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Stra of Mah-Praj-Pramit Pronounced by Majur Bodhisattva

Translated from Sans rit into !hinese in the Southern "ian# $ynasty by The Tri%i&a a Master Mandra from 'unan 'ascicle ( )of *+ Thus I have heard: At one time the Buddha was staying in the Anthapiika Garden of Jetavana Park in the ity kingdom of !rvast"# together with $#%%% great &hik'us and $%#%%%Bodhisattva()ahsattvas* These great Bodhisattvas are a++ ma,esti a++y adorned -with merit and wisdom. and standing on the Ground of /o 0egress* Among them were )aitreya Bodhisattva# )a1,u2r" Bodhisattva# 3nimpeded 4+o5uen e Bodhisattva# and /ever A&andoning the )ission Bodhisattva* Bodhisattva()ahsattva )a1,u2r" the 6outh ame at dawn from his p+a e to the p+a e where the Buddha was and stood outside* Then great voi e(hearers# su h as the venera&+e !riputra# P7ra()aitrya"putra# )ahmaudga+yyana# )ahk2yapa# )ahktyyana# and )ahkau'8hi+a# a+so ame from their respe tive p+a es to the p+a e where the Buddha was and stood outside* The Buddha knew that the assem&+y had onvened* The Tathgata ame out of 9is dwe++ing# arranged 9is seat# and sat down* 9e asked !riputra# :;hy are you standing outside this morning<= !riputra rep+ied to the Buddha# :;or+d(9onored >ne# Bodhisattva )a1,u2r" the 6outh arrived first and stood outside the door* I a tua++y arrived +ater*= Then the ;or+d(9onored >ne asked )a1,u2r"# :6ou were the first to arrive here* ?id you wish to see the Tathgata<= )a1,u2r" rep+ied to the Buddha# :Indeed# ;or+d(9onored >ne# I did ome here to see the Tathgata* ;hy< Be ause I de+ight in making the right o&servation to &enefit sentient &eings* I o&serve the Tathgata &y the appearan es of true su hness: never hanging# never moving# never a ting# with neither &irth nor death# neither e@istent nor none@istent# neither somewhere nor nowhere# neither in the past# present# or future# nor not in the past# present# or future# neither dua+ nor non(dua+# neither pure nor impure* Through appearan es su h as these# I orre t+y o&serve the Tathgata to &enefit sentient &eings*= The Buddha to+d )a1,u2r"# :If one an see the Tathgata as su h# oneAs mind wi++ neither grasp nor not grasp# neither a umu+ate nor not a umu+ate*=

!riputra said to )a1,u2r"# :It is rare for anyone to see the Tathgata in the way you des ri&e* As you o&serve the Tathgata for the sake of a++ sentient &eings# your mind does not grasp the appearan es of sentient &eings* As you tea h a++ sentient &eings to head for nirva# -your mind. does not grasp the appearan e of nirva* As you manifest su h great ma,esty for a++ sentient &eings# your mind does not see the appearan e of ma,esty*= Then Bodhisattva()ahsattva )a1,u2r" the 6outh said to !riputra# :Indeed# indeed# it is ,ust as you say* A+though I a tivate the mind of great ma,esty for a++ sentient &eings# I never see the appearan es of sentient &eings* A+though I am adorned with great ma,esty for a++ sentient &eings# their rea+m neither in reases nor de reases* Buppose a Buddha stays in a wor+d for a ka+pa or over a ka+pa* A+though ea h wor+d has on+y one Buddha# there are as many Buddhas as the innumera&+e# &ound+ess sands of the Ganges* Buppose they a++ pronoun e the ?harma day and night for a ka+pa or over a ka+pa# never resting their minds* Buppose ea h of them de+ivers as many sentient &eings as the innumera&+e sands of the Ganges# ena&+ing them to enter nirva* 6et the rea+m of sentient &eings neither in reases nor de reases* This app+ies to a++ Buddha Cands in the ten dire tions* A++ Buddhas pronoun e the ?harma to tea h and transform sentient &eings# ea h de+ivering as many sentient &eings as the innumera&+e sands of the Ganges# ena&+ing them to enter nirva* 6et the rea+m of sentient &eings neither in reases nor de reases* ;hy not< Be ause the definite appearan es of sentient &eings an never &e aptured* 9en e# the rea+m of sentient &eings neither in reases nor de reases*= !riputra then asked )a1,u2r"# :Given that the rea+m of sentient &eings neither in reases nor de reases# why do Bodhisattvas a+ways pronoun e the ?harma to sentient &eings# as they seek anuttara(samyak(saD&odhi<= )a1,u2r" rep+ied# :Be ause the appearan es of sentient &eings are empty# there are neither Bodhisattvas seeking anuttara(samyak(saD&odhi nor sentient &eings to whom they pronoun e the ?harma* ;hy not< Be ause I say that# in a++ dharmas# not a sing+e dharma an &e aptured*= The Buddha asked )a1,u2r"# :If sentient &eings do not tru+y e@ist# why do you speak of sentient &eings and their rea+m<= )a1,u2r" rep+ied# :The appearan e of the rea+m of sentient &eings is ,ust +ike that of the rea+m of Buddhas*= :Is there a measure for the rea+m of sentient &eings<= :The measure for the rea+m of sentient &eings is ,ust +ike that for the rea+m of Buddhas#= he rep+ied* The Buddha ne@t asked# :Is there a p+a e for the measure of the rea+m of sentient &eings<= 9e rep+ied# :The measure of the rea+m of sentient &eings is in on eiva&+e*=

The Buddha ne@t asked# :?oes the appearan e of the rea+m of sentient &eings a&ide -in something.<= 9e rep+ied# :>pen sky does not a&ide# nor do sentient &eings*= The Buddha asked )a1,u2r"# :If one pra ti es pra,1(pramit in this way# how does one a&ide in pra,1(pramit<= )a1,u2r" rep+ied# :/ot a&iding in dharmas is a&iding in pra,1(pramit*= The Buddha ne@t asked )a1,u2r"# :;hy is not a&iding in dharmas a++ed a&iding in pra,1(pramit<= )a1,u2r" rep+ied# :/ot a&iding in appearan es is a&iding in pra,1(pramit*= The Buddha ne@t asked )a1,u2r"# :As one a&ides in pra,1(pramit in this way# do oneAs roots of goodness in rease or de rease<= )a1,u2r" rep+ied# :As one a&ides in pra,1(pramit in this way# oneAs roots of goodness neither in rease nor de rease# a++ dharmas neither in rease nor de rease# and the nature and appearan e of pra,1(pramit neither in rease nor de rease* ;or+d(9onored >ne# pra ti ing pra,1(pramit in this way# one neither a&andons the dharma of ordinary &eings nor grasps the dharma of sages and ho+y &eings* ;hy not< Be ause as one pra ti es pra,1(pramit# one does not see any dharma that an &e grasped or a&andoned* )oreover# pra ti ing pra,1(pramit in this way# one sees neither saDsra to dis+ike nor nirva to +ike* ;hy not< Be ause one does not even see saDsra# mu h +ess dis+ike it# and &e ause one does not even see nirva# mu h +ess +ike it* Pra ti ing pra,1(pramit in this way# one sees neither aff+i tions to a&andon nor merits to grasp* >neAs mind neither in reases nor de reases with respe t to a++ dharmas* ;hy not< Be ause one sees neither in rease nor de rease in the dharma rea+m* ;or+d(9onored >ne# training in this way is a++ed pra ti ing pra,1(pramit* :;or+d(9onored >ne# seeing neither &irth nor death of dharmas is pra ti ing pra,1(pramit* ;or+d(9onored >ne# seeing neither in rease nor de rease of dharmas is pra ti ing pra,1(pramit* ;or+d(9onored >ne# wishing for nothing and seeing no dharma appearan e to seek are pra ti ing pra,1(pramit* :;or+d(9onored >ne# one sees nothing &eautifu+ or ug+y# high or +ow# to grasp or a&andon* ;hy< ?harmas are neither &eautifu+ nor ug+y &e ause they are free from appearan es* ?harmas are neither high nor +ow &e ause they are e5ua+ in dharma nature* ?harmas are &eyond &eing grasped or a&andoned &e ause they a&ide in true rea+ity* This is the way to pra ti e pra,1(pramit*= The Buddha asked )a1,u2r"# :Is the Buddha ?harma not super&<= )a1,u2r" rep+ied# :I do not see any super& appearan e in dharmas* It an &e verified# as through the TathgataAs se+f(rea+iEation# that a++ dharmas are empty*= The Buddha to+d )a1,u2r"# :IndeedF IndeedF The Tathgata has attained the perfe t en+ightenment through se+f(rea+iEation of the emptiness of dharmas*=

)a1,u2r" responded to the Buddha# :;or+d(9onored >ne# in the dharma of emptiness# is there super&ness that an &e aptured<= The Buddha praised# :Gery goodF Gery goodF )a1,u2r"# what you say is the true ?harmaF= The Buddha ne@t asked )a1,u2r"# :Is anuttara a++ed the Buddha ?harma<= )a1,u2r" rep+ied# :As the Buddha says# anuttara is a++ed the Buddha ?harma* ;hy< Be ause that no dharma an &e aptured is a++ed anuttara*= )a1,u2r" ontinued# :;hoever pra ti es pra,1(pramit in this way is not a++ed a ?harma vesse+ -whi h is intended to apture things.* /ot seeing dharmas that an transform ordinary &eings# not seeing the Buddha ?harma# and not seeing enhan ing dharmas# are pra ti ing pra,1(pramit* Hurthermore# ;or+d(9onored >ne# whi+e pra ti ing pra,1(pramit# one does not see any dharma that an &e differentiated or ontemp+ated*= The Buddha asked )a1,u2r"# :?o you not ontemp+ate the Buddha ?harma<= )a1,u2r" rep+ied# :/o# ;or+d(9onored >ne# in my ontemp+ation# I do not see the Buddha ?harma* /or do I differentiate dharmas into ordinary &eings# voi e( hearers# andPratyeka&uddhas* 9en e it is a++ed the unsurpassed Buddha ?harma* )oreover# seeing neither the appearan es of ordinary &eings nor the appearan es of the Buddha ?harma# nor the definite appearan es of dharmas# is pra ti ing pra,1(pramit* ;hi+e pra ti ing pra,1(pramit# one does not see the desire rea+m# the form rea+m# the form+ess rea+m# or the nirva rea+m* ;hy not< Be ause not seeing dharmas with the appearan e of e@tin tion is pra ti ing pra,1(pramit* Beeing neither the one giving kindness nor the other re5uiting kindness is pra ti ing pra,1(pramit* Iontemp+ating the appearan es of su&,e t and o&,e t without differentiation is pra ti ing pra,1(pramit* Beeing neither the Buddha ?harma to grasp nor the dharma of ordinary &eings to a&andon is pra ti ing pra,1(pramit* Beeing neither the dharma of ordinary &eings to end nor the Buddha ?harma to grasp# yet sti++ oming to know it in oneAs mind# is pra ti ing pra,1(pramit*= The Buddha praised )a1,u2r"# :Gery goodF Gery goodF 6ou an des ri&e so we++ the appearan es of the profound pra,1(pramit# whi h is the ?harma Bea+ that Bodhisattva()ahsattvas are +earning* 4ven voi e(hearers# of whom some are sti++ +earning and others have nothing more to +earn# and Pratyeka&uddhas shou+d train for their &odhi fruit without separating from this ?harma Bea+*= The Buddha to+d )a1,u2r"# :If those who have heard this ?harma are not sho ked or terrified# they must have a+ready p+anted their roots of goodness not ,ust under thousands of Buddhas# &ut even under &i++ions of ko8is of Buddhas* Then they are a&+e not to &e sho ked or terrified &y this profound pra,1( pramit*=

)a1,u2r" said to the Buddha# :I now wi++ further e@p+ain the meaning of pra,1(pramit*= The Buddha said# :Bpeak# then*= -)a1,u2r" said. :;or+d(9onored >ne# whi+e pra ti ing pra,1(pramit# one shou+d not see whether one shou+d a&ide in a dharma# nor shou+d one see whether an o&,e t has an appearan e that an &e grasped or a&andoned* ;hy not< Be ause Tathgatas do not see dharmas as appearan es of o&,e ts* They do not even see the states of Buddhas# not to mention the states of voi e( hearers# Pratyeka&uddhas# or ordinary &eings* >ne shou+d not grasp appearan es# whether on eiva&+e or in on eiva&+e* By not seeing various dharma appearan es# one wi++ rea+iEe# on oneAs own# the in on eiva&+e dharma of emptiness* A++ Bodhisattvas who train in this way must have made offerings to innumera&+e &i++ions of ko8is of Buddhas# under whom -they must have. p+anted their roots of goodness* Ionse5uent+y# they are a&+e not to &e sho ked or terrified &y this profound pra,1(pramit* )oreover# as one pra ti es pra,1( pramit# seeing neither &ondage nor +i&eration# nor distin tions among ordinary &eings or even among the Three Gehi +es# is pra ti ing pra,1(pramit*= The Buddha asked )a1,u2r"# :To how many Buddhas have you made offerings<= )a1,u2r" rep+ied# :Buddhas and I have i++usory appearan es# whi h are neither re ipients nor givers*= The Buddha asked )a1,u2r"# :Ian you not now a&ide in the Buddha Gehi +e<= )a1,u2r" rep+ied# :I do not see a sing+e dharma in my ontemp+ation* 9ow shou+d I a&ide in the Buddha Gehi +e<= The Buddha asked# :)a1,u2r"# have you not a 5uired the Buddha Gehi +e<= )a1,u2r" rep+ied# :The Buddha Gehi +e is on+y a name# whi h an &e neither aptured nor seen* 9ow an I a 5uire it<= The Buddha asked# :)a1,u2r"# have you a 5uired the unimpeded wisdom( know+edge<= )a1,u2r" rep+ied# :I am the unimpeded* 9ow an the unimpeded a 5uire the unimpeded<= The Buddha asked# :?o you sit in a &odhimaa<= )a1,u2r" rep+ied# :/one of the Tathgatas sits in a &odhimaa* 9ow shou+d I a+one sit in a &odhimaa< I present+y see that dharmas a&ide in true rea+ity*= The Buddha asked# :;hat is a++ed true rea+ity<= )a1,u2r" rep+ied# :The view that one has a se+f$ is true rea+ity*= The Buddha asked# :;hy is the view that one has a se+f true rea+ity<= )a1,u2r" rep+ied# :Taking this view as an appearan e of true su hness# whi h is neither rea+ nor unrea+# neither oming nor going# with neither a se+f nor no

se+f# is a++ed true rea+ity*= !riputra said to the Buddha# :;or+d(9onored >ne# those who an ome to a definite understanding of this meaning are a++ed Bodhisattvas* ;hy< Be ause they have +earned the appearan es of this profound pra,1(pramit# and their minds are not sho ked# not terrified# not &aff+ed# and not regretfu+*= )aitreya Bodhisattva said to the Buddha# :;or+d(9onored >ne# those who have +earned a++ the dharma appearan es of pra,1(pramit are near a BuddhaAs seat* ;hy< Be ause Tathgatas are present+y aware of these dharma appearan es*= )a1,u2r" Bodhisattva said to the Buddha# :;or+d(9onored >ne# if those who have heard this profound pra,1(pramit an &e not sho ked# not terrified# not &aff+ed# and not regretfu+# we shou+d know that they in effe t see Buddhas*= Then the upsik /o Appearan e said to the Buddha# :;or+d(9onored >ne# dharmas# su h as ordinary &eings# voi e(hearers# Pratyeka&uddhas# Bodhisattvas# and Buddhas# have no appearan es* Therefore# upon hearing pra,1(pramit# we are not astonished# not terrified# not &aff+ed# and not regretfu+* ;hy not< Be ause dharmas have never had any appearan es*= The Buddha to+d !riputra# :If good men and good women# having heard this profound pra,1(pramit# an ome to reso+uteness in their minds# not sho ked# not terrified# not &aff+ed# and not regretfu+# know that they stand on the Ground of /o 0egress* If those who have heard this profound pra,1( pramit are not sho ked# not terrified# not &aff+ed# and not regretfu+# &ut &e+ieve# a ept# appre iate# and +isten tire+ess+y# they have in effe t a hieved dna(pramit# 2"+a(pramit# k'nti(pramit# v"rya(pramit# dhyna(pramit# and pra,1(pramit* )oreover# they an revea+ and e@p+i ate -the tea hings. to others and an have them train a ording+y*= The Buddha asked )a1,u2r"# :In your opinion# what is meant &y attaining anuttara(samyak(saD&odhi and &y a&iding in anuttara(samyak(saD&odhi<= )a1,u2r" rep+ied# :I have no anuttara(samyak(saD&odhi to attain# nor do I a&ide in the Buddha Gehi +e* Then how shou+d I attain anuttara(samyak( saD&odhi< ;hat I des ri&e is on+y the appearan e of &odhi*= The Buddha praised )a1,u2r"# :Gery goodF Gery goodF 6ou have so ski++fu++y e@p+ained the meaning of this profound ?harma* 6ou have +ong p+anted your roots of goodness under past Buddhas# training with purity in the Brahma way of +ife a ording to the dharma of no appearan e*= )a1,u2r" rep+ied# :If one sees appearan es# then one an speak of no appearan e* I now see neither appearan e nor no appearan e* 9ow an I &e said to train in the Brahma way of +ife a ording to the dharma of no appearan e<= The Buddha asked )a1,u2r"# :?o you see voi e(hearer pre epts<=

:6es# I see them*= The Buddha asked# :9ow do you see them<= )a1,u2r" rep+ied# :I do not ho+d the view of ordinary &eings# the view of ho+y &eings# the view of those who are sti++ +earning# or the view of those who have nothing more to +earn* /or do I ho+d the great view# the sma++ view# the view to over ome# or the view not to over ome* I ho+d neither a view nor its opposite view*= !riputra said to )a1,u2r"# :This is how you view the Goi e(9earer Gehi +e* 9ow do you view the Buddha Gehi +e<= )a1,u2r" said# :I do not see the dharma of &odhi* /or do I see anyone training for &odhi or attaining &odhi*= !riputra asked )a1,u2r"# :;hat is a++ed Buddha< 9ow does one o&serve a Buddha<= )a1,u2r" asked# :;hat is se+f<= !riputra rep+ied# :Be+f is on+y a name# and the appearan e of a name is empty*= )a1,u2r" said# :IndeedF IndeedF Just as se+f is on+y a name# so too Buddha is on+y a name* 0ea+iEing the emptiness of a name is &odhi* >ne shou+d seek &odhi without using names* The appearan e of &odhi is free from words* ;hy< Be ause words and &odhi are &oth empty* :Hurthermore# !riputra# you ask me what is a++ed Buddha and how one shou+d o&serve a Buddha* That whi h has neither &irth nor death# neither names nor appearan es# and is neither oming nor going# is a++ed Buddha* As one o&serves the true rea+ity of oneAs own &ody# in the same way one o&serves a Buddha* >n+y the wise an understand that this is a++ed o&serving a Buddha*= Then !riputra said to the Buddha# :;or+d(9onored >ne# pra,1(pramit as pronoun ed &y )a1,u2r" is not understanda&+e or knowa&+e to novi e Bodhisattvas*= )a1,u2r" said# :/ot on+y novi e Bodhisattvas annot know it# &ut even riders of the Two Gehi +es who have a omp+ished their undertaking -for Arhatship or Pratyeka&uddhahood. annot understand or know it* /o one an know the ?harma e@pounded in this way* ;hy not< Be ause the appearan e of &odhi annot &e known through su h dharmas as seeing# hearing# apturing# thinking# speaking# or +istening* Bodhi is empty and si+ent in nature and appearan e# with no &irth# no death# no attaining# no knowing# no shape# and no form* 9ow an there &e an attainer of &odhi<= !riputra asked )a1,u2r"# :9as not the Buddha# in the dharma rea+m# attained anuttara(samyak(saD&odhi<= )a1,u2r" rep+ied# :/o# !riputra* ;hy not< Be ause the ;or+d(9onored >ne is the dharma rea+m* Gerifying the dharma rea+m &y means of the dharma rea+m

wou+d &e a ontradi tion* !riputra# the appearan e of the dharma rea+m is &odhi* ;hy< Be ause in the dharma rea+m sentient &eings have no appearan es# as a++ dharmas are empty* The emptiness of a++ dharmas is &odhi# whi h is non(dua+ and free from differentiation* !riputra# without differentiation# there is no knower* ;ithout a knower# there are no words* ;ithout words# there is neither e@isten e nor none@isten e# neither knowing nor not knowing* This is true for a++ dharmas* ;hy< Be ause dharmas annot &e identified &y p+a es# whi h imp+y a definite nature* Hor e@amp+e# the sinfu+ appearan e of the -five. re&e++ious a ts is in on eiva&+e* ;hy< Be ause the true rea+ity of dharmas is indestru ti&+e* Thus# the sin of ommitting a re&e++ious a t has no se+f(essen e* True rea+ity neither is re&orn in heaven nor fa++s into he++# nor does it enter nirva* ;hy not< Be ause a++ karmi onditions a&ide in true rea+ity# whi h is neither oming nor going# neither ause nor effe t* ;hy< Be ause the dharma rea+m has no edge# neither front nor &a k* Therefore# !riputra# -in true rea+ity. pure spiritua+ trainees do not enter nirva# and &hik'us with grave sins do not fa++ into he++* They are neither worthy nor unworthy of offerings# neither ending nor not ending their aff+i tions* ;hy not< Be ause -in emptiness. a++ dharmas a&ide in e5ua+ity*= !riputra asked# :;hat is a++ed the unwavering 4nduran e in the 0ea+iEation of the /o Birth of ?harmas<= )a1,u2r" rep+ied# :/ot seeing the appearan e of &irth or death in even a spe k of dharma is a++ed the unwavering 4nduran e in the 0ea+iEation of the /o Birth of ?harmas*= !riputra asked# :;ho is a++ed a &hik'u who does not over ome<= )a1,u2r" rep+ied# :An Arhat# who has no more aff+i tions to dis harge# is the one who does not over ome* ;hy< Be ause# having eradi ated a++ of his aff+i tions# an Arhat has nothing to over ome* Those who take fa++i&+e menta+ a tions are a++ed ordinary &eings* ;hy< Be ause ordinary &eings do not a t in a ord with the dharma rea+m and are therefore a++ed the fa++i&+e ones*= !riputra said# :Gery goodF Gery goodF 6ou now have we++ e@p+ained to me the meaning of an Arhat# who has ended his aff+i tions and the dis harges thereof*= )a1,u2r" said# :IndeedF IndeedF I am a true Arhat# who has ended his aff+i tions* ;hy< Be ause I have rushed the desire for the Goi e(9earer Gehi +e and the desire for the Pratyeka&uddha Gehi +e* Hor this reason# I am a++ed an Arhat# who has ended his aff+i tions*= The Buddha asked )a1,u2r"# :;hen a Bodhisattva sits in a &odhimaa# does he attain anuttara(samyak(saD&odhi<= )a1,u2r" rep+ied# :;hen a Bodhisattva sits in a &odhimaa# he does not attain anuttara(samyak(saD&odhi* ;hy not< Be ause the appearan e of &odhi is

true su hness* /ot finding a spe k of dharma to apture is a++ed anuttara( samyak(saD&odhi* Be ause &odhi has no appearan e# who an sit and who an rise< Hor this reason# I see neither a Bodhisattva sitting in a &odhimaa nor anyone rea+iEing anuttara(samyak(saD&odhi*= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# &odhi is the five re&e++ious a ts# and the five re&e++ious a ts are &odhi* ;hy< Be ause &odhi and the five re&e++ious a ts are free from dua+ity* 9en e there is neither +earning nor +earner# neither per eiving nor per eiver# neither knowing nor knower# neither differentiating nor differentiator* Bu h appearan es are a++ed &odhi* In the same way one shou+d view the appearan es of the five re&e++ious a ts* If there are those who say that they see &odhi and have attained it# we shou+d know that they are the ones with e@ eeding arrogan e*= The ;or+d(9onored >ne asked )a1,u2r"# :;ou+d you say that I am the Thus( Iome >ne# and address me as the Tathgata<= )a1,u2r" responded# :/o# ;or+d(9onored >ne# I wou+d not say that -the name. Tathgata is the Thus(Iome >ne* Bu hness does not have an appearan e that an &e a++ed su hness* /or is there Tathgata wisdom that an know su hness* ;hy not< Be ause the Tathgata and 9is wisdom are free from dua+ity* Be ause emptiness is Tathgata# whi h is on+y a name# what shou+d I say is the Tathgata<= The Buddha asked )a1,u2r"# :?o you dou&t the Tathgata<= )a1,u2r" rep+ied# :/o# ;or+d(9onored >ne# I have no dou&t &e ause# in my o&servation# the Tathgata# with neither &irth nor death# does not have a definite nature*= The Buddha asked )a1,u2r"# :;ou+d you say that the Tathgata has appeared in the wor+d<= )a1,u2r" rep+ied# :If the Tathgata appeared in the wor+d# the entire dharma rea+m wou+d a+so appear*= The Buddha asked )a1,u2r"# :;ou+d you say that Buddhas as numerous as the sands of the Ganges have entered parinirva<= )a1,u2r" rep+ied# :Buddhas have the one appearan e# the in on eiva&+e appearan e*= The Buddha agreed with )a1,u2r"# :IndeedF IndeedF Buddhas have the one appearan e# the in on eiva&+e appearan e*= )a1,u2r" asked the Buddha# :;or+d(9onored >ne# is the Buddha now staying in this wor+d<= The Buddha answered )a1,u2r"# :IndeedF IndeedF= )a1,u2r" said# :If the Buddha were staying in this wor+d# then Buddhas as numerous as the sands of the Ganges wou+d a+so stay in their wor+ds* ;hy< Be ause a++ Buddhas have the same one appearan e# the in on eiva&+e

appearan e* The in on eiva&+e appearan e has neither &irth nor death* If future Buddhas were to appear in their wor+ds# then a++ Buddhas -of the past# present# and future. wou+d a+so appear in their wor+ds* ;hy< Be ause in what is in on eiva&+e# there is no appearan e of past# future# or present* 9owever# sentient &eings are atta hed to their per eptions# and they say that there are Buddhas who appear in the wor+d and Buddhas who enter nirva*= The Buddha to+d )a1,u2r"# :This is the understanding of Tathgatas# Arhats# and Bodhisattvas at the +eve+ of avinivartan"ya* ;hy< Be ause these three types of &eings# having heard the profound ?harma# are a&+e neither to riti iEe nor to praise it*= )a1,u2r" agreed with the Buddha# :;or+d(9onored >ne# who ou+d riti iEe and who ou+d praise the in on eiva&+e ?harma<= The Buddha to+d )a1,u2r"# :Tathgatas are in on eiva&+e# and ordinary &eings are in on eiva&+e as we++*= )a1,u2r" asked the Buddha# :Are ordinary &eings a+so in on eiva&+e<= The Buddha rep+ied# :They too are in on eiva&+e* ;hy< Be ause a++ menta+ appearan es are in on eiva&+e*= )a1,u2r" said# :If you say that Tathgatas are in on eiva&+e and that ordinary &eings are a+so in on eiva&+e# then innumera&+e Buddhas are ,ust fatiguing themse+ves seeking nirva* ;hy< Be ause in on eiva&+e dharmas are nirva and therefore have no differen es*= )a1,u2r" said# :Bu h in on eiva&i+ity of ordinary &eings and Buddhas an &e understood on+y &y good men and good women who have +ong deve+oped roots of goodness and stayed near &enefi ent +earned friends*= The Buddha asked )a1,u2r"# :?o you want the Tathgata to &e the super& one among sentient &eings<= )a1,u2r" rep+ied# :I want the Tathgata to &e the foremost one among sentient &eings* 9owever# sentient &eingsA appearan es annot &e aptured= The Buddha asked# :?o you want the Tathgata to a 5uire the in on eiva&+e ?harma<= )a1,u2r" rep+ied# :I want the Tathgata to a 5uire the in on eiva&+e ?harma without onstru ting anything*= The Buddha asked )a1,u2r"# :?o you want the Tathgata to e@pound the ?harma and to tea h and transform sentient &eings<= )a1,u2r" rep+ied to the Buddha# :I want the Tathgata to e@pound the ?harma and to tea h and transform sentient &eings* 6et neither the speaker nor the +istener an &e aptured* ;hy not< Be ause they a&ide in the dharma rea+m* Bentient &eings in the dharma rea+m have no differentiated appearan es*= The Buddha asked )a1,u2r"# :?o you want the Tathgata to &e the

une@ e++ed fortune fie+d<= )a1,u2r" rep+ied# :The Tathgata# with the appearan e of end+essness# is the end+ess fortune fie+d* The appearan e of end+essness is the une@ e++ed fortune fie+d* Be ause -the Tathgata. is neither a fortune fie+d nor not a fortune fie+d# 9e is a++ed the fortune fie+d* Be ause 9e has no appearan es# su h as +ight or dark# &irth or death# 9e is a++ed the fortune fie+d* If one an understand the appearan es of the fortune fie+d in this way# the seeds of goodness one p+ants deep+y wi++ neither in rease nor de rease*= The Buddha asked )a1,u2r"# :;hy do the p+anted seeds neither in rease nor de rease<= )a1,u2r" rep+ied# :The appearan es of the fortune fie+d are in on eiva&+e* Iu+tivating goodness in the fie+d in a ordan e with the ?harma is a+so in on eiva&+e* P+anting seeds in this way is a++ed no in rease and no de rease# and it is a+so the une@ e++ed# super& fortune fie+d*= Then# &y virtue of the BuddhaAs spiritua+ power# the great earth 5uaked in si@ different ways# manifesting the appearan es of impermanen e* Bi@teen thousand peop+e a hieved the 4nduran e in the 0ea+iEation of the /o Birth of ?harmas* )oreover# J%% &hik'us# K#%%% upsakas# L%#%%% upsiks# and M% ko8i nayuta gods of the si@ desire heavens# in the midst of dharmas# shunned dust and fi+th -their aff+i tions.# and a 5uired the pure dharma(eye*

'ascicle * )of *+ At that time Nnanda rose from his seat# &ared his right shou+der# and kne+t on his right knee* 9e asked the Buddha# :;or+d(9onored >ne# why did this great earth 5uake in si@ different ways<= The Buddha answered Nnanda# :It disp+ayed this auspi ious sign &e ause I said that the fortune fie+d had no differentiated appearan es* ;hen past Buddhas pronoun ed in this p+a e the appearan es of the fortune fie+d to &enefit sentient &eings# the entire wor+d a+so 5uaked in si@ different ways*= !riputra said to the Buddha# :;or+d(9onored >ne# )a1,u2r" is in on eiva&+e* ;hy< Be ause the dharma appearan es he has e@p+ained are in on eiva&+e*= The Buddha praised )a1,u2r"# :IndeedF IndeedF Just as !riputra says# what you have said is tru+y in on eiva&+e*= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# the in on eiva&+e is ineffa&+e# and the on eiva&+e is a+so ineffa&+e* Ion eiva&+e and in on eiva&+e natures are &oth ineffa&+e* A++ appearan es of sound are neither on eiva&+e nor in on eiva&+e*= The Buddha asked# :6ou have entered the in on eiva&+e samdhi<=

)a1,u2r" rep+ied# :/o# ;or+d(9onored >ne# I am the in on eiva&+e* /ot seeing a mind that an on eive# how an I &e said to enter the in on eiva&+e samdhi< ;hen I first a tivated the &odhi mind# I reso+ved to enter this samdhi* /ow I think that I have entered this samdhi without any menta+ appearan es* To +earn ar hery# a student has to pra ti e for a +ong time to a 5uire the ski++* Be ause of his +ongtime pra ti e# he now shoots without using his mind# and a++ his arrows hit the target* I have trained in the same way* ;hen I started +earning the in on eiva&+e samdhi# I had to fo us my mind on one o&,e t* After pra ti ing for a +ong time# I have ome to a omp+ishment* I now am onstant+y in this samdhi without thinking*= !riputra asked )a1,u2r"# :Is there a si+ent samdhi that is more wonderfu+<= )a1,u2r" rep+ied# :If there were a tua++y an in on eiva&+e samdhi# you ou+d then ask for a si+ent samdhi* A ording to my understanding# even the in on eiva&+e samdhi annot &e aptured# so how an you ask for a si+ent samdhi<= !riputra asked# :The in on eiva&+e samdhi annot &e attained<= )a1,u2r" rep+ied# :The on eiva&+e samdhi has an appearan e that an &e aptured whi+e the in on eiva&+e samdhi has no appearan e to &e aptured* A++ sentient &eings have attained the in on eiva&+e samdhi* ;hy< Be ause a++ menta+ appearan es are not the -true. mind* Therefore# the -menta+. appearan es of a++ sentient &eings and the appearan e of the in on eiva&+e samdhi are the same# not different*= The Buddha praised )a1,u2r"# :Gery goodF Gery goodF 6ou have +ong p+anted your roots of goodness under Buddhas and trained with purity in the Brahma way of +ife* Bo you are a&+e to e@pound su h a profound samdhi* Are you now sett+ed in pra,1(pramit<= )a1,u2r" said# :If I ou+d say that I a&ide in pra,1(pramit# this wou+d &e a per eption founded on the view that one has a se+f* A&iding in a per eption founded on the view that one has a se+f means that pra,1(pramit has a p+a e* That I do not a&ide in pra,1(pramit is a+so -a per eption. founded on the view that one has a se+f# and is a p+a e as we++* Hree from these two p+a es -su&,e t and o&,e t.# I a&ide in not a&iding# +ike Buddhas a&iding in the in on eiva&+e state of pea e and si+en e* Bu h an in on eiva&+e state is a++ed the dwe++ing of pra,1(pramit* In the dwe++ing of pra,1(pramit# a++ dharmas have neither appearan e nor a t* :Pra,1(pramit is in on eiva&+e* The in on eiva&+e state is the dharma rea+m# whi h has no appearan e* 9aving no appearan e is the in on eiva&+e stateO the in on eiva&+e state is pra,1(pramit* Pra,1(pramit and the dharma rea+m are the same# not distin t* 9aving neither differentiation nor appearan e is the dharma rea+mO the dharma rea+m is the rea+m of pra,1(

pramit* The rea+m of pra,1(pramit is the in on eiva&+e stateO the in on eiva&+e state is the rea+m of no &irth and no death*= )a1,u2r" ontinued# :The rea+m of a Tathgata and the rea+m of a se+f are the appearan e of non(dua+ity* Those who pra ti e pra,1(pramit in this way do not seek &odhi* ;hy not< Be ause &odhi# whi h is free from appearan es# is pra,1(pramit* :;or+d(9onored >ne# to know the appearan es of a se+f means not to &e aptivated &y it* /ot knowing and not &eing aptivated &y anything is what Buddhas know* The in on eiva&+e -state of. not knowing and not &eing aptivated &y anything is what Buddhas know* ;hy< They know that the true nature of everything has no appearan e* Then what drives the dharma rea+m< ;hat in its true nature has neither se+f(essen e nor atta hment is a++ed no thingP and is free from p+a e# dependen y# and fi@ity* Hreedom from p+a e# dependen y# and fi@ity means having neither &irth nor death* 9aving neither &irth nor death is the virtue of any saDskQta or asaDskQta dharma* ;ith this know+edge# one wi++ not e+i it per eption* ;ithout per eption# how an one know the virtue of any saDskQta or asaDskQta dharma< /ot knowingK is the in on eiva&+e state* The in on eiva&+e state is what Buddhas know# su h as neither grasping nor not grasping# seeing neither the appearan e of past# present# or future# nor the appearan e of oming or going# and grasping neither &irth nor death# neither essation nor perpetuity# neither arising nor a ting* This know+edge is a++ed the true wisdom(know+edge# the in on eiva&+e wisdom( know+edge* Cike the open sky# with neither appearan es nor features# in une5ua+ed e5ua+ity# it makes no omparison# neither this against that nor good against evi+*= The Buddha to+d )a1,u2r"# :This know+edge is a++ed the wisdom(know+edge that never fades*= )a1,u2r" said# :The wisdom(know+edge of no a t is a+so a++ed the wisdom( know+edge that never fades# &ut it is +ike go+d ore# whi h has to &e pro essed in order to know whether it is good or &ad* If go+d is not refined# there is no way to know -its 5ua+ity.* The same is true for the appearan e of the wisdom( know+edge that never fades* >ne needs to go through the e@perien e in not thinking# not &eing aptivated# not arising# and not a ting* ;hen oneAs mind is omp+ete+y 5uiet# neither rising nor fa++ing# then it wi++ &e revea+ed*= Then the Buddha said to )a1,u2r"# :;hen Tathgatas speak of their own wisdom(know+edge# who an &e+ieve it<= )a1,u2r" said# :Bu h wisdom(know+edge is neither the dharma of nirva nor the dharma of saDsra* It is the way of si+en e and the way of sti++ness# neither annihi+ating greed# anger# and de+usion# nor not annihi+ating them* ;hy<

Be ause -wisdom(know+edge. is end+ess and indestru ti&+e# neither apart from saDsra nor together with it* It is a 5uired through neither training nor not training for &odhi* This understanding is a++ed the right &e+ief*= The Buddha praised )a1,u2r"# :Gery goodF Gery goodF ;hat you say is a profound understanding of its meaning*= Then )ahk2yapa asked the Buddha# :;or+d(9onored >ne# if su h profound true ?harma is pronoun ed in future times# who wi++ &e a&+e to &e+ieve# understand# and a ept it# and to pra ti e it a ording+y<= The Buddha rep+ied to )ahk2yapa# :If &hik'us# &hik'u"s# upsakas# and upsiks who have heard this s7tra in this assem&+y hear this ?harma in future times# they definite+y wi++ &e+ieve and understand it* They wi++ &e a&+e to read and re ite this -s7tra of. profound pra,1(pramit# to a ept and upho+d it# and to e@pound it to others* As an ana+ogy# an e+der who has +ost his pre ious ,ewe+ fee+s sad and distressed* If he retrieves it +ater# he wi++ &e very ,oyous* Therefore# R2yapa# +ikewise wi++ &e the &hik'us# &hik'u"s# upsakas# and upsiks in this assem&+y* They have the mind of faith and de+ight* If they do not hear the ?harma# they wi++ fee+ distressed* If they ome to hear it# they wi++# with great ,oy# &e+ieve and understand it# a ept and upho+d it# and a+ways de+ight in reading and re iting it* Rnow that these peop+e in effe t see Buddhas and that they in effe t serve and make offerings to Buddhas*= The Buddha to+d )ahk2yapa# :As an ana+ogy# when gods in TrayastriD2a 9eaven see the &uds of the e+estia+ pri,ta tree emerge# they are e+ated* They know that this treeAs &uds wi++ soon open into fu++ &+oom* Cikewise# if# among &hik'us# &hik'u"s# upsakas# and upsiks# there are those who an &e+ieve and understand the pra,1(pramit they have heard# they too wi++ soon &ring the entire Buddha ?harma to &+oom* If in future times# among &hik'us# &hik'u"s# upsakas# and upsiks# there are those who# after hearing this -s7tra of. pra,1(pramit# an &e+ieve and a ept it# and read and re ite it# without regret or &aff+ement# know that they have a+ready heard and a epted this s7tra in this assem&+y* They wi++ a+so &e a&+e to pronoun e and ir u+ate it wide+y to the pu&+i in towns and ities* Rnow that they wi++ &e prote ted and remem&ered &y Buddhas* If# among good men and good women# there are those who an &e+ieve and de+ight in this profound pra,1(pramit without dou&ts# they must have +ong trained and +earned under past Buddhas# and p+anted their roots of goodness* :As an ana+ogy# a man stringing &eads with his hands sudden+y omes a ross an une@ e++ed genuine ,ewe+* 9is heart is fi++ed with great ,oy* Rnow that this person must have seen -su h a ,ewe+ &efore.* Therefore# R2yapa# when good men and good women who are +earning other dharmas sudden+y ome a ross this profound pra,1(pramit# if they re,oi e in the same way# know that they

must have heard it &efore* Buppose there are sentient &eings that# after hearing this profound pra,1(pramit# an &e+ieve and a ept it with great ,oy in their hearts* They too must have served innumera&+e Buddhas# from whom they must have heard pra,1(pramit# whi h they must have studied and pra ti ed* :As an ana+ogy# a person has passed and seen a ity or a town* Cater on# he hears others praise how +ove+y in this ity are the gardens# ponds# fountains# f+owers# fruits# and trees# as we++ as the ma+e and fema+e residents# and he is very happy to hear these things* 9e even asks them to des ri&e this ity with its gardens# &eautifu+ de orations# various f+owers# ponds and fountains# an a&undan e of sweet fruits# various kinds of wonders# and a++ the +ove+y things* After hearing these des riptions again# this person wi++ &e even happier* Those who rea t in the same way as this person must have seen it &efore* If# among good men and good women# there are those who# upon hearing pra,1( pramit# are a&+e to +isten and a ept it with faith# to fee+ ,oy# to de+ight in hearing it tire+ess+y# and even to ask for repetitions# know that they have a+ready heard pra,1(pramit from )a1,u2r"*= )ahk2yapa said to the Buddha# :;or+d(9onored >ne# if in future times# among good men and good women# there are those who# having heard this profound pra,1(pramit# +isten and a ept it with faith and de+ight# we shou+d know &y this indi ation that they too have heard it from past Buddhas# and have studied and pra ti ed it*= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# the Buddha says that dharmas have neither appearan e nor a t and are inherent+y in nirva* If good men and good women an tru+y understand this meaning and pronoun e it as heard# they wi++ &e praised &y Tathgatas* Their statement# onsistent with dharma appearan es# in effe t is the pronoun ement of Buddhas* It is a++ed the g+owing appearan e of pra,1(pramit# a+so a++ed the g+owing tota+ity of the Buddha ?harma# and it revea+s true rea+ity in an in on eiva&+e way*= The Buddha to+d )a1,u2r"# :;hen I was wa+king the Bodhisattva ;ay# I deve+oped my roots of goodness* Those who aspire to stand on the Ground of Avinivartan"ya shou+d +earn pra,1(pramit* Those who aspire to attain anuttara(samyak(saD&odhi shou+d +earn pra,1(pramit* If good men and good women aspire to understand a++ dharma appearan es and to know the e5ua+ity in sentient &eingsA menta+ rea+m# they shou+d +earn pra,1(pramit* )a1,u2r"# those who aspire to +earn the entire Buddha ?harma without o&stru tions shou+d +earn pra,1(pramit* Those who aspire to understand# upon BuddhasA attainment of anuttara(samyak(saD&odhi# their su&+ime appearan e# ma,esti deportment# and innumera&+e ?harma pro edures shou+d +earn pra,1(pramit* Those who aspire to know# &efore BuddhasA attainment of anuttara(samyak( saD&odhi# their appearan e# deportment# and ?harma pro edures shou+d a+so

+earn pra,1(pramit* ;hy< Be ause in the dharma of emptiness# one does not per eive Buddhas# &odhi# and so forth* If# among good men and good women# there are those who aspire to know su h appearan es without dou&ts# they shou+d +earn pra,1(pramit* ;hy< Be ause in pra ti ing pra,1(pramit# one does not see dharmas as &orn or dead# pure or impure* Therefore# good men and good women shou+d +earn pra,1(pramit in this way* Those who aspire to know that a++ dharmas have no su h appearan e as past# present# or future shou+d +earn pra,1(pramit* ;hy< Be ause in nature and appearan e# the dharma rea+m does not have past# present# or future* Those who aspire to know# without hindran es in their minds# that a++ dharmas onstitute the dharma rea+m shou+d +earn pra,1(pramit* Those who aspire to hear the three turnings of the ?harma whee+ in the twe+ve appearan es# and to know them through se+f(rea+iEation# without grasping them or &eing aptivated &y them# shou+d +earn pra,1(pramit* Those who aspire to invoke the mind of +ovingkindness for she+tering a++ sentient &eings everywhere without a +imit# without thinking of sentient &eingsA appearan es# shou+d +earn pra,1(pramit* Those who aspire neither to dispute with sentient &eings nor to grasp the appearan e of no dispute shou+d +earn pra,1(pramit* Those who aspire to know a BuddhaAs Ten Powers# su h as knowing right or wrong in any situation# to know 9is Hour Hear+essnesses# to a&ide in 9is wisdom(know+edge# and to a 5uire unimpeded e+o5uen e# shou+d +earn pra,1(pramit*= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# I orre t+y o&serve dharmas and find them to &e asaDskQta# with no appearan e# no attainment# no &enefit# no &irth# no death# no oming# no going# no knower# no per eiver# and no doer* I see neither pra,1(pramit nor the state of pra,1(pramit# neither rea+iEation nor no rea+iEation* I make no differentiation# nor any +udi rous statement* A++ dharmas are end+ess# apart from ending* There is no dharma of ordinary &eings# no dharma of voi e(hearers# no dharma of Pratyeka&uddhas# and no dharma of Buddhas* There is neither attainment nor no attainment# neither saDsra to a&andon nor nirva to rea+iEe# neither the on eiva&+e nor the in on eiva&+e# neither a ting nor not a ting* Bu h are dharma appearan esF Then how does one +earn pra,1(pramit<= The Buddha to+d )a1,u2r"# :Rnowing su h dharma appearan es is a++ed +earning pra,1(pramit* If Bodhisattva()ahsattvas aspire to +earn the Bamdhi of Bodhi Iommand &e ause# after +earning it# they an i++uminate the entire profound Buddha ?harma# know the names of a++ Buddhas# and understand their wor+ds# without o&stru tions# they shou+d +earn pra,1( pramit as e@p+ained &y )a1,u2r"*= )a1,u2r" asked the Buddha# :;hy is it a++ed pra,1(pramit<= The Buddha rep+ied# :Pra,1(pramit is &ound+ess# +imit+ess# name+ess# and

with neither appearan e nor on eption* Cike the dharma rea+m# whi h has no divisions or +imits# it has neither refuge nor no -safe. is+and# neither merit nor demerit# neither +ight nor dark* It is a++ed pra,1(pramit# a+so a++ed the a tion range of Bodhisattva()ahsattvas* A+though neither the a tion range nor the no(a tion range# in the >ne Gehi +e# it is a++ed the no(a tion range* ;hy< Be ause there is neither per eption nor a tion*= )a1,u2r" asked the Buddha# :;or+d(9onored >ne# what a tions an one take to attain anuttara(samyak(saD&odhi 5ui k+y<= The Buddha rep+ied# :)a1,u2r"# those who pra ti e pra,1(pramit as e@p+ained wi++ 5ui k+y attain anuttara(samyak(saD&odhi* Hurthermore# there is the Bamdhi of the >ne A tion* If good men and good women train in this samdhi# they wi++ a+so 5ui k+y attain anuttara(samyak(saD&odhi*= )a1,u2r" asked# :;or+d(9onored >ne# what is a++ed the >ne A tion Bamdhi<= The Buddha rep+ied# :The dharma rea+m has the one appearan e* Ho using oneAs mind on the dharma rea+m is a++ed the >ne A tion Bamdhi* If# among good men and good women# there are those who aspire to enter the >ne A tion Bamdhi# they shou+d first hear pra,1(pramit and ne@t train and +earn it a ording+y* Then they wi++ &e a&+e to enter the >ne A tion Bamdhi# whi h fits the onditions of the dharma rea+m: indestru ti&+e# in on eiva&+e# with no regress# no hindran e# and no appearan e* If good men and good women aspire to enter the >ne A tion Bamdhi# they shou+d sit proper+y in an open p+a e# fa ing the dire tion of a Buddha# a&andon distra ting thoughts and appearan es# fo us their minds on that Buddha# and keep saying 9is name* If they an ontinue# thought after thought# thinking of one Buddha# they wi++ &e a&+e to see# in their thinking# past# future# and present Buddhas* ;hy< Be ause the merit a 5uired from thinking of one Buddha is immeasura&+e and &ound+ess# no different from the merit a 5uired from thinking of innumera&+e Buddhas or thinking of the in on eiva&+e Buddha ?harma* They a++ wi++ rea+iEe true su hness and attain the perfe t en+ightenment# a 5uiring immeasura&+e merit and e+o5uen e* Those who enter the >ne A tion Bamdhi in this way wi++ know that there are no differentiated appearan es in the dharma rea+m of Buddhas# who are as numerous as the sands of the Ganges* A+though among voi e(hearers Nnanda is foremost in the Buddha ?harma he has heard# in his tota+ retention of memory# and in his e+o5uen e and wisdom# his attainment has a measure and a +imit* If one has attained the >ne A tion Bamdhi# one wi++ &e a&+e to differentiate one &y one the ?harma ?oors in the s7tras and to know them a++# without o&stru tions* >ne wi++ &e a&+e to e@pound them day and night un easing+y with wisdom and e+o5uen e* By omparison# NnandaAs e+o5uen e and hearing mu h -of the ?harma. are not even one hundred(thousandth

thereof* Bodhisattva()ahsattvas shou+d think: S9ow shou+d I attain this >ne A tion Bamdhi# whi h wi++ &ring in on eiva&+e merit and innumera&+e -good. names<A= The Buddha ontinued# :Bodhisattva()ahsattvas shou+d a+ways think of the >ne A tion Bamdhi and assiduous+y make energeti progress# never neg+igent or indo+ent* Through step(&y(step gradua+ training and +earning# they wi++ enter the >ne A tion Bamdhi# as eviden ed &y their in on eiva&+e merit* 9owever# those who ma+ign the true ?harma or dis&e+ieve that hindran es are aused &y evi+ karmas wi++ not &e a&+e to enter it* :)oreover# )a1,u2r"# as an ana+ogy# a person has a 5uired a pre ious &ead# and he shows it to the ,ewe+er* The ,ewe+er says that it is a pri e+ess genuine ,ewe+* 9e then asks the ,ewe+er# SPo+ish it for me* ?o not +et it +ose its +uster and o+or*A After the ,ewe+er has po+ished it# this pre ious &ead &e omes &ri++iant and transparent throughout* )a1,u2r"# if good men and good women train in the >ne A tion Bamdhi in order to a 5uire in on eiva&+e merit and innumera&+e -good. names# in the ourse of their training# they wi++ know dharma appearan es with +ear understanding# without o&stru tions* Their merit wi++ grow in the same way* )a1,u2r"# using the sun as an e@amp+e# its +ight is pervasive and not diminishing* Cikewise# if one attains the >ne A tion Bamdhi# one wi++ a 5uire a++ merits without any shortfa++# +ike the sun+ight i++uminating the Buddha ?harma* )a1,u2r"# the ?harma I have pronoun ed is in the one f+avor apart from f+avors# whi h is the f+avor of +i&eration# the f+avor of si+en e and sti++ness* If good men and good women have attained this >ne A tion Bamdhi# what they e@pound wi++ a+so &e in the one f+avor apart from f+avors# whi h is the f+avor of +i&eration# the f+avor of si+en e and sti++ness# omp+ete+y in a ordan e with the true ?harma# without any error or mistake* )a1,u2r"# Bodhisattva()ahsattvas who have attained this >ne A tion Bamdhi wi++ omp+ete the -Thirty(seven. 4+ements of Bodhi and 5ui k+y attain anuttara( samyak(saD&odhi* :Hurthermore# )a1,u2r"# Bodhisattva()ahsattvas who see in the dharma rea+m neither differentiated appearan es nor the one appearan e wi++ 5ui k+y attain the in on eiva&+e anuttara(samyak(saD&odhi* Those who know that in &odhi there is no attainment of Buddhahood wi++ 5ui k+y attain anuttara(samyak( saD&odhi* Those who an endure# without sho k# fear# or dou&t# their &e+ief that a++ dharmas are the Buddha ?harma wi++ 5ui k+y attain anuttara(samyak( saD&odhi*= )a1,u2r" asked the Buddha# :;or+d(9onored >ne# an one 5ui k+y attain anuttara(samyak(saD&odhi through su h auses<= The Buddha rep+ied# :Anuttara(samyak(saD&odhi is attained through neither auses nor no auses* ;hy< Be ause the in on eiva&+e state is rea+iEed through

neither auses nor no auses* If good men and good women who have heard these words do not &e ome neg+igent or indo+ent# know that they have a+ready p+anted their roots of goodness under past Buddhas* Therefore# if &hik'us and &hik'u"s who have heard this profound pra,1(pramit are not sho ked or terrified# they have tru+y renoun ed fami+y +ife to fo++ow the Buddha* If upsakas and upsiks who have heard this profound pra,1(pramit are not sho ked or terrified# they have tru+y taken refuge -in the Buddha.* :)a1,u2r"# good men and good women who do not study the profound pra,1(pramit are not training &y means of the Buddha Gehi +e* Taking the great earth as an e@amp+e# a++ medi ina+ p+ants must grow from the earth* )a1,u2r"# +ikewise the roots of goodness of Bodhisattva()ahsattvas must depend on pra,1(pramit to deve+op# so that their attainment of anuttara( samyak(saD&odhi wi++ have no o&stru tions*= )a1,u2r" asked the Buddha# :;or+d(9onored >ne# in Jam&udv"paAs ities and towns# where shou+d we pronoun e this profound pra,1(pramit<= The Buddha to+d )a1,u2r"# :Buppose those who have heard pra,1(pramit in this assem&+y vow that in future +ives they wi++ a+ways respond to pra,1( pramit in order to strengthen their faith and understanding# and that they wi++ &e a&+e to hear this s7tra again* Rnow that those peop+e did not ome with sma++ roots of goodness &e ause they are apa&+e of a epting and appre iating what they hear* )a1,u2r"# if there are those who have heard pra,1(pramit from you# they shou+d say this: SIn pra,1(pramit# there is no dharma of voi e( hearers# no dharma of Pratyeka&uddhas# no dharma of Bodhisattvas# and no dharma of Buddhas* /or is there the dharma of ordinary &eings or the dharma of saDsra*A= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# if &hik'us# &hik'u"s# upsakas# and upsiks ask me# S9ow does the Tathgata pronoun e pra,1( pramit<A I shou+d rep+y# SGiven that dharmas do not have the appearan e of dispute# how shou+d the Tathgata pronoun e pra,1(pramit< 9e does not see dharmas to dispute over# nor does he see that the minds and ons iousnesses of sentient &eings an know -dharmas.*A :)oreover# ;or+d(9onored >ne# I shou+d a+so pronoun e the u+timate rea+ity* ;hy< Be ause a++ dharma appearan es e5ua++y a&ide in true rea+ity* Arhatship is not a parti u+ar+y super& dharma* ;hy not< Be ause the dharma of Arhats and the dharma of ordinary &eings are neither the same nor different* Hurthermore# ;or+d(9onored >ne# a ording to the ?harma e@p+ained in this way# no sentient &eing has a+ready rea+iEed nirva# is rea+iEing it# or wi++ rea+iEe it* ;hy not< Be ause sentient &eings do not have definite appearan es*= )a1,u2r" ontinued# :If there are those who wish to hear pra,1(pramit* I wi++ te++ them that +isteners do not think of# hear# or apture anything# nor are

they aptivated &y anything# ,ust +ike a magi a++y on,ured person who never differentiates* This statement is a true tea hing of the ?harma* Therefore# +isteners shou+d not onstru t dua+ appearan es -su&,e t and o&,e t.* They shou+d train in the Buddha ?harma without a&andoning other views# and they shou+d neither grasp the Buddha ?harma nor a&andon the dharma of ordinary &eings* ;hy< Buddhas and ordinary &eings as two dharmas have empty appearan es# &eyond grasping or a&andoning* ;hen someone asks me# I give these answers# thus omforting him and setting him -on the right path.* Good men and good women shou+d ask su h 5uestions and a&ide in this way# with their minds not regressing or &aff+ed* They shou+d speak of dharma appearan es in a ord with pra,1(pramit*= Then the ;or+d(9onored >ne praised )a1,u2r"# :Gery goodF Gery goodF Just as you say# if good men and good women wish to see Buddhas# they shou+d +earn pra,1(pramit* If they wish to serve Buddhas and to make offerings to them in a ordan e with the ?harma# they shou+d +earn pra,1(pramit* If they wish to say that the Tathgata is the ;or+d(9onored >ne to them# they shou+d +earn pra,1(pramit* 4ven if they wish to say that the Tathgata is not the ;or+d(9onored >ne to them# they shou+d +earn pra,1(pramit* If they wish to attain anuttara(samyak(saD&odhi# they shou+d +earn pra,1(pramit* 4ven if they do not wish to attain anuttara(samyak(saD&odhi# they shou+d +earn pra,1( pramit* If they wish to attain a++ samdhis# they shou+d +earn pra,1(pramit* 4ven if they do not wish to attain a++ samdhis# they shou+d +earn pra,1( pramit* ;hy< Be ause the Bamdhi of /o A t has no varied appearan es and &e ause dharmas have neither &irth nor death* If there are those who wish to know that a++ dharmas are fa+se names# they shou+d +earn pra,1(pramit* If those who wish to know# with their minds not regressing or &aff+ed# that a++ sentient &eings that train in the Bodhi ;ay do not seek the appearan e of &odhi# they shou+d +earn pra,1(pramit* ;hy< Be ause a++ dharmas are the appearan e of &odhi* If there are those who wish# with their minds not regressing or &aff+ed# to know the appearan es of sentient &eingsA a tions and no a tions and to know that not a ting is &odhi# that &odhi is the dharma rea+m# and that the dharma rea+m is true rea+ity# they shou+d +earn pra,1(pramit* If there are those who wish to know that TathgatasA trans endenta+ powers and magi a+ disp+ays have neither appearan es nor o&stru tions# nor p+a es# they shou+d +earn pra,1(pramit*= The Buddha to+d )a1,u2r"# :If &hik'us# &hik'u"s# upsakas# and upsiks do not wish to go down the evi+ +ife(paths# they shou+d +earn a four(verse stanEa on pra,1(pramit# a ept and upho+d it# read and re ite it# and e@p+ain it to others in a ord with true rea+ity* Rnow that these good men and good women wi++ definite+y attain anuttara(samyak(saD&odhi and reside in Buddha Cands* If there

are those who# upon hearing this pra,1(pramit# are not sho ked or terrified# &ut e+i it faith and understanding from their minds# know that they are san tified &y Buddhas with a sea+# the )ahyna ?harma Bea+ he+d on+y &y Buddhas* If good men and good women +earn this ?harma Bea+# they wi++ trans end not on+y the evi+ +ife(,ourneys &ut a+so the paths of voi e(hearers and Pratyeka&uddhas*= At that time the god(king of the Thirty(three 9eavens# as an offering to pra,1(pramit# the Tathgata# and )a1,u2r"# &rought wonderfu+ e+estia+ f+owers of utpa+a# kumuda# puar"ka# and mndarva# as we++ as e+estia+ sanda+wood in ense# powdered in ense# various kinds of go+den ,ewe+ry# and e+estia+ musi * After showering su h offerings upon them# he said# :I wish a+ways to +earn the Pra,1(Pramit ?harma Bea+*= The god(king !akro(?evnm(Indra then made this vow: :I pray that the good men and good women in Jam&udv"pa an a+ways hear this s7tra# the definitive Buddha ?harma# and that they wi++ &e+ieve and understand it# a ept and upho+d it# read and re ite it# and e@pound it to others* Cet a++ the gods prote t and support them*= At that time the Buddha to+d !akro(?evnm(Indra# :Rau2ika# indeed# indeed# these good men and good women wi++ definite+y attain Buddha &odhi*= )a1,u2r" said to the Buddha# :;or+d(9onored >ne# good men and good women who a ept and upho+d -this s7tra. in this way wi++ a 5uire great &enefits and immeasura&+e merit*= Then# &y virtue of the BuddhaAs spiritua+ power# the entire great earth 5uaked in si@ different ways* The Buddha smi+ed as 9e emitted great radian e# i++uminating everywhere in the Three(Thousand Carge Thousandfo+d ;or+d* )a1,u2r" said to the Buddha# :;or+d(9onored >ne# this is the appearan e of the TathgataAs san tifying of pra,1(pramit*= The Buddha said# :)a1,u2r"# indeed# indeed* This auspi ious sign a+ways appears after pra,1(pramit is pronoun ed* It is for san tifying pra,1( pramit and for ena&+ing peop+e to a ept and upho+d it# not to praise or riti iEe it* ;hy< Be ause the appearan e(free ?harma Bea+ is &eyond praise or riti ism* I now# with this ?harma Bea+# keep e+estia+ mras from making trou&+e*= After the Buddha finished these words# great Bodhisattvas and the four groups of dis ip+es# having heard the e@p+anation of pra,1(pramit# great+y re,oi ed* They a++ &e+ieved in# a epted# and reverent+y arried out the tea hings*

Stra of Mah-Praj-Pramit Pronounced by Majur Bodhisattva

Translated from the di#ital !hinese !anon )T,-n,*.*+

/otes $* A++ dharmas as per eived arise and perish through auses and onditions# and in true rea+ity are empty* A ording to the a&so+ute truth# as the wrong view that one has an autonomous se+f is empty# so too is the right view that one does not have su h a se+f* /ot a&andoning the re+ative truth# a student shou+d ho+d the right view in order to wa+k the ho+y path and rea+iEe the a&so+ute truth* T0eturn to te@tU P* The name :no thing= means that everything is empty and is not a thing as per eived* Hor e@amp+e# wa++s o&stru t humans# &ut not ghosts* 9owever# the emptiness of a thing does not mean nothingness# &e ause something is vivid+y per eived &y sentient &eings a ording to their karmi fa u+ties* Therefore# this name is not trans+ated as no(thing# &e ause in 4ng+ish no(thing is the prede essor of the word nothing* T0eturn to te@tU K* Rnowing means per eiving su&,e t and o&,e t* T0eturn to te@tU
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