大寶積經

At that time, Venerable Shariputra said to the Buddha: “Blessed One! The prajnaparamita taught by Bodhisattva Manjushri is not something that beginning bodhisattvas can comprehend.”

Bodhisattva Manjushri said: “Not only are beginning bodhisattvas unable to comprehend it; shravakas and pratyekabuddhas, even those who have completed what had to be done, have not yet comprehended it. There is no one who can comprehend such a teaching of the Dharma. Why? Because, in the true characteristic of bodhi, there is actually no dharma that can be known.

“Bodhi is thus empty and quiescent in nature and characteristics: there is no seeing, no hearing, no attainment, no recollection, no arising, no cessation, no speaking, no listening, no realization, no knowing, no form, and no characteristic. How, then, could there be anyone who attains bodhi?”

Venerable Shariputra said to Bodhisattva Manjushri: “Did the Buddha not realize unsurpassed bodhi within the dharmadhatu?”

Bodhisattva Manjushri said: “It is not so, Venerable Shariputra. The Blessed One is himself the dharmadhatu. To use the dharmadhatu to realize the dharmadhatu would be contentious disputation.

“Venerable Shariputra! Within non-discrimination there is no knower. If there is no knower, there are no words and no speech.

“Where there is no characteristic of verbal expression, it is neither existent nor nonexistent, neither known nor not known. All dharmas are likewise. Why? Because nowhere among all dharmas can any determinate nature be found.

“The characteristic of a heinous offense is inconceivable. Why? Because the true characteristic of all dharmas cannot be destroyed. Such a heinous offense also has no inherent nature. It is neither born in heaven nor falls into hell, nor does it enter nirvana. Why? Because all karmic conditions abide in the ultimate reality; they neither come nor go, and are neither cause and effect nor not cause and effect. Why? Because the dharmadhatu is boundless, having neither before nor after.

“Therefore, Venerable Shariputra, if one sees that a bhikshu who commits a grave offense does not fall into hell and that a pure bhikshu does not enter nirvana, such a bhikshu is neither worthy of offerings nor unworthy of offerings, neither one whose outflows are exhausted nor one whose outflows are not exhausted. Why? Because he abides in the equality of all dharmas.”

Venerable Shariputra asked: “Manjushri, what is called the patience regarding the non-retrogression of dharmas?”

Bodhisattva Manjushri said: “Not seeing even the slightest dharma possessing the characteristic of arising or cessation is called the patience regarding the non-retrogression of dharmas.”

Venerable Shariputra asked: “Who, then, is called an undisciplined bhikshu?”

Bodhisattva Manjushri said: “An arhat whose outflows are exhausted is called undisciplined. Why? Because an arhat’s fetters have been exhausted and there is nothing further to discipline; therefore he is called undisciplined. One who transgresses the activity of mind is called an ordinary person. Why? Because ordinary beings do not accord with the dharmadhatu and are therefore called transgressors.”

Venerable Shariputra said: “Excellent, excellent! You have now skillfully explained to me the meaning of an arhat whose outflows are exhausted.”

Bodhisattva Manjushri said: “It is indeed so. I am truly an arhat whose outflows are exhausted. Why? Because I have cut off the intention to seek the shravaka state or the pratyekabuddha state; hence I am called one whose outflows are exhausted and who has attained arhatship.”

The Buddha asked Bodhisattva Manjushri: “When bodhisattvas sit at the place of awakening, do they awaken to unsurpassed bodhi?”

Bodhisattva Manjushri said: “When a bodhisattva sits at the place of awakening, there is no awakening to unsurpassed bodhi. Why? Because, in the characteristic of bodhi, there is not the slightest dharma that can be called unsurpassed bodhi. Bodhi has no characteristic; who, then, could sit? Nor is there anyone who gives rise to awakening. Therefore, one sees neither a bodhisattva sitting at the place of awakening nor anyone awakening to and realizing unsurpassed bodhi.

“Blessed One! Bodhi is precisely the five heinous offenses, and the five heinous offenses are precisely bodhi. Why? Because bodhi and the five heinous offenses have no dual characteristic. There is no awakening and no one who awakens; no seeing and no one who sees; no knowing and no one who knows; no discrimination and no one who discriminates. Such a characteristic is called bodhi. The characteristic of the five heinous offenses should be seen in the same way.

“If anyone says that bodhi can be grasped and realized, know that such a person is possessed of overweening pride.”

The Buddha asked Bodhisattva Manjushri: “You call me the Tathagata; do you also maintain that I became the Tathagata?”

Bodhisattva Manjushri replied: “No, Blessed One! I do not maintain that the Tathagata became the Tathagata. There is no characteristic of suchness that can be designated as ‘such,’ nor is there any Tathagata-wisdom that can know suchness. Why? Because ‘Tathagata’ and ‘Tathagata’ are merely names. How, then, could I designate anyone as the Tathagata?”

The Buddha said to Bodhisattva Manjushri: “Do you doubt the Tathagata?”

Bodhisattva Manjushri replied: “No, Blessed One! I contemplate the Tathagata as having no determinate nature, no arising, and no cessation; therefore I have no doubt.”

The Buddha said to Bodhisattva Manjushri: “Do you now maintain that the Tathagata appears in the world?”

Bodhisattva Manjushri replied: “If a Tathagata appeared in the world, the entire dharmadhatu would also have to appear.”

The Buddha asked: “Do you maintain that Buddhas as numerous as the sands of the Ganges enter nirvana?”

Bodhisattva Manjushri replied: “The Buddhas have the inconceivable characteristic of the one characteristic alone.”

Bodhisattva Manjushri asked the Buddha: “Blessed One! Does the Buddha now abide in the world?”

The Buddha answered: “It is so.”

Bodhisattva Manjushri said: “If the Buddha abides in the world, then Buddhas as numerous as the sands of the Ganges must also abide in the world. Why? Because all Buddhas share the inconceivable characteristic of the one characteristic alone.”

The Buddha said: “It is so. The Buddhas have the inconceivable characteristic of the one characteristic alone.”

Bodhisattva Manjushri asked the Buddha:

“Blessed One! Does the Buddha now abide in the world?”

The Buddha answered: “It is so.”

Bodhisattva Manjushri said: “If the Buddha abides in the world, then Buddhas as numerous as the sands of the Ganges must also abide in the world. Why? Because all Buddhas share the inconceivable characteristic of the one characteristic alone. That inconceivable characteristic neither arises nor ceases.

“If future Buddhas appear in the world, all Buddhas must also appear in the world. Why? Because within that inconceivable characteristic there is no characteristic of past, future, or present. It is only because beings grasp and cling that they maintain there is appearance in the world and passage into cessation.”

The Buddha said: “This is understood by the Tathagatas, the arhats, and the non-retrogressing bodhisattvas. Why? Because these three kinds of beings can hear the profound Dharma without slandering or praising it.”

Bodhisattva Manjushri said: “With such an inconceivable characteristic, who could slander it, and who could praise it?”

The Buddha said: “The Tathagata is inconceivable, and ordinary persons are also inconceivable.”

Bodhisattva Manjushri asked: “Are ordinary persons also inconceivable?”

The Buddha said: “Ordinary persons are also inconceivable. Why? Because all characteristics of mind are inconceivable.”

Bodhisattva Manjushri said: “If, as you have said, the Tathagata is inconceivable and ordinary persons are also inconceivable, then the countless Buddhas who seek great nirvana merely toil in vain. Why? Because the inconceivable dharma is precisely great nirvana, equal and without difference.

“That ordinary persons are inconceivable and the Buddhas are inconceivable can be known only by good men and good women who have long cultivated wholesome roots and drawn near to spiritual friends.”

The Buddha said: “Do you wish the Tathagata to be supreme among all beings?”

Bodhisattva Manjushri replied: “I wish the Tathagata to be foremost and supreme among all beings, yet the characteristic of beings is itself unobtainable.”

The Buddha said: “Do you wish the Tathagata to attain the inconceivable Dharma?”

Bodhisattva Manjushri replied: “I wish the Tathagata to attain the inconceivable Dharma, yet among all dharmas there is no one who accomplishes anything.”

The Buddha said: “Do you wish the Tathagata to teach the Dharma and transform beings?”

Bodhisattva Manjushri replied: “I wish the Tathagata to teach the Dharma and transform beings, yet neither speaker nor listener can be apprehended. Why? Because they abide in the dharmadhatu. Within the dharmadhatu, beings have no differentiating characteristics.”

The Buddha said: “Do you wish the Tathagata to be the unsurpassed field of merit?”

Bodhisattva Manjushri replied: “The Tathagata is the inexhaustible field of merit and has the characteristic of inexhaustibility. The characteristic of inexhaustibility is the unsurpassed field of merit, neither a field of merit nor not a field of merit. This is called a field of merit. Having none of the characteristics of light or darkness, arising or cessation—this is called a field of merit. One who can understand the characteristic of the field of merit in this way deeply plants wholesome seeds, yet there is neither increase nor decrease.”

The Buddha said: “How can the planting of seeds be without increase or decrease?”

Bodhisattva Manjushri replied: “The characteristic of the field of merit is inconceivable. If a person cultivates wholesome dharmas there in accordance with the Dharma, that too is inconceivable. Planting seeds in this way is called being without increase or decrease, and it is also the supreme, unsurpassed field of merit.”

At that time, through the Buddha’s spiritual power, the entire great earth quaked in six ways, revealing the characteristic of impermanence. Sixteen thousand people attained patience regarding the non-arising of dharmas. Seven hundred bhikshus, three thousand upasakas, forty thousand kotis of upasikas, and sixty thousand kotis of nayutas of devas in the Desire Realm all became free from dust and defilement and attained the pure Dharma-eye with regard to all dharmas.

Venerable Ananda rose, bared his right shoulder, knelt with his right knee upon the ground, and said: “Blessed One! What cause and condition brought about this sixfold quaking?”

The Buddha said: “Ananda! Because I taught the undifferentiated characteristic of the field of merit, this auspicious response appeared. In the past, Buddhas also taught at this very place the characteristic of the field in order to benefit beings, and all worlds quaked in six ways.”

Venerable Shariputra said: “Blessed One! Manjushri is truly inconceivable. Why? Because the characteristics of dharmas that he teaches are inconceivable.”

The Buddha said to Bodhisattva Manjushri: “It is so, just as Shariputra has said. What you teach is truly inconceivable.”

Bodhisattva Manjushri replied: “Blessed One! The inconceivable cannot be expressed, and the conceivable cannot be expressed either. The natures of the conceivable and the inconceivable are both inexpressible. The characteristic of every sound is neither conceivable nor inconceivable.”

The Buddha said: “Do you enter the samadhi of the inconceivable?”

Bodhisattva Manjushri replied: “No, Blessed One! I myself am the inconceivable. I see no mind capable of conceiving, so how could it be said that I enter the samadhi of the inconceivable? When I first aroused the aspiration, I wished to enter this samadhi. But now I contemplate that there is truly no characteristic of mind that could enter samadhi. It is like a person who practices archery for a long time and becomes skilled. Later, although he acts without deliberate thought, because of his long training, every arrow he releases strikes the target.

“Likewise, when I first trained in the samadhi of the inconceivable, I fixed the mind upon a single object. Once my training had matured, there was no longer any characteristic of mind, yet I was constantly together with samadhi.”

Venerable Shariputra asked Bodhisattva Manjushri: “Is there also a supreme, sublime samadhi of quiescent cessation?”

Bodhisattva Manjushri said: “If there were a samadhi of the inconceivable, you could ask whether there is also a samadhi of quiescent cessation. As I understand it, even the samadhi of the inconceivable is unobtainable; how, then, can you ask whether there is a samadhi of quiescent cessation?”

Venerable Shariputra asked: “Can the samadhi of the inconceivable not be attained?”

Bodhisattva Manjushri said: “A conceivable samadhi has a characteristic that can be attained; the samadhi of the inconceivable has no characteristic that can be attained. All beings truly accomplish the samadhi of the inconceivable. Why? Because every characteristic of mind is itself not mind. This is called the samadhi of the inconceivable. Therefore, the characteristic of all beings and the characteristic of the samadhi of the inconceivable are identical and without difference.”

The Buddha praised Bodhisattva Manjushri: “Excellent, excellent! You have long planted wholesome roots in the presence of the Buddhas and purely cultivated the holy life; therefore you can expound this most profound samadhi. You now abide in prajnaparamita in this way.”

Bodhisattva Manjushri replied: “If I abide in prajnaparamita and can speak these words, then there is a perception, and I abide in the perception of self, which is also called a location. Apart from these two locations, one abides with no place of abiding, just as the Buddhas abide, peacefully established in the inconceivable realm of quiescent cessation. That inconceivable realm is called the dwelling place of prajnaparamita.

In the dwelling place of prajnaparamita, all dharmas have no characteristics and all dharmas have no activity. Prajnaparamita is the inconceivable; the inconceivable is the dharmadhatu; the dharmadhatu is the signless; the signless is the inconceivable; the inconceivable is prajnaparamita; prajnaparamita is the dharmadhatu. They are neither two nor different.

That which is neither two nor different is the dharmadhatu; the dharmadhatu is the signless; the signless is the realm of prajnaparamita; the realm of prajnaparamita is the inconceivable realm; the inconceivable realm is the realm of non-arising and non-cessation; the realm of non-arising and non-cessation is the inconceivable realm.

“Blessed One! The realm of the Tathagata and the realm of self have the characteristic of non-duality. One who cultivates prajnaparamita in this way does not seek bodhi. Why? Because the characteristic of bodhi, which is free from all characteristics, is precisely prajnaparamita.

“Blessed One! If one knows the characteristic of self without becoming attached to it, then neither knowing nor attachment is the inconceivable knowledge of a Buddha. Neither knowing nor attachment is the knowledge of a Buddha. Why? Because the essential nature of knowing originally has no characteristic; how, then, could there be knowing or attachment? If the inherent nature of knowing has neither characteristic nor attachment, it is called having no thing. If there is no thing, there is no location, no support, and no dwelling. Having no support and no dwelling is non-arising and non-cessation. If there is no arising or cessation, then there are conditioned and unconditioned merits.

“If one knows in this way, there is no mental conception. Since there is no mental conception, there is no knowing of conditioned or unconditioned merits. Therefore, this non-knowing is inconceivable. That inconceivability is the knowledge of a Buddha.

“There is also neither grasping nor non-grasping. One does not see the characteristics of the three times—past and future—does not grasp arising, cessation, or any activity, and neither annihilates nor eternalizes. Knowing in this way is called right knowledge, inconceivable knowledge. Like space, it has neither this side nor that side; nothing can compare with it. It has neither good nor bad, neither equality, characteristic, nor appearance.”

The Buddha said: “Manjushri! Knowing in this way is called non-retrogressing wisdom.”

Bodhisattva Manjushri said: “Non-acting wisdom is called non-retrogressing wisdom. It is like gold ore, which must first be broken and refined before one can know whether the gold is fine or inferior. Without smelting and hammering it, one cannot know.

“The characteristic of non-retrogressing wisdom is likewise. One must enter into the realm of objects without recollection or attachment, without arising or activity, completely unmoving, neither arising nor ceasing; only then does that characteristic become manifest.”

The Buddha said to Bodhisattva Manjushri: “When the Buddhas themselves speak of their wisdom, who can believe it?”

Bodhisattva Manjushri replied: “This wisdom is neither a dharma of nirvana nor a dharma of samsara. It is the practice of quiescent cessation and the practice of non-movement. It neither eradicates greed, anger, and delusion nor fails to eradicate greed, anger, and delusion. Why? Because it is inexhaustible and indestructible. It neither departs from samsara nor does not depart from it; it neither cultivates the path nor fails to cultivate it. One who understands in this way is said to possess right faith.”

The Buddha said to Bodhisattva Manjushri: “Excellent, excellent! As you have said, this is a profound understanding of that meaning.”

At that time Venerable Mahakashyapa said to the Buddha: “Blessed One! In future ages, if such a most profound true Dharma exists, who will be able to believe, understand, accept, and practice it?”

The Buddha said: “The bhikshus, bhikshunis, upasakas, and upasikas in this Dharma assembly who hear this sutra now will certainly be able to believe and understand this Dharma if they hear it in future lives. They will be able to believe, understand, accept, and uphold profound prajnaparamita, and will also be able to explain and distinguish it for others.

“It is like an elder who loses a mani jewel and suffers grief and distress, but later recovers it and greatly rejoices. Likewise, Mahakashyapa, these bhikshus, bhikshunis, upasakas, and upasikas have minds of faithful delight. If they do not hear the profound Dharma, their hearts are distressed; when they hear it, they believe, understand, accept, and uphold it, always delight in reading and reciting it, and their hearts greatly rejoice. Know that these people have thereby seen the Buddha and have also drawn near to and made offerings to the Buddhas.

“Mahakashyapa! It is like the devas of Trayastrimsha Heaven who see buds appearing on the parijataka tree and greatly rejoice, knowing that before long the tree will blossom. Likewise, if bhikshus, bhikshunis, upasakas, and upasikas hear prajnaparamita and can give rise to faithful understanding, before long all Buddha-dharmas will blossom within them.

“In future ages, if bhikshus, bhikshunis, upasakas, and upasikas hear prajnaparamita, faithfully accept, read, and recite it, and have no confusion or doubt, know that they have previously heard and accepted this sutra in this Dharma assembly and were also able to proclaim and disseminate it widely for others. Know that such people are kept in mind and protected by the Buddha.

“Those who can believe me without doubt concerning such profound prajnaparamita have long trained and planted wholesome roots in the presence of past Buddhas.

“It is like a person stringing jewels with his own hands who suddenly encounters a supreme, genuine mani jewel and becomes greatly delighted; know that this person has seen such a jewel before. Likewise, Mahakashyapa, if good men or good women who have cultivated other dharmas suddenly hear profound prajnaparamita and can give rise to joy, know that they have heard it before. If beings hear profound prajnaparamita, faithfully accept it, and greatly rejoice, those beings have also drawn near to countless Buddhas and have heard and cultivated prajnaparamita.

“It is like a person who has previously visited and seen a city or village. Later, upon hearing someone praise and describe that place—its gardens, ponds, streams, groves, flowers, fruits, and delightful people—he greatly rejoices and urges the speaker to describe the city’s beautiful sights again. Hearing them, he rejoices even more, because he has previously seen that city. Likewise, if good men or good women hear prajnaparamita, faithfully accept it, greatly rejoice, delight in hearing it without weariness, and even urge that it be taught again, know that they have previously heard profound prajnaparamita from Manjushri.”

Venerable Mahakashyapa said to the Buddha: “If, in future ages, good men or good women hear this profound prajnaparamita and faithfully delight in and accept it, we may thereby know that they have already heard and cultivated it in the presence of past Buddhas.”

Bodhisattva Manjushri said to the Buddha: “The Blessed One teaches that all dharmas are non-acting, signless, and foremost in quiescent cessation. If good men and good women can understand this meaning with certainty and explain it in accordance with what they have heard, they will be praised by the Buddhas and will not be far from the characteristics of dharmas. Their words will be the Buddha’s words; they will also reveal the vigorous manifestation of the characteristic of prajnaparamita, fulfill the Buddha-dharmas, and penetrate the inconceivable true characteristic.”

The Buddha said to Bodhisattva Manjushri: “When I practiced the bodhisattva path and cultivated wholesome roots, if I wished to abide on the stage of non-retrogression, I had to train in prajnaparamita; if I wished to attain unsurpassed bodhi, I had to train in prajnaparamita.

“If good men or good women wish to understand the characteristics of all dharmas and know that the mental activities of all beings are entirely equal, they must train in prajnaparamita.

“Manjushri! Those who wish to learn all Buddha-dharmas and perfect them without obstruction must train in prajnaparamita. Those who wish to learn all the limitless modes of conduct, forms, and marks displayed when a Buddha attains unsurpassed perfect awakening must train in prajnaparamita. Those who wish to know all the modes of Dharma and conduct through which the Buddhas do not attain unsurpassed bodhi must train in prajnaparamita. Why? Because within the dharma of emptiness, neither Buddhas nor bodhi can be found.

“Those who wish to know such characteristics of dharmas without doubt must train in prajnaparamita. Why? Because prajnaparamita sees no dharma as arising or ceasing, defiled or pure.

“Those who wish to know that all dharmas are empty of all dharmas and have no characteristics of past, future, or present must train in prajnaparamita. Why? Because the nature and characteristics of the dharmadhatu do not belong to the three times.

“Those who wish to know that all dharmas equally enter the dharmadhatu, with minds unobstructed, must train in prajnaparamita.

“Those who wish to turn the Dharma-wheel in three turnings and twelve aspects, personally realize and know it, yet remain unattached, must train in prajnaparamita.

“Those who wish to attain loving-kindness that universally embraces all beings without limit, while not conceiving any characteristic of beings, must train in prajnaparamita.

“Those who wish not to give rise to disputes with any being, while also not grasping the characteristic of non-disputation, must train in prajnaparamita.

“Those who wish to know what is possible and impossible, attain the powers of knowledge and the four fearlessnesses, abide in the Buddha’s wisdom, and gain unobstructed eloquence must train in prajnaparamita.”

At that time Bodhisattva Manjushri said to the Buddha: “I contemplate the true Dharma as unconditioned, signless, unattained, profitless, unborn, unceasing, not coming, not going, without knower, commander, or actor. I see neither prajnaparamita nor the realm of prajnaparamita. It is neither realization nor non-realization, neither conceptual proliferation nor discrimination. All dharmas are inexhaustible and free from exhaustion. There is no dharma of ordinary persons, no dharma of shravakas, no dharma of pratyekabuddhas, and no dharma of Buddhas. It is neither attainment nor non-attainment; one neither abandons samsara nor realizes nirvana. It is neither conceivable nor inconceivable, neither acting nor non-acting.

“Since the characteristics of dharmas are thus, I do not know how one should train in prajnaparamita.”

The Buddha instructed Bodhisattva Manjushri: “If one can know the characteristics of dharmas in this way, that is called training in prajnaparamita.

“If a great bodhisattva wishes to train in the Sovereignty of Bodhi Samadhi, and, having attained that samadhi, illuminate all profound Buddha-dharmas, know the names of all Buddhas, and clearly know all Buddha-worlds without obstruction, that bodhisattva should train in prajnaparamita exactly as Manjushri has taught.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! Why is it called prajnaparamita?”

The Buddha instructed him: “Prajnaparamita has no name, no characteristic, no boundary, and no limit. It is not something to be measured; it has no reliance, no destination, no place, no location, no wrongdoing, no merit, no darkness, and no light. Like the dharmadhatu, it has no divisions and no limits. This is called prajnaparamita. It is also called the sphere of practice of a great bodhisattva that is neither a sphere of practice nor not a sphere of practice. Because all enter the One Vehicle, it is called not a sphere of practice. Why? Because it is without thought and without activity.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! How should one practice in order quickly to attain unsurpassed bodhi?”

The Buddha instructed him: “Manjushri! By practicing exactly as taught in prajnaparamita, one can quickly attain unsurpassed bodhi.

“There is also the Samadhi of the One Practice. One who cultivates this samadhi also quickly attains unsurpassed bodhi.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! What is called the Samadhi of the One Practice?”

The Buddha instructed him: “Manjushri! The dharmadhatu has the one characteristic. Concentrating the mind exclusively upon the dharmadhatu is called the Samadhi of the One Practice.”

If good men or good women wish to enter the Samadhi of the One Practice, they must first hear prajnaparamita and then cultivate it in accordance with the teaching. Thereafter they can enter the Samadhi of the One Practice, with the mind focused upon the dharmadhatu—non-retrogressing, indestructible, inconceivable, unobstructed, and signless.

Good men or good women who wish to enter the Samadhi of the One Practice should dwell alone in an unoccupied, secluded place, relinquish thoughts of distraction, and not grasp characteristics with the mind. They should focus their thoughts firmly upon one Buddha, exclusively recite that Buddha’s name, and, facing the direction where that Buddha abides, sit upright with their faces turned toward that direction.

If they can maintain continuous, uninterrupted mindfulness of one Buddha, then within that very mindfulness they will see the Buddhas of the past, future, and present.

Why? Because the merit of being mindful of one Buddha is limitless and boundless, and it does not differ from the merit of being mindful of countless Buddhas. The inconceivable Buddha-Dharma is equal and without discrimination. All Buddhas attain supreme perfect awakening through the One Suchness, and all possess limitless merit and limitless eloquence.

Those who enter the Samadhi of the One Practice in this way completely know the undifferentiated characteristic of the dharmadhatu of Buddhas as numerous as the sands of the Ganges.

Ananda heard the Buddha’s teachings and attained mnemonic retention. Although his wisdom and eloquence were foremost among the shravakas, they still had measure and limitation.

One who attains the Samadhi of the One Practice thoroughly and decisively comprehends all the Dharma-doors of the sutras without obstruction, and that person’s wisdom and eloquence never cease. Compared with such a person, Ananda’s eloquence and great learning do not equal even one hundredth or one thousandth part.

A great bodhisattva should think: “How can I attain the Samadhi of the One Practice, whose merit is inconceivable and whose renown is limitless?” Then the bodhisattva should further think: “As the Buddha has taught, a great bodhisattva must keep the Samadhi of the One Practice in mind, always practice it single-mindedly and diligently without indolence, and gradually train in proper sequence. Then that bodhisattva can enter the Samadhi of the One Practice and realize inconceivable merit.” Except for those who slander the true Dharma, disbelieve cause and effect, or have committed grave obstructive offenses, all can enter it.

“Furthermore, Manjushri! It is like a person who obtains a mani jewel and gives it to a jeweler for inspection. The jeweler says: ‘This is truly a priceless mani jewel.’ The person asks the jeweler to polish it without diminishing its color or radiance. The jeweler polishes the precious jewel until its bright color shines through within and without. Likewise, if good men or good women cultivate the Samadhi of the One Practice, whose merit is inconceivable and whose renown is limitless, then as they cultivate it, they come to know the characteristics of all dharmas clearly and without obstruction, while their merit increases in the same way.

“Furthermore, Manjushri! Just as sunlight fills everywhere and has no characteristic of darkness or extinction, one who attains the Samadhi of the One Practice can perfect all merit without any deficiency and illuminate the Buddha-Dharma like the light of the sun.

“Manjushri! The Dharma I teach has only one flavor: the flavor of detachment, the flavor of liberation, and the flavor of quiescent cessation.

“If good men or good women attain this Samadhi of the One Practice, the Dharma they expound will also have one flavor: the flavor of detachment, the flavor of liberation, and the flavor of quiescent cessation. It accords with the true Dharma and bears no characteristic of error.

“Manjushri! If a great bodhisattva attains this Samadhi of the One Practice, that bodhisattva will perfect all dharmas that assist the path and quickly attain unsurpassed bodhi.

“Furthermore, Manjushri! If a great bodhisattva does not see in the dharmadhatu any nature or differentiating characteristic, nor even a characteristic of sameness, that bodhisattva will quickly attain unsurpassed bodhi, whose characteristic is inconceivable. Within this bodhi there is also no attainment of Buddhahood. One who knows in this way quickly attains unsurpassed bodhi.

“If a person believes that all dharmas are Buddha-dharmas, is neither frightened nor doubtful, and clearly knows this, that person will quickly attain unsurpassed bodhi.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! Is unsurpassed bodhi quickly attained through such a cause?”

The Buddha instructed him: “Manjushri! Unsurpassed bodhi is attained neither through a cause nor through a non-cause. Why? Because the inconceivable realm is attained neither through a cause nor through a non-cause.

“If good men or good women hear such a teaching and do not become indolent, know that they have planted wholesome roots in the presence of Buddhas in former lives.

“Therefore, if bhikshus or bhikshunis hear this profound prajnaparamita and are not frightened, they have thereby gone forth under the Buddha. If upasakas or upasikas hear this profound prajnaparamita and are not frightened, they have thereby accomplished true refuge.

“Manjushri! If good men or good women do not train in profound prajnaparamita, they do not cultivate the Buddha Vehicle.

“It is like all medicinal plants, which depend upon the great earth to grow. Likewise, great bodhisattvas all depend upon prajnaparamita to increase their wholesome roots without turning away from unsurpassed bodhi.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! In which cities, towns, and villages of this Jambudvipa should such profound prajnaparamita be expounded?”

The Buddha instructed him: “Manjushri! If anyone in this Dharma assembly who hears prajnaparamita makes this vow: ‘In future lives, may I always be in accord with prajnaparamita,’ then through that faithful understanding the person will hear this sutra in future lives.

“Know that such a person has not come with meager wholesome roots, but is capable of accepting this sutra and rejoices upon hearing it.

“Manjushri! If anyone else hears this prajnaparamita from you, you should say: ‘Within this prajnaparamita there are no dharmas of shravakas, pratyekabuddhas, bodhisattvas, or Buddhas, nor are there dharmas of the arising and cessation of ordinary persons.’”

Bodhisattva Manjushri said to the Buddha: “Blessed One! If bhikshus, bhikshunis, upasakas, or upasikas come and ask me how the Tathagata teaches prajnaparamita, I shall answer: ‘All dharmas are without the characteristic of contention; how, then, could the Tathagata teach prajnaparamita?’ Why? Because no dharma capable of contending can be found, nor is there any consciousness of beings by which it could be known.

“Blessed One! I shall also teach ultimate reality. Why? Because all dharmas equally enter ultimate reality.

“Arhats have no separate, superior dharma, because the dharma of arhats and the dharma of ordinary persons are neither the same nor different.

“Furthermore, Blessed One! In teaching the Dharma in this way, there are no beings who have attained nirvana, nor any who will attain or are presently attaining nirvana. Why? Because there is no determinate characteristic of beings.

“Blessed One! If anyone wishes to hear prajnaparamita, I shall say this:

“‘One who hears this Dharma neither remembers, desires, hears, nor attains it, and should be like an illusory person, without discrimination.

“‘Teaching the Dharma in this way is true teaching of the Dharma. Therefore, listeners should not perceive dual characteristics. Without abandoning views and attachments, they should cultivate the Buddha-Dharma.

“‘Those who cultivate the Buddha-Dharma neither grasp the Buddha-Dharma nor abandon the dharma of ordinary persons. Why? Because the characteristics of the two dharmas—Buddha and ordinary person—are empty, with neither grasping nor relinquishing.’

“If anyone questions me, I shall explain in this way, console in this way, and establish that person in this way. Good men and good women should ask in this way and abide in this way, so that their minds do not retreat or become lost. Having understood the characteristics of dharmas, they should expound them in accordance with prajnaparamita.”

The Buddha praised Bodhisattva Manjushri: “Excellent, excellent! It is exactly as Manjushri has said.

“If good men or good women wish to see the Buddhas, they must train in prajnaparamita in this way. If they wish to draw near to the Buddhas and make offerings in accordance with the Dharma, they must train in prajnaparamita in this way. If they wish to say, ‘The Tathagata is my Blessed One,’ they must train in prajnaparamita in this way.

If they wish to say, ‘The Tathagata is not my Blessed One,’ they must also train in prajnaparamita in this way. If they wish to attain unsurpassed bodhi, they must train in prajnaparamita in this way. If they wish not to attain unsurpassed bodhi, they must also train in prajnaparamita in this way.

If they wish to accomplish all samadhis, they must train in prajnaparamita in this way. If they wish not to accomplish all samadhis, they must also train in prajnaparamita in this way. Why?

Because the samadhi of non-acting has no differentiating characteristic, and because all dharmas neither arise nor emerge.

“If they wish to know that all dharmas are provisional designations, they must train in prajnaparamita in this way. If they wish to know that all beings cultivate the path to bodhi without seeking the characteristic of bodhi, and that their minds neither retreat nor become lost, they must train in prajnaparamita in this way. Why? Because all dharmas are characteristics of bodhi.

“If they wish to know the characteristics of practice and non-practice of all beings—that non-practice is bodhi, bodhi is the dharmadhatu, and the dharmadhatu is ultimate reality—while their minds neither retreat nor become lost, they must train in prajnaparamita in this way.

“If they wish to know that all the spiritual transformations of the Tathagatas are signless, unobstructed, and without any fixed direction or location, they must train in prajnaparamita in this way.”

The Buddha said to Bodhisattva Manjushri: “If bhikshus, bhikshunis, upasakas, or upasikas wish not to fall into evil destinies, they must learn, accept, uphold, read, and recite a single four-line verse of prajnaparamita, explain it to others, and accord with the true characteristic. Know that such people will certainly attain unsurpassed bodhi and abide in a Buddha-land.

“If people hear prajnaparamita in this way, are not frightened, and give rise to faithful understanding, know that they have received the Buddha’s seal of approval—the Dharma-seal of the Mahayana practiced by the Buddha. If good men or good women train in this Dharma-seal, they will transcend the evil destinies and will not enter the paths of the shravakas or pratyekabuddhas.”

At that time, Shakra, Lord of the Devas, and the devas of Trayastrimsha Heaven brought celestial flowers—utpala flowers, kumuda flowers, padma flowers, pundarika flowers, mandara flowers, and others—as well as various celestial fragrances, sandalwood incense, various powdered incenses, various kinds of gold and jewels, and celestial music, as offerings to prajnaparamita, the Tathagatas, and Bodhisattva Manjushri.

After making offerings, the devas of Trayastrimsha Heaven vowed: “May we always hear the Dharma-seal of prajnaparamita!”

Shakra Devendra then made this vow: “May the good men and good women of Jambudvipa always hear this sutra and gain certainty in the Buddha-Dharma. May they all be caused to believe, understand, accept, uphold, read, and recite it, and explain it to others; and may all devas protect them.”

The Buddha said to Shakra Devendra: “Kaushika! It is so. Those good men and good women will attain certainty concerning unsurpassed bodhi.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! Good men and good women who accept and uphold this sutra will gain great benefit and limitless merit.”

Then, through the Buddha’s spiritual power, the great earth quaked in six ways. The Buddha immediately smiled and emitted a great radiance that illuminated the entire great trichiliocosm.

Bodhisattva Manjushri said to the Buddha: “Blessed One! This is the sign by which the Tathagata confirms prajnaparamita.”

The Buddha instructed him: “Manjushri! It is so. Whenever the Buddhas have finished teaching prajnaparamita, they all display this auspicious sign to confirm prajnaparamita, causing those who accept and uphold it neither to praise nor disparage it. Why? Because the signless Dharma-seal cannot be praised or disparaged.

“Now the Buddha uses this Dharma-seal to prevent all heavenly maras from finding any opportunity.”

When the Buddha had spoken this sutra, the great bodhisattvas and the fourfold assembly heard the teaching of prajnaparamita, rejoiced, and faithfully practiced it.