say that the Buddhas undergo transmigration?”
Manjushri replied:
“Even that the World-Honored One does not undergo transmigration cannot be established, how much less can transmigration be established?”
The Buddha asked:
“The Tathagata is without mind. Only before the Tathagata can such words be spoken; or before an Arhat who has exhausted all defilements and a non-retrogressing Bodhisattva can such words be spoken. If other people hear these words and do not have faith, they will become doubtful. Why? Because this profound Prajñāpāramitā is difficult to believe and difficult to understand.”
Manjushri replied:
“World-Honored One! What kinds of people can believe this profound Dharma?”
The Buddha taught:
“All ordinary beings believe this Dharma. Why? Because the Tathagata is without mind, and all ordinary beings are also without mind.”
Manjushri replied:
“World-Honored One! Why do You say this? Newly initiated Bodhisattvas and Arhats both have doubts. I ask the World-Honored One to explain this.”
The Buddha taught:
“In the true reality of the abiding place of Dharma, the nature of Dharma, and the characteristics of Dharma, is there truly any distinction between there being a Buddha and there being ordinary beings?”
Manjushri replied:
“No, World-Honored One.”
The Buddha taught:
“If there is no distinction, then why doubt?”
Manjushri replied:
“World-Honored One! Within that which has no distinction, are there Buddhas and ordinary beings?”
The Buddha said:
“There are. Why? Because Buddha and ordinary beings are neither two nor different; they are one characteristic, without characteristics.”
The Buddha said to Manjushri:
“Do you believe that the Tathagata is supreme among all sentient beings?”
Manjushri replied:
“World-Honored One! I believe that the Tathagata is supreme among all sentient beings. World-Honored One! If I believe that the Tathagata is supreme among all sentient beings, then it follows that the Tathagata is not supreme.”
The Buddha taught:
“Do you believe that the Tathagata has accomplished all inconceivable dharmas?”
Manjushri replied:
“World-Honored One! I believe that the Tathagata has accomplished all inconceivable dharmas. World-Honored One! If I believe that the Tathagata has accomplished all inconceivable dharmas, then it follows that the Tathagata is conceivable.”
The Buddha asked:
“Do you believe that all Śrāvakas were taught and transformed by the Tathagata?”
Manjushri replied:
“World-Honored One! I believe that all Śrāvakas were taught and transformed by the Tathagata. World-Honored One! If I believe that all Śrāvakas were taught by the Tathagata, then the Dharma-realm would become something that can be taught and transformed.”
The Buddha asked:
“Do you believe that the Tathagata is the unsurpassed field of merit?”
Manjushri replied:
“World-Honored One! I believe that the Tathagata is the unsurpassed field of merit. World-Honored One! If I believe that the Tathagata is the unsurpassed field of merit, then the Tathagata would not be a field of merit.”
The Buddha asked:
“Based on what do you answer in this way?”
Manjushri replied:
“World-Honored One! I do not rely on anything in answering this way. World-Honored One! Within this absence of reliance there is no superiority, yet it is not that there is no superiority; it is inconceivable, yet it is not that it is not inconceivable; there is no teaching and transforming, yet it is not that there is no teaching and transforming; there is no field of merit, yet it is not that there is no field of merit.”
At that time, through the Buddha’s spiritual power, the great earth shook in six ways. Sixteen thousand bhikkhus, because they did not cling, attained liberation. Seven hundred bhikkhunis, three thousand laymen, and forty thousand laywomen all became free from dust and defilements and attained the pure Dharma-eye. Six trillion nayuta devas also became free from dust and defilements and attained the pure Dharma-eye.
At that time, the Elder Ānanda immediately rose, uncovered his right shoulder, knelt with his knee touching the ground, placed his palms together, and respectfully said to the Buddha:
“World-Honored One! For what cause and condition did the earth shake so greatly?”
The Buddha taught Ānanda:
“This is because the Prajñāpāramitā has been spoken. In the past, the Buddhas also taught this Dharma in this very place; because of that cause and condition, the earth shook.”
The Elder Śāriputra said to the Buddha:
“World-Honored One! Thus, the Dharma spoken by Mañjuśrī is inconceivable.”
The World-Honored One said to Mañjuśrī:
“According to what Śāriputra said, is the Dharma spoken by Mañjuśrī inconceivable?”
Manjushri said to the Buddha:
“World-Honored One! If it is inconceivable, it cannot be spoken. If it can be spoken, it can be conceived. The inconceivable is non-existent. All such sounds are also inconceivable. The inconceivable has no sound.”
The Buddha taught:
“Do you enter the inconceivable samādhi?”
Manjushri replied:
“No, World-Honored One! I myself am the inconceivable. I do not see a mind that can conceive; how could I say that I enter the inconceivable samādhi? When I first generated the aspiration, I wished to enter that concentration, but now upon reflection, there truly is no characteristic of mind that enters samādhi.
It is like a person learning archery: if they practice for a long time, they become skilled; later, even without focusing their mind, because of long practice, their arrows still hit the target. I am the same. When first learning the inconceivable samādhi, I tied my mind to a single condition; through long practice it becomes accomplished. Through long practice, even without thoughts of mind, I always remain in concentration.”
Śāriputra asked Manjushri:
“Is there a samādhi that is peaceful and supreme?”
Manjushri answered:
“If there is an inconceivable samādhi, then you may ask whether there is a peaceful samādhi. According to my understanding, the inconceivable samādhi itself cannot be attained; why would you ask me about a peaceful samādhi?”
Śāriputra asked:
“Is the inconceivable samādhi unattainable?”
Manjushri answered:
“The characteristic of a samādhi that can be conceived is attainable. The characteristic of an inconceivable samādhi cannot be attained. All sentient beings truly accomplish the inconceivable samādhi. Why? Because all characteristics of mind are precisely not mind. This is called the inconceivable samādhi.
Therefore, the characteristics of all sentient beings and the characteristic of the inconceivable samādhi are equal, without distinction.”
The Buddha praised Manjushri:
“Excellent, excellent! For a long time you have cultivated roots of goodness and purified Brahma conduct with the Buddhas; therefore you are able to explain this profound samādhi, and now you abide in such Prajñāpāramitā.”
Manjushri replied:
“If I abide in Prajñāpāramitā and can speak in this way, then this is abiding with thoughts, abiding in the thought of self. If one abides in thoughts and the thought of self, then regarding Prajñāpāramitā there is a place of abiding.
If Prajñāpāramitā abides in emptiness, that is also the thought of self and is also called a place of abiding. Leaving these two places of abiding, one abides in non-abiding.
Like the Buddhas, abiding in the peaceful, tranquil, inconceivable realm, such inconceivability is called the abiding place of Prajñāpāramitā.
The place of Prajñāpāramitā is that all dharmas have no characteristics; all dharmas are without creation. Prajñāpāramitā itself is inconceivable. The inconceivable is the Dharma-realm. The Dharma-realm is without characteristics. Without characteristics is inconceivable. The inconceivable is Prajñāpāramitā.
Prajñāpāramitā and the Dharma-realm are not two and not different. Not two and not different is the Dharma-realm. The Dharma-realm is without characteristics. Without characteristics is the realm of Prajñāpāramitā. The realm of Prajñāpāramitā is the realm of the inconceivable. The realm of the inconceivable is the realm of non-arising and non-ceasing. The realm of non-arising and non-ceasing is the realm of the inconceivable.”
Mañjuśrī said:
“The realm of the Tathagata and the realm of self have no two characteristics. Thus, practicing Prajñāpāramitā is precisely not seeking Bodhi. Why? Because leaving the characteristics of Bodhi itself is Prajñāpāramitā.
World-Honored One! If one knows the characteristics of self but does not cling; this knowing without clinging is what the Buddha knows. The inconceivable knowing without clinging is also what the Buddha knows.
Why? Because knowing the nature of the fundamental essence as having no owned characteristics, how could one transform the Dharma-realm? If one knows the original nature has no essence and does not cling, this is called having no thing.
If there is no thing, then there is no place, no support, and no abiding. No support and no abiding means no arising and no ceasing. No arising and no ceasing is the merit of conditioned phenomena.
If one knows in this way, there are no thoughts of mind. Without thoughts of mind, how can one know conditioned and unconditioned merits? Not knowing is inconceivable. The inconceivable is what the Buddha knows, and it neither grasps nor is it that it does not grasp.
One does not see characteristics of coming and going in the three times. Not grasping gives rise to arising and ceasing and all activities; yet it is neither annihilation nor permanence. One who knows this is called right wisdom.
The inconceivable wisdom, like space, is neither here nor there, cannot be compared, has no good or bad, has nothing equal to it, and has no appearance or characteristics.”
The Buddha taught Manjushri:
“If one knows in this way, it is called the non-retrogressing wisdom.”
Manjushri replied:
“Uncreated wisdom is called non-retrogressing wisdom.
It is like a piece of gold: one must strike it with a hammer to know whether it is good or bad. Without striking it, one cannot know whether the gold is good or bad.
The characteristic of non-retrogressing wisdom is also like this. When encountering sense realms, it does not remember, does not cling, does not arise, does not create, is completely unmoving, neither arising nor ceasing. Only in this way does the true nature of non-retrogressing wisdom appear.”
At that time, the Buddha said to Manjushri:
“When the Tathagatas themselves speak of their own wisdom, who will believe?”
Manjushri replied:
Wisdom like this is neither the Dharma of Nirvana nor the Dharma of birth and death; it is the practice of quiescence. It does not eliminate greed, hatred, and delusion; nor is it that they are not eliminated. Why? Because it is without exhaustion and without destruction; it does not depart from birth and death, nor is it that it does not depart. It does not depart from the practice of the path, nor is it that it does not depart from the practice of the path. Whoever understands in this way is called one of right faith.
The Buddha said to Mañjuśrī:
Excellent, excellent! According to your words, you have deeply understood this meaning.
At that time, the Elder Mahā Kāśyapa addressed the Buddha:
World-Honored One! In the future age, who will be able to believe this profound Dharma? Who will delight in hearing this Dharma?
The Buddha said to Kāśyapa:
The four assemblies of monks, nuns, male lay disciples, and female lay disciples who are in today’s assembly will, in the future age, believe and understand this Dharma. When they hear of the profound Prajñāpāramitā, they will know this Dharma and seek this Dharma.
Kāśyapa! It is like a wealthy elder or the son of a wealthy elder who has lost a precious jewel worth ten thousand ounces of gold and therefore becomes extremely sorrowful and distressed. Now, upon finding it again, he becomes greatly joyful and no longer suffers sorrow or distress.
Likewise, Kāśyapa, in the future age, when monks, nuns, male lay disciples, and female lay disciples hear this profound Prajñāpāramitā Sutra that corresponds with wisdom, after hearing it they will become greatly joyful, their minds will become peaceful and happy, and they will no longer have worry or affliction. They will immediately say: Today we have seen the Tathāgata and should make offerings to the Tathāgata. Why? Because we have heard these six wondrous and profound pāramitās.
Kāśyapa! It is like when the Pārijāta tree in the Heaven of the Thirty-three Gods first produces buds, the gods think: Before long, these buds will bloom. Likewise, Kāśyapa, when monks, nuns, male lay disciples, and female lay disciples hear this Prajñāpāramitā Sutra, their minds will also become greatly joyful and they will think: In the future, I will certainly attain this Dharma.
Kāśyapa! After the Tathāgata enters extinction, this profound Prajñāpāramitā Sutra will remain in the world forever, never perish, and will spread everywhere.
Kāśyapa! Through the spiritual power of the Buddha, in the future age, virtuous men and virtuous women will obtain this profound Prajñāpāramitā. Kāśyapa! It is like a jeweler who sees a precious maṇi jewel and becomes greatly joyful; without needing to think, he immediately knows whether it is genuine or false. Why? Because of his experience.
Likewise, Kāśyapa, if someone, after hearing this Dharma corresponding to Prajñāpāramitā, becomes joyful, has faith, and delights in it, you should know that this person heard this Prajñāpāramitā in previous lives and, from countless distant kalpas until now, has made offerings to the Buddhas.
Kāśyapa said to the Buddha:
World-Honored One! Today, virtuous men and virtuous women who have heard this Dharma will have even greater faith and understanding in the future.
The Buddha said to Kāśyapa:
That is correct, exactly as you have said.
At that time, Mañjuśrī said to the Buddha:
World-Honored One! This Dharma is without practice and without characteristics. The person who expounds this Dharma is also without practice and without characteristics. World-Honored One! If this is so, how can it be said that there are characteristics of practice?
The Buddha said to Mañjuśrī:
Previously, when I practiced the Bodhisattva path and cultivated all roots of goodness, wishing to abide in the stage of non-retrogression, I studied Prajñāpāramitā. Wishing to attain Anuttara-samyak-saṃbodhi, I studied Prajñāpāramitā. If virtuous men and virtuous women wish to clearly understand all characteristics of phenomena and wish to know that all the mind-realms of sentient beings are the same, they should study Prajñāpāramitā.
Mañjuśrī! If they wish to learn all Buddha Dharmas completely and without obstruction, they should study Prajñāpāramitā. If they wish to learn all the excellent marks, dignified manners, and immeasurable Dharma practices of the Buddha when he attains Anuttara-samyak-saṃbodhi, they should study Prajñāpāramitā. If they wish to know all the Dharma practices and dignified manners of the Buddha when he does not attain Anuttara-samyak-saṃbodhi, they should also study Prajñāpāramitā. Why? Because within the Dharma of emptiness, one does not see the Buddhas’ Bodhi.
If virtuous men and virtuous women wish to know such characteristics without doubt, they should study Prajñāpāramitā. Why? Because Prajñāpāramitā does not see phenomena as having arising, ceasing, defilement, or purity. Therefore, virtuous men and virtuous women should study Prajñāpāramitā in this way.
If they wish to know that all phenomena do not possess the characteristics of past, present, and future, they should study Prajñāpāramitā. Why? Because the nature and characteristics of the Dharma realm have no past, present, or future.
If they wish to know that all phenomena enter equally into the Dharma realm while the mind remains unobstructed, they should study Prajñāpāramitā.
If they wish to attain the three turnings and twelve aspects of the Dharma wheel by their own realization without attachment, they should study Prajñāpāramitā.
If they wish to possess loving-kindness that encompasses all sentient beings, while also not giving rise to the thought of having characteristics of sentient beings, they should study Prajñāpāramitā.
If they do not wish to engage in disputes with all sentient beings and also do not cling to the characteristic of non-dispute, they should study Prajñāpāramitā.
If they wish to know the grounds, the non-grounds, the Ten Powers, the Fearlessnesses, abide in Buddha wisdom, and attain unobstructed eloquence, they should study Prajñāpāramitā.
At that time, Mañjuśrī said to the Buddha:
World-Honored One! I contemplate the true Dharma as unconditioned, without characteristics, without attainment, without benefit, without arising, without ceasing, without coming, without going, without one who knows, without one who sees, without one who creates. I do not see Prajñāpāramitā, nor do I see the realm of Prajñāpāramitā. It is neither realization nor non-realization; there is no conceptual proliferation, no discrimination. All phenomena are inexhaustible, separate, and exhausted. There is no Dharma of ordinary beings, no Dharma of Śrāvakas, no Dharma of Pratyekabuddhas, and no Dharma of Buddhas. It is neither attainment nor non-attainment, neither abandoning birth and death nor realizing Nirvana, neither conceivable nor inconceivable, neither doing nor not doing. If the characteristics of Dharma are such, then without knowing them, how can one learn Prajñāpāramitā?
The Buddha said to Mañjuśrī:
If one can know that the characteristics of all phenomena are like this, that is called learning Prajñāpāramitā.
If a great Bodhisattva wishes to learn the Bodhi Freedom Samādhi, once having attained that samādhi, he will illuminate all profound Buddha Dharmas and know all the names of all Buddhas, while also clearly understanding and penetrating the realms of all Buddhas without any obstruction. Therefore, one should learn according to what Mañjuśrī has said regarding Prajñāpāramitā.
Mañjuśrī said to the Buddha:
World-Honored One! What is called Prajñāpāramitā?
The Buddha said:
Prajñāpāramitā has no shore, no bank, no name, no characteristics, cannot be measured by thought, has no place of refuge, is not an island, has no offense, no merit, no darkness, no brightness. Like the Dharma realm, it has no discrimination and no limitation. This is called Prajñāpāramitā. It is also called the practice place of great Bodhisattvas; neither a practice place nor not a practice place, all enter the One Vehicle. This is called not a practice place. Why? Because there is no thinking and no doing.
Prajñāpāramitā is the mother of all Buddhas because it gives birth to all Buddhas. Why? Because it is unborn.
Therefore, Mañjuśrī, if virtuous men and virtuous women wish to practice the Bodhisattva conduct and fully attain all pāramitā Dharmas, they should cultivate this Prajñāpāramitā.
If they wish to sit upon the place of enlightenment and attain unsurpassed Bodhi, they should cultivate this Prajñāpāramitā.
If they wish to use great loving-kindness and great compassion to protect all sentient beings, they should cultivate this Prajñāpāramitā.
If they wish to possess all meditative skillful means, they should cultivate this Prajñāpāramitā.
If they wish to attain all Right Concentrations (Samāpatti), they should cultivate this Prajñāpāramitā. Why? Because all Right Concentrations have no place of action. All phenomena have no liberation and no place of liberation.
If someone wishes to follow these words, they should cultivate Prajñāpāramitā.
All phenomena as they truly are cannot be attained. If one wishes to delight in knowing this, one should cultivate Prajñāpāramitā.
For the sake of Bodhi, all sentient beings cultivate the Bodhi path, yet in reality there are no sentient beings and no Bodhi. Whoever wishes to believe in and delight in this Dharma should cultivate Prajñāpāramitā. Why? Because all phenomena as they truly are are equal to Bodhi. Non-sentient-being practice means not abandoning one’s own nature. Sentient-being practice is non-practice. This non-practice is Bodhi. This Bodhi is the Dharma realm. If one wishes not to cling to this Dharma, one should learn Prajñāpāramitā.
Mañjuśrī! If a monk, nun, male lay disciple, or female lay disciple merely upholds Prajñāpāramitā with a four-line verse and explains it to others, I say that this person attains the Dharma of non-falling, how much more so if they practice according to reality. You should know that this virtuous man or woman has already abided in the realm of the Buddha.
Mañjuśrī! If there is a virtuous man or woman who hears this profound Prajñāpāramitā and does not become afraid, you should know that this person has received the Buddha’s Dharma Seal. This Dharma Seal was created by the Buddha and is what the Buddha honors. Why? Because this Dharma Seal is the seal of unattached Dharma.
If a virtuous man or woman has this Dharma Seal impressed upon them, you should know that this person follows the Bodhisattva Vehicle and will certainly not regress, nor fall into the stages of Śrāvaka or Pratyekabuddha.
At that time, Śakra, Lord of the Gods, and the devas from the Heaven of the Thirty-three Gods rained down powdered sandalwood and powdered gold; they also scattered Utpala flowers, Padma flowers, Kumuda flowers, Puṇḍarīka flowers, and Māndārava flowers to make offerings to Prajñāpāramitā.
After making offerings, the devas thought: We have made offerings to the unsurpassed, unattached, supreme Dharma. May we in future lives again hear this profound Prajñāpāramitā. If someone has received the seal of this profound Prajñāpāramitā impressed upon them, that person in future lives will again hear and receive it and will completely accomplish the wisdom of Omniscience.
Śakra said to the Buddha:
World-Honored One! If any virtuous man or woman hears this Prajñāpāramitā even once, I will, for their sake, increase the Buddha Dharma and protect that person. Even for a distance of one hundred yojanas, I will not allow non-human beings to harm that person. That virtuous man or woman will ultimately realize Anuttara-samyak-saṃbodhi. Every day I will go to that person’s place and arrange offerings.
The Buddha said to Śakra:
Indeed, Kāśika, you should know that this virtuous man or woman possesses complete Buddha Dharma and will certainly attain Anuttara-samyak-saṃbodhi.
At that time, Mañjuśrī said to the Buddha:
I humbly request, World-Honored One, through your majestic spiritual power, preserve this Prajñāpāramitā forever in this world so that it may benefit sentient beings.
When Mañjuśrī said this, through the Buddha’s spiritual power, the great earth shook in six ways. At that time, the World-Honored One immediately smiled, emitted great radiant light that illuminated the entire trichiliocosm, and through his majestic spiritual power caused this Prajñāpāramitā to remain forever in the world.
Mañjuśrī said to the Buddha:
World-Honored One! Did the World-Honored One emit this light in order to preserve the characteristics of Prajñāpāramitā?
The Buddha said:
That is correct, Mañjuśrī! I emitted this light in order to preserve the characteristics of Prajñāpāramitā. You should know that I have already preserved this Prajñāpāramitā forever in the world.
If there is someone who does not disparage this Dharma and does not speak of faults in this Dharma, you should know that this person has already received the seal of this Prajñāpāramitā. Therefore, Mañjuśrī, I have long abided in this Dharma Seal. If someone has this seal impressed upon them, you should know that this person will not be harmed by Māra.
The Buddha said to Śakra:
You should uphold, recite, and spread this sutra widely, causing virtuous men and women in the future age to obtain this Dharma Seal.
Then he again said to Ānanda:
You also should uphold, recite, and widely explain this sutra to everyone.
At that time, Śakra and the Elder Ānanda said to the Buddha:
World-Honored One! What is the name of this sutra? How should we uphold it?
The Buddha said:
This sutra is called The Sutra Spoken by Mañjuśrī, and is also called Prajñāpāramitā. Uphold it in this way.
Virtuous one! If there is someone who, throughout as many kalpas as there are grains of sand in the Ganges River, gives priceless jewels to as many sentient beings as there are grains of sand in the Ganges River, and after receiving them all those sentient beings develop the aspiration for the path, and the giver, according to their capacities, teaches them the Dharma, benefiting and delighting them, causing them to attain the fruits from Stream-entry to Arhatship, would that person’s merit be great?
Ānanda said to the Buddha:
World-Honored One, it would be extremely great!
The Buddha said:
Virtuous one! If there is someone who, in a single moment, gives rise to faith in this Prajñāpāramitā without the slightest slander, compared with the merit of the previous person, it exceeds it one hundred times, one thousand times, one hundred thousand million times, and even numerical analogies cannot measure it; how much more so if one fully upholds, recites this sutra, and explains it to others.
Such a person gains immeasurable and boundless merit that all Buddhas and Tathāgatas cannot fully describe. Why? Because it can produce the Omniscient Wisdom of all Buddhas. If space had limits, then the merit of this sutra would have limits. If the nature of Dharma had limits, then the merit of this sutra would also have limits.
Therefore, Mañjuśrī, all virtuous men and virtuous women should diligently practice with vigor and preserve this sutra. This sutra can extinguish birth and death and remove all fear, defeat Māra, raise the victory banner, lead Bodhisattvas to Nirvana, and teach them to depart from the Two Vehicles.
At that time, Śakra and the Elder Ānanda both said to the Buddha:
World-Honored One! Indeed, it is exactly as the Buddha has said. We will respect, uphold, and proclaim this sutra widely. Please do not be concerned, World-Honored One.
Ānanda and Śakra said these words three times:
Please do not be concerned, World-Honored One. We will respect and uphold it!
After the Buddha finished speaking this sutra, Mañjuśrī, the great Bodhisattvas, Śāriputra, and all monks, nuns, male lay disciples, female lay disciples, devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, and the entire assembly, having heard the Buddha’s teaching, were greatly joyful, believed, accepted, and practiced accordingly.
? (From the Buddha’s? well-spoken teaching. In the original text 619 characters)
The Buddha said to Mañjuśrī:
Have you entered the inconceivable samādhi?
Mañjuśrī replied:
World-Honored One, no. If I entered the inconceivable samādhi, then I could conceive of it. The mind of the World-Honored One is without mind; how could I enter the inconceivable samādhi?
World-Honored One! When I first generated the Bodhisattva aspiration, I thought I would enter the inconceivable samādhi. Now I no longer have this thought of entering the inconceivable samādhi.
World-Honored One! It is like a person who is newly learning archery. At first, they think: I will shoot at the target. After successfully shooting the target, they think: I will shoot at the hide. After successfully shooting the hide, they think: I will shoot at a tree. After successfully shooting the tree, they think: I will shoot at iron. After successfully shooting iron, they no longer think as before, yet the arrows still hit the target. I am also like this. In the past, when I first generated the aspiration, I sought to enter the inconceivable samādhi, but today I no longer have the thought of entering this inconceivable samādhi. Why? Because this samādhi is inconceivable.
At that time, Śāriputra said to the Buddha:
World-Honored One! Since Mañjuśrī has not yet attained abiding, how can he depart from this inconceivable samādhi and have a quiescent samādhi that the Venerable One can realize?
Mañjuśrī said to Śāriputra:
Why do you know that one departs from this inconceivable samādhi in order to have a quiescent samādhi?
Great Elder Śāriputra! If this inconceivable samādhi could be attained, then one could depart from this samādhi and have a quiescent samādhi. If this inconceivable samādhi cannot be attained, then that quiescent samādhi also cannot be attained. Why? Because this inconceivable samādhi cannot be attained, and therefore that quiescent samādhi also cannot be attained.
Furthermore, Great Elder Śāriputra! There are no sentient beings who can attain this samādhi. All sentient beings have attained this samādhi. Why? Because all minds are without mind. That nature of being without mind is itself this samādhi; therefore, all sentient beings attain this samādhi.
At that time, the Buddha praised Mañjuśrī:
Excellent, excellent! Your words are truly extraordinary! Because throughout many distant kalpas, you have deeply planted roots of goodness with countless Buddhas, you are able to speak in this way.
Mañjuśrī! Do you think that because you abide in Prajñāpāramitā, you are able to speak in this way?
Mañjuśrī replied:
“World-Honored One, no! I do not think that way. World-Honored One, if I had the thought of abiding in Prajñā-pāramitā and could speak in such a way, then I would be abiding in a dharma that could be attained.
World-Honored One! If I were abiding in the mark of self, then I would have such a thought. Therefore, World-Honored One, I do not have the thought of abiding in this Prajñā-pāramitā in order to be able to say such a thing.”
At that time, the Buddha asked Mañjuśrī:
“Who can believe what you say?”
Mañjuśrī replied:
“World-Honored One! If there is someone who does not cling to the marks of birth-and-death and the marks of Nirvāṇa, that person will believe what I say. But if there is someone who stubbornly clings to the existence of a self, or someone who possesses the three poisons, such people cannot believe. Why? Because views and afflictions cannot be extinguished.”
At that time, the World-Honored One praised Mañjuśrī:
“Good! Good! You have spoken very skillfully!”
(? From “Good men and good women”? In the original text there are 527 characters)
The conduct of good men and good women is to believe this Dharma and uphold this Dharma. Because the mind cannot be attained, conduct also cannot be attained, and marks also cannot be attained.
Mañjuśrī! If there are any good men or good women who delight in this non-attainment, they should hear this Prajñā-pāramitā. If any good men or good women wish to attain the irreversible stage, they should hear this Prajñā-pāramitā. If any good men or good women wish to believe that all dharmas and the Dharma Realm are equal, they should hear this Prajñā-pāramitā. If any good men or good women wish to know all dharmas, they should hear this Prajñā-pāramitā. If anyone has faith in this meaning, they should hear this Prajñā-pāramitā. Anyone who does not delight in or remember all dharmas should hear this Prajñā-pāramitā. Why? Because this Prajñā-pāramitā does not perceive all dharmas.
Mañjuśrī! If there are any good men or good women who wish to know that all dharmas are impure and undefiled, they should hear this Prajñā-pāramitā. If any good men or good women wish to become free from doubt, they should hear this Prajñā-pāramitā. If any good men or good women wish to have loving-kindness and compassion that encompass all sentient beings, yet do not abide in the mark of sentient beings and do not argue with the world, they should hear this Prajñā-pāramitā.
At that time, Mañjuśrī said to the Buddha:
“World-Honored One! Prajñā-pāramitā has no self, no possession belonging to self, does not arise, does not cease, has no cause, no effect, and cannot be grasped. Then why does hearing and receiving it bring merit?”
The Buddha taught Mañjuśrī:
“If Prajñā-pāramitā has no creation, does not perish, is not the dharma of ordinary beings, is not the dharma of sages, is not the dharma of birth-and-death, is not the dharma of separation from birth-and-death, is not the dharma of Nirvāṇa, is not the dharma of separation from Nirvāṇa, is neither obtained nor lost, is inconceivable, and is not the same as being inconceivable—when good men and good women hear and receive it in this way, they correspond with Prajñā-pāramitā. This is merit, yet it is also not merit.
Furthermore, Mañjuśrī! If a great Bodhisattva wishes to attain the samādhi of the Bodhisattva, wishes to know the names of all Buddhas, wishes to see the realms of all Buddhas, wishes to hear the Dharma spoken by all Buddhas, and wishes to practice the teachings of all Buddhas, they should learn this Prajñā-pāramitā.”
At that time, Mañjuśrī said to the Buddha:
“World-Honored One! Why is it called Prajñā-pāramitā?”
The Buddha taught:
“Prajñā-pāramitā has no limit, no boundary, no direction, no location, no coming, no going, no creation, and is unconditioned. It is precisely the entire Dharma Realm of all Buddhas; therefore it is called Prajñā-pāramitā.
Mañjuśrī! This Prajñā-pāramitā is the place of practice of great Bodhisattvas. Because Bodhisattvas practice in this place, it is called the place of practice. Why? Because there is no place.”