MahāratnakūṭaSūtra

46.MañjuśrīPrajñāpāramitāTranslatedfromTaishōTripiṭakavolume11,number310

ThushaveIheard.Atonetime,theBuddhawasinŚrāvastī,attheJetaGrove,inAnāthapiṇḍada’spark,alongwithagreatassemblyofbhikṣus,onethousandpeopleinall.Thereweretenthousandbodhisattva-mahāsattvaswhoweremajesticallyadornedandallabidinguponthegroundofnon-regression.TheirnameswereMaitreyaBodhisattva,MañjuśrīBodhisattva,UnimpededEloquenceBodhisattva,NotAbandoningtheUndertakingBodhisattva,andothersuchgreatbodhisattvas.

Atdawn,thepureyouthMañjuśrīBodhisattva-mahāsattvawentfromhisabodetogototheplaceoftheBuddha,andstoodoutside.Atthattime,VenerableŚāriputra,Pūrṇamaitrāyaniputra,Mahāmaudgalyāyana,Mahākāśyapa,Mahākātyāyana,Mahākauṣṭhila,andothersuchgreatśrāvakas,eachwenttotheplaceoftheBuddhafromhisownabodeandstoodoutside.TheBuddhawasawarethatthemultitudehadconvenedandassembledthere,andwasstandingoutside.Atthattime,theTathāgataemergedfromtheabode,spreadhisseat,andsatdown.HespoketoŚāriputra,saying,“Forwhatreasonareyounowstandingoutside?”ŚāriputraaddressedtheBuddha,saying,“Bhagavān,thepureyouthMañjuśrīBodhisattvacamehereearlierandstoodoutsidethedoor,whileIonlyarrivedlater.”

Atthattime,theBhagavānaskedMañjuśrī,“Youarrivedatthisabodeearlier,wishingtoperceivetheTathāgata?”MañjuśrīthenaddressedtheBuddha,saying,“Thusly,Bhagavān,haveIcomewishingtoperceivetheTathāgata.Why?Idelightincorrectcontemplationforthebenefitofsentientbeings.IcontemplatetheTathāgata’sappearanceofsuchnessandnothingelse:neithermovingnoracting,withoutbirthandwithoutdeath,neitherexistingnorvoid,neitherherenoraway,neitherintheThreeTimesnorapartfromtheThreeTimes,neitherdualnornon-dual,andneitherimpurenorpure.SuchisthecorrectcontemplationoftheTathāgataforthebenefitofsentientbeings.”TheBuddhatoldMañjuśrī,“IfoneisabletoperceivetheTathāgatathusly,thenthemindhasnothingtograspnornotgrasp,andneitheraccumulatesnordoesnotaccumulate.”

Atthattime,ŚāriputraspoketoMañjuśrīsaying,“IfoneisabletocontemplatetheTathāgataasyouhaveexplained,thenthisisextremelyrare.Thisisbecauseasall

sentientbeingsperceivetheTathāgata,theirmindsdonotgraspanappearanceofsentientbeings.AssentientbeingstransformandheadtowardNirvāṇa,theirmindsdonotgraspanappearanceofheadingtowardNirvāṇa.Assentientbeingsmanifestgreatmajesticadornments,theirmindsdonotperceiveanappearanceofmajesticadornments.”Atthattime,thepureyouthMañjuśrīBodhisattva-mahāsattvaspoketoŚāriputrasaying,“Thusly,thusly!Itisjustasyouhavesaid.Althoughallsentientbeingsmanifestthemindofgreatmajesticadornment,theydonotperceivetheexistenceofanappearanceofsentientbeings.Assentientbeingsmanifestgreatmajesticadornments,stillthedestinyofsentientbeingsneitherincreasesnordecreases.

“Supposeabuddhadwellsintheworldforaneonormore,andjustasitwouldbeonebuddhaworldrealm,therewereimmeasurablelimitlessbuddhaslikesandgrainsoftheGangesRiver.ThensupposeeachbuddhaforaneonormoreexpoundedtheDharmawithoutrest,dayandnight,eachcrossingoverinnumerablesentientbeingstoenterNirvāṇa,likethesandgrainsoftheGangesRiver.Still,therealmofsentientbeingswouldneitherincreasenordecrease.Theworldrealmsofthebuddhasofthetendirectionsarealsosuchasthis:eachbuddhaexpoundstheDharmateachingoftransformation,eachcrossingoverinnumerablesentientbeingstoenterNirvāṇa,likethesandgrainsoftheGangesRiver,andyettherealmofsentientbeingsneitherincreasesnordecreases.Why?Afixedappearanceofsentientbeingscannotbegrasped,andforthisreason,therealmofsentientbeingsneitherincreasesnordecreases.”

ŚāriputraagainspoketoMañjuśrīsaying,“Iftherealmofsentientbeingsneitherincreasesnordecreases,thenwhydoesabodhisattva,forsentientbeings,seekAnuttarāSamyaksaṃbodhiandalwaysexpoundtheDharma?”Mañjuśrīsaid,“Ifsentientbeingsareeachemptyofcharacteristics,thenthereisalsonobodhisattvaseekingAnuttarāSamyaksaṃbodhi,andlikewisenosentientbeingstowhomheexpoundstheDharma.Why?Isaythatamongstalldharmas,thereisnotevenasingledharmawhichmaybegrasped.”Atthattime,theBuddhasaidtoMañjuśrī,“Iftherearenosentientbeings,thenwhydoyouspeakofsentientbeings,andevenofarealmofsentientbeings?”Mañjuśrīsaid,“Theappearanceoftherealmofsentientbeingsisliketherealmofbuddhas.”Hewasagainasked,“Doestherealmofsentientbeingshavealimit?”Herepliedsaying,“Thelimitoftherealmofsentientbeingsislikethelimitoftherealmofbuddhas.”TheBuddhaagainasked,“Doesthelimitoftherealmofsentientbeingsexistinanyplace?”Hereplied,saying,“Thelimitoftherealmofsentientbeingsisinconceivable.”Hewasagainasked,“Doyouabideintheappearanceoftherealmofsentientbeings?”Herepliedsaying,“Sentientbeingsdonotabide,soitissimilartotheabidingofemptyspace.”

TheBuddhaspoketoMañjuśrī,saying,“WhencultivatingPrajñāpāramitāthusly,howshouldoneabideinPrajñāpāramitā?”Mañjuśrīsaid,“NotabidingindharmasisabidinginPrajñāpāramitā.”TheBuddhaagainaskedMañjuśrī,“WhydoyousaythatnotabidingindharmasisabidinginPrajñāpāramitā?”Mañjuśrīsaid,“NotabidinginappearancesisitselfabidinginPrajñāpāramitā.”TheBuddhaspoketoMañjuśrīagain,saying,“WhenabidinginPrajñāpāramitāthusly,doone’sgoodrootsincreaseordecrease?”Mañjuśrīsaid,“IfoneisabletoabideinPrajñāpāramitāthusly,thenone’sgoodrootsneitherincreasenordecrease,justasalldharmasneitherincreasenordecrease,andthecharacteristicofthenatureofPrajñāpāramitālikewiseneitherincreasesnordecreases.Bhagavān,cultivatingPrajñāpāramitāthuslyisnotabandoningthedharmasofordinarybeings,norisitgraspingthedharmasofthenobleones.Why?Prajñāpāramitādoesnotperceivetheexistenceofadharmawhichmaybegraspedorabandoned.CultivatingPrajñāpāramitāthuslyisalsonotseeingNirvāṇatodelightin,norbirthanddeathtodespise.Why?Onedoesnotperceivebirthanddeath,muchlesssomethingtoleavebehind.OnedoesnotperceiveNirvāṇa,muchlesssomethingtodelightin.CultivatingPrajñāpāramitāthuslyisperceivingneitherimpurityorafflictionwhichmaybeabandoned,norperceivingmeritswhichmaybeobtained.Regardingalldharmas,themindiswithoutincreaseordecrease.Why?OnedoesnotperceivetheexistenceofincreaseordecreaseintheDharmaRealm.Bhagavān,ifoneiscapableofpracticingthusly,thenthisiscalledcultivatingPrajñāpāramitā.

“Bhagavān,notseeingtheexistenceofthebirthanddeathofalldharmas,iscultivatingPrajñāpāramitā.Bhagavān,notseeingtheexistenceofincreaseordecrease,iscultivatingPrajñāpāramitā.Bhagavān,whenthemindisnotgrasping,notseeingcharacteristicsofdharmasnoronewhosees,thenthisiscultivatingPrajñāpāramitā.Bhagavān,itisnotseeinggoodorbad,thecreationofhighorlow,andneithergraspingnorrejecting.Why?Thisisbecausedharmasareneithergoodnorbad,beingapartfromallcharacteristics.Dharmasareneitherhighnorlow,becausetheyareequalinnature.Dharmasareneitheracceptednorrejected,becausetheyabideinreality.ThisiscultivatingPrajñāpāramitā.”

TheBuddhasaidtoMañjuśrī,“Arethedharmasofthebuddhassupreme?”Mañjuśrīreplied,“Idonotseesuchanappearanceofsupremacyamongstalldharmas.TheTathāgatahashadself-realizationoftheemptinessofalldharmas,andthisknowledgehasbeendemonstrated.”TheBuddhatoldMañjuśrī,“Thusly,thusly!TheTathāgatahascompletelyawakenedtotheself-realizationoftheemptinessofdharmas.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,intheemptinessofdharmas,doesthereexistanythingsuperiorwhichmaybeobtained?”TheBuddhareplied,“Excellent,excellent,Mañjuśrī!Itisjustasyouhaveexplained.ThisisthetrueDharma!”

TheBuddhaagainspoketoMañjuśrī,saying,“IstheBuddhaDharmanotdescribedastheAnuttarā?”Mañjuśrīreplied,“AstheBuddhahasexplained,theBuddhaDharmaisdescribedasAnuttarā.Why?ThatnodharmasmaybegraspediscalledtheAnuttarā.”Mañjuśrīsaid,“CultivatingPrajñāpāramitāthusly,oneisnotcalledaDharma-vessel,noristheretransformationofmundanedharmas.ThereisalsonoBuddhaDharmaandnoDharmaofpurification.ThisiscultivatingPrajñāpāramitā.Moreover,Bhagavān,whencultivatingPrajñāpāramitā,thereisnoseeingdharmaswhichmaybedividedanddistinguishedincontemplation.”TheBuddhasaidtoMañjuśrī,“RegardingtheBuddhaDharma,doyoucontemplateit?”Mañjuśrīsaid,“No,Bhagavān,andsuchismycontemplation.NotseeingtheBuddhaDharmaandalsonotdiscriminatingbetweenitandtheOrdinaryPersonDharma,theŚrāvakaDharma,andthePratyekabuddhaDharma,isthuscalledtheSupremeBuddhaDharma.

“Moreover,whencultivatingPrajñāpāramitā,thereisnoseeingmundanecharacteristics,norcharacteristicsoftheBuddhaDharma.NotseeingcharacteristicsoftheexistenceofvariousdharmasiscultivatingPrajñāpāramitā.Moreover,whencultivatingPrajñāpāramitā,thereisnoseeingtheDesireRealm,norseeingtheFormRealm,norseeingtheFormlessRealm,norseeingtherealmofNirvāṇa.Why?Notseeingcharacteristicsoftheexistenceofdharmasnortheirextinction,iscultivatingPrajñāpāramitā.Moreover,whencultivatingPrajñāpāramitā,thereisnoseeingonewhogiveskindness,norseeingonewhoreceiveskindness.ContemplatingwithoutamindofdualityanddiscriminationiscultivatingPrajñāpāramitā.Moreover,whencultivatingPrajñāpāramitā,thereisnoseeingaBuddhaDharmawhichmaybegrasped,norseeingmundanedharmaswhichmayberelinquished.ThisiscultivatingPrajñāpāramitā.

“Moreover,ifwhencultivatingPrajñāpāramitā,thereisnoperceptionofmundanedharmasthatmaybeeliminated,norperceptionofaBuddhaDharma,thenitsknowledgeiscertified.ThisiscultivatingPrajñāpāramitā.”TheBuddhasaidtoMañjuśrī,“Excellent,excellent!YouareabletososkillfullyexpoundthecharacteristicsoftheextremelyprofoundPrajñāpāramitāthusly.Allthelearningofthebodhisattva-mahāsattvashasthisasitstrueDharmaseal.Eventheśrāvakasandpratyekabuddhas,thosewithmorelearningandthosebeyondlearning,donothaveafruitofthepaththatisapartfromthisseal.”TheBuddhatoldMañjuśrī,“Ifapersonisabletohearthisteachingwithoutfear,thentheseedsofgoodrootshavenotonlybeenplantedwiththousandsofbuddhas,butgoodrootshavetrulybeenplantedwithhundredsofthousandsofmyriadsofbuddhas.Therefore,oneisabletobebewithoutalarmandfearoftheextremelyprofoundPrajñāpāramitā.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,Iwillnowspeakfurtherabout

themeaningofPrajñāpāramitā.”TheBuddhasaid,“Asyouwish.”“Bhagavān,whencultivatingPrajñāpāramitā,thereisnoseeingdharmasinwhichoneshoulddwellornotdwell,norseeingtheappearanceofarealmthatmaybeobtainedorrelinquished.Why?Thisisbecausealltathāgatasassuchdonotseetheappearanceofarealmofdharmas,notevenseeingthebuddharealms.Itisalsosuchasthisfortheattainmentoftheśrāvaka,pratyekabuddha,andmundanerealms.Thereisnograspingcharacteristicsofthoughtandalsonograspingcharacteristicsofno-thought.Notseeingtheexistenceofvariouscharacteristicsofdharmas,self-realizationoftheemptinessofdharmasisinconceivable.Thusly,allbodhisattva-mahāsattvasprovideofferingstoinnumerablehundredsofthousandsofmyriadsofbuddhas,plantingeverygoodroot,andarethereforeabletobewithoutalarmandfearoftheextremelyprofoundPrajñāpāramitā.Moreover,whencultivatingPrajñāpāramitā,seeingneitherfettersnorliberation,andnotdistinguishingbetweencharacteristicsofordinarypeopleandeventhoseoftheThreeVehicles,iscultivatingPrajñāpāramitā.”

TheBuddhaaddressedMañjuśrī,saying,“Howmanyofferingshaveyoumadetothebuddhas?”Mañjuśrīsaid,“Ievenregardthebuddhasashavinganillusoryappearance,seeingneitheraprovisionofofferingsnoronewhoacceptsthem.”TheBuddhasaidtoMañjuśrī,“DoyoudwellintheBuddhaVehicle?”Mañjuśrīsaid,“Justsuchismycontemplation,notseeingevenasingledharma,sowhocoulddwellintheBuddhaVehicle?”TheBuddhasaid,“Mañjuśrī,haveyouattainedtheBuddhaVehicle?”Mañjuśrīsaid,“SuchaBuddhaVehicleismerelyanamewhichcanbeneitherobtainednorseen,sowhatcouldIobtain?”TheBuddhasaid,“Mañjuśrī,haveyouattainedunimpededwisdom?”Mañjuśrīsaid,“Iamtheunimpededitself.Howcouldtheunimpededattainnon-obstruction?”TheBuddhasaid,“Haveyousatatthebodhimaṇḍa?”Mañjuśrīsaid,“Allthetathāgatasdonotsitatbodhimaṇḍas,sowhyshouldIalonenowsitatabodhimaṇḍa,andforwhatpurpose?Inowseethatalldharmasabideintherealmofreality.”

TheBuddhasaid,“Whatisitthatyoucalltherealmofreality?”Mañjuśrīsaid,“Thebodyofthemanifestationofequalityistherealmofreality.”TheBuddhasaid,“Ofwhatbodilyappearanceistherealmofreality?”Mañjuśrīsaid,“Thebodywhichneithercomesnorgoes,thebodythatisnotabody,iscalledtherealmofreality.”ŚāriputraaddressedtheBuddha,saying,“Bhagavān,ifoneunderstandsthemeaningofthisprincipledecisively,thenthisisonetobecalledabodhisattva-mahāsattva.Why?BeingabletohearthecharacteristicsoftheextremelyprofoundPrajñāpāramitāthusly,themindisunshakenandunafraid,neitherturningbacknorinregret.”MaitreyaBodhisattvaaddressedtheBuddha,saying,“Bhagavān,onewhoisabletohearPrajñāpāramitāthuslyisendowedwiththecharacteristicsoftheDharma,andisclosetotheseatoftheBuddha.Why?Thisisbecausethe

Tathāgata’smanifestationofBodhiisthecauseforthemanifestationoftheDharma.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,ifoneisabletoheartheextremelyprofoundPrajñāpāramitā,capableofbeingunshakenandunafraid,neitherturningbacknorinregret,itshouldbeknownthatthispersonisperceivingtheBuddha.”

Atthattime,WithoutAppearancesUpāsikāaddressedtheBuddha,saying,“Bhagavān,theOrdinaryPersonDharma,theŚrāvakaDharma,thePratyekabuddhaDharma,andtheBuddhaDharma,arealldharmasentirelywithoutcharacteristics.Therefore,thosewhoareabletohearPrajñāpāramitāareineachcaseunalarmedandunafraid,neitherturningbacknorinregret.Why?Alldharmasarefundamentallywithoutcharacteristics.”TheBuddhatoldŚāriputra,“IfagoodmanorgoodwomanhearstheextremelyprofoundPrajñāpāramitāthusly,withamindunderstandingitdecisively,unalarmedandunafraid,neitherturningbacknorinregret,itshouldbeknownthatthispersonisnowstandinguponthegroundofnon-regression.IfapersonhearsthisextremelyprofoundPrajñāpāramitā,unalarmedandunafraid,neitherturningbacknorinregret,heorsheispresentlyendowedwithDānapāramitā,Śīlapāramitā,Kṣāntipāramitā,Vīryapāramitā,Dhyānapāramitā,andPrajñāpāramitā,andalsoabletomakedistinctionswhenspeakingofcultivationpractice.”

TheBuddhasaidtoMañjuśrī,“WhatdoyousaythatitmeanstoobtainAnuttarāSamyaksaṃbodhi,andabideinAnuttarāSamyaksaṃbodhi?”Mañjuśrīsaid,“IdonothaveanAnuttarāSamyaksaṃbodhitoobtain,nordoIabideinaBuddhaVehicle.WhyshouldIobtainAnuttarāSamyaksaṃbodhi?TheappearanceofBodhiisjustasIhaveexplained.”TheBuddhapraisedMañjuśrī,saying,“Excellent,excellent!YouarethusabletospeaksoskillfullyofthemeaningoftheextremelyprofoundDharma.Fromthetimesofpreviousbuddhas,youhavelongplantedtheseedsforgoodroots,purelycultivatingthebrahmacaryaoftheDharmaofnoappearances.”Mañjuśrīsaid,“Iftheexistenceofappearancesisperceived,thenitfollowsthatthespeechiswithoutappearances.Idonotseetheexistenceofappearances,northeabsenceofappearances.WhythendoyouspeakofpurelycultivatingthebrahmacaryaoftheDharmaofnoappearances?”

TheBuddhasaidtoMañjuśrī,“Doyouobservetheprecepts?”Hereplied,“Theyareobserved.”TheBuddhasaid,“Whatisthisobserving?”Mañjuśrīsaid,“Idonotobserveasanordinaryperson,nordoIobserveasanobleone;Idonotobserveasonewithmorelearningorasonebeyondlearning;Iperceiveneitherlargenorsmall,perceivingneitherregulationnornon-regulation,neitherperceivingnornotperceiving.”ŚāriputraspoketoMañjuśrīsaying,“YouobservetheŚrāvakaVehiclethusly,buthowdoyouobservetheBuddhaVehicle?”Mañjuśrīsaid,“Idonot

perceiveadharmaofBodhi,acultivationpracticeofBodhi,orevenonewhorealizesBodhi.”

ŚāriputraspoketoMañjuśrī,saying,“WhatdoyoucalltheBuddha?HowdoyoucontemplatetheBuddha?”Mañjuśrīsaid,“Whatdoyoutaketobetheself?”Śāriputrasaid,“Theselfmerelyexistsasaname,andnamesareemptyofcharacteristics.”Mañjuśrīsaid,“Thusly,thusly!Justastheselfismerelyaname,theBuddhaisalsomerelyaname.Namesareemptyofcharacteristics,andthisisitselfBodhi.OneshouldseekBodhiwithoutregardingnames,astheappearanceofBodhiissilentandwordless.Why?WordsandspeechofBodhiarebothcompletelyempty.Moreover,Śāriputra,youask,‘WhatisitthatyoucalltheBuddha?HowdoyoucontemplatetheBuddha?’Thatwhichisneithercreatednordestroyed,neithercomesnorgoes,andiswithoutnameandform,iscalledtheBuddha.Thisisthepurecontemplationofthebodyoftrueappearance,andcontemplationoftheBuddhaisalsosuchasthis.OnlythewiseareabletounderstandthatthisiswhatiscalledcontemplatingtheBuddha.”

Atthattime,ŚāriputraaddressedtheBuddha,saying,“Bhagavān,thebeginningbodhisattvasareunabletounderstandPrajñāpāramitāasMañjuśrīexplainsit.”Mañjuśrīsaid,“Itisnotonlythebeginningbodhisattvaswhoareunabletounderstand,butalsothosewhoareestablishedintheTwoVehicleshavenotyetbeenabletounderstandit.WhentheDharmaisexplainedthusly,theyareunabletounderstandit.Why?TheappearanceofBodhiistrulywithouttheexistenceofdharmaswhichmaybeknown.Itiswithoutseeingandhearing,withoutgraspingandwithoutthought,withoutbirthandwithoutdeath,withoutspeechandwithoutlistening.Assuch,theappearanceofthenatureofBodhiisemptyandsilent,withoutrealizationandwithoutknowledge,withoutformandwithoutappearance,sohowcouldtherebetheexistenceofonewhoattainsBodhi?”

ŚāriputrasaidtoMañjuśrī,“Hasn’ttheBuddharealizedAnuttarāSamyaksaṃbodhiwithintheDharmaRealm?”Mañjuśrīsaid,“Neitheristhisthecase,Śāriputra.Why?TheBhagavānistheDharmaRealmitself.IfonehasrealizationoftheDharmaRealmwithintheDharmaRealm,thenthisisacontradiction.Śāriputra,theappearanceoftheDharmaRealmisitselfBodhi.Why?ThisisbecauseintheDharmaRealmthereisnoappearanceofsentientbeings,aseverydharmaisempty.ThisisbecausetheemptinessofdharmasisitselfBodhi,withoutdualityandwithoutdivision.Śāriputra,withoutdiscriminationthereisnoknower,andwithoutaknowertherearenowords.Withoutwords,thereisneitherexistencenornon-existence,neitherknowingnornotknowing.Foralldharmas,itisalsosuchasthis.Why?Alldharmasarenotperceivedinanyplace,andhavenodefinitivenature.

“Theappearanceofterribleoffensesisalsoinconceivable.Why?Thetrueappearanceofdharmasisunabletobedestroyed,andassuchtheterribleoffensesarealsowithoutfundamentalnature,neitherrisingtotheheavensabovenorfallingtothehellsbelow,norenteringintoNirvāṇa.Why?Allcausesandconditionsabideinreality,neithercomingnorgoing,neitherthecausenorthefruition.Why?ThisisbecausetheDharmaRealmislimitless,withoutbeforeandwithoutafter.Forthisreason,Śāriputra,abhikṣuwhoobservesaterribleoffensedoesnotfalltothehells,nornorthroughpurepracticedoesheenterNirvāṇa.Assuch,thebhikṣuneitherconfessesnordoesnotconfess,neitherendingoutflowsnornotendingoutflows.Why?Thisisbecausealldharmasabideinequality.”

Śāriputrasaid,“WhatistheDharmaPatienceofNon-regression?”Mañjuśrīsaid,“Notperceivingeventheslightestappearanceofthedharmasofbirthanddeath,istermedtheDharmaPatienceofNon-regression.”Śāriputrasaid,“Whoistobecalledanimmovablebhikṣu?”Mañjuśrīsaid,“Anarhatwhohasendedoutflowsiscalledimmovable.Why?Allfettershavebeenexhaustedtothepointofimmovability,soheiscalledimmovable.Ifone’smindmovesaboutinpractice,thenthisisanordinaryperson.Why?OrdinarysentientbeingsarenotinaccordwiththeDharmaRealm,sothisiswhytheyarecalledmovable.”Śāriputrasaid,“Excellent,excellent!Inowunderstandwellwhatyoumeanbyanarhatwhohasendedoutflows.”Mañjuśrīsaid,“Thusly,thusly!Moreover,Iamatruearhatwhohasendedoutflows.Why?Ihaveseveredtheśrāvakadesiresandeventhepratyekabuddhadesires,andforthisreasonIamcalledonewhohasendedoutflowsandattainedarhatship.”

TheBuddhaspoketoMañjuśrī,saying,“Whenabodhisattvasitsatabodhimaṇḍa,doesheawakentoAnuttarāSamyaksaṃbodhi?”Mañjuśrīsaid,“Whenabodhisattvasitsatabodhimaṇḍa,thereisnoawakeningtotherealizationofAnuttarāSamyaksaṃbodhi.Why?TheappearanceofBodhiissuchthattheabsenceoftheslightestdharmaswhichmaybegrasped,iscalledAnuttarāSamyaksaṃbodhi.BecauseBodhiiswithoutappearance,whoisabletosit,andwhoisabletorise?Forthisreason,thereisnoperceptionofabodhisattvasittingatabodhimaṇḍa,norofawakeningtotherealizationofAnuttarāSamyaksaṃbodhi.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,BodhiitselfistheFiveOffenses,andtheFiveOffensesarethemselvesBodhi.Why?BodhiandtheFiveOffensesarewithoutthecharacteristicsofduality:withoutlearningandwithoutlearner,withoutperceptionandwithoutperceiver,withoutknowingandwithoutonewhoknows,withoutdiscriminationandwithoutonewhodiscriminates.ThisisthecharacteristicwhichiscalledBodhi,andperceptionofthecharacteristicoftheFiveOffensesisalsosuchasthis.Yetifonesaysthattheyperceivetheexistenceof

Bodhi,thenthisisgraspingatrealization,anditshouldbeknownthatthisisanarrogantperson.”

Atthattime,theBhagavānspoketoMañjuśrī,saying,“WhenyousayIamtheTathāgata,doyoumeanthatIhavecomefromsuchness?”Mañjuśrīsaid,“No,Bhagavān,IwouldnotsaythattheTathāgataistheonewhohascomefromsuchness.Why?Thereisnoappearanceofsuchnesswhichmaybecalledsuchness,andnoTathāgatawisdomwhichisabletoknowsuchness.Why?TheTathāgataandwisdomarewithoutcharacteristicsofduality.EmptinessistheTathāgata,onlyexistingasaname,sowhatshouldIsayisthemeaningofTathāgata?”TheBuddhaspoketoMañjuśrī,saying,“DoyoudoubttheTathāgata?”Mañjuśrīsaid,“No,Bhagavān.IcontemplatetheTathāgataasbeingwithoutfixednature,withoutbirthandwithoutdeath,andforthisreasonthereisnodoubt.”

TheBuddhaspoketoMañjuśrī,saying,“WouldyousaythattheTathāgatamanifestsintheworld?”Mañjuśrīsaid,“IftheTathāgatamanifestsintheworld,thentherealmofalldharmasshouldalsomanifest.”TheBuddhaspoketoMañjuśrī,saying,“WouldyousaythatasmanybuddhasenterNirvāṇaastherearesandgrainsintheGangesRiver?”Mañjuśrīsaid,“Allbuddhashaveonecharacteristic:inconceivability.”TheBuddhasaidtoMañjuśrī,“Thusly,thusly!Thebuddhasareofoneappearance,theinconceivableappearance.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,doestheBuddhanowabideintheworld?”TheBuddhasaidtoMañjuśrī,“Thusly,thusly.”Mañjuśrīsaid,“IftheBuddhaabidesintheworld,thenbuddhasasmanyassandgrainsoftheGangesRivershouldalsoabideintheworld.Why?Allbuddhasareofthesameappearance,theinconceivableappearance,andtheinconceivableappearanceiswithoutbirthandwithoutdeath.Iffuturebuddhasmanifestintheworld,thenallbuddhaswouldmanifestintheworld.Why?Intheinconceivable,therearenocharacteristicsofthepast,future,orpresent.However,sentientbeingsgraspandsuffer,sayingthatthereismanifestationintheworld,orthattheBuddhaisinNirvāṇa.”TheBuddhasaidtoMañjuśrī,“Thisisthetrueliberationofthetathāgatas,thearhats,andtheavinivartanīyabodhisattvas.Why?IfthesethreetypesofpeopleheartheextremelyprofoundDharma,theyareneitherabletoslandernorpraiseit.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,regardingsuchaninconceivableDharma,whocouldslanderit,andwhocouldpraiseit?”

TheBuddhasaidtoMañjuśrī,“JustastheTathāgataisinconceivable,ordinarybeingsarealsoinconceivable.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,ordinarybeingsarealsoinconceivable?”TheBuddhasaid,“Theyarealsoinconceivable.Why?Allcharacteristicsofthemindareinconceivable.”

Mañjuśrīsaid,“IfitisasyousayandtheTathāgataisinconceivable,theninnumerabledisciplesfatiguethemselvesinseekingtheNirvāṇaofthebuddhas.Why?TheinconceivableDharmaisitselfNirvāṇa,andtheythesamewithoutanydifference.”Mañjuśrīcontinued,“Assuch,ordinarybeingsareinconceivable,andthebuddhasareinconceivable.Ifagoodmanorgoodwomanwithgoodrootspracticesdiligently,andwithagoodteacher,thenheorsheisabletoknowthis.”

TheBuddhaspoketoMañjuśrī,saying,“DoyouwishtoestablishtheTathāgataasforemostamongsentientbeings?”Mañjuśrīsaid,“IwishtoestablishtheTathāgataasforemostamongsentientbeings;however,theappearanceofsentientbeingsalsocannotbegrasped.”TheBuddhasaid,“DoyouwishtoestablishtheTathāgata’sattainmentoftheinconceivableDharma?”Mañjuśrīsaid,“IwishtoestablishtheTathāgata’sattainmentoftheinconceivableDharma,yetregardingthisthereisnoattainer.”TheBuddhasaidtoMañjuśrī,“DoyouwishtoestablishtheTathāgata’sDharmateachingoftransformation?”MañjuśrīaddressedtheBuddha,saying,“IwishtoestablishtheTathāgata’sDharmateachingoftransformation,yetthespeakerandthelistenerarebothunabletobegrasped.Why?TheseabideintheDharmaRealm,andtheDharmaRealmandsentientbeingsarewithoutcharacteristicsofdistinction.”

TheBuddhasaidtoMañjuśrī,“DoyouwishtoestablishtheTathāgataasthesupremefieldofmerit?”Mañjuśrīsaid,“TheTathāgataistheendlessfieldofmerit,theendlessappearance,andtheendlessappearanceisitselfthesupremefieldofmerit.Thatwhichisneitherthefieldofmerit,nordifferentfromthefieldofmerit,iscalledthefieldofmerit.Thatwhichiswithouttheexistenceofcharacteristicssuchaslightanddarkness,andbirthanddeath,iscalledthefieldofmerit.Ifoneisabletounderstandtheappearanceofthefieldofmerit,thengoodseedshavebeenplanteddeeplythatneitherincreasenordecrease.”TheBuddhasaidtoMañjuśrī,“Whydoyousaythattheseedsplantedwillneitherincreasenordecrease?”Mañjuśrīsaid,“Theappearanceofthefieldofmeritisinconceivable.IfapersoncultivateswellinthisDharma,itislikewiseinconceivable,andassuchtheseedsplantedneitherincreasenordecrease,anditisalsolikethisforthesupremefieldofmerit.”

Atthattime,thespiritualpoweroftheBuddhacausedthegreatearthtoshakeinsixdirections,withthemanifestationofimpermanence.SixteenthousandpeopleattainedtheDharmaPatienceofNon-arising,andsevenhundredbhikṣus,threethousandupāsakas,fortythousandupāsikās,andsixtycountlessmyriadsofbeingsfromtheSixHeavensofDesireleftthedustanddirtfarbehind,andattainedthepureDharmaEyeregardingalldharmas.

Atthattime,Ānandaarosefromhisseat,baredhisrightshoulder,andkneltwithhisrightkneetotheground.HeaddressedtheBuddha,saying,“Bhagavān,fromwhatcausesandconditionsdidthegroundshakeinsixdirections?TheBuddhasaidtoĀnanda,“Ispokeofthefieldofmeritthatiswithoutcharacteristicsofdistinction,andthatisthereasonforthisauspicioussign.Thebuddhasofthepastalsospokehereoftheappearanceofthefieldofmerittobenefitsentientbeings,andeveryworldrealmshookinsixdirections.”ŚāriputraaddressedtheBuddha,saying,“Bhagavān,Mañjuśrīisinconceivable!Why?HisexpositionofthecharacteristicsoftheDharmaisinconceivable!”TheBuddhasaidtoMañjuśrī,“Thusly,thusly!AsŚāriputrasays,yourexplanationistrulyinconceivable.”Mañjuśrīaddressedthebuddha,saying,“Bhagavān,theinconceivableisunabletobespoken,andtheconceivableisalsounabletobespoken.Assuch,theconceivableandinconceivablenaturesarebothunabletobespoken.Allcharacteristicsofsoundarelikewiseneitherconceivablenorinconceivable.”

TheBuddhasaid,“Doyouenterintotheinconceivablesamādhi?”Mañjuśrīsaid,“No,Bhagavān,Iamtheinconceivableitself,perceivingneithertheexistenceofamind,noronewhoisabletohavethoughts,sohowcouldIbesaidtoentertheinconceivablesamādhi?WhenIwasbeginning,Idevelopedtheaspirationandenteredthissamādhi,butnowthereistrulynothoughtforenteringthissamādhi.Thisislikeapersonwhoislearningarchery.Afteralongtimeofpracticethispersonisskillful,andduetothislongpractice,withoutthought,hisarrowsstrikethecenteroftheirtarget.Itisjustlikethisformyself,andwhenIbeganlearningtheinconceivablesamādhi,Ifocusedmymindonasinglepoint.Afteralongtimeofpractice,althoughthereisnothoughtofit,Iamalwayscompletelyinthissamādhi.”

ŚāriputraspoketoMañjuśrī,saying,“Doesthereexistanyhigherandmorewondroussamādhiofextinction?”Mañjuśrīsaid,“Iftherewereonewhohadtheinconceivablesamādhi,thenyouwouldbeabletoask,‘doesthereexistamorewondroussamādhiofextinction?’Asmymindhasbeenextinguished,theinconceivablesamādhiisunabletobeobtained,sohowcouldonethenaskabouttheexistenceofasamādhiofextinction?”Śāriputrasaid,“Theinconceivablesamādhiisunabletobeobtained?”Mañjuśrīsaid,“Oneinasamādhithatisconceivableisabletoattainitsmanifestation;however,oneintheinconceivablesamādhiisunabletoattainitsmanifestation.Allsentientbeingshavetrulyattainedtheinconceivablesamādhi,andthisisthereasonallcharacteristicsofsentientbeings,aswellasthecharacteristicsoftheinconceivablesamādhi,areequalandwithoutdifference.”TheBuddhapraisedMañjuśrī,saying,“Excellent,excellent!YouhavelongplantedgoodrootswiththebuddhasthroughthepurepracticeofBrahmacarya,tobecapableofexpoundingthisextremelyprofoundsamādhi.YouarenowpeacefullyabidinginPrajñāpāramitā.”

Mañjuśrīsaid,“IfIwereabidinginPrajñāpāramitā,andabletospeakofit,thenthiswouldbetheexistenceofthoughtandabidingintheideaofaself.Ifoneisabidingintheexistenceofthoughtandtheideaofaself,thenPrajñāpāramitāhasalocation.Ifoneisnotabidinginthis,thatisalsotheideaofaself,whichalsohasalocation.Apartfromthesetwoplaces,abidingwithoutabiding,theabidingofthebuddhas,istheinconceivableandpeacefulrealmofNirvāṇa.Assuch,theinconceivableiscalledtheabodeofPrajñāpāramitā.InthislocationofPrajñāpāramitā,alldharmasarewithoutcharacteristics,andalldharmasarewithoutcreation.Prajñāpāramitāisitselftheinconceivable,theinconceivableisitselftheDharmaRealm,theDharmaRealmitselfiswithoutcharacteristics,thatwhichiswithoutcharacteristicsisinconceivable,andtheinconceivableitselfisPrajñāpāramitā.PrajñāpāramitāandtheDharmaRealmarewithoutdualityandwithoutdivision,thatwhichiswithoutdualityanddivisionisitselftheDharmaRealm,theDharmaRealmitselfiswithoutcharacteristics,andthatwhichiswithoutcharacteristicsisitselftherealmofPrajñāpāramitā.TherealmofPrajñāpāramitāisitselftheinconceivablerealm,theinconceivablerealmitselfiswithoutbirthandwithoutdeath,andthatwhichiswithoutbirthandwithoutdeathisitselftheinconceivablerealm.”

Mañjuśrīsaid,“TheTathāgataRealmaswellastherealmoftheself,arenotoftwocharacteristics.Assuch,onewhocultivatesPrajñāpāramitādoesnotseekBodhi.Why?Bodhi,beingapartfromallcharacteristics,isitselfPrajñāpāramitā.Bhagavān,knowingthecharacteristicsoftheself,onewillnotbeaffectedbyit.Withoutknowingandwithoutbeingaffectedbyanything,thisistheawarenessofthebuddhas.Theinconceivable,withoutawarenessandwithoutsuffering,isitselftheawarenessofthebuddhas.Why?Knowledgeofthebodyoffundamentalnatureiswithouttheactualexistenceofcharacteristics,sowhatisthencapableoftransformingtheDharmaRealm?Ifoneisawarethatthefundamentalnatureiswithoutformandwithoutonewhosuffers,thenitisitselfnothingness.Ifthereisnoexistenceofanyobject,thenthereisnolocation,nodependenceandnoabiding.Theabsenceofdependenceandabidingisitselftheabsenceofbirthanddeath,andtheabsenceofbirthandtheabsenceofdeatharethemselvesthemeritsoftheconditionedandunconditioned.Ifoneisawarethusly,thenthereisnomindorthought.Withoutonewhohasmindorthought,whatisitthatknowsthemeritsoftheconditionedandunconditioned?Thisabsenceofknowingisitselftheinconceivable,andthatwhichisinconceivableisthetrueawarenessoftheBuddha,withneithergraspingnornon-grasping,notperceivingthecharacteristicsofcomingandgoingoftheTripleRealm,notgraspingbirthanddeathorthevariousarisingfabrications,andneitherpermanentnorimpermanent.Suchknowledgeiscalledtruewisdom.Inconceivablewisdomislikeemptiness,withoutthisorthat,incomparable,withneithergoodnorbad,incomparable,andwithoutcharacteristics

orappearance.”TheBuddhatoldMañjuśrī,“Ifoneisawarethusly,thenthisiscalledthewisdomofnon-regression.”

Mañjuśrīsaid,“Thewisdomwithoutfabricationsiscalledthewisdomofnon-regression.Itissimilartoagoldingotbeforeitishammered,toknowwhetheritisgoodorbad.Withoutbeinghammered,oneisunabletoknowthis.Thecharacteristicofthewisdomofnon-regressionisalsosuchasthis.Intheessentialrealmofpractice,neithermindfulnorsuffering,withoutarisingandwithoutfabrication,endowedwiththeunmoving,withneitherbirthnordeath,thenitmanifests.”

Atthattime,theBuddhaspoketoMañjuśrī,saying,“Asthetathāgatasthusspeakofself-wisdom,whatisthatabilityofbelief?”Mañjuśrīsaid,“SuchwisdomisneitheradharmaofNirvāṇanoradharmaofbirthanddeath;itisthepracticeofsilence,thepracticeofstillness;itneitherseversdesires,hatred,anddelusion,nordoesitnotseverthem.Why?Itiswithoutcreationandwithoutdestruction;itisneitherapartfrombirthanddeath,norwithit;itisneitherthecultivationpath,nordifferentfromthecultivationpath.Suchunderstandingiscalledrightbelief.”TheBuddhaspoketoMañjuśrī,saying,“Excellent,excellent!Thushaveyouexplainedtheprofoundmeaningofthisprinciple.”

Atthattime,MahākāśyapaaddressedtheBuddha,saying,“Bhagavān,inthecomingage,iftheextremelyprofoundtrueDharmaisspokenthusly,whowillbeabletobelieve,understand,accept,andpracticeit?”TheBuddhasaidtoKāśyapa,“Ifbhikṣus,bhikṣuṇīs,upāsakas,andupāsikāsinthisassemblyareabletohearthissūtrathusly,theninthecomingage,iftheyhearthisDharmaagain,theywillcertainlybecapableofunderstandingtheextremelyprofoundPrajñāpāramitā.Theywillevenbeabletostudy,recite,believe,understand,accept,andmaintainit,andtheywillbeabletoexpoundittoothersandexplainit.Considerahouseholderwhoisworriedanddistressedafterlosingamaṇijewel.Whenitisfoundagainlater,hismindwillbeextremelyhappy.Itisjustlikethis,Kāśyapa.Bhikṣus,bhikṣuṇīs,upāsakas,andupāsikās,arealsosuchasthis,whohaveamindoffaithandhappiness.IftheydonotheartheDharma,thendistresswillarise,butwhentheyareabletohearit,theywillbelieve,understand,accept,andmaintainit,alwayshappywhenstudyingandrecitingit,extremelyblissfulandhappy.ItshouldbeknownthatsuchapersonisessentiallyperceivingtheBuddha,andessentiallyservingandprovidingofferingstoallbuddhas.”

TheBuddhasaidtoKāśyapa,“Forexample,inTrāyastriṃśaHeaven,whenthebudsofthesupremePārijātakatreebegintoemerge,thedevaswillsurroundittowatchwithgreathappiness,forthistreewillsoonbeinfullbloom.Ifbhikṣus,

bhikṣuṇīs,upāsakas,andupāsikāsareabletohearthePrajñāpāramitā,andareabletodevelopbeliefandunderstanding,thenitisalsolikethis,andbeforelong,allbuddhadharmaswillblossomforthisperson.Inthecomingage,therewillbebhikṣus,bhikṣuṇīs,upāsakas,andupāsikāswhohearthePrajñāpāramitā,andbelieve,accept,study,andrecite,withamindnotturningbackorinregret.Itshouldbeknownthatthispersonhasheardandacceptedthesūtraatthisassembly.Theywillalsobeabletowidelyexpoundandteachittothepeopleofthecitiesandvillages.ItshouldbeknownthatthispersonisprotectedandrememberedbytheBuddha.

“IntheextremelyprofoundPrajñāpāramitāthusly,abletobelieveanddelightinitwithoutconfusion,suchagoodmanorgoodwomanhaslongcultivatedunderthebuddhasofthepast,plantingamultitudeofgoodroots.Thisislikesomeonestringingbeads,whosuddenlyencountersasupremetruemaṇijewel,andwhosemindisveryhappy.Itshouldbeknownthatthispersonhascertainlyseenonebefore.Thusly,Kāśyapa,ifagoodmanorgoodwomaniscultivatingthestudyofsomeotherdharma,andsuddenlyisabletoheartheextremelyprofoundPrajñāpāramitā,givingrisetohappiness,thenitisalsosuchasthis,anditshouldbeknownthatthispersonhashearditbefore.SupposetherearesentientbeingswhoareabletoheartheextremelyprofoundPrajñāpāramitā,withamindabletobelieveandacceptit,givingrisetohappiness.Thisisbecausetheyhavealreadyservedthebuddhasthusly,fromwhomtheyheardPrajñāpāramitāandengagedinitscultivation.

“Forexample,apersonwhohasheardthissūtrabeforeislikeonewhohasseenacitybefore.Followingthis,supposehehearsotherspraisethatcityanditsgardens,parks,thevariouspondsandstreams,itsflowers,fruits,andforests,anditsmenandwomen,allitswonderfulthings.Afterhearingthis,heisveryhappy,andwillasktheotherpersontospeakmoreaboutthiscity’sgardens,parks,andmultitudeofgoodadornments,itsflowers,ponds,streams,itsmanysweetfruits,allitswonderfulthings.Whenthispersonhearsaboutthem,heisextremelyhappy,becausehehasperceivedthesethingsbefore.SupposeagoodmanorgoodwomanhearsthisPrajñāpāramitā,listeningandacceptingwithamindofbelief,abletogiverisetojoy,delightinginhearingitandwithoutcontempt,andaskingforittobespokenevenmore.OneshouldknowthatthispersonhasalreadyheardPrajñāpāramitāthuslyfromMañjuśrī.”

KāśyapaaddressedtheBuddha,saying,“Bhagavān,supposethatinthefuture,goodmenandgoodwomenareabletohearthisextremelyprofoundPrajñāpāramitāwithfaithandhappiness,hearingandacceptingit.Fromthischaracteristic,itshouldbeknownthatthispersonhasheard,cultivated,and

learneditunderabuddhaofthepast.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,thedharmasthattheBuddhaspeaksarewithoutfabricationandwithoutcharacteristics,theforemostNirvāṇa.Ifgoodmenandgoodwomenareabletounderstandthistruththusly,andexpounditasitwasheard,theywillbepraisedbythetathāgatas.ItwillnotbeagainstthecharacteristicsoftheDharma,andwillbethewordoftheBuddhaitself.ItistheblazingcharacteristicofPrajñāpāramitāandtheblazingtotalityoftheBuddhaDharma.Thedepthsofitstruecharacteristicsareinconceivable.”

TheBuddhasaidtoMañjuśrī,“WhenIoriginallypracticedtheBodhisattvaPath,Icultivatedgoodroots.ThosewhowishtoabideontheavinivartanīyagroundshouldlearnPrajñāpāramitā.ThosewhowishtoaccomplishAnuttarāSamyaksaṃbodhishouldlearnPrajñāpāramitā.Ifagoodmanorgoodwomanwishestounderstandallcharacteristicsofdharmas,andwishtoknowtheequalityofthemindrealmsofallsentientbeings,theyshouldlearnPrajñāpāramitā.Mañjuśrī,thosewhowishtolearnallBuddhadharmaswithoutobstruction,shouldlearnPrajñāpāramitā.Thosewhowishtolearneverycharacteristic,deportment,andthelimitlessDharmaproceduresatthetimeoftheBuddha’saccomplishmentofAnuttarāSamyaksaṃbodhi,shouldlearnPrajñāpāramitā.Eventhosewhowishtolearneverycharacteristic,deportment,andthelimitlessDharmaproceduresatthetimewhentheBuddhahadnotaccomplishedAnuttarāSamyaksaṃbodhi,shouldlearnPrajñāpāramitā.Why?Thisisbecauseintheemptinessofdharmas,thereisnoperceptionofbuddhas,Bodhi,andsoforth.

“Ifgoodmenandgoodwomenwishtoknowsuchcharacteristicswithoutdoubtandconfusion,theyshouldlearnPrajñāpāramitā.Why?InPrajñāpāramitā,onedoesnotperceivewhetherdharmasarebornorextinguished,impureorpure.Forthisreason,goodmenandgoodwomenshouldlearnPrajñāpāramitāinthismanner.Thosewhowishtobeawarethatalldharmasarewithoutpast,future,andpresentcharacteristics,shouldlearnPrajñāpāramitā.Why?ThisisbecausethecharacteristicofthenatureoftheDharmaRealmiswithoutthreephasesoftime.ThosewhowishtoknowthatalldharmassimilarlyentertheDharmaRealmandmindwithoutobstruction,shouldlearnPrajñāpāramitā.ThosewhowishtoattainthethreeturningsandtwelvemotionsoftheDharmaWheel,andself-realizationthatsufferingcannotbegrasped,shouldlearnPrajñāpāramitā.Thosewhowishtoattainacompassionatemindforallsentientbeingswithoutlimit,whilenotcomposingthoughtofthecharacteristicoftheexistenceofsentientbeings,shouldlearnPrajñāpāramitā.Thosewhowishtobewithoutthearisingofdisputewithsentientbeings,andalsonotgraspingacharacteristicofdispute,shouldlearnPrajñāpāramitā.Thosewhowishtorealizeabidingwithoutabiding,theTenPowers,andfearlessness,abidinginBuddhaWisdom,andattainingunimpededeloquence,

shouldlearnPrajñāpāramitā.”

Atthattime,MañjuśrīaddressedtheBuddha,saying,“Bhagavān,IcontemplatethetrueDharmawhichisunconditionedandwithoutcharacteristics,withoutobtainingandwithoutbenefit,withoutbirthandwithoutdeath,withoutcomingandwithoutgoing,withoutonewhoknows,withoutonewhoperceives,andwithoutonewhoacts.ThereisnoperceivingPrajñāpāramitā,norperceivingarealmofPrajñāpāramitā,beingneitherrealizationnornon-realization.Itisnotcomposingconceptualelaborations,andiswithoutdiscrimination.Alldharmasareendlessandapartfromanyend.ThereisnoOrdinaryPersonDharma,ŚrāvakaDharma,PratyekabuddhaDharma,orBuddhaDharma.Thereisneitherattainmentnornon-attainment,neitherabandoningbirthanddeath,norrealizingNirvāṇa.Thereisneitherconceivablenorinconceivable,neitherdoingnornon-doing.SuchbeingthecharacteristicoftheDharma,howthenshouldonelearnPrajñāpāramitā?”Atthattime,theBuddhasaidtoMañjuśrī,“IfoneisabletothuslyknowthecharacteristicsoftheDharma,thenthisiswhatiscalledlearningPrajñāpāramitā.Bodhisattva-mahāsattvaswhowishtolearntheBodhiSovereignSamādhi,andhavingattainedthissamādhi,illuminateallextremelyprofoundBuddhadharmas,aswellasknowthenamesofallbuddhas,andineachcasethoroughlyunderstandthevariousbuddhaworldrealmswithoutobstruction,shouldlearnthisPrajñāpāramitāspokenbyMañjuśrī.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,forwhatreasonisitcalledPrajñāpāramitā?”TheBuddhasaid,“Prajñāpāramitāislimitlessandendless,namelessandwithoutcharacteristics,notconceptualizing,neithertakingrefugenorbeinganisland,withoutoffenseandwithoutmerit,withoutdarknessandwithoutlight,completelywithoutdivisionyetlimitlessinnumber.ThisiswhatiscalledPrajñāpāramitā,anditisalsocalledthefieldofactionofabodhisattva-mahāsattva.Thisisneitherafieldnornotafield,andforallthosewhoentertheOneVehicle,itiscalledthestationofnon-action.Why?Thisisbecausethereisnothoughtandnoaction.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,whatshouldonepracticeinordertoquicklyattainAnuttarāSamyaksaṃbodhi?”TheBuddhasaid,“Mañjuśrī,onewhopracticesPrajñāpāramitāasexplained,isabletoquicklyattainAnuttarāSamyaksaṃbodhi.Moreover,thereistheSingleActionSamādhi,andifgoodmenandgoodwomencultivatethissamādhi,theywillalsoquicklyattainAnuttarāSamyaksaṃbodhi.”Mañjuśrīsaid,“Bhagavān,whatisitthatiscalledtheSingleActionSamādhi?”TheBuddhasaid,“TheDharmaRealmisofonecharacteristic.FocusingontheconditionoftheDharmaRealmiscalledtheSingleActionSamādhi.IfgoodmenandgoodwomenwishtoentertheSingleActionSamādhi,

theyshouldfirsthearPrajñāpāramitā,cultivatingandlearningitasspoken.FromthistheywillthenbeabletoentertheSingleActionSamādhi,whichisliketheconditionoftheDharmaRealm:neitherregressingnorending,inconceivable,unimpeded,andwithoutappearances.

“GoodmenandgoodwomenwhowishtoentertheSingleActionSamādhishoulddwellinanemptyplace,abandonvariousrandomthoughts,notgraspingatappearances,andfixatethemindononebuddha,singularlyrecitinghisname.Theyshouldcorrecttheirbodyinordertofacethedirectionofthatbuddha.Abletobemindfuloftheappearanceofthatonebuddhacontinuously,thenfromthismindfulness,theywillbeabletoperceivepast,future,andpresentbuddhas.Why?Themeritsofmindfulnessofonebuddhaareimmeasurableandlimitless,andasimmeasurable,theyarenotapartfromthemeritsofallbuddhas.TheinconceivableBuddhaDharmaisequalandwithoutdivision,allareonevehiclefortheaccomplishmentofAnuttarāSamyaksaṃbodhi,repletewithimmeasurablemeritandimmeasurableeloquence.

“OnewhoenterstheSingleActionSamādhithusly,willcompletelyrealizethattheDharmaRealm,aswellasasmanybuddhasassandgrainsintheGangesRiver,arewithoutcharacteristicsofdistinction.Ānanda,whohearstheBuddhaDharmaandhasattainedthemindfulnessofcompleteretention,whoseeloquenceandwisdomamongstśrāvakasissupreme,isyetlimitedandstillobstructed.IfoneattainstheSingleActionSamādhi,thenthesūtrasandDharmagates,alongwiththeirvariousdivisions,willallbeknowncompletelywithoutobstruction.Hewillbeabletoexpoundthemdayandnightwithwisdomandeloquencethatiscontinuousandunbroken.AlthoughĀnandaiswelllearnedandeloquent,heisnotonehundredthousandththereof.Bodhisattva-mahāsattvasshouldbemindful,‘HowcanIattaintheSingleActionSamādhi,itsinconceivablemerits,anditsinnumerablenamesanddesignations?’”TheBuddhasaid,“Bodhisattva-mahāsattvasshouldbemindfuloftheSingleActionSamādhi,constantlystrivingwitheffortandwithoutindolence.Graduallycultivatingandlearning,thentheyareabletoattainentryintotheSingleActionSamādhi,andhaverealizationofitsinconceivablemerits.However,thosewhoslanderthetrueDharmawithoutbelief,orwhohaveobstructionsofevilkarmafromgraveoffenses,areunabletoenterit.

“Moreover,Mañjuśrī,considerapersonwhohasobtainedmaṇijewel,andwhopresentsittoajeweler.Thejewelersays,‘Thisisapricelesstruemaṇijewel.’Hewillthensaytothejeweler,‘Polishthissoitdoesnotloseitsluster.’Whenthejewelerpolishesitaccordingly,thelusterofthejewelshinesthroughout.Mañjuśrī,supposetherearegoodmenandgoodwomenwhocultivatetolearntheSingleActionSamādhi,withitsinconceivablemeritsandinnumerablenames.Whenthey

cultivateandlearnthis,theywillknowthecharacteristicsoftheDharma,andilluminateandpenetratethemwithoutobstruction.Theirmeritswillalwaysincrease,andsoitisalsosuchasthis.Mañjuśrī,considerthelightofthesunthatshinesoutwardwithoutanyappearanceofdecrease.IfoneattainstheSingleActionSamādhi,theneverymeritwillbesufficient,withoutshortage,anditisalsosuchasthis,andtheilluminationoftheBuddhaDharmawillbelikethissunlight.

“Mañjuśrī,theDharmathatIexpoundisallofthesingleflavorapartfromflavors,theflavorofliberation,theflavorofNirvāṇa.IfgoodmenandgoodwomenattainthisSingleActionSamādhi,thenwhattheyexpoundisalsoofthesingleflavorapartfromflavors,theflavorofliberation,theflavorofNirvāṇa,inaccordancewiththetrueDharmaandwithouterror.Mañjuśrī,ifbodhisattva-mahāsattvasattainthisSingleActionSamādhi,thentheywillcompletealldharmasofauxiliarypaths,andquicklyattainAnuttarāSamyaksaṃbodhi.Moreoever,Mañjuśrī,bodhisattva-mahāsattvaswhodonotperceivetheexistenceofcharacteristicsofdivisionorcharacteristicsofoneness,willquicklyattainthecharacteristicofAnuttarāSamyaksaṃbodhi,whichisinconceivable.TheyareinthisBodhi,buttheydonotgraspatBuddhahood.OnewhoknowsthuslywillquicklyattainAnuttarāSamyaksaṃbodhi.IfonehasbeliefthatalldharmasaretheBuddhaDharma,thenalarmandfearwillnotarise,norwilldoubtorconfusion.OnewhoenduresthuslywillquicklyattainAnuttarāSamyaksaṃbodhi.”

MañjuśrīaddressedtheBuddha,saying,“Bhagavān,fromsuchconditions,onewillquicklyattainAnuttarāSamyaksaṃbodhi?”TheBuddhasaid,“TheattainmentofAnuttarāSamyaksaṃbodhiisnotattainedfromanycondition,norisitattainedfromtheunconditioned.Why?Theinconceivablerealmisnotattainedfromanycondition,norisitattainedfromtheunconditioned.Ifgoodmenandgoodwomenhearwhatisspokenthusly,notgivingrisetolaziness,thenitshouldbeknownthatsuchapersonhasalreadyplantedgoodrootswithbuddhasofthepast.Forthisreason,ifbhikṣusandbhikṣuṇīsheartheextremelyprofoundPrajñāpāramitā,notgivingrisetoalarmandfear,thenthisistrulyleavinghometofollowtheBuddha.IfupāsakasandupāsikāsareabletoheartheextremelyprofoundPrajñāpāramitā,withamindnotalarmedorfearful,thentheyareatthetruestationoftakingrefuge.Mañjuśrī,ifgoodmenandgoodwomendonotpracticetheextremelyprofoundPrajñāpāramitā,thentheyarenotcultivatingtheBuddhaVehicle.Considerthegreatearth,fromwhichallherbsandtreesalwaysgrow.Mañjuśrī,bodhisattva-mahāsattvasarealsosuchasthis,withtheirgoodrootsalwaysgrowingaccordingtoPrajñāpāramitā,withouttheircharacteristicsconflictingwiththoseofAnuttarāSamyaksaṃbodhi.”

Atthattime,MañjuśrīaddressedtheBuddha,saying,“Bhagavān,inthecitiesand

villagesofJambudvīpa,whatshouldbethestationofonewhoexpoundstheextremelyprofoundPrajñāpāramitā?”TheBuddhasaidtoMañjuśrī,“Nowinthisassembly,iftherearepeoplewhohearPrajñāpāramitā,andallvowsaying,‘Inafuturelife,IshouldalwaysattainthismanifestationofPrajñāpāramitā,’thenfromthisbelief,inafuturelife,theywillbeabletohearthissūtra.Itshouldbeknownthatitisnotfromfewgoodrootsthatsuchapersonisabletoacceptandhearitwithbliss.Mañjuśrī,ifthereisagainsomeonewhohasheardthisPrajñāpāramitāfromyou,thenyoushouldsay,‘InthisPrajñāpāramitā,thereisnoŚrāvakaorPratyekabuddhaDharma,oraBuddhaDharma,andalsonodharmasofbirthanddeath,ofordinarybeings,andsoon.’”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,supposebhikṣus,bhikṣuṇīs,upāsakas,orupāsikāscomeandaskofme,‘HowdoestheBuddhaexpoundPrajñāpāramitā?’Iwouldreplysaying,‘Alldharmasarewithoutconflictingcharacteristics,sohowshouldtheTathāgataexpoundPrajñāpāramitā?’Why?Thereisnoperceptionoftheexistenceofdharmaswithwhichdharmasmayconflict,andalsonomindsandconsciousnessesofsentientbeingswhichareabletoknow.

“Moreover,Bhagavān,Iwouldfurtherspeakofultimatereality.Why?Allcharacteristicsofdharmassimilarlyenterreality,andsoarhatshipisnotasupremeDharma.Why?ThisisbecausetheArhatDharmaandtheOrdinaryPersonDharmaareneitherthesamenordifferent.Moreover,Bhagavān,thuslyspeakingtheDharma,therearenosentientbeingswhohaveobtainedNirvāṇa,arenowobtainingit,orwillobtainit.Why?Thisisbecausethereisnodefinitivecharacteristicoftheexistenceofsentientbeings.”Mañjuśrīsaid,“IfsomeonewishestohearPrajñāpāramitā,Ishouldspeakthusly.Thatpersonwhohears,notmindfulnotsuffering,withouthearingandwithoutgrasping,isthuslikeanillusorypersonwithoutdistinctions.OnewhospeaksthuslyistrulyexpoundingtheDharma.Forthisreason,onewhohearswithoutcharacteristicsofduality,doesnotabandonperceptionstocultivatetheBuddhaDharma,notgraspingattheBuddhaDharma,andnotabandoningtheOrdinaryPersonDharma.Why?Thisisbecauseabuddhaandanordinarypersonaretwodharmasemptyofcharacteristics,tobeneithergraspednorabandoned.Ifapersonquestionsme,Ishouldspeakthusly,comfortthusly,andestablishthusly.Goodmenandgoodwomen,whenrespondingtoquestioning,shouldabidethusly,withamindnotregressingorshrinkingback,withsuchcharacteristicsoftheDharma,andspeakinginaccordancewithPrajñāpāramitā.”

Atthattime,theBhagavānexclaimedtoMañjuśrī,“Excellent,excellent!Itisjustasyouhaveexplained.Ifgoodmenandgoodwomenwishtoperceivethebuddhas,thentheyshouldlearnPrajñāpāramitā.ThosewhowishtoservethebuddhasandmakeDharmaofferingsthusly,shouldlearnPrajñāpāramitā.Thosewhowishtosay

thattheTathāgataistheirBhagavān,shouldlearnPrajñāpāramitāthusly.EventhosewhosaythattheTathāgataisnottheirBhagavān,shouldalsolearnPrajñāpāramitāthusly.ThosewhowishtoaccomplishAnuttarāSamyaksaṃbodhi,shouldlearnPrajñāpāramitāthusly.EventhosewhowishtonotaccomplishAnuttarāSamyaksaṃbodhi,shouldalsolearnPrajñāpāramitāthusly.Thosewhowishtoaccomplishallsamādhis,shouldlearnPrajñāpāramitāthusly.Eventhosewhowishtonotaccomplishallsamādhis,shouldalsolearnPrajñāpāramitāthusly.Why?Thereasonforthisisthatunconditionedsamādhiiswithoutopposingcharacteristics,becausealldharmasareunarisenandwithoutproduction.Thosewhowishtobeawarethatalldharmasarebutfalsenames,shouldlearnPrajñāpāramitāthusly.ThosewhowishtoknowthatallsentientbeingswhocultivatetheBodhiPathdonotseekacharacteristicofBodhi,shouldlearnPrajñāpāramitāthusly.Why?ThisisbecausealldharmasarecharacteristicsofBodhi.Thosewhowishtoknowthatallactionsofsentientbeingsarenotactions,thatthisnon-actionisitselfBodhi,BodhiisitselftheDharmaRealm,andthattheDharmaRealmisitselfreality,andknowthiswithamindnotregressingnorshrinkingback,thentheyshouldlearnPrajñāpāramitāthusly.Thosewhowishtobeawarethatallthesupernormalabilitiesandtransformationsofthetathāgatasarewithoutcharacteristics,unimpeded,andwithoutlocation,thentheyshouldlearnPrajñāpāramitāthusly.”

TheBuddhasaidtoMañjuśrī,“Iftherearebhikṣus,bhikṣuṇīs,upāsakas,orupāsikāswhowishtonotfallintoevildestinies,thentheyshouldlearnPrajñāpāramitā.Theyshouldaccept,maintain,study,andreciteafour-linegāthā,practicingasexplainedandinaccordancewithitstruecharacteristic.Foragoodmanorgoodwomenwhodothusly,itshouldbeknownthattheywillcertainlyattainAnuttarāSamyaksaṃbodhiandabideinabuddha-land.IfonehearsPrajñāpāramitāthusly,unalarmedandunafraid,withamindthatgivesrisetobeliefandunderstanding,thenitshouldbeknownthatthisisthetrueDharmasealofthebuddhas,theMahāyānaDharmasealofthetruepracticeofthebuddhas.IfgoodmenandgoodwomenlearnthisDharmaseal,theywilltranscendtheevildestinies,andnotenterintotheśrāvakaorpratyekabuddhapaths,forthesearetranscendedaswell.”

Atthattime,ŚakrafromTrāyastriṃśaHeavenscatteredwondrousflowersbelow:utpalaflowers,kumudaflowers,puṇḍarīkaflowers,heavenlymāndarāvaflowers,etc.,alongwithheavenlysandalwoodfragranceandpowderedincense,aproliferationofgoldandjewels,andheavenlymusic,asanofferingtoPrajñāpāramitā,tothetathāgatas,andtoMañjuśrī.Aftermakingthisoffering,hevowed,“IwillalwayslistentotheDharmasealofPrajñāpāramitā!”ŚakraDevānāmindraalsomadethevow,“Ivowthatthegoodmenandgoodwomenof

Jambudvīpawillalwaysbeabletohearthissūtra,thedefinitiveBuddhaDharma,causingalltobelieve,understand,accept,maintain,study,recite,andexplainittoothers.Allthedevaswillprotectandsupportthem!”Atthattime,theBuddhasaidtoŚakraDevānāmindra,“Kauśika,thusly,thusly!GoodmenandgoodwomenshouldobtainresolvetotheBodhiofthebuddhas.”MañjuśrīaddressedtheBuddha,saying,“Bhagavān,thuslyacceptingandmaintaining,goodmenandgoodwomenobtaingreatbenefitandimmeasurablemerit.”

Atthattime,fromtheBuddha’sspiritualpower,thegreatearthshookinsixdirections.ThentheBuddhasmiled,emanatingagreatradiancethatuniversallyilluminatedthethreethousandgreatthousand-worlds.MañjuśrīaddressedtheBuddha,saying,“Bhagavān,thisitselfistheTathāgata’ssealofthecharacteristicofPrajñāpāramitā!”TheBuddhasaid,“Mañjuśrī,thusly,thusly!ThisauspicioussignalwaysoccursafterPrajñāpāramitāhasbeenspoken,tosealPrajñāpāramitāandtoenablepeopletoacceptandmaintainitwithoutpraiseorcriticism.Why?TheDharmasealthatiswithoutcharacteristicsisunabletobepraisedorcriticized.BymeansofthisDharmaseal,Inowcausethecelestialmārastobeunabletogainanyadvantage.”AftertheBuddhasaidthis,thenthegreatbodhisattvasandtheFourfoldAssemblyhadheardthisexpositionofPrajñāpāramitā,andtheyblissfullyandreverentlypracticedinaccordance.