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Back to 574. The Mañjuśrī Section (Part 1)

Taishō no. 220
Fascicle 575

Translated by Imperial Decree by Tripiṭakācārya Xuanzang

Translated into English by Shaku Shingan (5.8.2025)

At that time, Śāriputra addressed the Buddha, saying: “O Bhagavān! Mañjuśrī is inconceivable. Why is that so? The characteristics of the Dharma taught by Mañjuśrī are inconceivable.”

The Buddha said to Mañjuśrī: “What you have spoken is indeed inconceivable, just as the venerable Śāriputra has said.”

Mañjuśrī then said to the Buddha: “The Dharma I have spoken is not something that can be said to be conceivable or inconceivable. Why is that so? The inconceivable and the conceivable are both devoid of any intrinsic existence. There are merely sounds. Yet all sounds cannot be said to be either inconceivable or conceivable—for all dharmas are by nature isolated. One who speaks in this way may be said to speak of the inconceivable.”

The Buddha said to Mañjuśrī: “Are you now abiding in the Samādhi of the Inconceivable?”

Mañjuśrī said: “O Bhagavān! I am not now abiding in that samādhi. Why is that so? I do not see that the nature of this samādhi is in any way different from myself. I do not see any mind that could conceive of myself or this samādhi. As for the Samādhi of the Inconceivable, neither the nature of mind nor non-mind can enter it—how then could one say that I enter this samādhi?

“Moreover, O Bhagavān! When I was a beginner in training, I directed my mind and manifested entry into this samādhi. But I do not now, at this present moment, newly direct my mind and manifest entry into this samādhi. It is like a skilled archer who, at the beginning of his training, fixes his attention on a large target before releasing the arrow. After long practice and mastery, he can shoot a hair’s breadth without focusing on a large target. He hits the mark as he pleases. In the same way, when I first began to train in samādhi, I needed first to fix my mindfulness upon the inconceivable; only then could I manifest entry into this samādhi. But after long practice and accomplishment, I no longer need to fix the mind; I can abide in it freely and spontaneously. Why is that so? I have become skilful in all samādhis and enter and emerge from them spontaneously, without any deliberate thought.”

Then, Śāriputra addressed the Buddha, saying: “It seems that this youth Mañjuśrī is not to be relied upon. Why is that so? He appears not to abide in this samādhi continuously, and yet there is no other samādhi as subtle and tranquil as this one.”

Mañjuśrī then said to the Venerable Śāriputra: “O venerable sir! Do you truly know that there is no other samādhi as tranquil as this one?”

Śāriputra said: “Is there truly any other samādhi that is as tranquil as this?”

Mañjuśrī replied: “O venerable sir! If this could be apprehended, then one might speak of another samādhi being equal in tranquillity to this one—but it cannot be apprehended.”

Śāriputra said: "Mañjuśrī! Then is it the case that this very samādhi too cannot be apprehended?”

“O venerable sir! This samādhi is indeed inapprehensible. Why is that so? Any samādhi that is conceivable has characteristics that may be apprehended; any samādhi that is inconceivable has no characteristics that may be apprehended. Since this samādhi is called ‘inconceivable,’ it must truly be inapprehensible. But, O Śāriputra! The Samādhi of the Inconceivable is not unattainable by any sentient being. Why is that so? The nature of all mental states is apart from the nature of mind. That which is apart from the nature of mind is named the Samādhi of the Inconceivable. Therefore, there is no category of sentient being for whom this samādhi is unattainable.”

The Buddha praised the youth Mañjuśrī: “Sādhu! Sādhu! O Mañjuśrī! You have, in the presence of innumerable buddhas in the past, planted many wholesome roots. Long ago, you gave rise to the great aspiration, and all your noble conduct has been grounded in non-apprehension. Your speech always expresses the meaning of the profound. O Mañjuśrī! Is it not because you abide in the profound Prajñā Pāramitā that you can speak that which has profound meaning at all times?”

Mañjuśrī then said to the Buddha: “If it were the case that I were able to speak in this way because I abide in the profound Prajñā Pāramitā, then I would be abiding in the conception of self and the conception of possession, and it would be because of these conceptions that I speak in this way. But if I abide in the conception of self and the conception of possession and thus speak in this way, then the profound Prajñā Pāramitā itself would be something that is abided in. And if Prajñā Pāramitā were something abided in, then it would also be something that is the basis of the conception of self and the conception of possession. However, the profound Prajñā Pāramitā is far removed from both conceptions. It abides in non-abiding. Just as the Buddhas abide in subtle tranquillity—unarising, unproduced, without movement, and without transformation—so too does the profound Prajñā Pāramitā not abide in existent dharmas nor non-existent dharmas. Therefore, its abiding is inconceivable. The profound Prajñā Pāramitā does not operate in any dharma. The profound Prajñā Pāramitā, one should know, is the realm of the inconceivable. The realm of the inconceivable is the dharma-realm. The dharma-realm is the realm of non-operation. The realm of non-operation, one should know, is the realm of the inconceivable. The realm of the inconceivable, one should know, is the profound Prajñā Pāramitā. The profound Prajñā Pāramitā, the self-realm, and the dharma-realm are not two and not different. That which is not two and not different is the dharma-realm. The dharma-realm is the realm of non-operation. The realm of non-operation, one should know, is the profound Prajñā Pāramitā. The profound Prajñā Pāramitā, one should know, is the realm of the inconceivable. The realm of the inconceivable, one should know, is the realm of non-operation. The realm of non-operation, one should know, is the realm of non-existence. The realm of non-existence, one should know, is the realm of non-arising and non-ceasing. The realm of non-arising and non-ceasing, one should know, is the realm of the inconceivable. The realm of the inconceivable, the realm of the Tathāgata, the self-realm, and the dharma-realm are not two and not different.

“Therefore, O Bhagavān, if one can practise the Prajñā Pāramitā in this way, they do not seek to attain great bodhi apart from it. Why is it so? The profound Prajñā Pāramitā is precisely bodhi. O Bhagavān! If one truly knows the self-realm, they know non-attachment. One who knows non-attachment knows non-dharmas. One who knows non-dharmas possesses buddha-knowledge. Buddha-knowledge is inconceivable knowledge. One should understand that buddha-knowledge does not know any dharma; this is called not-knowing dharmas. Why is that so? The nature of this knowledge is entirely devoid of any possession. How could that which lacks possession of dharmas function within the true dharma-realm? Since the nature of this knowledge is devoid of possession, it is without attachment. Since it is without attachment, its substance is non-knowledge. Since its substance is non-knowledge, it has no sense range. Since it has no sense range, it has no basis. Since it has no basis, it does not abide. Since it does not abide, it does not arise or cease. Since it does not arise or cease, it is inapprehensible. Since it is inapprehensible, it does not tend toward any destination. Since it does not tend toward any destination, this knowledge does not perform any meritorious deeds, nor does it perform any unmeritorious deeds. Why is that so? It does not deliberate upon ‘I perform meritorious deeds’ or ‘I perform unmeritorious deeds.’ This non-deliberative knowledge is inconceivable. The inconceivable is precisely buddha-knowledge. Therefore, this knowledge neither grasps nor rejects any dharma. It is neither of the past, nor the present, nor the future. It is neither previously arisen nor not yet arisen. It neither emerges nor disappears, is neither permanent nor discontinuous, and there is no other knowledge comparable to this knowledge. Therefore, this knowledge is inconceivable. It is like space—beyond comparison. It is neither this nor that, neither beautiful nor ugly. Since there is no other knowledge comparable to this, this knowledge is unequalled and incomparable. Thus, it is named the ‘Unequalled and Incomparable Knowledge.’ Moreover, since there is no opposing knowledge that can be apprehended, it is therefore that this knowledge is unopposed and non-opposing, so it is named the ‘Unopposed and Non-Opposing Knowledge.’”

The Buddha said to Mañjuśrī: “Is this subtle knowledge imperturbable?”

Mañjuśrī said: “O Bhagavān! This subtle knowledge is indeed imperturbable in nature. It is like a goldsmith who smelts and refines a nugget of gold: once it has been skilfully purified, when placed upon a scale, it remains unmoved. In the same way, this knowledge, having been cultivated over a long time and brought to perfection, is without action and without realisation, without arising and without cessation, without coming forth and without vanishing; it is stable and unmoving.”

The Buddha said to Mañjuśrī: “Who can have faith and understanding in such subtle knowledge?”

Mañjuśrī said: “O Bhagavān! One who does not engage in the dharmas of nirvāṇa, who likewise does not engage in the dharmas of saṃsāra, who practises cessation with regard to personal identity,[1] and who practises the imperturbable with regard to nirvāṇa. One who does not abandon greed, anger, and delusion, yet also does not fail to abandon them. Why is that so? Because the nature of these three poisons is inherently isolated, neither utterly eradicated nor not eradicated. Such an one does not arise in saṃsāra, nor do they fall into it; with regard to the Noble Path, they neither abandon them nor cultivate it. That person can truly have deep faith and understanding in this knowledge.”

The Buddha praised the youth Mañjuśrī: “Sādhu! Sādhu! You have spoken well of this matter.”

At that time, the Venerable Mahākāśyapa addressed the Buddha, saying: “In the world of the future, who will be able to have faith, understanding, cultivate, and train in this deeply profound Dharma and vinaya?”[2]

The Buddha said to the venerable Mahākāśyapa: “The bhikṣus in this present assembly, in the world of the future, in what has been spoken here—this deeply profound Dharma and vinaya—will be able to generate faith, understanding, to hear, take up, and cultivate, and they will also be able to expound it for others and propagate it widely. Just like a great householder who has lost a priceless jewel and becomes distressed, filled with anxiety and grief, when he later recovers it, he is filled with joy and exultation. So too will the bhikṣus of this assembly, having heard the profound Prajñā Pāramitā, cultivate it with faith and understanding. Later, when they no longer hear such Dharma teachings, they will become distressed, sorrowful, and dispirited, thinking: ‘When shall we again hear such profound Dharma teachings?’ When they once more encounter this Dharma teaching, they will jump and dance for joy and reflect: ‘Now that I have heard such a sūtra, it is as if I have seen the Buddha and come close to make offerings to him.’ Just like when the seed of the pārijāta tree first sprouts, the devas of the Heaven of the Thirty-three jump and dance in joy, saying: ‘This tree will soon blossom with radiant flowers, its fragrance pervading, then we shall gather and rejoice beneath it!’ The bhikṣus in this assembly, likewise, having heard the profound Prajñā Pāramitā, and cultivating it with faith and acceptance, will give rise to great joy, for the entirety of the Buddha-Dharma will soon blossom.

“O Kāśyapa, you should know: if, in the world of the future, bhikṣus hear this deeply profound Prajñā Pāramitā, and they cultivate it with unwavering faith and their minds do not sink, then they must certainly have heard it in this very assembly. Rejoicing, they will take it up, bear it, and expound it for others, spreading it widely. Know that it is by hearing this Dharma teaching that they rejoice and jump for joy, cultivate it with faith and understanding, and soon cause all the Buddha-Dharma to blossom. After the Tathāgata’s passing, those who take up, bear, expound, and disseminate this sūtra know that they are sustained and empowered by the Buddha’s supernormal power, enabling them to accomplish this task.

“O Kāśyapa, you should know: if there are those who hear this profound Prajñā Pāramitā and joyfully take up and bear it, they have, in the past, planted many wholesome roots under innumerable buddhas and previously heard this teaching; it is not something newly encountered just now. Just as a person stringing jewels suddenly encounters a priceless maṇi-jewel and rejoices greatly, one should know that this person has seen such a jewel before, and that is why they rejoice; it is not a first-time encounter. In the same way, in the future, bhikṣus who deeply delight in hearing the true Dharma and suddenly encounter the Prajñā Pāramitā—hearing it with joy and who faithfully take it up and cultivate it, you should know that they too have, in the past, heard this sūtra under innumerable buddhas. It is not something newly encountered in this lifetime that they are now able to comprehend it.

“O Kāśyapa, you should know: If a son of good family or daughter of good family hears this Prajñā Pāramitā spoken by Mañjuśrī and jumps and dances for joy, delighting in hearing it without tiring, and repeatedly, earnestly requests it to be taught again, then this son of good family or daughter of good family, has, in the past, heard the Prajñā Pāramitā from Mañjuśrī, taken it up and borne it with joy, had faith in it, and cultivated it, and have formerly served and venerated Mañjuśrī. That is why they are now able to do so. It is like someone who once visited a great city and saw all its gardens, ponds, houses, and people without omission. Later, when they are elsewhere and hear others praising the wonders of that city, they rejoice deeply and ask for its description again; upon hearing it again, they rejoice even more. This is because they had seen it before. In the same way, the son of good family or daughter of good family hears this Prajñā Pāramitā spoken by Mañjuśrī and delights in hearing it, never growing weary. They then sincerely request its profound meaning to be taught again, praising it upon hearing and rejoicing even more—know that this is because, in the past, they became close to Mañjuśrī, offered to him, respected him, and heard and received this Dharma teaching. That is why they are now able to accomplish this.”

At that time, the Venerable Mahākāśyapa addressed the Buddha, saying: “The Tathāgata has skilfully taught the present and future sons of good family who, upon hearing the profound Prajñā Pāramitā, will have faith, understand, and cultivate its various practices, characteristics, and aspects.”

The Buddha said: “Thus it is! It is just as you have said. I have skilfully taught those practices, characteristics, and aspects.”

Mañjuśrī then said to the Buddha: “The present and future sons of good family, hearing these profound Dharma practices, characteristics, and aspects, should know that they are precisely not practices, characteristics, and aspects, because the Dharma that is heard is subtle and tranquil, and all practices, characteristics, and aspects are inapprehensible. Why then does the Tathāgata say: I have skilfully taught those practices, characteristics, and aspects?”

The Buddha said to Mañjuśrī: “Thus it is! Thus it is! It is just as you have said. The present and future sons of good family, hearing these profound Dharma practices, characteristics, and aspects, in reality, they are all not practices, characteristics, and aspects, because the Dharma that is heard is subtle and tranquil, and all practices, characteristics, and aspects are inapprehensible. However, when they hear the teaching of the extremely profound Dharma, they joyfully take up and bear it, have faith in it, and cultivate it. They must have previously heard it in the past and joyfully taken up and practised it, which is why they can do so. These practices, characteristics, and aspects are spoken of according to conventional truth, not that such things exist in the ultimate truth. Mañjuśrī, you should know, to reveal the extremely profound Prajñā Pāramitā is to reveal all the Buddha-Dharma and to understand its true and inconceivable matter thoroughly. O Mañjuśrī! When I originally cultivated the bodhisattva practices, all the wholesome roots I accumulated were only perfected by cultivating the extremely profound Prajñā Pāramitā. To abide on the stage of non-retrogression of a bodhisattva, and to realise the unexcelled perfect bodhi is also accomplished only through cultivating the extremely profound Prajñā Pāramitā.

“Mañjuśrī! If a son of good family or daughter of good family wishes to accumulate the wholesome roots accumulated by bodhisattvas, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to abide on the stage of non-retrogression of a bodhisattva, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to realise unsurpassed perfect bodhi, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to skilfully penetrate the characteristic of the equality of all dharma realms, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to skilfully understand the equality of the mental activities of all sentient beings, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family, wishes to realise all the buddha-dharmas quickly, they should study this profound Prajñā Pāramitā.

“Mañjuśrī! If a son of good family or daughter of good family wishes to know that the Tathāgata cannot directly perceive the secret meaning of all dharmas, as taught by the Buddha, they should study this profound Prajñā Pāramitā. Why is it so? Because neither dharmas to be perceived nor a perceiver are apprehensible. O Mañjuśrī! If a son of good family or daughter of good family wishes to know that the Tathāgata cannot realise the secret meaning of the buddha-dharmas, as taught by the Buddha, they should study this profound Prajñā Pāramitā. Why is it so? Because the buddha-dharmas to be realised and the one who realises are inapprehensible. O Mañjuśrī! If a son of good family or daughter of good family, wishes to know that the Tathāgata does not realise unsurpassed perfect bodhi, with the marks, minor marks, dignified deportment, and is not endowed with their secret meaning, as taught by the Buddha, they should study this profound Prajñā Pāramitā. Why is it so? Because unsurpassed perfect bodhi, with the marks, minor marks, and dignified deportment, and the one who realises are not apprehensible. O Mañjuśrī! If a son of good family or daughter of good family, wishes to know that the Tathāgata does not achieve all merits and cannot guide all sentient beings, or their secret meaning, as taught by the Buddha, they should study this profound Prajñā Pāramitā. Why is it so? Because all merits, the sentient beings to be guided, and the tathāgatas are inapprehensible. O Mañjuśrī! If a son of good family or daughter of good family wishes to gain unobstructed understanding regarding all dharmas, they should study this profound Prajñā Pāramitā. Why is it so? Because the profound Prajñā Pāramitā does not perceive any reality in dharmas, whether pure or defiled, or in their arising and ceasing. O Mañjuśrī! If a son of good family or daughter of good family, wishes to know that dharmas are not past, future, present, or unconditioned, they should study this profound Prajñā Pāramitā. Why is it so? Because the true dharma realm is not past, future, present, or unconditioned, and all dharmas enter into the true dharma-realm.

“Mañjuśrī! If a son of good family or daughter of good family wishes to be free from doubt regarding all dharmas, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to be able to turn the unsurpassed Dharma wheel with its three turnings and twelve aspects, and yet have no attachment to it, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to attain a mind of loving-kindness that universally covers all, yet within it have no notion of sentient beings, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to enter dharma-nature together with the world without any disputes, and yet have no apprehension whatsoever of the world and its disputes, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to thoroughly understand and penetrate the range of what is possible and impossible without any obstruction, they should study this profound Prajñā Pāramitā. O Mañjuśrī! If a son of good family or daughter of good family wishes to attain the Tathāgata’s powers, fearlessnesses, and the boundless buddha-dharmas, they should study this profound Prajñā Pāramitā.”

At that time, Mañjuśrī, the youth, then addressed the Buddha, saying: “I observe this profound Prajñā Pāramitā as signlessness, unconditioned, without any merits, non-arising, non-ceasing, without power, without ability, without coming, without going, without entering, without leaving, without harm, without benefit, without knowing, invisible, without substance, without function, not a creator, nor as causing dharmas to arise or cease, nor as causing dharmas to be one or different, without formation, without destruction, without wisdom, without range, as not the dharma of ordinary beings, not the dharma of śrāvakas, not the dharma of pratyekabuddhas, not the dharma of bodhisattvas, not the dharma of tathāgatas, not realisation, not non-realisation, not attainment, non-attainment, not exhaustion, non-exhaustion, not entering saṃsāra, not departing saṃsāra, not entering nirvāṇa, not departing nirvāṇa, not formed in any buddha-dharmas, indestructible, not acting in regard to any dharmas, non-acting, not conceivable, inconceivable, free from all discriminations, and beyond all conceptual elaborations. This Prajñā Pāramitā is without any merits; why then does the Tathāgata encourage sentient beings to cultivate and study it diligently?”

The Buddha said to Mañjuśrī: “What has been said precisely constitutes the true merits of the Prajñā Pāramitā. If sons of good family and others understand it in this way, this is truly called cultivating and studying the profound Prajñā Pāramitā.

“Moreover, O youthful Mañjuśrī, if a bodhisattva mahāsattva wishes to learn the superior samādhi of bodhisattvas, wishes to accomplish the superior samādhi of bodhisattvas, wishes to abide in such a samādhi, to see all buddhas, to know the names of the buddhas, and to see such buddha-worlds, to be able to realise and explain the true nature of dharmas without hindrance or obstruction, they should study this profound Prajñāpāramitā, diligently day and night without weariness.”

Mañjuśrī then said to the Buddha: “Why is it called the profound Prajñā Pāramitā?”

The Buddha said to Mañjuśrī: “The profound Prajñā Pāramitā is signless, nameless, limitless, boundless, without refuge, not an object of conceptual thought, neither transgressive nor meritorious, neither dark nor light. It is like pure empty space, equal to the true dharma-realm. Its extent and measure are inapprehensible. Because of such causes and conditions, it is called the profound Prajñā Pāramitā.

“Moreover, O youthful Mañjuśrī, the profound Prajñā Pāramitā is the profound range of conduct for bodhisattvas. If bodhisattvas can practise in this range of conduct, they will completely penetrate all sense ranges. Such a range of conduct is not the range of conduct of those of other vehicles. Why is that so? Because this range of conduct is nameless, signless, and not something that can be discriminated. Therefore, it is said to be ‘not a range of conduct.’ “

Mañjuśrī then said to the Buddha: “What dharmas should bodhisattva mahāsattvas cultivate to realise unexcelled perfect bodhi quickly?”

The Buddha said to Mañjuśrī: “If bodhisattva mahāsattvas cultivate the profound Prajñā Pāramitā without fatigue in their minds, they will quickly realise unexcelled perfect bodhi.

“Moreover, O youthful Mañjuśrī, if bodhisattva mahāsattvas correctly cultivate the samādhi adorned by the one characteristic, they will quickly realise unexcelled perfect bodhi.”

Mañjuśrī then said to the Buddha: “What is the samādhi adorned by the one characteristic, and how do the many bodhisattvas cultivate it?”

The Buddha said to Mañjuśrī: “The characteristic of the dharma-realm adorns this samādhi; therefore, it is called the samādhi adorned by the one characteristic. If bodhisattva mahāsattvas wish to enter such a supreme samādhi, they should first listen to, inquire into, and cultivate the profound Prajñā Pāramitā, and only then will they be able to enter this samādhi. O Mañjuśrī! If bodhisattva mahāsattvas do not move from the dharma-realm, and know that the true dharma-realm should not be shaken, that it is inconceivable, and cannot be conceptually elaborated, then they can enter the samādhi adorned by the one characteristic. O Mañjuśrī! If a son of good family If a son or daughter of good family wishes to enter this samādhi, they should dwell in a quiet place, free from distractions and noise. They should sit in full lotus posture, not giving rise to conceptions of various characteristics, and, desiring to benefit all sentient beings, single-mindedly fix their mindfulness upon one tathāgata, carefully holding their name and imagining their appearance, respectfully orienting their body in their [land’s] direction. “By continuously focusing mindfulness on this one tathāgata, they thereby universally contemplate all the buddhas of the three times. Why is that so? O Mañjuśrī! The immeasurable and boundless merits, eloquence, and so forth of one buddha are shared by all buddhas. The buddhas of the three times all ride the one true suchness and realise great bodhi without any difference.

“Mañjuśrī! If sons of good family or daughters of good family diligently train and attain entry into this samādhi adorned by the one characteristic, they will universally understand the undifferentiated characteristics of the dharma-realm of buddhas as numerous as the grains of sand in the Ganges River. They will also be able to retain all the unexcelled Dharma wheels turned and yet-to-be-turned by innumerable buddhas and bodhisattvas. “Just as Ānanda, with his wisdom born of hearing, can retain the Buddha’s teachings, being supreme among the śrāvakas, yet what he retained was still partial. Those who attain this samādhi adorned by the one characteristic, however, possess wisdom born of hearing and the power of retention that is inconceivable. They are universally able to uphold the unexcelled Dharma wheels of countless buddhas and bodhisattvas, and understand the profound purport of every single Dharma-gate, able to explain and elucidate it, with inexhaustible eloquence, surpassing Ānanda by hundreds of thousands of times.”

Mañjuśrī then said to the Buddha: “When sons of good family riding the bodhisattva vehicle attain this samādhi, how do they obtain such boundless merits and benefits?”

The Buddha said: “O youth! When sons of good family riding the bodhisattva vehicle diligently train in the samādhi adorned by the one characteristic, they always think: ‘How can I universally understand the dharma-realm of buddhas, uphold all unexcelled Dharma Wheels, and greatly benefit sentient beings?’ Because of this, when they attain this samādhi, they obtain boundless merit and benefit. O Mañjuśrī! When sons of good family riding the bodhisattva vehicle first hear of the merits of this samādhi and give rise to diligence, mindfulness, and reflection, then the characteristics of the merits of those things they contemplated upon will gradually appear; upon seeing them, just as they heard before, their joy deepens, they increase their diligence and gradually enter this samādhi. The merits and benefits they gain are inconceivable. As for sentient beings who slander the true Dharma, do not believe in karmic good and evil, or are heavily obstructed by karmic defilements, they will not be able to realise this samādhi.

“Mañjuśrī! It is like someone who obtains a precious jewel and says to the jeweller: ‘This jewel’s worth is immeasurable, but its colour is not yet brilliant. Please polish it according to method, just make it clear and lustrous without damaging its form.’ Then the jeweller, according to their instructions, attentively and correctly polishes it according to method, and as they do, the brilliance of its colour gradually manifests, until it ultimately shines both inside and out. Once refined, its value becomes immeasurable. O Mañjuśrī! When sons of good family riding the bodhisattva vehicle cultivate this samādhi gradually, then when they attain this samādhi, they obtain boundless merit and benefit. O Mañjuśrī! Just as the sun universally shines its radiance and brings great benefit, likewise, when one attains the samādhi adorned by the one characteristic, it universally illuminates the dharma-realm, thoroughly allows comprehension of all Dharma teachings, and brings great benefit to sentient beings. The merits and benefits they gain are inconceivable.

“Mañjuśrī! All the Dharma teachings I have taught are of one taste, the taste of detachment, the taste of liberation, and the taste of tranquillity, without contradiction. When sons of good family riding the bodhisattva vehicle attain this samādhi, then all the Dharma teachings they teach will likewise be of one taste: the taste of detachment, the taste of liberation, and the taste of tranquillity, without contradiction. When sons of good family riding the bodhisattva vehicle attain this samādhi, their eloquence in expounding Dharma teachings will become inexhaustible, and they will swiftly perfect the factors of bodhi. Therefore, O youthful Mañjuśrī, if bodhisattva mahāsattvas correctly cultivate the samādhi adorned by the one characteristic, and quickly realise unexcelled perfect bodhi.

“Moreover, O youthful Mañjuśrī, if bodhisattva mahāsattvas do not perceive the various differences and the one characteristic of the dharma-realm, they will quickly realise unexcelled perfect bodhi. If sons of good family riding the bodhisattva vehicle have patience in the Dharma of the bodhisattvas without practising it, and have patience and do not seek great bodhi, knowing that all dharmas are empty in nature, they will, through such patience, swiftly realise unexcelled perfect bodhi. If sons of good family riding the bodhisattva vehicle believe that all dharmas are buddha-dharmas and are not frightened or doubtful upon hearing that all is empty, then by that cause they will swiftly realise unexcelled perfect bodhi. If sons of good family riding the bodhisattva vehicle, upon hearing that all dharmas are empty without exception, have minds that are neither confused nor doubtful, then they will never abandon the Buddha-Dharma and will quickly realise unexcelled perfect bodhi.”

At that time, Mañjuśrī, the youth, having heard these words, then said to the Buddha: “Is it the case that the unexcelled perfect bodhi of the buddhas is decidedly attained by causes and conditions?”

The Buddha said: “It is not so!”

Mañjuśrī then said to the Buddha: “Is it the case that the unexcelled perfect bodhi of the buddhas is not attained by causes and conditions?”

The Buddha said: “It is not so! Why is that so? The realm of the inconceivable is not something that can be attained by causes and conditions or by non-causes and conditions. One should know that the unexcelled perfect bodhi of the buddhas is precisely the realm of the inconceivable.

“Mañjuśrī! If a son of good family or daughter of good family hears such a teaching and their mind is not astonished or frightened, I say that they have, under innumerable buddhas, already given rise to the great aspiration and planted various wholesome roots. For this reason, when bhikṣus and bhikṣuṇīs hear such a profound Prajñā Pāramitā being taught, their minds are not startled or doubtful, and they are not confused or bewildered. They are truly ones who have left the household life to follow the Buddha. If laymen or laywomen hear such a profound Prajñā Pāramitā being taught, and their minds are not startled or doubtful, and they are not confused or bewildered. They are truly taking refuge in the Buddha, Dharma, and Saṅgha. If sons of good family riding on the bodhisattva vehicle do not train in this extremely profound Prajñā Pāramitā, they are not to be called true practitioners of the bodhisattva vehicle. O Mañjuśrī! It is like the plants, trees, forests, medicinal herbs, and seeds of this world, which all grow and flourish by relying on the great earth. In the same way, all the worldly and transcendent wholesome roots and other superior deeds of bodhisattvas all grow and flourish by relying on the extremely profound Prajñā Pāramitā. It should be known that all the dharmas taken up and borne by this extremely profound Prajñā Pāramitā will conform to and be in harmony with the attainment of unexcelled perfect bodhi without any dispute.”

At that time, Mañjuśrī, the youth, having heard what the Buddha said, then said to the Buddha: “In this world of Jambudvīpa in the future, in what cities, towns, or villages will the extremely profound Prajñā Pāramitā be expounded and revealed, with many people generating faith and taking it up?”

The Buddha said to Mañjuśrī: “The sons of good family in this present assembly, who hear the Prajñā Pāramitā being taught, will have faith, take it up, and cultivate it, and they will joyfully give rise to this aspiration: ‘May I, wherever I am reborn in the future, always hear the Prajñā Pāramitā.’ Wherever they are reborn in the future, by the power of their past aspirations, there will be such an expounding and revealing of the extremely profound Prajñā Pāramitā, with many people generating faith and taking it up. O Mañjuśrī! When sons of good family hear the Prajñā Pāramitā being taught and joyfully jump for joy, deeply having faith in it and taking it up, I say that such people have long ago planted wholesome roots. It is by riding the power of their past aspirations that they are now able to do so. O Mañjuśrī! If there are those who wish to hear and accept the extremely profound Prajñā Pāramitā, you should tell them: ‘O sons of good family! Hear and accept as you wish, but do not give rise to fear, doubt, or disbelief, which would instead increase defamation.’ In this extremely profound Prajñā Pāramitā sūtra, no dharma is revealed as existent. That is to say, neither the dharmas of ordinary beings, nor the dharmas of śrāvakas, nor the dharmas of pratyekabuddhas, nor the dharmas of bodhisattvas, nor the dharmas of tathāgatas are revealed to be formed or destroyed and thus attainable.”

Mañjuśrī then said to the Buddha: “If there are bhikṣus and bhikṣuṇīs who come to me and ask: ‘How does the Tathāgata expound the extremely profound Prajñā Pāramitā for the assembly?’ I will answer them: ‘The Buddha teaches that all dharmas have a non-conflicting nature. Why is that so? There is no dharma that can conflict with another dharma, nor are there any sentient beings who can give rise to faith and understanding in what the Buddha has taught. Why is that so? All sentient beings are inapprehensible.’

“Moreover, O Bhagavān! I will tell them: ‘The Tathāgata always teaches the true nature of all dharmas. Why is that so? All dharmas are equal and are without exception included within their true nature. It is not said in this that arhats and others can attain a superior dharma. Why is that so? The dharmas that arhats and others attain are not different in nature from the dharmas of ordinary beings.’

“Moreover, O Bhagavān! I will tell them: ‘The dharma taught by the Buddha does not enable sentient beings to have entered nirvāṇa, to enter it, or to attain it. Why is it so? Because all sentient beings are ultimately empty.’

“Moreover, O Bhagavān! If sons of good family come to me and ask: ‘You have spoken and debated with the Tathāgata regarding the extremely profound Prajñā Pāramitā; please speak of it for us, for we now wish to hear it and take it up!’ I will tell them: ‘If you wish to hear, do not give rise to a thought of hearing, and do not single-mindedly fix your mindfulness. You should give rise to a thought that is like an illusion or a magical creation. In this way, you will be able to understand what I teach. If you wish to hear my Dharma, you should give rise to this thought: “The Dharma I now hear is like a bird’s traces in the sky, or like a barren woman’s child.” In this way, you will be able to hear what I teach. If you wish to hear my Dharma, do not give rise to the conception of two. Why is that so? The Dharma I teach is far removed from the conception of two. You should now not destroy the conception of self, and not give rise to any views, not having any longing for the buddha-dharmas and not delighting in moving away from the dharmas of ordinary beings. Why is it so? The dharmas of the two[3] are empty in nature, and so there is no grasping or rejecting of them.’

“O Bhagavān! If anyone asks me to expound the extremely profound Prajñā Pāramitā, I will first admonish and instruct them in this way, and seal all dharmas with the seal of signlessness, causing those who seek to hear it to be separated from a mind of grasping and attachment. Only then will I teach them the dharmas corresponding to the extremely profound Prajñā Pāramitā.”

The Buddha praised the youth Mañjuśrī: “Sādhu! Sādhu! You can skilfully teach the Dharma that I teach and the skilful means for teaching it.

“Mañjuśrī! If a son of good family or daughter of good family wishes to see the Tathāgata, to draw close to the Buddha, and to make offerings with respect, they should train in this extremely profound Prajñā Pāramitā. If sentient beings wish to invite the buddhas to be their great teachers, they should train in this extremely profound Prajñā Pāramitā. If sentient beings wish to attain unexcelled perfect bodhi, or if they do not wish to attain it, they should train in this extremely profound Prajñā Pāramitā. If sentient beings wish to attain skill in all samādhis, they should train in this extremely profound Prajñā Pāramitā. If sentient beings wish to arise from all samādhis at will, they should train in this extremely profound Prajñā Pāramitā. Why is that so? One must know that all dharmas are without arising and without ceasing, without action and without formation, to arise from all samādhis at will. Why is it so? Because they have comprehended that all dharmas are empty and are without obstruction. If sentient beings wish to comprehend that all dharmas have a way of liberation, and there is not one dharma that is without a way of liberation, they should train in this extremely profound Prajñā Pāramitā. If sentient beings wish to comprehend that all dharmas are but provisional establishments and are without any true reality, they should train in this extremely profound Prajñā Pāramitā. If one wishes to understand that all sentient beings, even if they are heading toward unexcelled perfect bodhi, are in the state of no sentient being heading toward bodhi, and they also do not fall away from it, they should train in this extremely profound Prajñā Pāramitā. Why is it so? Because they have comprehended that all dharmas are precisely bodhi. If one wishes to understand that all sentient beings practise the practices of bodhi, and that there is no one who does not practise, and that they also do not fall away from it, they should train in this extremely profound Prajñā Pāramitā. Why is that so? Bodhi is precisely the true nature of all dharmas. All sentient beings practice all dharmas, and there is no one who abandons dharmas. All practices are empty, and so there is no falling away. If one wishes to understand that the nature of all dharmas is precisely bodhi, that all bodhi is precisely the dharma-realm, this is precisely the true nature, and the true nature is precisely empty, and the mind does not fall away, they should train in this extremely profound Prajñā Pāramitā.

“Mañjuśrī! The profound Prajñā Pāramitā reveals the inconceivable function of the buddhas to benefit sentient beings, and it is also the place where the tathāgatas sojourn. Why is that so? The extremely profound Prajñā Pāramitā is unrevealable and inexpressible. It is a dharma without any falling away; only the Tathāgata can truly awaken to it and, through skilful means, expound it for sentient beings.

“Mañjuśrī! If there are bhikṣus or bhikṣuṇīs who, with regard to the profound Prajñā Pāramitā, at least take up, bear, and teach a single four-line verse for others, will certainly head toward bodhi and abide in the realm of the Buddha, much less those who cultivate it as it is taught in its entirety! You should know that such a person will not fall into evil realms and will quickly realise unexcelled perfect bodhi.

“Mañjuśrī! If sentient beings hear this profound Prajñā Pāramitā being taught, and their mind does not sink, nor are they frightened, and they joyfully have faith in it and take it up, you should know that these people will certainly attain the buddha-dharmas, and all the tathāgatas will confirm, approve, and accept them as disciples.

“Mañjuśrī! If a son of good family or daughter of good family has faith in and takes up the Tathāgata’s unexcelled Dharma seal, which is the profound Prajñā Pāramitā, they will acquire immeasurable merit. This Dharma seal, by all the tathāgata, arhat, samyak-saṃbuddhas, is protected and held in remembrance. The arhats, bodhisattvas, sages, and all the devas and spirits guard it. If this seal stamps sons of good family of the bodhisattva vehicle, they will transcend evil realms, śrāvakas, pratyekabuddha, and will certainly attain unexcelled bodhi.”

Then, Śakra, the Lord of the Devas, together with innumerable devaputras of the Heaven of the Thirty-three, each took various wonderful divine flowers and incense, utpala flowers, kumuda flowers, padma flowers, puṇḍarīka flowers, mañjughoṣa flowers, wondrous udumbara flowers, and sandalwood powder to make offerings to the Prajñā Pāramitā. They scattered them upon the Tathāgata, Mañjuśrī, all the bodhisattvas, and the śrāvakas. They also played various kinds of divine music, singing praises to the sublime Dharma and making offerings. They then made this vow: “May we always hear this extremely profound Prajñā Pāramitā, this unexcelled dharma seal!”

Then, Śakra, the Lord of the Devas, again made this vow: “May the sentient beings in Jambudvīpa always hear the Prajñā Pāramitā, rejoicing, taking it up, bearing it, and accomplishing the Buddha-Dharma! May we, the host of devas, always protect them, so that those who take up and bear it will have no obstructions. The sentient beings who, with little effort, can hear, take up and bear, and read and recite it, —you should know that this is all due to the divine power of the devas.”

At that time, the Buddha praised Śakra, the Lord of the Devas, saying: “O Lord of Devas! That you can now make this vow is because if there is anyone who hears this, joyfully takes it up, and bears it, they will certainly be able to accomplish the buddha-dharmas and quickly head toward unexcelled perfect bodhi.”

Mañjuśrī then said to the Buddha: “I only wish that the Tathāgata, with his supernormal power, would protect and maintain the Prajñā Pāramitā, so that it may long abide in the world to benefit all.”

The Buddha then manifested his great supernormal power, causing this cosmos of three thousand great thousand worlds, all its mountains and the great earth, to quake six times. He again displayed a subtle smile, radiating a great light that universally shone upon the cosmos of three thousand great thousand worlds.

Mañjuśrī then addressed the Buddha, saying: “This is precisely the sign that the Tathāgata is manifesting his supernormal power to protect and maintain the Prajñā Pāramitā, so that it may long abide in the world and be beneficial.”

The Buddha said: “Thus it is! It is just as you have said. I, with my supernormal power, protect and maintain the Prajñā Pāramitā, the unexcelled Dharma seal, so that it may long abide in the world and be beneficial to sentient beings. When all the buddha bhagavāns have taught the supreme dharma, they naturally give rise to great supernormal power to protect and maintain this Dharma teaching, so that it may abide in the world, causing the devas and māras to be unable to influence them, the hosts of wicked people to be unable to defame it, and all the tīrthikas to be deeply frightened by it. If there are those who diligently study this Dharma teaching, all their obstructions and difficulties will, without exception, be eliminated.”

Then, after the Bhagavān had spoken this sūtra, all the bodhisattva mahāsattvas, with Mañjuśrī at their head, and the great four-fold saṅgha of bhikṣus, and so forth, and the devas, nāga, yakṣas, and asuras—the entire assembly—having heard what the Buddha had taught, greatly rejoiced, believed, took up, and sincerely practised it.