文殊師利所說摩訶般若波羅蜜經

At that time, Ananda rose from his seat, draped his robe over one shoulder, bared his right shoulder, knelt with his right knee on the ground, and addressed the Buddha:

“World-Honored One! For what reason did the earth quake in six ways like this?”

The Buddha replied:

“Because I have spoken of the undifferentiated characteristic of the field of merit, such an auspicious sign has appeared. In former times, the Buddhas also dwelt in this place and spoke of the field of merit in this way to benefit sentient beings; at that very moment, worlds throughout the ten directions also quaked in six ways.”

Sariputra said to the Buddha:

“World-Honored One! Manjusri is inconceivable, for he has spoken of the inconceivable characteristics of the Dharma.”

The Buddha turned to Manjusri and said:

“So it is! Just as Sariputra has said, the Dharma you have expounded is truly inconceivable.”

Manjusri said to the Buddha:

“World-Honored One! The inconceivable cannot be expressed, nor can the conceivable be expressed. The nature of both the conceivable and the inconceivable cannot be conveyed in words. All characteristics of speech are neither conceivable nor inconceivable.”

The Buddha asked:

“Have you entered the inconceivable samadhi?”

“No, World-Honored One! I myself am inconceivable, and I do not perceive any mind capable of conceiving; how, then, could it be said that I enter the inconceivable samadhi? When I first aroused the aspiration to enter this concentration, I wished to enter it; but now, upon reflection, there is truly no characteristic of mind that enters samadhi.

It is like a person learning archery who, through continual practice, becomes skilled. Later, even without conscious intent, because he has become thoroughly accustomed to it, every arrow he releases strikes the target. I am likewise.

At first, when learning the inconceivable samadhi, I concentrated the mind upon a single object. After long practice had become habitual, there was no longer any thought in the mind, yet it remained constantly united with concentration.”

Sariputra then asked Manjusri:

“Is there also a supremely wondrous concentration of quiescent cessation?”

Manjusri replied:

“If there were an inconceivable concentration, you might ask whether there is also a concentration of quiescent cessation, and I would explain accordingly. Yet even the inconceivable concentration cannot be apprehended; why, then, do you still ask whether there is a concentration of quiescent cessation?”

Sariputra asked again:

“Is the inconceivable concentration unattainable?”

“A conceivable concentration bears the characteristic of being attainable. The inconceivable concentration bears the characteristic of being unattainable. All sentient beings truly possess the inconceivable concentration. Why? Because the characteristics of all minds are not apart from the inconceivable. Therefore, the characteristics of all sentient beings and the characteristics of the inconceivable samadhi are equal and without distinction.”

The Buddha praised Manjusri:

“Excellent! Excellent, Manjusri! Only because you have personally planted roots of virtue and cultivated pure conduct before many Buddhas are you able to expound this profound samadhi. You now abide in prajnaparamita in this manner.”

Manjusri said:

“If I were to abide in prajnaparamita, and if I were to say that I abide in it, this would be a perception of existence and would immediately become entangled in the perception of self; prajnaparamita would then have a location. If prajnaparamita were situated in emptiness, this too would be a perception of self and would also be called a location. Transcending the two characteristics of existence and nonexistence, one abides in nonabiding, as the Buddhas abide.

Dwelling in the realm of quiescent cessation, which is neither conceivable nor inconceivable—this is called the abiding place of prajnaparamita. The locus of prajnaparamita is the signlessness of all dharmas and the nonaction of all dharmas. Prajnaparamita is the inconceivable; the inconceivable is the dharmadhatu; the dharmadhatu is signlessness; signlessness is the inconceivable; and the inconceivable is prajnaparamita.

Prajnaparamita and the dharmadhatu are neither two nor different. What is neither two nor different is the dharmadhatu; the dharmadhatu is signlessness; signlessness is the realm of prajnaparamita; the realm of prajnaparamita is the inconceivable realm; the inconceivable realm is the realm of neither arising nor cessation; and the realm of neither arising nor cessation is the inconceivable realm.

“The realm of the Tathagata and the realm of self do not possess two distinct characteristics. One who cultivates prajnaparamita in this way does not seek the fruit of bodhi. Why? Because freedom from the characteristic of bodhi is itself prajnaparamita.

“World-Honored One! To know the characteristic of self without becoming intoxicated by it, while neither knowing nor clinging to it, is the Buddha’s inconceivable knowing. Neither knowing nor clinging is itself the Buddha’s knowing.

Why? Because if one knows that the essential nature is originally without characteristics, how could one transform the dharmadhatu? If one knows that the original nature is impossible to apprehend, then there is no thing.

If there is no thing, there is no location, no support, and no abiding place. Having no support and no abiding is neither arising nor cessation. Neither arising nor cessation is the merit of the conditioned and the unconditioned.

If one knows this, one no longer has mental perceptions. Since there are no mental perceptions, how could one know the merits of the conditioned and the unconditioned? Not knowing is the inconceivable, and the inconceivable is the Buddha’s knowing.

It neither grasps nor does not grasp; it does not perceive movement through the three times; it does not grasp arising, cessation, or any activity; and it is neither nihilistic nor eternalistic. Knowing in this way is called right wisdom, inconceivable wisdom. Like empty space, it is neither here nor there; nothing can be compared with it; it is neither bad nor good, neither equal nor unequal, and without appearance.”

The Buddha told Manjusri:

“If wisdom knows in this way, it is called irreversible wisdom.”

“Wisdom of nonaction is irreversible wisdom. It is like gold ore, which must first be struck with hammer and pestle before the quality of the gold can be correctly discerned. If it is not struck, how could its quality be known? Irreversible wisdom is likewise. Only after passing through states of neither recollection nor attachment, neither perception nor thought, remaining entirely unmoved, neither arising nor ceasing, does it manifest.

“When the Tathagata speaks of his own wisdom, who will be able to accept it with faith?

“Such wisdom is neither the Dharma of nirvana nor the Dharma of samsara. It is the activity of quiescent cessation, an unmoving practice. It neither eliminates greed, hatred, and delusion nor fails to eliminate the three poisons. Why is this so? Because there is no extinction. It neither departs from samsara nor fails to depart from samsara; it neither cultivates the path nor fails to cultivate the path.... Whoever understands this possesses right faith.”

“Excellent! Excellent! Just as you have said, you have truly understood this meaning clearly.”

At that time, Mahakasyapa said to the Buddha:

“World-Honored One! In the future age, if anyone expounds such profound true Dharma, who will be capable of understanding and believing it, and then practicing in accordance with what has been heard?”

The Buddha taught:

“Kasyapa! The bhiksus, bhiksunis, laymen, and laywomen now present in this Dharma assembly who hear this sutra will, in the future age, if they hear this Dharma again, certainly be capable of understanding and accepting with faith the profound meaning of prajnaparamita. They will be able to read, recite, accept, and uphold it, and will also have the ability to explain it clearly to others.

“Suppose a wealthy man lost a mani jewel and consequently became sorrowful and distressed. Later, when he found it again, his heart was filled with boundless joy. So it is, Kasyapa! Bhiksus, bhiksunis, laymen, and laywomen who possess faith and delight will certainly feel sorrow and distress if they have not yet heard this Dharma. When they hear it, understand it with faith, diligently accept and uphold it, and delight in reading and reciting it, their hearts will be filled with great joy. You should know that such people thereby see the Buddha and draw near to and make offerings to the Buddhas.

“When the Parijataka tree in the Heaven of the Thirty-Three first puts forth buds, the devas who see it all rejoice, knowing with certainty that the flowers will soon blossom. Likewise, those bhiksus, bhiksunis, laymen, and laywomen who hear and understand prajnaparamita will soon bring forth all the qualities of Buddhahood. In the future age, if ordained or lay men or women hear prajnaparamita, accept it with faith, and read and recite it without hesitation or doubt, you should know that such people have heard this sutra before. From this Dharma assembly, they will again be able to disseminate it among villages and crowds of people. Such people are protected by the Buddhas.

“Kasyapa! If good men and good women are able to understand and accept with faith such profound prajnaparamita without the slightest doubt, you should know that they studied under the Buddhas of former lives and planted many roots of virtue before those Buddhas.

“Suppose a person stringing beads suddenly finds among the beads a priceless mani jewel and is filled with joy. You should know that this person has previously understood the value of a priceless mani jewel, and so, upon obtaining it, immediately recognizes its worth and rejoices. Likewise, Kasyapa, if good men and good women studying other teachings suddenly have the good fortune to hear this priceless Dharma of prajnaparamita and tremble with joy, you should know that they have heard prajnaparamita before and therefore accept it with such ease.

“If sentient beings hear this profound prajnaparamita, accept it with faith, and also give rise to joy, those sentient beings have previously drawn near to innumerable Buddhas, heard the Dharma of prajnaparamita from them, and cultivated it before.

“Suppose a person has visited a great city. Later, upon hearing someone speak of that great city—of its fields, gardens, ponds, streams, fruit trees, men and women, and its delightful and lovable inhabitants—he immediately rejoices greatly and urges the speaker to describe it in still greater detail: how prosperous the fields and gardens within the city are; how many extraordinary flowers and plants grow along both banks of its ponds and streams; how many kinds of trees bear delicious fruit; and how many beautiful sights there are....

Everything readily captivates the heart. As the person hears further details, he rejoices even more, for the former images gradually appear clearly in his mind, since he has seen them before. Likewise, Kasyapa, if good men and good women hear the Dharma of prajnaparamita, give rise to faith, accept it with joyful delight, feel no weariness, and earnestly encourage others to listen, you should know that such people have previously heard the Dharma of prajnaparamita from Manjusri.”

Kasyapa again said to the Buddha:

“World-Honored One! If, in the future, good men and good women hear the Dharma of prajnaparamita and accept it with faith and delight, then from these characteristics it may be known that they have previously heard and cultivated the Dharma of prajnaparamita in the Dharma assemblies of Buddhas of the past.”

Manjusri said to the Buddha:

“World-Honored One! The Buddha has taught that all dharmas are nonactive, signless, quiescent, and supreme. If good men and good women are able to understand this true meaning with certainty and expound it in accordance with what they have heard, they are praised by the Buddhas and do not contradict the characteristics of the Dharma. Their words are the words of the Buddha. They clearly reveal the characteristic of prajnaparamita, clearly fulfill the Buddha-Dharma, and penetrate the inconceivable true characteristic.”

The Buddha told Manjusri:

“In the past, when I practiced the bodhisattva conduct and cultivated roots of virtue, I had to study prajnaparamita in order to abide at the stage of irreversibility. I had to study prajnaparamita in order to attain unsurpassed awakening.

“If good men and good women wish to comprehend the characteristics of all dharmas and clearly know that the mind-realms of all sentient beings are equal, they should study prajnaparamita.

“Manjusri! Whoever wishes to study all Buddha-Dharma without being obstructed by anything should study prajnaparamita. Whoever wishes to learn all the events concerning a Buddha when he attains unsurpassed awakening—his excellent marks, conduct, deportment, etiquette, and proper observances—should also study prajnaparamita. Whoever wishes to understand the Buddha’s attainment of the Way and his manner of conduct should study prajnaparamita.

“Why do I teach this?

“Because within the Dharma of emptiness, where can Buddhas or bodhi-awakening be seen?

“If good men and good women wish to understand such matters clearly and be free of all doubt, they should study prajnaparamita. Why should they study it? Because while abiding in prajnaparamita, they do not perceive dharmas as either arising or ceasing, defiled or pure. Therefore, good men and good women should enter prajnaparamita in this way.

“Whoever wishes to know that all dharmas lack the characteristics of past, future, and present should study prajnaparamita. Why? Because the characteristic of the dharmadhatu has no past, future, or present.

“Whoever wishes to know that all dharmas lie within the dharmadhatu and to have a mind free of obstruction should study prajnaparamita.

“Whoever wishes to penetrate the three turnings and twelve aspects of the Dharma wheel, realize and know them, yet remain unattached, should study prajnaparamita.

“Whoever wishes to obtain loving-kindness that universally embraces all sentient beings without limit, yet does not conceive of a characteristic of sentient beings, should study prajnaparamita.

“Whoever wishes to attain the state of giving rise to no thought of opposition toward sentient beings, while also retaining no image of nonopposition, should study prajnaparamita.

“Whoever wishes to know the ten powers of wisdom and the four fearlessnesses, abide in the Buddha’s wisdom, and attain unobstructed eloquence should study prajnaparamita.”

At that time, Manjusri again said to the Buddha:

“World-Honored One! I wish to contemplate the true Dharma as unconditioned, signless, unattained, without benefit, unborn, unceasing, not coming, and not going; with no knower, no seer, and no creator. I see neither prajnaparamita nor the realm of prajnaparamita.

It is neither realization nor nonrealization; it gives rise to no erroneous views and makes no distinctions. All dharmas are inexhaustible and beyond all exhaustion. There is no Dharma of ordinary beings, no Dharma of sravakas, no Dharma of pratyekabuddhas, and no Buddha-Dharma.

It is neither attainment nor nonattainment; it neither abandons samsara nor fails to enter nirvana; it is neither conceivable nor inconceivable, neither active nor inactive. Since the characteristics of the Dharma are thus, how should one study prajnaparamita?”

The Buddha replied:

“Manjusri! If one knows these characteristics as you have described them, this itself is called studying prajnaparamita.

“A great bodhisattva who wishes to cultivate bodhi-awakening should personally abide in samadhi. Having attained this samadhi, the bodhisattva illuminates and thoroughly comprehends all profound Buddha-Dharma, knows all the names of the Buddhas, and penetrates all Buddha-worlds without being obstructed by anything. A great bodhisattva who wishes to do this should study prajnaparamita as Manjusri has just taught.”

Manjusri said to the Buddha:

“World-Honored One! For what reason is it called prajnaparamita?”

The Buddha replied:

“Prajnaparamita is not separated by space and not limited by time. It has neither name nor characteristic; it is not conceptualization, has no destination or basis, involves no transgression, is neither merit nor darkness nor illumination.... Like the vast and boundless dharmadhatu, it is not divided by measurements of time or space.... This is called prajnaparamita. It is also the sphere of practice of great bodhisattvas. Neither practice nor nonpractice, it proceeds toward the One Vehicle and is called no path of practice. Why? Because there is neither recollection nor activity.”

Manjusri said to the Buddha:

“World-Honored One! How can one quickly realize unsurpassed bodhi-awakening?”

The Buddha replied:

“Manjusri! By practicing in accordance with the teaching of prajnaparamita, one will quickly realize unsurpassed awakening. There is also the Samadhi of One Practice. If good men or good women cultivate this samadhi, they too will quickly realize unsurpassed awakening.”

Manjusri said to the Buddha:

“World-Honored One! What is the Samadhi of One Practice?”

The Buddha taught:

“The single characteristic of the dharmadhatu, attentively contemplated, is called the Samadhi of One Practice. Good men and good women who wish to enter the Samadhi of One Practice should first hear prajnaparamita and practice in accordance with what they have heard. They will then be able to enter the Samadhi of One Practice, contemplating the dharmadhatu as irreversible, indestructible, inconceivable, unobstructed, and signless.

“Good men and good women who wish to enter the Samadhi of One Practice should dwell in a secluded place, relinquish distracting thoughts, retain no images of external objects, gather the mind into single-pointed concentration, turn toward one Buddha, and single-mindedly recite his name. According to the direction in which that Buddha presently dwells, they should sit upright facing that direction. If they concentrate upon and contemplate that one Buddha continuously, thought after thought, then within those thoughts they will be able to see the Buddhas of the past, future, and present.

Why is this so? Because the merit of recollecting one Buddha is immeasurable and boundless and does not differ from the merit of recollecting innumerable Buddhas. The true Buddha-Dharma is not easily conceivable.

Equal and without distinction, all Buddhas abide in the One Suchness, attain supreme perfect awakening, and possess immeasurable merit and immeasurable eloquence. A person who enters the Samadhi of One Practice thoroughly knows that all the Buddhas throughout the dharmadhatu, as numerous as the sands of the Ganges, have no mutually differing characteristics.

“Ananda heard the Buddha-Dharma and attained the mnemonic retention of recollection. In wisdom and eloquence, he was foremost among the sravakas. Yet he remained within what could be measured and counted and was therefore still limited and obstructed. One who has attained the Samadhi of One Practice, however, clearly knows every Dharma gateway in the sutras, knowing each with complete accuracy and without the slightest doubt. Through the power of wisdom and eloquence, such a person can expound the Dharma throughout both day and night. Compared with this, Ananda’s eloquence and vast learning do not amount to even one hundredth or one thousandth part.

“If a great bodhisattva thinks, ‘How may I quickly realize the Samadhi of One Practice and obtain inconceivable merit and boundless renown?’ the Buddha will teach that great bodhisattva to remain mindful of the Samadhi of One Practice, always diligent and concentrated, without laziness or weariness. Cultivating and studying gradually in this way, the bodhisattva will become capable of entering the Samadhi of One Practice and will obtain inconceivable merits as evidence of this entry. Except for those who slander the true Dharma, lack faith, commit evil karma, and bear grave karmic obstructions, none will be unable to enter it.

“Furthermore, Manjusri! Suppose a person obtains a mani jewel and presents it to a jeweler. The jeweler says, ‘This is a priceless mani jewel.’ On hearing this, the person immediately implores the jeweler, ‘Please polish it for me, but do not allow it to lose its brilliant radiance.’ The jeweler then polishes the mani jewel, and wherever it is polished, it shines and sparkles brilliantly, both within and without.

“Manjusri! If good men and good women cultivate the Samadhi of One Practice, they will possess inconceivable merit and boundless renown. As they cultivate, they will understand the characteristics of all dharmas and comprehend them thoroughly without any delusion. Their merit will gradually increase, just as a jewel becomes ever brighter through polishing.

“Manjusri! Suppose the sun shines everywhere, leaving no place unilluminated. One who attains the Samadhi of One Practice likewise perfectly fulfills all merits without deficiency and illuminates all Buddha-Dharma as sunlight illuminates the world.

“Manjusri! The Dharma I teach has only one flavor: the flavor of separation, the flavor of liberation, and the flavor of quiescent cessation. If good men and good women attain the Samadhi of One Practice, whatever words they speak will bear the one flavor, the flavor of separation, the flavor of liberation, and the flavor of quiescent cessation. Their words will accord with the true Dharma and be free from error.

“Manjusri! If great bodhisattvas attain this Samadhi of One Practice, they perfectly fulfill all dharmas that support the path and quickly attain unsurpassed awakening.

“Furthermore, Manjusri! Not seeing within the dharmadhatu either a characteristic of difference or a characteristic of unity, one quickly attains unsurpassed awakening. The inconceivable characteristic is not established as real even within awakening.... Knowing this, one will quickly attain unsurpassed awakening. If a person can believe that all dharmas are Buddha-Dharma without giving rise to fear or alarm and without any further doubt, that person, possessing such understanding, will quickly attain unsurpassed awakening.”

Manjusri said to the Buddha:

“World-Honored One! Is it because of these causes that one quickly attains unsurpassed awakening?”

The Buddha replied:

“Unsurpassed awakening is attained neither through causes nor without causes. Why? Because it is a realm beyond conceptualization and therefore is attained neither through causes nor without causes. If good men and good women hear these words without becoming discouraged or weary, you should know that they planted many roots of virtue with Buddhas of the past. Therefore, if bhiksus hear profound prajnaparamita and do not give rise to fear or alarm, they have truly gone forth under the Buddha. If laymen or laywomen hear the teaching of prajnaparamita without timidity, they have established a true refuge.

“Manjusri! If good men or good women do not practice prajnaparamita, they do not cultivate the Buddha Vehicle. The earth, for example, is the support upon which all medicinal plants arise and grow. Likewise, Manjusri, all the roots of virtue of great bodhisattvas depend upon prajnaparamita for their growth and do not turn away from unsurpassed awakening.”

At that time, Manjusri said to the Buddha:

“World-Honored One! Among the cities, districts, towns, and villages of this Jambudvipa world, what place is suitable for expounding such profound prajnaparamita?”

The Buddha said:

“Manjusri! If anyone in this Dharma assembly now hears prajnaparamita, that person should make this vow: ‘In the future, may I always accord with prajnaparamita and thereby gain faith and understanding.’ Whoever is able to hear this sutra in the future, you should know, is not able to hear, accept it with faith, and delight in it merely because of meager roots of virtue.

“Manjusri! Whoever hears me speak of prajnaparamita should inwardly say: ‘Within prajnaparamita, there is no Dharma of sravakas, pratyekabuddhas, bodhisattvas, or Buddhas, nor is there any Dharma of the arising and cessation of ordinary beings.’”

Manjusri said to the Buddha:

“World-Honored One! If bhiksus, bhiksunis, laymen, or laywomen come and ask me, ‘How does the Tathagata teach prajnaparamita?’ I shall reply: ‘Since all dharmas lack mutually opposed characteristics, how could the Tathagata be teaching prajnaparamita? Why? Because no Dharma is seen that can be analyzed and debated, nor is there any consciousness of a sentient being that knows.’

“Furthermore, World-Honored One, I shall speak of the ultimate reality. Why? Because the characteristics of all dharmas enter ultimate reality. Arhats possess no distinct and separate Dharma, for the Dharma of arhats and the Dharma of ordinary beings are neither different nor identical.

“Furthermore, World-Honored One, in the Dharma thus spoken, there is no sentient being who has attained, is attaining, or will attain nirvana. Why do I say this? Because there is no fixed characteristic of a sentient being.

“If anyone wishes to hear prajnaparamita, I shall teach in this way: Those who hear should neither retain nor become attached, neither hear nor attain. They should be like illusory persons with nothing to distinguish.... One who speaks in this way truly expounds the Dharma.

Therefore, listeners should not conceive of dual characteristics. Without abandoning knowledge, they should cultivate the Buddha-Dharma; they should neither grasp the Buddha-Dharma nor relinquish the Dharma of ordinary beings. Why?

Because the characteristics of both the Dharma of ordinary beings and the Dharma of Buddhas are empty, with neither grasping nor relinquishing. If anyone asks me, I shall console and establish that person with these words. Good men and good women should inquire in this way, abide in this way, and keep their minds from retreating.

They should understand the characteristics of the Dharma in accordance with the teaching of prajnaparamita.”

At that moment, the Buddha praised Manjusri:

“Excellent! Precisely so! As you have said, good men and good women who wish to see the Buddhas should study prajnaparamita in this way. Those who wish to draw near to the Buddhas and make offerings to them in accordance with the Dharma should study prajnaparamita in this way. Those who wish to say, ‘The Tathagata is my World-Honored One,’ should study prajnaparamita in this way.

“Those who wish to say, ‘The Tathagata is not my World-Honored One,’ should also study prajnaparamita in this way.

“Those who wish to attain unsurpassed perfect awakening, or not to attain unsurpassed perfect awakening, should study prajnaparamita in this way.

“Those who wish to accomplish all samadhis, or not to accomplish all samadhis, should also study prajnaparamita in this way. Why? Because samadhi is without activity and without differentiated characteristics, and all dharmas neither arise nor emerge.

“Those who wish to know that all dharmas are provisional names, and who wish all sentient beings to cultivate the path of bodhi without seeking the characteristic of bodhi and without allowing their minds to retreat, should study prajnaparamita. For all dharmas possess the characteristic of bodhi.

“Those who wish to know the active and inactive characteristics of all sentient beings should understand that nonactivity is bodhi, bodhi is the dharmadhatu, and the dharmadhatu is ultimate reality; thus their minds should not retreat.

“Those who wish to know that all Tathagatas possess miraculous transformations that are signless, unobstructed, and unlimited should study prajnaparamita in this way.”

The Buddha again told Manjusri:

“If bhiksus, bhiksunis, laymen, or laywomen wish not to fall into evil destinies, they should learn a single four-line verse of prajnaparamita, accept and uphold it, read and recite it, and explain it to others in accordance with the true characteristic. You should know that good men and good women who act in this way will certainly attain unsurpassed awakening in a Buddha-land.

“If anyone hears prajnaparamita taught in this way, does not tremble or become alarmed, and can understand it with faith, you should know that such a person has been certified by the Buddha with the Buddha’s Dharma seal of the Mahayana. If good men and good women learn this Dharma seal, they will transcend the worlds of downfall and will not enter the paths of sravakas or pratyekabuddhas, for they have surpassed them.”

At that time, Sakra, lord of the devas, and the devas of the Heaven of the Thirty-Three used precious celestial flowers—udumbara, kumuda, pundarika, and mandara flowers—sandalwood incense, powdered incense, various kinds of gold and jewels, and celestial music played in concert to make offerings to prajnaparamita, the Tathagatas, and Manjusri. All these offerings hovered in the midst of empty space.

After making their offerings, the devas all vowed:

“May we always hear the Dharma seal of prajnaparamita.”

Sakra, lord of the devas, further vowed:

“I vow always to enable the men and women with roots of virtue in this Jambudvipa world to hear this sutra and establish firm faith in the Buddha-Dharma. I shall also command all devas to protect those who understand, accept, and uphold it with faith and teach this sutra to others.”

At that time, the Buddha told Sakra:

“So it is! Kausika! Such good men and good women will certainly attain awakening like the Buddhas.”

Manjusri said to the Buddha:

“World-Honored One! Good men and good women who accept and uphold it in this way will obtain immense benefit and immeasurable merit.”

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

Manjusri immediately said to the Buddha:

“World-Honored One! This is the Tathagata’s confirmation of prajnaparamita.”

The Buddha replied:

“So it is, Manjusri! After the Tathagata expounds prajnaparamita, he commonly manifests such a sign to confirm prajnaparamita, so that those who accept and uphold it give rise neither to disparagement nor praise. Why? Because the signless Dharma seal cannot be praised or criticized. I now employ this Dharma seal so that the heavenly maras will have no opportunity to cause harm.”

When the Buddha had finished speaking, the great bodhisattvas and the fourfold assembly, having heard this teaching of prajnaparamita, rejoiced exceedingly, accepted it with faith, and wholeheartedly practiced it.