116389184 mahaprajnaparamita of manjusri sutra

8/13/2019 116389184 MahaPrajnaParamita of Manjusri Sutra

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Stra of Mah-Praj-Pramit Pronounced byMajur Bodhisattva

Translated from Sansrit into !hinese in the Southern "ian# $ynasty

byThe Tri%i&aaMaster Mandrafrom 'unan

'ascicle ( )of *+

Thus I have heard: At one time the Buddhawas staying in theAnthapiika Gardenof JetavanaParkin the ity kingdom of !rvast"# together with $#%%% great &hik'usand$%#%%%Bodhisattva()ahsattvas* These great Bodhisattvasare a++ ma,estia++y

adorned -with merit and wisdom. and standing on the Ground of /o 0egress*Among them were )aitreya Bodhisattva# )a1,u2r" Bodhisattva# 3nimpeded4+o5uene Bodhisattva# and /ever A&andoning the )ission Bodhisattva* Bodhisattva()ahsattva )a1,u2r" the 6outh ame at dawn from his p+ae tothe p+ae where the Buddha was and stood outside* Then great voie(hearers#suh as the venera&+e !riputra# P7ra()aitrya"putra# )ahmaudga+yyana#)ahk2yapa# )ahktyyana# and )ahkau'8hi+a# a+so ame from theirrespetive p+aes to the p+ae where the Buddha was and stood outside* The Buddha knew that the assem&+y had onvened* The Tathgataame out

of 9is dwe++ing# arranged 9is seat# and sat down* 9e asked !riputra# ;hy areyou standing outside this morningne# Bodhisattva )a1,u2r"the 6outh arrived first and stood outside the door* I atua++y arrived +ater*= Then the ;or+d(9onored >ne asked )a1,u2r"# 6ou were the first to arrivehere* ?id you wish to see the Tathgata


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!riputra said to )a1,u2r"# It is rare for anyone to see the Tathgata in theway you desri&e* As you o&serve the Tathgata for the sake of a++ sentient&eings# your mind does not grasp the appearanes of sentient &eings* As youteah a++ sentient &eings to head for nirva# -your mind. does not grasp theappearane of nirva* As you manifest suh great ma,esty for a++ sentient

&eings# your mind does not see the appearane of ma,esty*= Then Bodhisattva()ahsattva )a1,u2r" the 6outh said to !riputra# Indeed#indeed# it is ,ust as you say* A+though I ativate the mind of great ma,esty for a++sentient &eings# I never see the appearanes of sentient &eings* A+though I amadorned with great ma,esty for a++ sentient &eings# their rea+m neither inreasesnor dereases* uppose a Buddha stays in a wor+d for a ka+paor over a ka+pa*A+though eah wor+d has on+y one Buddha# there are as many Buddhas as theinnumera&+e# &ound+ess sands of the Ganges* uppose they a++ pronounethe ?harmaday and night for a ka+pa or over a ka+pa# never resting their minds*

uppose eah of them de+ivers as many sentient &eings as the innumera&+esands of the Ganges# ena&+ing them to enter nirva* 6et the rea+m of sentient&eings neither inreases nor dereases* This app+ies to a++ Buddha Cands inthe ten diretions* A++ Buddhas pronoune the ?harma to teah and transformsentient &eings# eah de+ivering as many sentient &eings as the innumera&+esands of the Ganges# ena&+ing them to enter nirva* 6et the rea+m of sentient&eings neither inreases nor dereases* ;hy not< Beause the definiteappearanes of sentient &eings an never &e aptured* 9ene# the rea+m ofsentient &eings neither inreases nor dereases*=

!riputra then asked )a1,u2r"# Given that the rea+m of sentient &eingsneither inreases nor dereases# why do Bodhisattvas a+ways pronoune the?harma to sentient &eings# as they seek anuttara(samyak(saD&odhi


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)a1,u2r" responded to the Buddha# ;or+d(9onored >ne# in the dharma ofemptiness# is there super&ness that an &e apturedne# in my ontemp+ation# I do not seethe Buddha ?harma* /or do I differentiate dharmas into ordinary &eings# voie(hearers# andPratyeka&uddhas* 9ene it is a++ed the unsurpassed Buddha?harma* )oreover# seeing neither the appearanes of ordinary &eings nor theappearanes of the Buddha ?harma# nor the definite appearanes of dharmas#is pratiing pra,1(pramit* ;hi+e pratiing pra,1(pramit# one does notsee the desire rea+m# the form rea+m# the form+ess rea+m# or the nirva rea+m*;hy not< Beause not seeing dharmas with the appearane of e@tintion ispratiing pra,1(pramit* eeing neither the one giving kindness nor the other

re5uiting kindness is pratiing pra,1(pramit* ontemp+ating the appearanesof su&,et and o&,et without differentiation is pratiing pra,1(pramit*eeing neither the Buddha ?harma to grasp nor the dharma of ordinary &eingsto a&andon is pratiing pra,1(pramit* eeing neither the dharma of ordinary&eings to end nor the Buddha ?harma to grasp# yet sti++ oming to know it inones mind# is pratiing pra,1(pramit*= The Buddha praised )a1,u2r"# ery goodF ery goodF 6ou an desri&e sowe++ the appearanes of the profound pra,1(pramit# whih is the ?harmaea+that Bodhisattva()ahsattvas are +earning* 4ven voie(hearers# of

whom some are sti++ +earningand others have nothing more to +earn# andPratyeka&uddhas shou+d train for their &odhifruit without separating from this?harma ea+*= The Buddha to+d )a1,u2r"# If those who have heard this ?harma are notshoked or terrified# they must have a+ready p+anted their roots of goodness not,ust under thousands of Buddhas# &ut even under &i++ions of ko8isof Buddhas*Then they are a&+e not to &e shoked or terrified &y this profound pra,1(pramit*=
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)a1,u2r" said to the Buddha# I now wi++ further e@p+ain the meaning ofpra,1(pramit*= The Buddha said# peak# then*= -)a1,u2r" said. ;or+d(9onored >ne# whi+e pratiing pra,1(pramit# oneshou+d not see whether one shou+d a&ide in a dharma# nor shou+d one see

whether an o&,et has an appearane that an &e grasped or a&andoned* ;hynot< Beause Tathgatas do not see dharmas as appearanes of o&,ets* Theydo not even see the states of Buddhas# not to mention the states of voie(hearers# Pratyeka&uddhas# or ordinary &eings* >ne shou+d not graspappearanes# whether oneiva&+e or inoneiva&+e* By not seeing variousdharma appearanes# one wi++ rea+iEe# on ones own# the inoneiva&+e dharmaof emptiness* A++ Bodhisattvas who train in this way must have made offeringsto innumera&+e &i++ions of ko8is of Buddhas# under whom -they must have.p+anted their roots of goodness* onse5uent+y# they are a&+e not to &e shoked

or terrified &y this profound pra,1(pramit* )oreover# as one praties pra,1(pramit# seeing neither &ondage nor +i&eration# nor distintions among ordinary&eings or even among the Three ehi+es# is pratiing pra,1(pramit*= The Buddha asked )a1,u2r"# To how many Buddhas have you madeofferings


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6es# I see them*= The Buddha asked# 9ow do you see themne shou+d seek &odhiwithout using names* The appearane of &odhi is free from words* ;hyn+y the wise an understand that this is a++ed o&serving a Buddha*= Then !riputra said to the Buddha# ;or+d(9onored >ne# pra,1(pramit aspronouned &y )a1,u2r" is not understanda&+e or knowa&+e to novieBodhisattvas*= )a1,u2r" said# /ot on+y novie Bodhisattvas annot know it# &ut even ridersof the Two ehi+eswho have aomp+ished their undertaking -for Arhatship orPratyeka&uddhahood. annot understand or know it* /o one an know the?harma e@pounded in this way* ;hy not< Beause the appearane of &odhi

annot &e known through suh dharmas as seeing# hearing# apturing# thinking#speaking# or +istening* Bodhi is empty and si+ent in nature and appearane# withno &irth# no death# no attaining# no knowing# no shape# and no form* 9ow anthere &e an attainer of &odhineis the dharma rea+m* erifying the dharma rea+m &y means of the dharma rea+m
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wou+d &e a ontradition* !riputra# the appearane of the dharma rea+m is&odhi* ;hy< Beause in the dharma rea+m sentient &eings have noappearanes# as a++ dharmas are empty* The emptiness of a++ dharmas is &odhi#whih is non(dua+ and free from differentiation* !riputra# withoutdifferentiation# there is no knower* ;ithout a knower# there are no words*

;ithout words# there is neither e@istene nor none@istene# neither knowing nornot knowing* This is true for a++ dharmas* ;hy< Beause dharmas annot &eidentified &y p+aes# whih imp+y a definite nature* Hor e@amp+e# the sinfu+appearane of the -five. re&e++ious atsis inoneiva&+e* ;hy< Beause the truerea+ity of dharmas is indestruti&+e* Thus# the sin of ommitting a re&e++ious athas no se+f(essene* True rea+ity neither is re&orn in heaven nor fa++s into he++#nor does it enter nirva* ;hy not< Beause a++ karmi onditions a&ide in truerea+ity# whih is neither oming nor going# neither ause nor effet* ;hy

116389184 mahaprajnaparamita of manjusri sutra

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