大寶積經

XLV. THE FORTY-FIFTH ASSEMBLY: THE BODHISATTVA INEXHAUSTIBLE WISDOM

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with an assembly of one thousand two hundred and fifty great bhiksus.

Also gathered there were ten thousand great bodhisattvas, including the Bodhisattva Wisdom Banner, the Bodhisattva Dharma Banner, the Bodhisattva Moon Banner, the Bodhisattva Sun Banner, the Bodhisattva Boundless Banner, and others.

There were also sixteen lay bodhisattvas, headed by the Bodhisattva Bhadrapala.

There were also sixty great bodhisattvas whose minds were beyond compare, headed by the Bodhisattva Manjusri.

There were also all the great bodhisattvas of the Auspicious Kalpa, headed by the Bodhisattva Maitreya.

There were also sixty thousand great bodhisattvas, headed by the Bodhisattva Inexhaustible Wisdom.

At that time, the Bodhisattva Inexhaustible Wisdom rose from his seat, bared his right shoulder, knelt with one knee on the ground, joined his palms, and paid homage to the Buddha. He scattered precious flowers over the Buddha as an offering and said: “World-Honored One! When one speaks of the bodhicitta, for what reason is it called the mind of enlightenment? By how many dharmas does a bodhisattva bring forth the mind of enlightenment? What is the mind of enlightenment? Within enlightenment, the mind cannot be apprehended; within the mind, enlightenment also cannot be apprehended. Apart from enlightenment, the mind cannot be apprehended; apart from the mind, enlightenment also cannot be apprehended.

“Enlightenment has neither form nor characteristic and cannot be expressed in words. The mind likewise has neither form nor characteristic and cannot be revealed. Sentient beings are also thus; none can be apprehended.

“World-Honored One! On the basis of what meaning should one cultivate dharmas such as these?”

The Buddha said: “Inexhaustible Wisdom, listen carefully now and reflect well upon this.

“I say that enlightenment is originally without names or verbal expressions. Why? Because within enlightenment, names and verbal expressions cannot be apprehended. The mind and sentient beings are likewise. To know this is called the mind of enlightenment.

“Enlightenment is neither past, future, nor present. The mind and sentient beings are likewise neither past, future, nor present. To understand this meaning is to be called a bodhisattva, yet even therein nothing can be apprehended.

“To have nothing whatsoever to attain among all dharmas is called attaining the mind of enlightenment.

“It is like an arhat who attains the fruit of arhatship, yet therein nothing whatsoever is attained. It is only according to worldly convention that this is called attaining the fruit; among all dharmas, nothing can be attained. The attainment of the mind of enlightenment is likewise.

In order to guide and gather bodhisattvas who have newly entered upon the path, one speaks of the mind of enlightenment, yet therein there is no mind. The absence of mind is called the absence of enlightenment; the absence of enlightenment is called the absence of sentient beings; the absence of sentient beings is called the absence of sravakas; the absence of sravakas is called the absence of pratyekabuddhas; the absence of pratyekabuddhas is called the absence of Tathagatas; the absence of Tathagatas is called the absence of the conditioned; the absence of the conditioned is called the absence of the unconditioned; and the absence of the unconditioned is called the absence of anything presently attained or to be attained in the future.

“Inexhaustible Wisdom, I shall now explain this in reliance upon conventional language. If a sentient being possesses vast roots of virtue, surpassing other beings as Mount Sumeru towers above all else, this is the first bringing forth of the mind and serves as the cause of the paramita of generosity. Being like the great earth, which can securely support every undertaking, is the second bringing forth of the mind and serves as the cause of the paramita of morality.

Resolute and courageous in bearing afflictions, like the lion king whose majesty subdues all wild beasts and who is utterly fearless, is the third bringing forth of the mind and serves as the cause of the paramita of patience. Possessing mighty, vigorous power capable of subduing afflictions, like Narayana overcoming all adversaries, is the fourth bringing forth of the mind and serves as the cause of the paramita of diligence.

The unfolding of meritorious roots of virtue, like the blossoming of the paricitra-kovidara tree, is the fifth bringing forth of the mind and serves as the cause of the paramita of meditation. Dispelling the darkness of delusion like the sun with its boundless radiance is the sixth bringing forth of the mind and serves as the cause of the paramita of prajna. When all adornments of meritorious aspiration are perfected, like a great merchant possessing abundant wealth who skillfully employs expedient means to escape every danger, this is the seventh bringing forth of the mind and serves as the cause of the paramita of skillful means.

When obstacles have been eliminated and aspiration is complete, like the radiant full moon, this is the eighth bringing forth of the mind and serves as the cause of the paramita of power. When buddha lands and sentient beings are both purified and adorned, wholesome dharmas are complete, and deeds are accomplished, like a poor person who discovers an inexhaustible treasury and thereby fulfills every wish, this is the ninth bringing forth of the mind and serves as the cause of the paramita of vows.

When merit and wisdom are as boundless as space and one is sovereign over all dharmas, like a wheel-turning king who has received the consecration, this is the tenth bringing forth of the mind and serves as the cause of the paramita of knowledge.

“Inexhaustible Wisdom, one who cultivates and accomplishes these ten kinds of bringing forth the mind is called a bodhisattva, a supreme sentient being, an unobstructed sentient being, and one who is not an inferior sentient being. Yet according to ultimate truth, none can be apprehended. Therefore, therein there is no sentient being, no mind, and no enlightenment.

“Furthermore, Inexhaustible Wisdom, bodhisattvas practicing the paramita of generosity take ten dharmas as foremost: the faculty of faith, the power of faith, aspiration, superior aspiration, benefiting sentient beings, great loving-kindness, great compassion, practicing the four means of gathering beings, delighting in the Buddha-Dharma, and seeking omniscience.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of morality take ten dharmas as foremost: purity of bodily karma, purity of verbal karma, purity of mental karma, a mind free from hostility and harm, complete deliverance from the evil destinies, remaining far from the eight difficulties, surpassing the stages of sravakas and pratyekabuddhas, abiding in the Buddha’s virtues, fulfilling all aspirations, and accomplishing great vows.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of patience take ten dharmas as foremost: abandoning anger, not cherishing the body, not cherishing life, bringing sentient beings to accomplishment through faith and understanding, the power of loving-kindness, patience in accord with the Dharma, profound patience with regard to dharmas, vast and supremely excellent patience, and destroying the darkness of ignorance.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of diligence take ten dharmas as foremost: constantly rejoicing in the bodily, verbal, and mental deeds they perform in accordance with the needs of sentient beings; freedom from indolence; single-minded advancement; cultivating right effort; cultivating the foundations of mindfulness; vanquishing the enemy of the afflictions; contemplating all dharmas; bringing sentient beings to maturity; and seeking omniscience.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of meditation take ten dharmas as foremost: abiding in wholesome dharmas, directing the mind toward a single object, concentration upon an object, right concentration, meditative liberation, the faculty of concentration, the power of concentration, destroying the enemy of the afflictions, perfecting the collection of concentrations, and the samadhi that protects the Dharma.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of prajna take ten dharmas as foremost: skillfully contemplating the skandhas; skillfully contemplating the dhatus and ayatanas; right view; right mindfulness; clearly knowing the noble truths; abandoning all attachment to views; the faculty of wisdom; patience regarding the non-arising of dharmas; the power of wisdom; and unobstructed knowledge.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of skillful means take ten dharmas as foremost: entering into the aspirations and mental activities of sentient beings; using their power to assist sentient beings; great loving-kindness and great compassion; tirelessly bringing sentient beings to maturity; abandoning the stages of sravakas and pratyekabuddhas; supreme knowledge and vision; cultivating the paramitas; contemplating all dharmas as they truly are; embracing inconceivable power; and the stage of non-retrogression.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of power take ten dharmas as foremost: knowing the dense forest of the mental activities of all sentient beings; knowing the dense forest of the active afflictions of all sentient beings; knowing the dense forest of the aspirations and resolute understandings active in all sentient beings; knowing the dense forest of the various dispositions and conduct of all sentient beings; knowing the dense forest of the active subsidiary afflictions of all sentient beings; knowing the dense forest of the activities of the habitual tendencies of the afflictions of all sentient beings; and, with an untiring mind, bringing to maturity the dense forest of the faculties and activities of all sentient beings.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of vows take ten dharmas as foremost: knowing that all dharmas are unborn; knowing that all dharmas are signless; knowing that all dharmas are unceasing; knowing that all dharmas are without possession; knowing that all dharmas are free from attachment; knowing that all dharmas do not come; knowing that all dharmas do not go; knowing that all dharmas lack intrinsic nature; knowing that all dharmas are equal, without beginning, middle, or end; and making no distinctions regarding the beginning, middle, or end of any dharma.

“Inexhaustible Wisdom, bodhisattvas practicing the paramita of knowledge take ten dharmas as foremost: being able skillfully to understand and discern all dharmas; being able skillfully to perfect the pure dharmas; accumulating the immeasurable provisions of a bodhisattva; accomplishing the vast provisions of merit and wisdom; perfecting great compassion; entering the distinctions among the various kinds of worlds; entering the afflictive activities of all sentient beings; directing the mind toward entry into the realm of the Tathagata; advancing into the supreme realm of the ten powers, the fearlessnesses, and the unique qualities; and receiving the consecration of rank, thereby accomplishing the supreme mark of omniscience.

“These are the ten dharmas taken as foremost in each of the ten paramitas practiced by great bodhisattvas.

“Furthermore, Inexhaustible Wisdom, what is the meaning of paramita? It means surpassing the practices of the Two Vehicles. It means the vast perfection of the Tathagata’s knowledge.

It means being unattached to the conditioned and the unconditioned. It means knowing, as they truly are, the faults and perils of samsara. It means causing all who are not yet awakened to awaken.

It means attaining the Tathagata’s inexhaustible treasury of Dharma. It means attaining unobstructed liberation. It means liberating sentient beings through generosity.

It means fulfilling one’s original vows through observance of morality. It means perfecting the excellent and majestic marks through patience. It means perfecting all Buddha-dharmas through diligence.

It means giving rise to the four immeasurable states of mind through meditation. It means eliminating all afflictions through prajna. It means accumulating all Buddha-dharmas through skillful means.

It means enabling all Buddha-dharmas to be perfected through vows. It means enabling sentient beings to acquire pure faith through power. It means perfecting the Tathagata’s omniscience through knowledge.

It means attaining patience regarding the non-arising of dharmas. It means attaining non-retrogression. It means purifying and adorning buddha lands.

It means bringing sentient beings to maturity. It means perfecting all the Tathagata’s knowledge at the seat of enlightenment. It means subduing all maras.

It means freely exercising the four bases of spiritual power. It means abiding neither in samsara nor in nirvana. It means surpassing the virtues of all sravakas, pratyekabuddhas, and bodhisattvas.

It means refuting all heterodox doctrines. It means accomplishing the ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha. It means realizing unsurpassed, complete, perfect enlightenment.

It means turning the Dharma wheel in its twelve aspects.

“All these constitute the meaning of paramita.

“Furthermore, Inexhaustible Wisdom, when a great bodhisattva is about to abide in the Ground of Joy, this sign first appears: he sees within the great trichiliocosm hundreds of thousands of kotis of nayutas of hidden treasuries filled with various jewels. When a great bodhisattva is about to abide in the second ground, the Stainless Ground, this sign first appears: he sees the surface of the great trichiliocosm level like the palm of a hand and adorned with immeasurable hundreds of thousands of kotis of nayutas of various pure and precious lotus flowers.

“When a great bodhisattva is about to abide in the third ground, the Luminous Ground, this sign first appears: he sees himself clad in armor and holding a staff, courageous and steadfast, defeating hostile enemies.

“When a great bodhisattva is about to abide in the fourth ground, the Blazing Ground, this sign first appears: he sees winds blowing from the four directions, scattering various celebrated flowers until they cover the earth.

“When a great bodhisattva is about to abide in the fifth ground, the Difficult-to-Conquer Ground, this sign first appears: he sees winds blowing from the four directions, scattering various celebrated flowers until they cover the earth.

“When a great bodhisattva is about to abide in the fifth ground, the Difficult-to-Conquer Ground, this sign first appears: he sees a woman wearing upon her head a wreath of atimuktaka flowers, a wreath of varsika flowers, and a wreath of campaka flowers, with her body adorned by various jewels.

“When a great bodhisattva is about to abide in the sixth ground, the Manifest Ground, this sign first appears: he sees a lotus pond filled with water possessing the eight excellent qualities. Its bed is spread with pure golden sand, its four banks and terraces are made of precious substances, and it is adorned with blue, yellow, red, and white lotuses. He also sees himself enjoying himself within that pond.

“When a great bodhisattva is about to abide in the seventh ground, the Far-Going Ground, this sign first appears: he sees hells on both his left and right and passes beyond those hells without suffering injury.

“When a great bodhisattva is about to abide in the eighth ground, the Immovable Ground, this sign first appears: he sees himself bearing upon his two shoulders the emblem of the lion king, before which all beasts are terrified.

“When a great bodhisattva is about to abide in the ninth ground, the Ground of Excellent Wisdom, this sign first appears: he sees himself as a wheel-turning king who teaches and transforms beings through the true Dharma, surrounded and attended by immeasurable hundreds of thousands of kotis of nayutas of kings. Above the bodhisattva is a pure white parasol adorned with the eight precious substances.

“When a great bodhisattva is about to abide in the tenth ground, the Dharma Cloud Ground, this sign first appears: he sees his own body the color of pure gold, endowed with the thirty-two marks of the Tathagata, the Great Person. A halo radiates for one fathom around him as he sits securely upon a lofty and spacious lion throne, respectfully surrounded and served by immeasurable hundreds of thousands of kotis of nayutas of Brahma gods, who make offerings to him and listen to him teach the Dharma.

“Such are the preliminary manifestations of the Ten Grounds displayed by great bodhisattvas through the power of samadhi.

“Furthermore, Inexhaustible Wisdom, a bodhisattva on the first ground perfects the paramita of generosity; a bodhisattva on the second ground perfects the paramita of morality; a bodhisattva on the third ground perfects the paramita of patience; a bodhisattva on the fourth ground perfects the paramita of diligence; a bodhisattva on the fifth ground perfects the paramita of meditation; a bodhisattva on the sixth ground perfects the paramita of prajna; a bodhisattva on the seventh ground perfects the paramita of skillful means; a bodhisattva on the eighth ground perfects the paramita of power; a bodhisattva on the ninth ground perfects the paramita of vows; and a bodhisattva on the tenth ground perfects the paramita of knowledge.

“Furthermore, Inexhaustible Wisdom, upon first bringing forth the mind, a bodhisattva attains the Samadhi of Manifest Jewels; upon bringing forth the mind a second time, the Samadhi of Excellent Abiding; a third time, the Immovable Samadhi; a fourth time, the Samadhi of Non-retrogression; a fifth time, the Samadhi of Precious Flowers; a sixth time, the Samadhi of the Radiance of the Sun’s Disc; a seventh time, the Samadhi Accomplishing All Meanings; an eighth time, the Samadhi of the Torch of Knowledge; a ninth time, the Samadhi of Directly Realizing the Buddha-Dharma; and a tenth time, the Surangama Samadhi.

“Furthermore, Inexhaustible Wisdom, on the first ground a great bodhisattva attains the Dharani of Supreme Empowerment; on the second ground, the Invincible Dharani; on the third ground, the Dharani of Excellent Abiding; on the fourth ground, the Indestructible Dharani; on the fifth ground, the Stainless Dharani; on the sixth ground, the Dharani of the Lamp of the Wheel of Knowledge; on the seventh ground, the Dharani of Supreme Practice; on the eighth ground, the Dharani of Pure Discernment; on the ninth ground, the Dharani Revealing Boundless Dharma Gates; and on the tenth ground, the Dharani of the Inexhaustible Treasury of Dharma.”

At that time, in the assembly there was a deva prince named Unobstructed Radiance Lion Banner. He rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and said: “Rare indeed, World-Honored One! Rare indeed, Sugata! Such a Dharma gate is exceedingly profound and vast and can encompass all Buddha-dharmas.”

The Buddha said: “Deva prince, it is exactly as you have said. If a bodhisattva can hear and accept even briefly this Dharma gate, he will certainly not retrogress from unsurpassed enlightenment. Why? Because that bodhisattva has previously planted roots of virtue and brought those roots of virtue to maturity. Therefore, he is able to hear a scripture such as this and to be confirmed by it.

“Deva prince, if a good man or good woman hears this sutra, all the roots of virtue planted by that person will become pure. Such a person will never cease seeing Buddhas, hearing the Dharma, and making offerings to the Sangha, and will never be separated from the Ocean-Seal Dharani; the Dharani Producing the Inexhaustible; the Dharani Entering the Aspirations and Mental Activities of Sentient Beings; the Dharani of the Pure Banner of Sunlight; the Dharani of the Stainless Banner of Moonlight; the Dharani Pacifying All Fetters; the Dharani That Utterly Destroys Boundless Afflictions and Is as Firm as a Diamond Mountain; the Dharani Entering the Sounds of True Speech; the Dharani Sealed with the Boundless Pure Seal Manifest Like Space;

and the Dharani Accomplishing the Manifestation of Boundless Buddha-Bodies.

“Having accomplished such dharanis, a great bodhisattva can manifest Buddha-bodies throughout all buddha lands in the ten directions and teach and transform sentient beings. Yet within the Dharma-nature there is neither coming nor going, nor is there any sentient being who is taught and transformed. Regarding the Dharma that is taught, he does not cling to words; he remains equal and unmoving. Although he manifests bodies subject to birth and death, there is neither arising nor cessation, nor is there the slightest dharma that comes or goes. He clearly knows that all conditioned activities have been quiescent from the beginning and abides in the Buddha-Dharma. Why? Because all these dharmas are free from discrimination.”

When the Buddha taught this Dharma, thirty thousand bodhisattvas in the assembly attained patience regarding the non-arising of dharmas; immeasurable bodhisattvas attained non-retrogression from unsurpassed enlightenment; immeasurable sentient beings brought forth the mind of enlightenment; and immeasurable bhiksus attained the pure Dharma eye.

After the Buddha had taught this sutra, the Bodhisattva Inexhaustible Wisdom, the bhiksus, and all the devas, humans, asuras, gandharvas, and others in the world greatly rejoiced, faithfully accepted it, and reverently practiced it.

XLVI. THE FORTY-SIXTH ASSEMBLY: MANJUSRI’S TEACHING ON PRAJNAPARAMITA

Thus have I heard. At one time, the Buddha was dwelling in the country of Sravasti, in Jeta Grove at Anathapindada’s Park, together with an assembly of one thousand great bhiksus. There were also ten thousand great bodhisattvas, adorned with the great adornment, all of whom had attained the stage of non-retrogression. They were headed by the Bodhisattva Maitreya, the Bodhisattva Manjusri, the Bodhisattva Unobstructed Eloquence, the Bodhisattva Never Abandoning His Vow, and others.

At the appearance of dawn, the youthful great Bodhisattva Manjusri left his dwelling, went to the place where the Buddha was staying, and stood outside.

At that time, the venerable Sariputra, Purna Maitrayaniputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakausthila, and the other great sravakas also left their dwellings, went to the place where the Buddha was staying, and stood outside.

Knowing that the assembly had gathered, the Tathagata emerged from his dwelling, arranged his seat, sat down, and said to the venerable Sariputra: “Why have you come so early this morning to stand outside my door?”

The venerable Sariputra replied: “World-Honored One! The youthful great Bodhisattva Manjusri arrived first and was already standing outside the door. I truly arrived afterward.”

The Buddha said to the Bodhisattva Manjusri: “Did you indeed come and stand here first because you wished to see the Tathagata?”

The Bodhisattva Manjusri replied: “World-Honored One! I indeed came first because I wished to see the Tathagata. Why?

Because I delight in correct contemplation that benefits sentient beings. I contemplate the Tathagata as having the characteristic of suchness, the characteristic of non-difference, the characteristic of immovability, the characteristic of non-action, the characteristic of non-abiding, the characteristic of non-cessation, the characteristic of neither existence nor nonexistence, the characteristic of neither being in any direction nor apart from any direction, the characteristic of neither belonging to the three times nor not belonging to the three times, the characteristic of neither duality nor non-duality, and the characteristic of neither defilement nor purity.

Thus do I correctly contemplate the Tathagata for the benefit of sentient beings.”

The Buddha said to the Bodhisattva Manjusri: “If one can see the Tathagata in this way, the mind grasps nothing and yet does not fail to grasp; it is neither accumulated nor unaccumulated.”

The venerable Sariputra said to the Bodhisattva Manjusri: “If someone can see the Tathagata in the manner you have described, it is exceedingly rare. For the sake of sentient beings, one sees the Tathagata in this way, yet one’s mind does not grasp the characteristic of sentient beings. One guides sentient beings toward nirvana, yet does not grasp the characteristic of nirvana. For the sake of all sentient beings, one assumes the great adornment, yet does not perceive the characteristic of adornment.”

The Bodhisattva Manjusri said to the venerable Sariputra: “It is so, just as you have said. Although one assumes the great adornment for the sake of all sentient beings, one’s mind never perceives the characteristic of sentient beings. Although one assumes the great adornment for the sake of all sentient beings, the realm of sentient beings neither increases nor decreases.

“Suppose one Buddha abided in the world for a kalpa or longer than a kalpa, and within one such world there were immeasurable and boundless Buddhas, as numerous as the sands of the Ganges. Suppose each Buddha, throughout a kalpa or longer than a kalpa, continuously taught the Dharma day and night without pausing even briefly, and each Buddha delivered immeasurable sentient beings, as numerous as the sands of the Ganges, all of whom entered nirvana.

Still, the realm of sentient beings would neither increase nor decrease. The same would be true of all Buddhas throughout the worlds of the ten directions. Each Buddha would teach the Dharma, transform beings, and deliver immeasurable sentient beings, as numerous as the sands of the Ganges, all of whom would enter nirvana; nevertheless, the realm of sentient beings would neither increase nor decrease.

Why? Because the definitive characteristic of sentient beings cannot be apprehended. Therefore, the realm of sentient beings neither increases nor decreases.”

The venerable Sariputra again said to the Bodhisattva Manjusri: “If the realm of sentient beings neither increases nor decreases, why do bodhisattvas seek unsurpassed enlightenment for the sake of sentient beings and constantly teach them the Dharma?”

The Bodhisattva Manjusri said: “If all sentient beings bear the characteristic of emptiness, then there is no bodhisattva who seeks unsurpassed enlightenment and no sentient being for whom the Dharma may be taught. Why? Because within the Dharma I teach, not a single dharma can be apprehended.”

The Buddha then said to the Bodhisattva Manjusri: “If there are no sentient beings, why does one speak of sentient beings and the realm of sentient beings?”

The Bodhisattva Manjusri replied: “The characteristic of the realm of sentient beings is like that of the realm of the Buddhas.”

The Buddha asked: “Does the realm of sentient beings have a measure?”

The Bodhisattva Manjusri replied: “The measure of the realm of sentient beings is like the measure of the realm of the Buddhas.”

The Buddha asked: “Does the measure of the realm of sentient beings have any location?”

The Bodhisattva Manjusri replied: “The measure of the realm of sentient beings is inconceivable.”

The Buddha asked: “Does the characteristic of the realm of sentient beings have any abiding place?”

The Bodhisattva Manjusri replied: “Sentient beings have no abiding place; they abide as space abides.”

The Buddha asked: “How, then, should one abide in prajnaparamita while cultivating prajnaparamita?”

The Bodhisattva Manjusri replied: “One abides in prajnaparamita by taking the non-abiding of dharmas as one’s abiding.”

The Buddha asked: “While abiding in prajnaparamita in this way, how do those roots of virtue increase or decrease?”

The Bodhisattva Manjusri replied: “If one can abide in prajnaparamita in this way, one’s roots of virtue neither increase nor decrease. All dharmas likewise neither increase nor decrease, and the nature and characteristics of prajnaparamita itself neither increase nor decrease.

“World-Honored One! One who cultivates prajnaparamita in this way neither abandons the dharmas of ordinary beings nor grasps the dharmas of sages and noble ones. Why? Because prajnaparamita perceives no dharma that can be grasped or abandoned.

“One who cultivates prajnaparamita in this way does not regard nirvana as something to delight in or samsara as something to loathe. Why? Because one does not even perceive samsara, much less become weary of it, and one does not even perceive nirvana, much less delight in it.

“One who cultivates prajnaparamita in this way does not perceive defilements as something to abandon, nor virtues as something to delight in, nor samsara as something to loathe. Why? Because one does not even perceive samsara, much less become weary of it, and one does not even perceive nirvana, much less delight in it.

“One who cultivates prajnaparamita in this way does not perceive defilements as something to abandon or virtues as something to grasp. Why? Because the mind neither increases nor decreases with regard to any dharma, and because one does not perceive increase or decrease in the dharmadhatu.

“To attain this is called cultivating prajnaparamita.

“World-Honored One! Not seeing any dharma as arising or ceasing is the cultivation of prajnaparamita. Not seeing any dharma as increasing or decreasing is the cultivation of prajnaparamita. Having a mind that seeks nothing and seeing no characteristic of a dharma that can be grasped is the cultivation of prajnaparamita.

“One sees neither good nor bad, gives rise to neither high nor low, and gives rise to neither grasping nor abandoning. Why? Dharmas are neither good nor bad because they are free from all characteristics. Dharmas are neither high nor low because the Dharma-nature is equal. Dharmas are neither grasped nor abandoned because they abide in the true limit. This is the cultivation of prajnaparamita.”

The Buddha asked: “Are those Buddha-dharmas not supreme?”

The Bodhisattva Manjusri replied: “I do not see any dharma possessing the characteristic of supremacy. The Tathagata has himself awakened to the emptiness of all dharmas and can directly realize and know it.”

The Buddha declared: “It is exactly so. The perfectly enlightened Tathagata has himself realized the emptiness of dharmas.”

The Bodhisattva Manjusri said: “World-Honored One! Within the emptiness of dharmas, could anything surpass suchness and be attained?”

The Buddha declared: “Excellent, excellent, Manjusri! Is what you have said the true Dharma?

“Manjusri, anuttara is called the Buddha-Dharma.”

The Bodhisattva Manjusri replied: “As the Buddha has said, anuttara is called the Buddha-Dharma. Why? Because there is no dharma to attain that may be called anuttara.

“To cultivate prajna in this way is not to be called a vessel of the Dharma; it is not a Dharma that transforms ordinary beings, nor is it the Buddha-Dharma, nor a Dharma that increases. This is called cultivating prajnaparamita.

“Furthermore, World-Honored One! While cultivating prajnaparamita, does one perceive any dharma to distinguish or contemplate?”

The Bodhisattva Manjusri replied: “No, World-Honored One! In accordance with my contemplation, I do not perceive the Buddha-Dharma, nor do I perceive anything that can be distinguished as the dharma of ordinary beings, the dharma of sravakas, or the dharma of pratyekabuddhas. This is called the unsurpassed Buddha-Dharma.

“Furthermore, while cultivating prajnaparamita, one does not perceive the characteristic of an ordinary being or the characteristic of the Buddha-Dharma, nor does one see any dharma as possessing a fixed characteristic. This is the cultivation of prajnaparamita.

“Furthermore, while cultivating prajnaparamita, one does not perceive the Desire Realm, the Form Realm, the Formless Realm, or the realm of quiescent cessation. Why? Because one does not perceive any dharma possessing the characteristic of complete extinction. This is the cultivation of prajnaparamita.

“Furthermore, while cultivating prajnaparamita, one does not perceive a benefactor or one who repays a kindness. When contemplating these two characteristics, the mind makes no distinction. This is the cultivation of prajnaparamita.

“Furthermore, while cultivating prajnaparamita, one does not perceive prajnaparamita, nor does one perceive any Buddha-Dharma to grasp or any dharma of ordinary beings to abandon. This is the cultivation of prajnaparamita.

“Furthermore, while cultivating prajnaparamita, one does not perceive any dharma of ordinary beings to extinguish, nor does one perceive any Buddha-Dharma for the mind to realize and know. This is the cultivation of prajnaparamita.”

The Buddha praised him: “Excellent, excellent, Manjusri! You are able skillfully to explain the characteristics of prajnaparamita. This is the Dharma seal studied by great bodhisattvas. Even sravakas and pratyekabuddhas must cultivate the path and its fruits without departing from this Dharma seal.

“Manjusri, if anyone hears this Dharma and is neither alarmed nor afraid, that person has not planted roots of virtue before only one thousand Buddhas, but has planted roots of virtue before hundreds of thousands of myriads of kotis of Buddhas. Therefore, that person can encounter this extremely profound prajnaparamita without alarm or fear.”

The Bodhisattva Manjusri said: “World-Honored One! I now wish to explain further the meaning of prajnaparamita.”

The Buddha declared: “You should speak.”

The Bodhisattva Manjusri said: “While cultivating prajnaparamita, one does not perceive any dharma in which one should or should not abide, nor does one perceive within any realm a characteristic that can be grasped or abandoned. Why? Because, like the Buddhas, one does not perceive the characteristics of the realms of any dharma. One does not grasp even the realm of the Buddhas, much less the realms of sravakas, pratyekabuddhas, or ordinary beings.

“While cultivating prajnaparamita, one does not grasp the characteristic of the conceivable or the characteristic of the inconceivable, nor does one perceive that the dharmas of the Buddhas have any number of characteristics. Directly realizing the emptiness of dharmas is inconceivable.

“Great bodhisattvas such as these have all made offerings to hundreds of thousands of myriads of kotis of Buddhas and planted roots of virtue. Only then can they encounter this extremely profound prajnaparamita without alarm or fear.

“Furthermore, while cultivating prajnaparamita, one perceives neither bondage nor liberation and sees no distinguishing characteristics among ordinary beings or the beings of the Three Vehicles. This is the cultivation of prajnaparamita.”

The Buddha asked: “Manjusri, before how many Buddhas have you made offerings?”

The Bodhisattva Manjusri replied: “The Buddhas and I are like illusory transformations. I perceive neither a characteristic of making offerings nor anyone who receives them.”

The Buddha asked: “Are you not now abiding in the Buddha Vehicle?”

The Bodhisattva Manjusri replied: “In accordance with my contemplation, I do not perceive a single dharma. How, then, could I abide in the Buddha Vehicle?”

The Buddha asked: “Have you not attained the Buddha Vehicle?”

The Bodhisattva Manjusri replied: “The Buddha Vehicle is merely a name. It can neither be attained nor lost. How, then, could I attain it?”

The Buddha asked: “Have you attained unobstructed knowledge?”

The Bodhisattva Manjusri replied: “I myself am unobstructed. How could the unobstructed be used to attain the unobstructed?”

The Buddha asked: “Do you sit at the seat of enlightenment?”

The Bodhisattva Manjusri replied: “None of the Buddhas sits at the seat of enlightenment. Why, then, should I alone sit there? Why? Because I presently see all dharmas abiding in the true limit.”

The Buddha asked: “What is called the true limit?”

The Bodhisattva Manjusri replied: “The view of a self in the body and so forth is the true limit.”

The Buddha asked: “How is the view of a self in the body the true limit?”

The Bodhisattva Manjusri replied: “The suchness-characteristic of the view of a self in the body is neither real nor unreal, neither coming nor going; it is both the body and not the body. This is called the true limit.”

The venerable Sariputra said: “World-Honored One! Anyone who clearly and decisively understands this meaning is called a great bodhisattva. Why? Because upon hearing such extremely profound characteristics of prajnaparamita, that person is neither alarmed nor afraid and harbors neither confusion nor doubt.”

The Bodhisattva Maitreya said: “World-Honored One! To hear the Dharma characteristics of prajnaparamita explained so completely is to be near the place where the Buddha sits. Why? Because the Buddha has directly awakened to these Dharma characteristics.”

The Bodhisattva Manjusri said: “World-Honored One! If a person hears the extremely profound prajnaparamita and is neither alarmed nor afraid and harbors neither confusion nor doubt, one should know that this person has seen the Buddha.”

At that time, the laywoman Signlessness said: “World-Honored One! The dharmas of ordinary beings, the dharmas of sravakas, the dharmas of pratyekabuddhas, and the dharmas of Buddhas—all these dharmas are without characteristics. Therefore, upon hearing prajnaparamita, one is neither alarmed nor afraid and harbors neither confusion nor doubt. Why? Because all things have originally been without characteristics.”

The Buddha said to the venerable Sariputra: “If a good man or good woman hears such extremely profound prajnaparamita and acquires certainty, being neither alarmed nor afraid and harboring neither confusion nor doubt, one should know that this person abides on the stage of non-retrogression.

“If anyone hears this extremely profound prajnaparamita without alarm or fear, earnestly delights in hearing and accepting it, and rejoices in it without weariness, that person is endowed with the Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajnaparamita. That person can also reveal and explain it to others and practice in accordance with the teaching.”

The Buddha said to the Bodhisattva Manjusri: “Through contemplating what meaning does one attain unsurpassed enlightenment and abide in unsurpassed enlightenment?”

The Bodhisattva Manjusri replied: “I have not attained unsurpassed enlightenment, nor do I abide in the Buddha Vehicle. How, then, could I attain unsurpassed enlightenment? What I have said is itself the characteristic of unsurpassed enlightenment.”

The Buddha praised him: “Excellent, excellent, Manjusri! You are able skillfully to explain this meaning within such a profound Dharma. Long ago, in the presence of past Buddhas, you planted roots of virtue and purified your practice of the holy life through the signless Dharma.”

The Bodhisattva Manjusri replied: “If one perceived characteristics, one could speak of signlessness. But I now perceive neither characteristics nor signlessness. Why, then, do you say that I have purified my practice of the holy life through the signless Dharma?”

The Buddha asked the Bodhisattva Manjusri: “Do you see the realm of the sravakas?”

The Bodhisattva Manjusri replied: “I do see it, World-Honored One!”

The Buddha asked: “How do you see it?”

The Bodhisattva Manjusri replied: “I do not give rise to a view of ordinary beings, a view of noble ones, a view of those in training, a view of those beyond training, a view of the great, a view of the small, a view of the disciplined, or a view of the undisciplined. It is neither seeing nor not seeing.”

The venerable Sariputra asked the Bodhisattva Manjusri: “You now contemplate the Sravaka Vehicle in this way. How do you contemplate the Buddha Vehicle?”

Manjusri replied: “I do not perceive the dharma of bodhisattvas, the cultivation of enlightenment, or anyone who realizes enlightenment.”

The venerable Sariputra asked the Bodhisattva Manjusri: “What is called a Buddha, and how does one contemplate a Buddha?”

The Bodhisattva Manjusri asked the venerable Sariputra: “What is the self?”

The venerable Sariputra replied: “The self is merely a name. The characteristic of a name is empty.”

The Bodhisattva Manjusri said: “It is exactly so. Just as the self is merely a name, a Buddha is also merely a name. The characteristic of a name is empty, and this itself is enlightenment. One does not use names to seek enlightenment.

“The characteristic of enlightenment is without speech and without explanation. Why? Because speech and enlightenment are both empty.

“Furthermore, Sariputra, you asked what is called a Buddha and how one contemplates a Buddha.

“Neither arising nor ceasing, neither coming nor going, neither name nor characteristic—this is called a Buddha.

“One contemplates the Buddha just as one contemplates the true characteristic of one’s own body. Only the wise can know this. This is called contemplating the Buddha.”