佛說聖佛母般若波羅蜜多經

Thus have I heard. At one time the World-Honored One was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in the city of Rājagṛha, together with a great assembly of Bhikṣus numbering two hundred and fifty who had come to attend, together with the assemblies of Bodhisattva-Mahāsattvas who surrounded him on every side.

At that time the World-Honored One entered the samādhi called "The Profound Radiance that Proclaims the True Dharma." Then the Bodhisattva-Mahāsattva Avalokiteśvara, within the Assembly of the Buddha—this Bodhisattva-Mahāsattva who was able to practice the profound Prajñāpāramitā—contemplated and saw that the self-nature of the five aggregates is altogether empty.

At that time the Venerable Śāriputra, relying upon the awesome spiritual power of the Buddha, came before the Bodhisattva-Mahāsattva Avalokiteśvara and addressed him, saying: "If there be a good son or a good woman who, with respect to this profound Dharma-gate of Prajñāpāramitā, joyfully wishes to cultivate and study, how then should they train?"

Then the Bodhisattva-Mahāsattva Avalokiteśvara said to the Venerable Śāriputra:

"Listen now attentively, and I shall explain it for your sake. If there be a good son or a good woman who joyfully wishes to cultivate and study this profound Dharma-gate of Prajñāpāramitā, they should contemplate that the self-nature of the five aggregates is altogether empty.

"What is meant by the self-nature of the five aggregates being empty? It is that form itself is emptiness, and emptiness itself is form. Form is not different from emptiness, and emptiness is not different from form. Sensation, perception, mental formations, and consciousness are also all just so.

"O Śāriputra! This emptiness-mark of all dharmas, such as this, has no place of arising and no place of ceasing, no defilement and no purity, no increase and no decrease.

"Śāriputra! For this very reason, within emptiness there is no form; there is no sensation, perception, mental formations, or consciousness.

"There is no eye, ear, nose, tongue, body, or mind.

"There is no form, sound, smell, taste, tangible object, or dharma-object.

"There is no realm of the eye, and no realm of eye-consciousness, even up to no realm of the mind and no realm of mind-consciousness.

"There is no ignorance and no ending of ignorance, even up to no aging-and-death and no ending of aging-and-death.

"There is no suffering, no origin that produces suffering, no state of the extinction of suffering, and no path that leads out from suffering.

"There is no wisdom, no attainment, and also no non-attainment.

"Śāriputra! Because there is this non-attainment, the Bodhisattva-Mahāsattva relies upon the Prajñāpāramitā, and because their practice accords with it, the mind is without attachment and also without obstruction. Because there is no attachment and no obstruction, there is no fear; they utterly forsake all inverted delusory thoughts and reach final Perfect Nirvāṇa. All the Buddhas of the three times likewise rely upon the Prajñāpāramitā, and thereby attain Anuttarā-Samyak-Saṃbodhi (Unsurpassed Perfect Enlightenment).

"Therefore one should know that the Prajñāpāramitā is the great mantra (Vidyā), the unsurpassed mantra, the mantra that has no equal, and that it is able to remove all suffering. It is true and not a false dharma. Those who cultivate and study should train in this way.

"Now I shall proclaim the Great Mantra of Prajñāpāramitā, which is:

"TADYATHĀ: OṂ GATE GATE PĀRAGATE PĀRASAṂGATE BODHI SVĀHĀ

"Śāriputra! If the Bodhisattva-Mahāsattvas are able to recite this Mantra-Verse of Prajñāpāramitā, this is to cultivate and study the profound Prajñāpāramitā."

At that time the World-Honored One arose serenely from his samādhi and praised the Bodhisattva-Mahāsattva Avalokiteśvara, saying: "Excellent! Excellent, good man! It is just as you have said. Thus it is! Thus it is! The Prajñāpāramitā should be studied in this way. This indeed is the supreme and utterly ultimate true meaning, and all the Tathāgatas likewise rejoice in it."

When the Buddha had finished speaking this Sūtra, the Bodhisattva-Mahāsattva Avalokiteśvara and the Bhikṣus, and even the hosts of devas, humans, asuras, and gandharvas of the world—all the Great Assembly, having heard what the Buddha taught, were greatly delighted; they believed, accepted, and reverently put it into practice.

THE SŪTRA SPOKEN BY THE BUDDHA: THE HOLY MOTHER OF BUDDHAS PRAJÑĀPĀRAMITĀ (End)

Namo Buddha (Homage to the Buddha)

Namo Dharma (Homage to the Dharma)

Namo Saṅgha (Homage to the Saṅgha)

Namo to the Holy Mother of Buddhas Prajñāpāramitā

Namo to the ever-abiding Bodhisattvas of the ten directions

Namo to the ever-abiding Sages and Saints of the ten directions

Now I respectfully make this aspiration:

I bow in homage to all without exception,

May this vow that I now make

Be swiftly brought to fulfillment.

As in ages past,

The Lord of Devas, Kauśika,

Ever single-mindedly remembered and reflected upon

The profound and wondrous meaning

Of the Prajñāpāramitā,

Day after day ever reciting it. [What he recited was:]

"Like a star, like a lamp, like a canopy of cloud,

Like a dream, an illusion, like a bubble, like dew,

Like lightning, and also like a cloud—

Thus should one form this contemplation."

Now I shall set forth in brief this:

The Prajñāpāramitā—

Neither arising nor ceasing,

Neither annihilated nor eternal,

Not the meaning of one nor of many,

Neither coming nor going.

Thus the twelve links of Dependent Origination,

Brought to rest and made still and quiescent (tranquil),

Are proclaimed by the Perfectly Enlightened One.

Reverently honoring the Supreme Master (the Supreme Teacher),

I take refuge in the Buddhas of the ten directions—

Past, present, and future—

In the Triple Gem, in the Pāramitās,

In the boundless ocean of Merit and Virtue,

Making offerings to all the Tathāgatas:

The Great Mantra, the truly secret one."

By this is subdued

The whole host of Māra-kings.

Now I too vow and pray

To act in just this same way,

Ever single-mindedly remembering and reflecting upon

The profound and wondrous meaning

Of this Mother of Buddhas, Prajñāpāramitā,

Day after day ever reciting

All the profound words and letters,

Subtle, marvelous, and most wondrous.

May all illnesses and afflictions,

The māra-hindrances and the evil-hindrances,

All the obstructions of the ten directions,

Coming forth from ancient karma

And joined now with evil conditions—

May they all, for everyone everywhere,

Together and at once dissolve away,

Together and at once cease to appear,

Together and at once be quelled to peace.

NAMO ĀRYA-BHAGAVATĪ-PRAJÑĀ-PĀRAMITĀYA

TADYATHĀ: OṂ — GATE GATE PĀRAGATE PĀRASAṂGATE BODHI

SVĀHĀ (recited 3 times up to 108 times)

Now I vow to rely upon

The boundless awesome spiritual power

That comes from the Truth,

The True Dharma of the Triple Gem.

May it be that, for all without exception,

The obstructions within and the obstructions without

Be at once transformed,

At once dissolved away,

At once quelled to peace,

Quelled with nothing left remaining.

May all obstructing forces

That would block and veil the True Dharma

Be every one subdued.

May it be that, for all without exception,

Each and every obstruction

Be entirely quelled to peace.

May I, together with all sentient beings,

Swiftly be able to forsake

Adverse circumstances and adverse conditions,

And forever abide securely

In the joy of the True Dharma.

May it be that, from this very moment,

All of our every undertaking

Be filled to overflowing with happiness,

With ease, joy, and well-being.