大般若波羅蜜多經

02

At that time, Sariputra said to the Buddha:

“World-Honored One! Manjusri is truly inconceivable. Why is this so? Because the characteristics of the dharmas expounded by Manjusri are inconceivable.”

The Buddha said to the youth Manjusri:

“The Dharma you have expounded is truly difficult to conceive, just as the Venerable Sariputra has said.”

Manjusri then said to the Buddha:

“World-Honored One! The Dharma I expound cannot be said to be conceivable, nor can it be said to be inconceivable. Why is this so? Because the natures of both the inconceivable and the conceivable are utterly nonexistent; there are only sounds. Nor can any sound be said to be conceivable or inconceivable. This is because the intrinsic nature of every dharma is free from all such distinctions. Only one who speaks in this way may be said to speak of the inconceivable.”

The Buddha said to Manjusri:

“Youth! Are you now entering the Samadhi of the Inconceivable?”

Manjusri replied:

“World-Honored One! I do not enter this samadhi. Why is this so? Because I do not perceive the nature of this samadhi as different from myself, nor do I perceive a mind capable of conceiving either a self or this meditative concentration. Since neither the nature of mind nor that of non-mind can enter the Samadhi of the Inconceivable, how could it be said that I enter this concentration?

“Moreover, World-Honored One! Formerly, when I first began my training, I formed the intention to enter this samadhi. But now I no longer form the intention to enter this concentration.

It is like a skilled archer who, when first learning archery, must carefully aim at large targets before drawing his bow. Yet after long practice, when he has attained mastery, he can strike a target as small as the tip of a hair without first aiming at a large target. Wherever he wishes to shoot, as soon as he releases the arrow, it strikes its mark.

So too, when I first trained in this concentration, I had to fix my mindfulness upon the inconceivable before I could enter it. After long practice and mastery, I no longer bind the mind while abiding in this concentration, but allow it to abide naturally. Why is this so?

Because I have become skilled in this concentration and can enter and emerge from it in due order without forming any intention.”

At that time, Sariputra said to the Buddha:

“World-Honored One! It seems to me that the youth Manjusri has not yet safeguarded the faith of others. Why is this so? He seems not to abide constantly in this concentration, although no other concentration is as sublime, quiescent, and wondrous as this one.”

Manjusri then said to the Venerable Sariputra:

“Venerable sir! How do you know that no other concentration is as quiescent as this one?”

Sariputra said:

“Could there be another concentration as quiescent as this one?”

Manjusri replied:

“Venerable sir! If this concentration could be realized, one might say so; but other concentrations as quiescent as this one are unobtainable.”

Sariputra said:

“Manjusri! Is this concentration also unobtainable?”

“Venerable sir! This concentration is indeed unobtainable. Why is this so? Every concentration that can be conceived possesses a characteristic by which it may be obtained, whereas an inconceivable concentration has no characteristic by which it may be obtained. Since this concentration is said to be inconceivable, it must therefore be unobtainable.

“Moreover, Sariputra! There is no sentient being who does not realize this inconceivable concentration. Why is this so? Because the nature of every mind is free from the nature of mind. This freedom from the nature of mind is called the inconceivable concentration, and therefore sentient beings are able to realize it.”

The Buddha praised the youth Manjusri:

“Excellent! Excellent! Manjusri, in the past you planted roots of goodness in the presence of immeasurable Buddhas, made vast and enduring vows, and cultivated the pure life. Because all this was based upon non-attainment, whatever you say bears profound meaning. Manjusri! Is it not because you abide in the profound prajnaparamita that you are able at all times to speak such profound meanings?”

Manjusri then said to the Buddha:

“World-Honored One! If I am able to speak in this way because I abide in the profound prajnaparamita, then by abiding in the perception of self and the perception of existence, I should also be able to speak in this way.

“If one could speak in this way while abiding in the perception of self and the perception of existence, then the profound prajnaparamita would also have an abiding place.

“If the profound prajnaparamita had an abiding place, it would take the perception of self and the perception of existence as its abiding place. Yet the profound prajnaparamita is free from abiding in either of these two perceptions and has no abiding place. Just as all Buddhas abide in the sublime and quiescent state that neither arises nor is produced, that neither moves nor turns, taking that as their abiding place, so the profound prajnaparamita abides neither in existent dharmas nor in nonexistent dharmas. Therefore, this abiding place is inconceivable.

“The profound prajnaparamita does not operate with regard to any dharma. One should know that the profound prajnaparamita is itself the inconceivable realm. The inconceivable realm is the dharmadhatu. The dharmadhatu is the realm in which nothing operates. One should know that the realm in which nothing operates is the inconceivable realm. One should know that the inconceivable realm is the profound prajnaparamita.

“The profound prajnaparamita, the realm of self, and the dharmadhatu are neither two nor different. That which is neither two nor different is the dharmadhatu. The dharmadhatu is the realm in which nothing operates. One should know that the realm in which nothing operates is precisely the profound prajnaparamita.

“One should know that the profound prajnaparamita is the inconceivable realm. One should know that the inconceivable realm is the realm in which nothing operates. One should know that the realm in which nothing operates is the realm of nonexistence. One should know that the realm of nonexistence is the realm of neither arising nor cessation. One should know that the realm of neither arising nor cessation is the inconceivable realm. The inconceivable realm, the realm of the Tathagata, the realm of self, and the realm of all dharmas are neither two nor different.

“Therefore, World-Honored One! If one cultivates prajnaparamita in this way, then a great bodhisattva does not seek to realize any fruit. Why is this so? Because the profound prajnaparamita is itself bodhi.

“World-Honored One! If one truly knows the realm of self, one knows non-attachment. If one knows non-attachment, one knows that there is no dharma. If one knows that there is no Buddha-dharma, this itself is Buddha-wisdom. This wisdom is inconceivable wisdom. One should know that Buddha-wisdom has no dharma whatsoever to know and is therefore called the non-knowing of dharmas. Why is this so? Because the intrinsic nature of this wisdom is utterly nonexistent.

“How could a nonexistent dharma turn the true dharmadhatu? Since the intrinsic nature of this wisdom is nonexistent, there is no attachment. If there is no attachment, its essential nature is not wisdom. If its essential nature is not wisdom, there is no objective realm. If there is no objective realm, there is no basis. If there is no basis, there is no abiding place. If there is no abiding place, there is neither arising nor cessation. If there is neither arising nor cessation, it is unobtainable. If it is unobtainable, there is nowhere toward which it can proceed. Since there is nowhere toward which it can proceed, this wisdom can produce neither merit nor demerit. Why is this so? Because this wisdom does not conceive of producing merit or producing demerit.”

Non-conceptual wisdom is inconceivable wisdom. Inconceivable wisdom is precisely the wisdom of a Buddha. Therefore, this wisdom has no grasping; neither does it grasp any dharma. It is neither in the former interval, nor in the middle interval, nor in the latter interval; it is neither previously arisen nor previously unarisen; it neither appears nor disappears; it is neither eternal nor annihilated; and there is no other wisdom comparable to it.

For this reason, this wisdom is inconceivable, equal to empty space, and beyond comparison. It is neither here nor there, neither beautiful nor ugly. Since there is no other wisdom comparable to it, this wisdom has no equal, and no wisdom is its equal. Therefore, this wisdom is called the Unequaled Equal.

Moreover, no other wisdom can apprehend this wisdom. Thus, this wisdom is without an opponent and without opposition. Therefore, it is called the Unopposed Opponent wisdom.

The Buddha said to the youth Manjusri:

– Is such wondrous wisdom immovable?

Manjusri replied:

– Blessed One! Such wondrous wisdom is immovable. It is like a goldsmith who heats and refines an ingot of gold until it is pure and of the proper measure, and thereafter alters it no further. This wisdom is likewise: once cultivated to maturity, it neither acts nor attains, neither arises nor ends, neither rises nor sinks; it abides firmly and unmoving.

The Buddha said to the youth Manjusri:

– Who can faithfully understand this wondrous wisdom?

Manjusri replied:

– Blessed One! One who does not practice the dharmas leading to nirvana also cannot practice the dharmas of birth and death. With regard to the view of a self in the body, such a person practices the practice of quiescent cessation. With regard to nirvana, such a person practices the practice of immovability, neither abandoning greed, anger, and delusion nor not abandoning them. Why? Because the intrinsic nature of these three poisons is detachment, being neither exhausted nor unexhausted. With regard to the dharmas of birth and death, such a person neither transcends them nor falls into them; with regard to the noble paths, such a person neither departs from them nor cultivates them. Such a person can have profound faithful understanding of this wisdom.

The Buddha praised the youth Manjusri:

– Excellent! Excellent! You have spoken of this correctly.

At that time, the Venerable Mahakasyapa addressed the Buddha:

– Blessed One! In the future, who will be able to faithfully understand and cultivate the profound meaning of this Dharma and Vinaya?

The Buddha said to the Venerable Mahakasyapa:

– In a future age, the bhiksus and others in this assembly will all faithfully understand, receive, and cultivate the profound meaning of the Dharma and Vinaya taught here, and they will also be able to expound and propagate it for others. It is like a great householder who loses a priceless jewel. His mind is constantly afflicted, sorrowful, and joyless. Later, when he recovers it, he rejoices greatly. The bhiksus and others in this assembly today are likewise. Having heard, faithfully understood, and cultivated the profound prajnaparamita, if afterward they no longer hear this Dharma gateway taught, their minds will constantly be afflicted, sorrowful, and joyless. They will all think, “We do not know when we shall hear this profound Dharma again.” Later, if they hear this Dharma gateway, they will rejoice greatly and think, “Today, hearing this scripture is itself an encounter with the Buddha and an opportunity to draw near and make offerings to him.” It is like the Parijata tree when it first puts forth buds: the devas of the Heaven of the Thirty-Three rejoice greatly and think, “Before long, this tree will blossom and release a pervasive fragrance, and we shall freely stroll about and behold it.” The bhiksus are likewise. Having heard prajnaparamita, faithfully accepted it, and cultivated it, they give rise to joy; before long, all the Buddha’s teachings will be revealed.

Kasyapa, Light Drinker, you should know! In a future age, if bhiksus and others hear this profound prajnaparamita, faithfully understand and cultivate it, and never forget it, they must have heard it in this assembly, joyfully upheld it, and expounded and propagated it. You should know that because they hear this Dharma, rejoice greatly, faithfully accept it, and cultivate it, before long all the Buddha’s teachings will be revealed. After the Tathagata’s nirvana, if anyone receives, upholds, expounds, and propagates this scripture, you should know that through the empowering might of the Buddha’s blessing, all that person’s endeavors will be accomplished.

Kasyapa, Light Drinker, you should know! Anyone who hears this profound prajnaparamita and joyfully receives and upholds it has, in past lives, planted many roots of virtue in the presence of innumerable Buddhas and has already heard it; this is not the person’s first encounter with it today. It is like a jewel miner who unexpectedly discovers a priceless mani jewel and feels great joy.

You should know that the person rejoices because the jewel has been seen before; it is not being seen for the first time now. Likewise, in future ages, bhiksus and others who deeply delight in hearing the true Dharma will unexpectedly encounter prajnaparamita and joyfully listen to, faithfully receive, and cultivate it. You should know that in the past they heard this scripture in the presence of innumerable Buddhas; they are not hearing it for the first time in this age.

Kasyapa, Light Drinker, you should know! If good men, good women, and others hear Manjusri, Auspicious Splendor, teach prajnaparamita and rejoice greatly, delighting in hearing it without weariness and repeatedly requesting with earnestness that it be taught again, then these good men, good women, and others heard Manjusri teach prajnaparamita in the past, joyfully received and upheld it, faithfully understood and cultivated it, and also drew near to Manjusri, making offerings and showing reverence to him.

Therefore, they are able to be so now. Suppose a person once had occasion to enter a town. That person toured and beheld all the gardens, groves, ponds, houses, people, and things within it.

Later, after going elsewhere, that person heard someone praising the many splendid and beautiful sights found in that town and immediately rejoiced and asked the speaker to describe them again. If the person heard of them once more, the joy would be redoubled, because the person had seen them before. Likewise, in later ages, good men, good women, and others who hear Manjusri, Auspicious Splendor, teach prajnaparamita will rejoice and delight in hearing it without weariness, and will earnestly request that its profound meaning be explained again.

Having heard it, they will praise it and rejoice even more. You should know that this is because, in former lives, these people drew near to Manjusri, made offerings and showed reverence to him, and listened to and received this Dharma. Therefore, in this life, they are able to attain such qualities.

At that time, the Venerable Mahakasyapa immediately addressed the Buddha:

– The Tathagata has fully explained the characteristics of the practices of the good men and others who, in the present and the future, hear prajnaparamita, faithfully understand it, and cultivate it.

The Buddha said:

– So it is! So it is! It is exactly as you say. I have fully explained the characteristics of their practices.

Manjusri then addressed the Buddha:

– Blessed One! Regarding the characteristics of the practices of the good men and others who, in the present and the future, hear this profound Dharma, it should be known that they are not characteristics of practices. Because the wondrous Dharma they hear is quiescent, and because all characteristics of practices are unobtainable, why does the Tathagata say, “I have fully explained the characteristics of their practices”?

The Buddha said to the youth Manjusri:

– So it is! So it is! It is exactly as you say. The characteristics of the activities of good men and others in the present and future who hear this profound Dharma are not characteristics of activities at all. For the wondrous Dharma they hear is quiescent, and all characteristics of activities are unobtainable. Nevertheless, when they hear this profound Dharma taught, they rejoice, accept and retain it, faithfully understand it, and cultivate and study it. This is because in the past they heard it, rejoiced in it, accepted and retained it, and cultivated it. These characteristics of activities are spoken of only in accordance with conventional truth; in ultimate truth, no such things exist.

Manjushri, you should know that clearly revealing the profound prajnaparamita is precisely to reveal all the Buddha-Dharmas and penetrate the inconceivable reality.

Manjushri! In the past, when I cultivated and studied the bodhisattva practices, all the roots of goodness I accumulated were brought to complete and perfect fulfillment through cultivating and studying the profound prajnaparamita. My abiding on the bodhisattva stage of non-retrogression and my attainment of unsurpassed, complete, perfect enlightenment were likewise accomplished through cultivating and studying the profound prajnaparamita.

Manjushri! If good men, good women, and others wish to accumulate roots of goodness such as those accumulated by the bodhisattvas, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to abide on the bodhisattva stage of non-retrogression, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to attain unsurpassed, complete, perfect enlightenment, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to penetrate completely the characteristic of equality throughout all dharmadhatus, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to understand completely the equal workings of the minds of all sentient beings, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish swiftly to realize all the Buddha-Dharmas, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to know the profound meaning of the Buddha’s teaching that the Tathagata does not directly awaken to any dharma, they should study this profound prajnaparamita. Why? Because both the dharmas awakened to and the one who awakens are unobtainable.

Manjushri! If good men, good women, and others wish to know the profound meaning of the Buddha’s teaching that the Tathagata does not directly realize the dharmas of the Buddhas, they should study the profound prajnaparamita. Why? Because both the Buddha-Dharmas realized and the one who realizes them are unobtainable.

Manjushri! If good men, good women, and others wish to know the profound meaning of the Buddha’s teaching that the Tathagata cannot attain unsurpassed, complete, perfect enlightenment together with the full complement of majestic deportment, marks, and excellent characteristics, they should study this profound prajnaparamita. Why? Because both the attainment of unsurpassed, complete, perfect enlightenment together with the majestic deportment, marks, and excellent characteristics, and the one who attains it are unobtainable.

Manjushri! If good men, good women, and others wish to know the profound meaning of the Buddha’s teaching that the Tathagata does not accomplish all virtues and cannot guide all sentient beings, they should study this profound prajnaparamita. Why? Because all virtues, the guidance of sentient beings, and the Tathagatas are all unobtainable.

Manjushri! If good men, good women, and others wish to attain unobstructed understanding of all dharmas, they should study this profound prajnaparamita. Why? Because profound prajnaparamita does not perceive even the slightest reality in any dharma, whether pure or defiled, arising or ceasing, and so forth.

Manjushri! If good men, good women, and others wish to know that dharmas do not possess the characteristics of the past, present, future, or the unconditioned, they should study this profound prajnaparamita. Why? Because the true dharmadhatu does not belong to the past, present, future, or the unconditioned, for all dharmas enter the true dharmadhatu.

Manjushri! If good men, good women, and others wish to become free from doubt concerning all dharmas, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to turn the unsurpassed Dharma wheel three times in its twelve aspects while remaining entirely free from attachment to it, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to extend loving-kindness universally to all while entertaining no conception of any sentient being, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to enter together with the world into the Dharma-nature in which there is no contention, while regarding both the world and all contentions as unobtainable, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to know thoroughly and without obstruction all circumstances of what is possible and what is impossible, they should study this profound prajnaparamita.

Manjushri! If good men, good women, and others wish to attain boundless Buddha-Dharmas, such as the Tathagata’s powers and fearlessnesses, they should study this profound prajnaparamita.

At that time, the youth Manjushri addressed the Buddha:

– Blessed One! I contemplate this profound prajnaparamita and see that it has no characteristic of the unconditioned, has no virtues, neither arises nor ceases, possesses neither strength nor capacity, neither comes nor goes, neither enters nor departs, neither harms nor benefits, neither knows nor sees, is neither capable nor active, is not an agent, and cannot cause dharmas to arise or cease. It does not cause dharmas to be one or different; it neither forms nor disintegrates; it is neither wisdom nor its object; it is neither a dharma of ordinary beings, nor a dharma of shravakas, nor a dharma of pratyekabuddhas, nor a dharma of bodhisattvas, nor a dharma of Tathagatas. It is neither realization nor non-realization, neither attainment nor non-attainment, neither exhausted nor inexhaustible. It neither enters samsara nor emerges from samsara, neither enters nirvana nor emerges from nirvana. With respect to the Buddha-Dharmas, it neither forms nor disintegrates; with respect to all dharmas, it is neither conditioned nor unconditioned, neither conceivable nor inconceivable. It is free from all discrimination and puts an end to conceptual proliferation. This prajnaparamita possesses no virtues whatsoever. Why, then, does the Tathagata exhort sentient beings diligently to cultivate and study it?

The Buddha told the youth Manjushri:

– What you have described is precisely the true virtue of prajnaparamita. If good men and others know it in this way, they are said truly to cultivate and study the profound prajnaparamita.

Furthermore, youth Manjushri! Any great bodhisattva who wishes to study the supreme samadhi of bodhisattvas, to perfect the supreme samadhi of bodhisattvas, to abide in this samadhi, to see all Buddhas, to know the names of those Buddhas and behold their Buddha-worlds, and to realize and expound without obstruction the true characteristics of all dharmas, should study this profound prajnaparamita and diligently practice day and night without becoming indolent or weary.

Mañjuśrī then said to the Buddha:

“World-Honored One! Why is it called profound prajnaparamita?”

The Buddha told the youth Mañjuśrī:

“Profound prajnaparamita has no name, no characteristic, no boundary, no shore, and no place of reliance. It is not an object of conceptual thought, neither an offense nor merit, neither darkness nor illumination. Like pure space and the true Dharma-realm, its measure and limits cannot be apprehended. For these reasons, it is called profound prajnaparamita.

“Furthermore, youth Mañjuśrī! Profound prajnaparamita is the profound sphere of practice of bodhisattvas. If bodhisattvas can practice within this sphere, they will penetrate all realms without obstruction. Such a sphere of practice is not the sphere of practice of any vehicle. Why? Because this sphere of practice has no name, no characteristic, and no discrimination. Therefore, it is called a sphere in which there is no practice.”

Mañjuśrī again said to the Buddha:

“World-Honored One! What Dharma should great bodhisattvas cultivate in order swiftly to realize unsurpassed, complete, perfect enlightenment?”

The Buddha told the youth Mañjuśrī:

“A great bodhisattva who practices profound prajnaparamita with a mind free from indolence and weariness will swiftly realize unsurpassed, complete, perfect enlightenment.

“Furthermore, youth Mañjuśrī! Any great bodhisattva who constantly and correctly cultivates the samadhi of the Adornment of the One Characteristic will swiftly realize unsurpassed, complete, perfect enlightenment.”

Mañjuśrī again said to the Buddha:

“World-Honored One! Why is it called the samadhi of the Adornment of the One Characteristic? How do bodhisattvas cultivate it?”

The Buddha told the youth Mañjuśrī:

“This samadhi takes the characteristic of the Dharma-realm as its adornment; therefore, it is called the samadhi of the Adornment of the One Characteristic. Any great bodhisattva who wishes to enter this supreme samadhi must first listen to, inquire about, study, and cultivate profound prajnaparamita. Only afterward can that bodhisattva enter this samadhi.

“Mañjuśrī! If a great bodhisattva does not disturb the Dharma-realm and knows that the true Dharma-realm is unmoving, inconceivable, and beyond conceptual proliferation, that bodhisattva can thereby enter the samadhi of the Adornment of the One Characteristic.

“Mañjuśrī! Good men, good women, and others who wish to enter this samadhi should dwell in a secluded place, far from noise and commotion, sit in the full lotus posture, and not think of any characteristics. Wishing to bring benefit and happiness to all sentient beings, they should focus their minds in right mindfulness, uphold the name of a single Tathagata, and skillfully visualize his majestic form.

Whichever direction that Tathagata abides in, they should sit upright facing that direction, with thought following thought continuously. To recollect one Tathagata is to contemplate universally all Buddhas of the three times. Why?

Mañjuśrī! Because the immeasurable and boundless merit and eloquence of one Buddha are equal to those of all Buddhas. All Buddhas of the three times rely upon the one true suchness and realize great enlightenment without any difference.

“Mañjuśrī! Good men, good women, and others who diligently cultivate and study, and who enter the samadhi of the Adornment of the One Characteristic, will thoroughly comprehend that the Dharma-realms of immeasurable, boundless Buddhas, as numerous as the sands of the Ganges, have no differing characteristics. They will also be able comprehensively to gather and retain the immeasurable and innumerable unsurpassed Dharma wheels, as numerous as the sands of the Ganges, that Buddhas and bodhisattvas have turned or have yet to turn. Ānanda is greatly learned and wise, and remembers and retains all the Buddha’s teachings.

Although he is foremost among the śrāvakas, his ability to gather and retain the teachings is still limited. If one realizes the samadhi of the Adornment of the One Characteristic, one’s great learning, wisdom, memory, and power of comprehensive retention will be inconceivable, and one will be able to receive and retain the unsurpassed Dharma wheels of immeasurable, boundless Buddhas and bodhisattvas, as numerous as the sands of the Ganges.

One will penetrate the profound meaning and principles of each and every Dharma gateway, and one’s eloquence in expounding and revealing them will be inexhaustible, surpassing Ānanda’s a hundred thousandfold.”

Mañjuśrī then said to the Buddha:

“World-Honored One! When those good men and others who abide in the bodhisattva vehicle realize this samadhi, how do they attain immeasurable and boundless meritorious benefits?”

The Buddha said:

“Youth! Those good men and others who abide in the bodhisattva vehicle diligently cultivate and study the samadhi of the Adornment of the One Characteristic, constantly thinking: ‘How can I thoroughly comprehend the Dharma-realms of all Buddhas, receive and retain all unsurpassed Dharma wheels, and bring great benefit to sentient beings?’ Therefore, when they realize this samadhi, they immediately attain boundless meritorious benefits.

“Mañjuśrī! Those good men and others who abide in the bodhisattva vehicle have previously heard of the merit of the samadhi of the Adornment of the One Characteristic. They arouse diligence and vigor, contemplate with right mindfulness, and reflect upon the merit of this concentration in this way and that. When the signs of its merit appear, what they see accords with what they previously heard. They then become joyful and cultivate even more diligently, gradually entering this samadhi and attaining supreme, inconceivable meritorious benefits. Sentient beings who slander the true Dharma and do not believe in good and evil possess heavy karmic obstructions. Such sentient beings cannot realize this concentration.

“Mañjuśrī! Suppose a person obtains a precious jewel, gives it to a jeweler, and says: ‘This precious jewel of mine is of immeasurable value, but its form and color are not yet sufficiently bright and beautiful. Please polish it for me according to the proper pattern, making it bright and beautiful without damaging its form and color.’ The jeweler receives the jewel and, following that person’s instructions, concentrates upon the proper pattern while polishing it. As it is polished again and again in this way, its color and radiance gradually increase until it becomes exceedingly luminous and translucent. Once the work is complete, the jewel is truly of immeasurable value.

“Mañjuśrī! Those good men and others who abide in the bodhisattva vehicle are likewise. As they gradually cultivate and study this samadhi until they realize it, they attain boundless and supreme meritorious benefits.

“Mañjuśrī! Just as the sun shines everywhere and brings great benefit, so too, upon realizing the samadhi of the Adornment of the One Characteristic, they illuminate the entire Dharma-realm, penetrate all Dharma gateways, and bring immense benefit to sentient beings. Their supreme meritorious benefits are inconceivable.

“Mañjuśrī! As I have taught, all kinds of Dharma gateways share the same single flavor: the flavor of detachment, the flavor of liberation, and the flavor of quiescence, without contradiction. Upon realizing this samadhi, whichever Dharma gateway those good men and others who abide in the bodhisattva vehicle proclaim will likewise have the same single flavor: the flavor of detachment, the flavor of liberation, and the flavor of quiescence, without contradiction. Upon realizing this samadhi, whichever Dharma gateway those good men and others who abide in the bodhisattva vehicle expound, their eloquence will be inexhaustible, and they will swiftly bring to perfect fulfillment the factors of enlightenment.

“Therefore, youth Mañjuśrī! Any great bodhisattva who constantly and correctly cultivates the samadhi of the Adornment of the One Characteristic will swiftly realize unsurpassed, complete, perfect enlightenment.”

Furthermore, Mañjuśrī Kumārabhūta! Any great bodhisattva who does not perceive the various distinctions or the single characteristic of the dharmadhatu will swiftly realize unsurpassed, complete enlightenment. If good men and others abiding in the bodhisattva vehicle accept that the practices of bodhisattvas should not be cultivated and that great enlightenment should not be sought or attained, because they fully understand that the intrinsic nature of all dharmas is emptiness, then, by accepting these truths, they will swiftly realize unsurpassed, complete enlightenment.

Good men and others abiding in the bodhisattva vehicle who believe that all dharmas are Buddha-Dharma and who, upon hearing that all is empty, are neither frightened nor doubtful will, because of these causes and conditions, swiftly realize unsurpassed, complete enlightenment. If good men and others abiding in the bodhisattva vehicle hear it taught that all dharmas are utterly empty, yet their minds are neither confused nor doubtful and they never abandon the Buddha’s teaching, they will swiftly realize unsurpassed, complete enlightenment.

At that time, Mañjuśrī Kumārabhūta, having spoken thus, addressed the Buddha:

“World-Honored One! Is the unsurpassed, complete enlightenment of the Buddhas definitely realized through these causes and conditions?”

The Buddha said:

“No.”

Mañjuśrī again addressed the Buddha:

“World-Honored One! Is the unsurpassed, complete enlightenment of the Buddhas not realized through these causes and conditions?”

The Buddha said:

“That is not so. Why? Because the inconceivable realm is neither realized through causes and conditions nor realized apart from causes and conditions as the unsurpassed, complete enlightenment of the Buddhas. Therefore, one should know that this is the inconceivable realm.

“Mañjuśrī! If good men, good women, and others hear such a teaching without becoming frightened, I say that they have made great vows and planted roots of goodness in the presence of immeasurably many Buddhas. Therefore, bhikshus and bhikshunis who hear such profound prajnaparamita without becoming frightened, doubtful, or confused are those who have truly gone forth under the Buddha. If upasakas, upasikas, and others hear this profound prajnaparamita without becoming frightened, doubtful, or confused, they are truly those who have taken refuge in the Buddha, Dharma, and Sangha. If good men and others abiding in the bodhisattva vehicle do not study such profound prajnaparamita, they cannot be called those who truly train in the bodhisattva vehicle.

“Mañjuśrī! Just as all the grasses, trees, forests, medicinal plants, things, seeds, and so forth in the world depend upon the earth to arise and grow, so too all the roots of goodness and other excellent qualities, both worldly and supramundane, of bodhisattvas depend entirely upon this profound prajnaparamita to arise and grow. One should therefore know that this profound prajnaparamita encompasses all dharmas and accords with the realization of unsurpassed, complete enlightenment without any opposition.”

After Mañjuśrī Kumārabhūta heard the Buddha say this, he asked:

“World-Honored One! In the future, in this Jambudvipa, in which cities, towns, and villages will profound prajnaparamita be expounded and revealed, and where will many people faithfully accept it?”

The Buddha told Mañjuśrī Kumārabhūta:

“The good men and others now in this assembly who hear the teaching of prajnaparamita, faithfully accept and practice it, rejoice, and make this vow: ‘I vow that in future lives, wherever I may be born, I shall always hear prajnaparamita.’ In future lives, wherever they may be born, through the power of their former vows, this profound prajnaparamita will be expounded and revealed in the places where they dwell, and many people will faithfully accept it.

“Mañjuśrī! Good men and others who hear the teaching of prajnaparamita, rejoice with delight, and wholeheartedly accept it with faith—I say that they planted roots of goodness long ago and are able to do so through the power of their former vows.

“Mañjuśrī! To anyone who wishes to hear and follow profound prajnaparamita, you should say: ‘Good men! Hear and accept it as you wish. Do not become frightened or doubtful, do not disbelieve it, and do not further slander or oppose it. This Prajnaparamita Sutra is exceedingly profound and does not disclose any dharma; that is to say, it does not indicate that the dharmas of ordinary beings, the dharmas of shravakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the dharmas of Tathagatas undergo arising or destruction, nor does it indicate that they can be apprehended.’”

Mañjuśrī then addressed the Buddha:

“World-Honored One! If bhikshus or bhikshunis come to me and ask, ‘Why does the Tathagata proclaim profound prajnaparamita to the great assembly?’ I shall answer, ‘The Buddha teaches that all dharmas are free from the characteristics of opposition and contention. Why? Because there is absolutely no dharma that can contend with another dharma, nor are there any sentient beings. One should give rise to faith in and understanding of the Buddha’s teaching. Why? Because all kinds of sentient beings are unfindable.’

“Furthermore, World-Honored One! I shall tell them: ‘The Tathagata constantly teaches the true limit of all dharmas. Why? Because all dharmas, in their equality, are entirely encompassed by the true limit. Here it is not said that arhats and others always attain some excellent dharma. Why? Because the dharmas realized by arhats and others bear no characteristic distinguishing them from the dharmas of ordinary beings.’

“Furthermore, World-Honored One! I shall tell them: ‘The Dharma taught by the Buddha does not cause sentient beings to have entered, now enter, or later enter nirvana. Why? Because sentient beings are ultimately empty.’

“Furthermore, World-Honored One! Good men and others may come to me and request: ‘Please teach us the prajnaparamita that you and the Tathagata have discussed, for today we earnestly wish to hear it.’ I shall tell them: ‘If you wish to hear, do not give rise to a mind that listens, nor should you fix your attention upon it. You should give rise to a mind that is like an illusion or a magical transformation.

Only then will you understand what I say. If you wish to hear my Dharma, you must give rise to this thought: “The Dharma heard today is like a bird’s tracks in the sky or like the child of a barren woman.” Only then will you be able to hear what I say. If you wish to hear my Dharma, do not give rise to dualistic perceptions.

Why? Because the Dharma I teach is far removed from dualistic perceptions. You should not now destroy the perception of self, nor should you give rise to views and attachments.

You should seek nothing within the Buddha’s teaching and should not delight in moving away from the dharmas of ordinary beings. Why? Because the characteristics of both dharmas are empty, with nothing to grasp or reject.’

“World-Honored One! When sentient beings request me to teach profound prajnaparamita, I first teach them the sutras and the Vinaya, and then seal all dharmas with the seal of signlessness, causing those who seek to hear the Dharma to abandon their attached minds. Afterward, I teach them the Dharma corresponding to profound prajnaparamita.”

The Buddha praised Mañjuśrī Kumārabhūta:

“Excellent! Excellent! You have perfectly expounded the teaching that I have taught and have explained the skillful means.”

Manjusri! Good men, good women, and others who wish to see the Tathagata and draw near to the Buddha to make offerings and pay reverence should study this profound prajnaparamita. Sentient beings who wish to invite the Buddhas to be their great teachers should study this profound prajnaparamita.

Sentient beings who wish to attain unsurpassed, complete, perfect enlightenment, or who do not wish to attain it, should study this profound prajnaparamita. Sentient beings who wish to become skilled in all concentrations should study this profound prajnaparamita. Sentient beings who wish to attain mastery in entering all concentrations should study this profound prajnaparamita.

Why? Because, with respect to the samadhis, one must know that all dharmas are unborn, unceasing, uncreated, and inactive before one can enter them freely. Why?

Because one has thoroughly realized that all dharmas are empty and without obstruction. Sentient beings who wish to understand thoroughly that all dharmas possess a means of deliverance and that there is not a single dharma without a means of deliverance should study this profound prajnaparamita. Sentient beings who wish to understand thoroughly that all dharmas are merely conventional designations and possess no true reality should study this profound prajnaparamita.

Those who wish to know clearly that, although sentient beings proceed toward unsurpassed, complete, perfect enlightenment, no sentient being who proceeds toward enlightenment can be found, nor is there any regression, should study this profound prajnaparamita. Why? Because they have thoroughly realized that all dharmas are themselves enlightenment.

Those who wish to understand clearly that all sentient beings practice the practices of enlightenment, that none fail to practice them, and that there is no regression, should study this profound prajnaparamita. Why? Because enlightenment is the true nature of all dharmas. All sentient beings practice all dharmas, and no one abandons the Dharma; because all conditioned activities are empty, there is no regression.

Those who wish to understand clearly that the nature of all dharmas is enlightenment, that all enlightenment is the dharma-dhatu, that this is ultimate reality, that ultimate reality is emptiness, and whose minds do not regress, should study this profound prajnaparamita.

Manjusri! This profound prajnaparamita reveals the inconceivable activity of the Buddhas and the benefits they bring to sentient beings; it is also the domain in which the Tathagatas have coursed. Why? Because profound prajnaparamita cannot be demonstrated or proclaimed; it is an unfailing Dharma that only the Tathagatas awaken to in accordance with reality and teach to sentient beings through skillful means.

Manjusri! If bhiksus, bhiksunis, and others retain even a single four-line verse of this profound prajnaparamita and explain it to others, they will certainly proceed toward enlightenment and abide within the realm of the Buddhas; how much more so if they constantly practice according to its teachings. Know that such persons will not fall into the evil realms and will swiftly attain unsurpassed, complete, perfect enlightenment.

Manjusri! Sentient beings who hear this profound prajnaparamita taught, do not forget it, are not frightened, and joyfully accept it with faith should be known as persons who will certainly attain all the qualities of a Buddha. They will assuredly receive the seal of confirmation and approval from all Tathagatas and be accepted among their disciples.

Manjusri! Good men, good women, and others who faithfully accept the Tathagata’s unsurpassed Dharma seal—this profound prajnaparamita—will gain immeasurable merit. This Dharma seal is kept in mind and protected by all Tathagatas, Arhats, Completely and Perfectly Enlightened Ones; arhats, bodhisattvas, sages, and celestial deities all safeguard and preserve it together. Good men and others who abide in the bodhisattva vehicle and are confirmed by this seal have thereby transcended the evil realms and the vehicles of the sravakas and pratyekabuddhas, and will certainly attain unsurpassed, complete, perfect enlightenment.

At that time, Sakra, Lord of the Devas, together with immeasurable divine sons of the Heaven of the Thirty-Three, took various beautiful celestial flowers and fragrances—blue lotuses, red lotuses, white lotuses, golden lotuses, Flowers of Sublime Sound, Flowers of Wondrous Spirit Speech, and sandalwood powder—and offered them to prajnaparamita, scattering them over the Tathagata.

Manjusri, all the bodhisattvas, sravakas, and others also played various kinds of celestial music and praised the wondrous Dharma as an offering. They further made this vow: “May all of us always hear the unsurpassed Dharma seal of this profound prajnaparamita.”

Sakra, Lord of the Devas, further made this vow: “May the sentient beings of Jambudvipa always hear prajnaparamita, joyfully uphold it, and accomplish the Buddha’s teachings. May we hosts of devas always protect them so that those who uphold it encounter no obstacles. Know that when sentient beings hear, uphold, read, and recite it with little effort, this is entirely due to the majestic power of the devas.”

The Buddha praised Sakra, Lord of the Devas:

– Lord of the Devas! Now that you have made this vow, anyone who hears it and joyfully upholds it will certainly accomplish the qualities of a Buddha and swiftly proceed toward unsurpassed, complete, perfect enlightenment.

Manjusri then said to the Buddha:

– I beseech the Tathagata to use his spiritual powers to protect and preserve prajnaparamita so that it may long remain in the world for the benefit of all beings.

The Buddha then manifested great spiritual power, causing all the mountains and the great earth throughout the trichiliocosm to quake in six ways. The Buddha also smiled and emitted a great light that illuminated the entire trichiliocosm.

Manjusri then said to the Buddha:

– World-Honored One! This is a sign that the Tathagata has manifested his spiritual powers to protect and preserve prajnaparamita so that it may long remain in the world and bring benefit.

The Buddha said:

– So it is! It is just as you have said. Through my spiritual power, I protect and preserve the unsurpassed Dharma seal of prajnaparamita, causing it to remain long in the world for the benefit of sentient beings. After the Buddhas, the World-Honored Ones, have taught this supreme Dharma, they all manifest great spiritual power in accordance with this Dharma to protect and preserve it so that it may long remain in the world, rendering all celestial maras powerless against it. Evil persons will be unable to slander it, and all followers of non-Buddhist paths will be deeply afraid. If anyone diligently studies and practices this Dharma, all obstacles and hardships will be eliminated.

When the Bhagavat had finished teaching this sutra, the entire assembly of great bodhisattvas, headed by Manjusri, together with the bhiksus, the fourfold assembly, devas, nagas, yaksas, asuras, and all others in the gathering, rejoiced upon hearing the Buddha’s teaching, faithfully accepted it, and respectfully practiced it.

Fascicle 575

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