文殊師利所說摩訶般若波羅蜜經 白話全本

This sūtra is entitled Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra. This is its upper scroll, translated during the Liang dynasty by the Tripiṭaka Master Mandrasena of Funan.

I personally heard the Buddha speak in this way: at one time the Buddha was staying in the kingdom of Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Staying with the Buddha were a complete assembly of one thousand great bhikṣus and ten thousand bodhisattva-mahāsattvas. These bodhisattvas adorned themselves with the great adornment and had all come to abide on the ground of non-retrogression. Those named in the text are the bodhisattva Maitreya, the bodhisattva Mañjuśrī, the bodhisattva Unobstructed Eloquence, and the bodhisattva Unforsaking the Burden, together with other great bodhisattvas like them.

When the sky was about to brighten and the first light appeared, Mañjuśrī, the Youthful Bodhisattva-Mahāsattva, left his dwelling and came to the Buddha’s place, where he stood outside the gate. At that time the venerable Śāriputra, Pūrṇa Maitrāyaṇīputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, and other great śrāvakas like them also left their respective dwellings, came together to the Buddha’s place, and stood outside the gate.

Knowing that everyone attending the Dharma assembly had arrived, the Buddha came out from his dwelling, arranged a seat, and sat down. He asked Śāriputra, ‘Why are you standing outside the gate so early this morning?’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Prologue · Vernacular · Summer 2026

Śāriputra replied to the Buddha, ‘World-Honored One! Mañjuśrī, the Youthful Bodhisattva, arrived here before us and is standing outside the gate. I actually came later, after him.’

At that time the World-Honored One asked Mañjuśrī, ‘You truly came to this dwelling first. Was it because you wished to see the Tathāgata?’

Mañjuśrī immediately replied to the Buddha, ‘Yes, World-Honored One! I truly came here because I wished to see the Tathāgata. Why? Because I delight in right contemplation for the benefit of sentient beings. I contemplate the Tathāgata as the mark of suchness, a mark without difference; as a mark unmoving and unmade; as a mark without arising and without ceasing; as neither an existent mark nor a nonexistent mark; as neither situated in a direction nor apart from direction; as neither the three times — past, present, and future — nor apart from the three times; as neither a dual mark nor a nondual mark; as neither a defiled mark nor a pure mark. In ways such as these I rightly contemplate the Tathāgata for the benefit of sentient beings.’

The Buddha told Mañjuśrī, ‘If one can see the Tathāgata in this way, the mind grasps nothing, yet it does not turn non-grasping into something else to grasp; it is neither an accumulation nor a non-accumulation.’

At that time Śāriputra said to Mañjuśrī, ‘If someone can see the Tathāgata in the way you have described, it is exceedingly rare. For the sake of all sentient beings, that person sees the Tathāgata, yet the mind does not cling to the mark of sentient beings; that person teaches and transforms all sentient beings to go toward nirvāṇa, yet does not cling to the mark of going toward nirvāṇa; that person brings forth the great adornment for all sentient beings, yet the mind sees no mark of adornment.’

At that time Mañjuśrī, the Youthful Bodhisattva-Mahāsattva, said to Śāriputra, ‘So it is, so it is! It is just as you have said. Although one brings forth the mind of great adornment for all sentient beings, one never sees a mark of sentient beings. Although one brings forth the great adornment for all sentient beings, the destinations toward which sentient beings tend neither increase nor decrease.

‘Suppose one Buddha abided in the world for an aeon or for longer than an aeon. Suppose, in addition to this one Buddha-world, there were immeasurable and boundless Buddhas as numerous as the sands of the Ganges. Suppose each Buddha abided for an aeon or for longer than an aeon, taught the Dharma day and night without the mind pausing even for a moment, and brought immeasurably many sentient beings, as numerous as the sands of the Ganges, into nirvāṇa. Even then, the realm of sentient beings would neither increase nor decrease.

‘So too throughout all the Buddha-worlds of the ten directions: each Buddha teaches and transforms, bringing immeasurably many sentient beings, as numerous as the sands of the Ganges, into nirvāṇa; yet the realm of sentient beings still neither increases nor decreases. Why? Because no fixed, unchanging mark of sentient beings can be found. Therefore the realm of sentient beings neither increases nor decreases.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Seeing the Tathāgata · Vernacular · Summer 2026

Śāriputra again said to Mañjuśrī, ‘Since the realm of sentient beings neither increases nor decreases, why do bodhisattvas still seek unsurpassed perfect awakening for sentient beings and constantly teach them the Dharma?’

Mañjuśrī replied, ‘If all sentient beings are entirely of the mark of emptiness, then there is no bodhisattva seeking unsurpassed perfect awakening and no sentient being for whom a bodhisattva must teach the Dharma. Why? Because in the Dharma I teach, there is no single dharma that can be attained.’

The Buddha then asked Mañjuśrī, ‘If there are no sentient beings, why does one speak of sentient beings and the realm of sentient beings?’

Mañjuśrī replied, ‘The mark of the realm of sentient beings is like the mark of the realm of all Buddhas.’

The Buddha asked again, ‘Does the realm of sentient beings have a measurable quantity?’

Mañjuśrī replied, ‘The measure of the realm of sentient beings is like the measure of the Buddha-realm.’

The Buddha asked again, ‘Does the measure of the realm of sentient beings have a place where it is located?’

Mañjuśrī replied, ‘The measure of the realm of sentient beings cannot be conceived by the mind.’

The Buddha asked again, ‘Does the mark of the realm of sentient beings have anywhere it abides?’

Mañjuśrī replied, ‘Sentient beings have no fixed abiding, just as space abides.’

The Buddha told Mañjuśrī, ‘When cultivating the prajñā-pāramitā in this way, how should one abide in the prajñā-pāramitā?’

Mañjuśrī replied, ‘Take not abiding in any dharma as abiding in the prajñā-pāramitā.’

The Buddha again asked Mañjuśrī, ‘Why is not abiding in any dharma called abiding in the prajñā-pāramitā?’

Mañjuśrī replied, ‘To be without any mark of abiding is itself to abide in the prajñā-pāramitā.’

The Buddha again said to Mañjuśrī, ‘When one abides in the prajñā-pāramitā in this way, how do these roots of goodness increase? How do they diminish?’

Mañjuśrī replied, ‘If one can abide in the prajñā-pāramitā in this way, the various roots of goodness neither increase nor decrease. All dharmas likewise neither increase nor decrease, and the nature and marks of the prajñā-pāramitā also neither increase nor decrease.

‘World-Honored One! To cultivate the prajñā-pāramitā in this way is neither to abandon the dharmas of ordinary beings nor to take up the dharmas of the worthy and the noble. Why? Because the prajñā-pāramitā sees no dharma that can be taken up or abandoned.

‘To cultivate the prajñā-pāramitā in this way is likewise not to see nirvāṇa as something to delight in or saṃsāra as something to be repelled by. Why? Since one does not see saṃsāra, how much less could one reject and leave it? Since one does not see nirvāṇa, how much less could one delight in and cling to it?

‘To cultivate the prajñā-pāramitā in this way is not to see afflictive defilements that can be abandoned, nor to see merit that can be taken up. In relation to all dharmas, the mind neither increases nor decreases. Why? Because one does not see increase or decrease in the dharma-realm.

‘World-Honored One! If one can practice in this way, this is cultivating the prajñā-pāramitā. World-Honored One! Not seeing dharmas as arising or ceasing is cultivating the prajñā-pāramitā. World-Honored One! Not seeing dharmas as increasing or decreasing is cultivating the prajñā-pāramitā. World-Honored One! When the mind has no longing to grasp and does not see within the marks of dharmas anything that can be sought, this is cultivating the prajñā-pāramitā.

‘World-Honored One! One does not regard dharmas as beautiful or ugly, does not give rise to distinctions of high or low, and does not act by taking up or abandoning. Why? Dharmas have neither beauty nor ugliness because they are apart from all marks; dharmas have neither high nor low because dharma-nature is equal; and dharmas have neither taking nor abandoning because they abide at the reality-limit. This is cultivating the prajñā-pāramitā.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Realm of Sentient Beings · Vernacular · Summer 2026

The Buddha asked Mañjuśrī, ‘Are these dharmas of all Buddhas not wondrously supreme?’

Mañjuśrī replied, ‘I do not see among dharmas a fixed mark that is superior to or the same as another. The Tathāgata personally awakens to the emptiness of all dharmas; this is something He personally realizes and knows.’

The Buddha told Mañjuśrī, ‘Exactly so, exactly so! Through perfect awakening, the Tathāgata personally realizes the dharma of emptiness.’

Mañjuśrī asked the Buddha, ‘World-Honored One! Since this is within the dharma of emptiness, can there still be a mark superior to or the same as another dharma that can be attained?’

The Buddha said, ‘Excellent, excellent, Mañjuśrī! As you have said, is this the true Dharma?’ The Buddha again asked Mañjuśrī, ‘Is “anuttara,” meaning “unsurpassed,” called the Buddha-Dharma?’

Mañjuśrī replied, ‘As the Buddha has taught, anuttara is called the Buddha-Dharma. Why? Because no dharma can be attained, this is called anuttara.’

Mañjuśrī continued, ‘To cultivate the prajñā-pāramitā in this way is not to designate a person as a vessel that receives the Dharma. It is not a fixed dharma used to transform ordinary beings, not a Buddha-Dharma that can be taken up, and not a dharma that can increase. This is cultivating the prajñā-pāramitā. Further, World-Honored One! When cultivating the prajñā-pāramitā, one does not see a dharma that can be discriminated or conceptually considered.’

The Buddha asked Mañjuśrī, ‘Do you not conceptually consider even the Buddha-Dharma?’

Mañjuśrī replied, ‘It is not through conceptual discrimination that I consider the Buddha-Dharma, World-Honored One! As I observe it, I do not see a fixed Buddha-Dharma, nor can dharmas be discriminated as: this is an ordinary being’s dharma, this is a śrāvaka’s dharma, and this is a pratyekabuddha’s dharma. This is called the unsurpassed Buddha-Dharma.

‘Further, when cultivating the prajñā-pāramitā, one does not see a fixed mark of an ordinary being, does not see a fixed mark of the Buddha-Dharma, and does not see any fixed and unchanging mark among dharmas. This is cultivating the prajñā-pāramitā.

‘Further, when cultivating the prajñā-pāramitā, one does not see the desire realm, the form realm, the formless realm, or the realm of quiescence. Why? Because one does not see any dharma bearing a mark that can be exhausted and extinguished. This is cultivating the prajñā-pāramitā.

‘Further, when cultivating the prajñā-pāramitā, one does not see a person who bestows a kindness or a person who repays it. When considering the two marks of giving and repaying kindness, the mind makes no discrimination. This is cultivating the prajñā-pāramitā.

‘Further, when cultivating the prajñā-pāramitā, one does not see a Buddha-Dharma that can be taken up and does not see an ordinary being’s dharma that can be abandoned. This is cultivating the prajñā-pāramitā.

‘Further, when cultivating the prajñā-pāramitā, one does not see an ordinary being’s dharma that can be extinguished, nor does one see a Buddha-Dharma that the mind personally realizes and knows. This is cultivating the prajñā-pāramitā.’

The Buddha told Mañjuśrī, ‘Excellent, excellent! You can skillfully explain in this way the mark of the profound prajñā-pāramitā. This is the Dharma-seal studied by bodhisattva-mahāsattvas. Even śrāvakas and pratyekabuddhas, those still in training and those beyond training, should cultivate their respective paths and fruits without departing from this Dharma-seal.’

The Buddha again told Mañjuśrī, ‘If someone hears this Dharma without alarm or fear, it is not merely by having planted roots of goodness in the presence of one thousand Buddhas. Only after long planting the root of merit in the presence of hundreds of thousands of myriads of koṭis of Buddhas can one remain without alarm or fear before this profound prajñā-pāramitā.’

Mañjuśrī said to the Buddha, ‘World-Honored One! I will now further explain the meaning of the prajñā-pāramitā.’

The Buddha said, ‘Then speak.’

Mañjuśrī said, ‘World-Honored One! When cultivating the prajñā-pāramitā, one does not see that one dharma should be abided in or that another should not be abided in. Likewise, one does not see within any realm a mark that can be taken up or abandoned. Why? No Tathāgata sees a fixed mark of the realm of any dharma. They do not even see a realm of all Buddhas, much less grasp at the realms of śrāvakas, pratyekabuddhas, or ordinary beings.

‘One who cultivates the prajñā-pāramitā grasps neither a conceivable mark nor an inconceivable mark and does not see among dharmas manifold fixed marks. Personally realizing the dharma of emptiness is inconceivable. Bodhisattva-mahāsattvas such as these have all already made offerings to immeasurable hundreds of thousands of myriads of koṭis of Buddhas and planted many roots of goodness. Only then can they hear this profound prajñā-pāramitā without alarm or fear.

‘Further, when cultivating the prajñā-pāramitā, one sees neither bondage nor liberation. From ordinary beings through the people of the three vehicles, one sees no fixed differentiated marks. This is cultivating the prajñā-pāramitā.’

The Buddha asked Mañjuśrī, ‘To how many Buddhas have you already made offerings?’

Mañjuśrī replied, ‘I and all Buddhas are like magical illusions. I see neither offerings nor anyone who receives them.’

The Buddha again asked Mañjuśrī, ‘Do you now not abide in the Buddha vehicle?’

Mañjuśrī replied, ‘As I observe it, I do not see even a single dharma. How could it be said that I abide in the Buddha vehicle?’

The Buddha said, ‘Mañjuśrī! Have you not attained the Buddha vehicle?’

Mañjuśrī replied, ‘What is called the Buddha vehicle has only a name. It can neither be attained nor seen. How could I attain it?’

The Buddha said, ‘Mañjuśrī! Have you attained unobstructed knowledge?’

Mañjuśrī replied, ‘I am myself unobstructed. How could I use the unobstructed to attain another unobstructed state?’

The Buddha said, ‘Do you sit at the seat of awakening?’

Mañjuśrī replied, ‘No Tathāgata sits at the seat of awakening. How could I alone sit there now? Why? Because I presently see all dharmas abiding at the reality-limit.’

The Buddha asked, ‘What is called the reality-limit?’

Mañjuśrī replied, ‘The view of a self in the body and the rest are the reality-limit.’

The Buddha asked again, ‘How is the view of a self in the body the reality-limit?’

Mañjuśrī replied, ‘The suchness-mark of the view of a self in the body is neither real nor unreal. It neither comes from elsewhere nor goes elsewhere. It is both body and not body. This is called the reality-limit.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Anuttara · Vernacular · Summer 2026

Śāriputra said to the Buddha, ‘World-Honored One! If someone truly understands this meaning and becomes certain of it, this person is called a bodhisattva-mahāsattva. Why? On hearing the mark of this profound prajñā-pāramitā, his mind is neither surprised nor afraid, neither sinks back nor regrets.’

The bodhisattva Maitreya said to the Buddha, ‘World-Honored One! One who hears this prajñā-pāramitā and fully understands the marks of dharmas has drawn near the Buddha’s seat. Why? The Tathāgata presently awakens to the mark of this Dharma.’

Mañjuśrī said to the Buddha, ‘World-Honored One! When one hears the profound prajñā-pāramitā and can remain neither surprised nor afraid, neither sinking back nor regretting, know that this person sees the Buddha.’

At that time an upāsikā named Without Marks also said to the Buddha, ‘World-Honored One! The dharmas of ordinary beings, śrāvakas, pratyekabuddhas, and Buddhas are all without fixed marks. Therefore, wherever one hears the prajñā-pāramitā, one is neither surprised nor afraid, neither sinks back nor regrets. Why? Because all dharmas are originally without fixed marks.’

The Buddha said to Śāriputra, ‘If a good man or good woman hears this profound prajñā-pāramitā, becomes certain in mind, and is neither surprised nor afraid, neither sinking back nor regretting, know that this person abides on the ground of non-retrogression. If someone hears this profound prajñā-pāramitā without surprise or fear, trusts and delights in hearing and receiving it, and rejoices without weariness, this is to be complete in the six perfections: giving, ethical discipline, patience, diligent effort, meditation, and prajñā. That person can also disclose them clearly to others, distinguish and explain them, and practice according to what has been taught.’

The Buddha said to Mañjuśrī, ‘What meaning do you contemplate such that you say you can attain unsurpassed perfect awakening and abide in unsurpassed perfect awakening?’

Mañjuśrī replied, ‘I have not attained unsurpassed perfect awakening, and I do not abide in the Buddha vehicle. How could I attain unsurpassed perfect awakening? What I have said is itself the mark of awakening.’

The Buddha praised Mañjuśrī: ‘Excellent, excellent! Within this profound Dharma, you can skillfully explain this meaning. In the presence of former Buddhas you long planted roots of goodness, cultivating pure conduct through the Dharma without marks.’

Mañjuśrī said, ‘If one first sees that there are marks, then one speaks of being without marks in relation to them. I now see neither marks nor the absence of marks. How can it be said that I cultivate pure conduct through the Dharma without marks?’

The Buddha asked Mañjuśrī, ‘Do you see the ethical discipline of śrāvakas?’

Mañjuśrī replied, ‘I see it.’

The Buddha asked, ‘How do you see it?’

Mañjuśrī replied, ‘I do not form the view of an ordinary being or a noble one, of a trainee or one beyond training, of great or small, of the disciplined or the undisciplined. It is neither seeing nor not seeing.’

Śāriputra said to Mañjuśrī, ‘You now contemplate the śrāvaka vehicle in this way. If you contemplate the Buddha vehicle, how should you do so?’

Mañjuśrī replied, ‘I do not see a dharma of awakening, do not see the cultivation of awakening, and do not see a person who realizes awakening.’

Śāriputra again asked Mañjuśrī, ‘What is called Buddha? How should one contemplate the Buddha?’

Mañjuśrī asked in return, ‘What is called “I”?’

Śāriputra replied, ‘What is called “I” has only a name; the mark of that name is empty.’

Mañjuśrī said, ‘Exactly so, exactly so! “I” has only a name, and Buddha likewise has only a name. The mark of the name is empty; this itself is awakening. One cannot seek awakening by relying on a name. The mark of awakening has no words and no content that can be spoken. Why? Because the speech and the awakening spoken of are both empty.

‘Further, Śāriputra! You asked what is called Buddha and how one should contemplate the Buddha. The answer is: neither arising nor ceasing, neither coming nor going, neither name nor mark. This is called Buddha. Just as one contemplates the true mark of one’s own body, so one contemplates the Buddha. Only the wise can know this. This is called contemplating the Buddha.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Assurance · Vernacular · Summer 2026

At that time Śāriputra said to the Buddha, ‘World-Honored One, the prajñā-pāramitā taught by Mañjuśrī cannot be understood by bodhisattvas who are just beginning their training.’

Mañjuśrī said, ‘It is not only beginning bodhisattvas who cannot understand it. Even practitioners of the two vehicles who have completed what they had to do are still unable to understand it. In a teaching such as this, there is no one who can know. Why? Because, as for the mark of awakening, there is in truth no dharma that can be known. It is not attained through seeing or hearing, nor through thought; it neither arises nor ceases and can neither be spoken nor received through listening. In this way the nature and mark of awakening are empty and quiescent. There is no fixed subject who realizes or knows, and no form or appearance. How, then, could there be someone who obtains awakening?’

Śāriputra asked Mañjuśrī, ‘Did the Buddha not realize unsurpassed perfect awakening within the dharma-realm?’

Mañjuśrī answered, ‘No, Śāriputra. Why? Because the World-Honored One is precisely the dharma-realm. If one says that the dharma-realm takes the dharma-realm as something to be realized, this becomes disputation. Śāriputra, the mark of the dharma-realm is precisely awakening. Why? Because within the dharma-realm there is no mark of sentient beings, and all dharmas are empty. The emptiness of all dharmas is precisely awakening: there are not two separate parts, and there is no discrimination.

‘Śāriputra, where there is no discrimination, there is no fixed knower. If there is no knower, there is no speech. Where there is no mark of speech, one cannot say that it exists or does not exist, or that it is knowable or unknowable. All dharmas are likewise. Why? Because no fixed place can be seen within any dharma; this is their determinacy.

‘So too the mark of a heinous offense is inconceivable. Why? Because the real mark of all dharmas cannot be destroyed. Seen in this way, a heinous offense has no fixed and unchanging nature: it is not born in the heavens, does not fall into the hells, and does not enter nirvāṇa. Why? Because all karma and conditions abide in the reality-limit. They neither come nor go and cannot be fixed as cause or effect. Why? Because the dharma-realm has no boundary and no before or after.

‘Therefore, Śāriputra, when seen from this equality, a bhikṣu who has committed a grave offense does not fall into the hells, and one who practices purity does not enter nirvāṇa. Such a bhikṣu cannot be fixed as worthy of offerings or unworthy of offerings, as one whose outflows are exhausted or one whose outflows are not exhausted. Why? Because he abides in equality among all dharmas.’

Śāriputra asked, ‘What is called non-retrogressive acceptance of dharmas?’

Mañjuśrī answered, ‘To see no slightest dharma bearing a mark of arising or ceasing is called non-retrogressive acceptance of dharmas.’

Śāriputra asked again, ‘What, then, is called the bhikṣu with nothing left to tame?’

Mañjuśrī answered, ‘An arhat whose outflows are exhausted is called one with nothing left to tame. Why? Because his various bonds have been exhausted and there is nothing further to tame. Therefore he is called one with nothing left to tame. When one’s mental conduct transgresses, one is called an ordinary being. Why? Because ordinary sentient beings do not accord with the dharma-realm, and therefore are said to transgress.’

Śāriputra said, ‘Excellent, excellent! You have now clearly explained for me the meaning of an arhat whose outflows are exhausted.’

Mañjuśrī said, ‘So it is, so it is! I am precisely a true arhat whose outflows are exhausted. Why? Because I have cut off the desire to seek the śrāvaka vehicle and the pratyekabuddha vehicle. For this reason I am called one whose outflows are exhausted and who has attained arhatship.’

The Buddha asked Mañjuśrī, ‘When bodhisattvas sit at the seat of awakening, do they awaken to unsurpassed perfect awakening?’

Mañjuśrī answered, ‘When bodhisattvas sit at the seat of awakening, there is no unsurpassed perfect awakening to which they awaken. Why? Because, within the mark of awakening, there is no slightest dharma that can be attained. This is what is named unsurpassed perfect awakening. In markless awakening, who is there who can sit? Nor is there anyone who rises from the seat. For this reason one sees no bodhisattva sitting at the seat of awakening and sees no one awakening to or realizing unsurpassed perfect awakening.’

Mañjuśrī then said to the Buddha, ‘World-Honored One, awakening is precisely the five heinous acts, and the five heinous acts are precisely awakening. Why? Because awakening and the five heinous acts do not have two separate marks. There is no fixed non-trainee state and no one who possesses it; no fixed seeing and no seer; no fixed knowing and no knower; no fixed discrimination and no discriminator. Such a mark is called awakening. The mark seen in the five heinous acts is likewise. If someone says that he sees an awakening that can be grasped and realized, know that such a person is one with conceit-of-attainment.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · The Profundity of Prajñā · Vernacular · Summer 2026

At that time the World-Honored One asked Mañjuśrī, ‘You call me the Tathāgata. Do you recognize me as the Tathāgata?’

Mañjuśrī replied, ‘No, World-Honored One! Am I calling some object that is not the Tathāgata “the Tathāgata”? There is no fixed mark of “suchness” that can be named “such,” nor is there a Tathāgata’s knowledge separate from suchness that can know it. Why? The Tathāgata and knowledge do not have two separate marks. If one speaks of the Tathāgata in terms of emptiness, it too has only this name. How could I identify some fixed object as the Tathāgata?’

The Buddha asked Mañjuśrī, ‘Do you doubt the Tathāgata?’

Mañjuśrī replied, ‘No, World-Honored One! I contemplate the Tathāgata as having no fixed and unchanging nature, neither arising nor ceasing. Therefore there is nothing to doubt.’

The Buddha asked again, ‘Do you now not regard the Tathāgata as appearing in the world?’

Mañjuśrī replied, ‘If a Tathāgata truly appeared in the world, the entire dharma-realm should appear with Him.’

The Buddha asked, ‘Do you think that Buddhas as numerous as the sands of the Ganges all enter nirvāṇa?’

Mañjuśrī replied, ‘All Buddhas share a single mark, and that mark is inconceivable.’

The Buddha said, ‘Exactly so, exactly so! Buddha is the single mark, the inconceivable mark.’

Mañjuśrī asked the Buddha, ‘World-Honored One, does the Buddha now abide in the world?’

The Buddha replied, ‘Yes, yes!’

Mañjuśrī said, ‘If the Buddha abides in the world, then Buddhas as numerous as the sands of the Ganges should likewise abide in the world. Why? All Buddhas share the same single mark, the inconceivable mark. The inconceivable mark neither arises nor ceases. If future Buddhas appear in the world, all Buddhas should likewise appear in the world. Why? Within the inconceivable there are no fixed marks dividing past, future, and present. Sentient beings merely grasp and cling, and therefore say that a Buddha appears in the world or that a Buddha passes into extinction.’

The Buddha said to Mañjuśrī, ‘This is what Tathāgatas, arhats, and bodhisattvas of non-retrogression can understand. Why? When these three kinds of persons hear profound Dharma, they can neither slander it nor add praise to it.’

Mañjuśrī asked, ‘World-Honored One, who could slander an inconceivable Dharma such as this? And who could praise it?’

The Buddha replied, ‘The Tathāgata is inconceivable, and ordinary beings are likewise inconceivable.’

Mañjuśrī asked again, ‘World-Honored One, are ordinary beings likewise inconceivable?’

The Buddha said, ‘They too are inconceivable. Why? All marks of mind are inconceivable.’

Mañjuśrī said, ‘If it is taught in this way that the Tathāgata is inconceivable and ordinary beings are likewise inconceivable, then the countless Buddhas who now seek nirvāṇa merely weary themselves in vain. Why? The inconceivable Dharma is itself nirvāṇa; they are equal and without difference. In this way ordinary beings are inconceivable and all Buddhas are inconceivable. Only good men and good women who have long cultivated roots of goodness and drawn near good spiritual friends can understand.’

The Buddha asked Mañjuśrī, ‘Do you wish the Tathāgata to become the most excellent among all sentient beings?’

Mañjuśrī replied, ‘I wish the Tathāgata to be foremost among all sentient beings. Yet a fixed mark of sentient beings also cannot be attained.’

The Buddha asked, ‘Do you wish the Tathāgata to attain the inconceivable Dharma?’

Mañjuśrī replied, ‘I wish the Tathāgata to attain the inconceivable Dharma. Yet among all dharmas there is no person who accomplishes it.’

The Buddha asked again, ‘Do you wish the Tathāgata to teach the Dharma and transform beings?’

Mañjuśrī replied, ‘I wish the Tathāgata to teach the Dharma and transform beings. Yet both the speaker and hearers cannot be attained. Why? Because they abide in the dharma-realm; the dharma-realm and sentient beings do not have two distinct marks.’

The Buddha asked again, ‘Do you wish the Tathāgata to become the unsurpassed field of merit?’

Mañjuśrī replied, ‘The Tathāgata is the inexhaustible field of merit and the inexhaustible mark. The inexhaustible mark is itself the unsurpassed field of merit. It cannot be fixed as a field of merit and cannot be fixed as not a field of merit; this is called a field of merit. Without opposed marks such as light and darkness, arising and ceasing: this is called a field of merit. If one can understand the mark of the field of merit in this way and deeply plant wholesome seeds, there is likewise neither increase nor decrease.’

The Buddha asked, ‘How can one plant wholesome seeds and yet neither increase nor decrease?’

Mañjuśrī replied, ‘The mark of the field of merit is inconceivable. If someone cultivates goodness within this field in accordance with the Dharma, that cultivation is likewise inconceivable. Planting wholesome seeds in this way is called neither increase nor decrease. It is also the unsurpassed and most excellent field of merit.’

At that time, through the Buddha’s spiritual power, the great earth quaked in six ways and manifested the mark of impermanence. Sixteen thousand people all attained acceptance of the non-arising of dharmas. Seven hundred bhikṣus, three thousand upāsakas, forty thousand upāsikās, and six billion nayutas of devas of the six desire heavens became remote from dust and free of defilement and attained the purified Dharma-eye among all dharmas.

Here appears the closing title of the upper scroll of Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra. It is followed by the opening title of the lower scroll of the same sūtra and the byline stating that it was translated in the Liang dynasty by the Tripiṭaka Master Mandrasena of Funan.

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · End of Upper Scroll to Opening of Lower Scroll · Field of Merit · Vernacular · Summer 2026

At that time Ānanda rose from his seat, bared his right shoulder, placed his right knee on the ground, and asked the Buddha, ‘World-Honored One, what are the causes and conditions that make the great earth quake in these six ways?’

The Buddha told Ānanda, ‘Because I have just explained that the field of merit has no differentiated mark, this auspicious sign appeared. Buddhas of the past also taught the mark of the field of merit in the same way at this very place, benefiting sentient beings; at those times all worlds likewise quaked in six ways.’

Śāriputra said to the Buddha, ‘World-Honored One, Mañjuśrī is truly inconceivable. Why? Because the marks of all dharmas that he teaches are inconceivable.’

The Buddha told Mañjuśrī, ‘So it is, so it is! Just as Śāriputra says, the Dharma you teach is truly inconceivable.’

Mañjuśrī said to the Buddha, ‘World-Honored One, what is inconceivable cannot be expressed in words; what is conceivable likewise cannot be expressed in words. In this way, the natures of the conceivable and the inconceivable are both inexpressible. The marks of all sounds are neither conceivable nor inconceivable.’

The Buddha asked, ‘Have you entered the inconceivable samādhi?’

Mañjuśrī replied, ‘No, World-Honored One. I myself am inconceivable, and I do not see any mind that can be the one who conceives. How, then, can it be said that I have entered the inconceivable samādhi? When I first aroused the aspiration, I wished to enter this concentration. Reflecting now, however, in truth there is no mark of a mind that could enter samādhi.

‘It is like a person learning archery. After practicing for a long time, the person becomes thoroughly skillful. Later, even without deliberately forming the thought to aim, because the practice has been long, every arrow released hits the mark. I am likewise. When I first trained in the inconceivable samādhi, I bound the mind to a single object. If one practices for a long time until accomplishment, one no longer forms a separate, deliberate mental conception and can remain constantly together with concentration.’

Śāriputra asked Mañjuśrī, ‘Is there another concentration that is even more excellent, subtle, and quiescent?’

Mañjuśrī replied, ‘If there truly were an inconceivable concentration that could be obtained, only then could you ask, “Is there another quiescent concentration?” As I understand it, even the inconceivable concentration itself cannot be obtained. How, then, can you go on to ask whether there is another quiescent concentration?’

Śāriputra asked again, ‘Can the inconceivable concentration not be obtained?’

Mañjuśrī said, ‘A conceivable concentration has a mark that can be obtained; an inconceivable concentration has a mark that cannot be obtained. All sentient beings in truth accomplish the inconceivable concentration. Why? Because every mark of mind is originally not mind; therefore this is named the inconceivable concentration. Thus, the marks of all sentient beings and the mark of the inconceivable samādhi are equal and without distinction.’

The Buddha praised Mañjuśrī: ‘Excellent, excellent! For a long time in the presence of past Buddhas, you have planted roots of goodness and cultivated pure conduct. Only thus are you able to expound such a profound samādhi. You now abide within prajñā-pāramitā in this way.’

Mañjuśrī replied, ‘If I abide within prajñā-pāramitā and can give such an explanation, then a conception has arisen, and I abide in a conception of self. If one abides in conception and in a conception of self, prajñā-pāramitā then has a fixed place. Even if one says that prajñā-pāramitā abides in nonbeing, that remains my conception and still establishes a place for it.

‘Apart from these two places of being and nonbeing, abide in non-abiding, just as the Buddhas abide, settled in the quiescent and inconceivable realm. Such inconceivability is named the abiding place of prajñā-pāramitā. At the place of prajñā-pāramitā, all dharmas are without fixed marks and all dharmas are without fabrication.

‘Prajñā-pāramitā is itself the inconceivable; the inconceivable is itself the dharma-realm; the dharma-realm is itself the signless; the signless is itself the inconceivable; and the inconceivable is itself prajñā-pāramitā. Prajñā-pāramitā and the dharma-realm are not two and have no difference. What is nondual and without difference is the dharma-realm; the dharma-realm is the signless; the signless is the realm of prajñā-pāramitā. The realm of prajñā-pāramitā is the inconceivable realm; the inconceivable realm is the realm without arising and ceasing; and the realm without arising and ceasing is the inconceivable realm.’

Mañjuśrī continued, ‘The realm of the Tathāgata and the realm of self bear no two separate marks. One who cultivates prajñā-pāramitā in this way does not seek awakening. Why? Because awakening is free from every fixed mark, and that itself is prajñā-pāramitā.

‘World-Honored One, if one knows the mark of self without becoming attached to it, such not-knowing and nonattachment are what the Buddha knows. Inconceivable not-knowing and nonattachment are likewise what the Buddha knows. Why? Because the inherent nature of the knowing essence has no truly existent mark. How, then, could it turn the dharma-realm? If one knows that inherent nature has no fixed essence and is unattached, this is named “no thing.” Since there is no thing, there is no fixed place and nothing on which one can depend or in which one can abide.

‘No dependence and no abiding are no arising and no ceasing; no arising and no ceasing are the merits of the conditioned and the unconditioned. If one knows in this way, there is no mental conception. Since there is no mental conception, how could the merits of the conditioned and the unconditioned be established as objects of knowledge? Not-knowing is inconceivable, and the inconceivable is what the Buddha knows. Within it there is neither grasping nor any non-grasping that can be obtained. One does not see marks of the three times — past, future, and the like — as going and coming; one does not grasp arising, ceasing, or the many productions and activities; and one falls into neither annihilation nor permanence. Knowing in this way is named right wisdom.

‘Inconceivable wisdom is like empty space. It has neither this side nor that side and no comparable class. It has neither good nor bad, neither equality nor inequality, and neither fixed mark nor fixed appearance.’

The Buddha told Mañjuśrī, ‘If one knows in this way, it is named non-retrogressive wisdom.’

Mañjuśrī said, ‘Wisdom without fabrication is named non-retrogressive wisdom. It is like an ingot of gold: only after it has first been struck with a hammer can the quality of the material be known. If it has not been worked and struck, no one can discern it. The mark of non-retrogressive wisdom is likewise. One must actually enter its sphere, neither recollecting nor becoming attached, with neither arising nor fabrication, complete in immovability, neither arising nor ceasing; only then does it become manifest.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Causes and Conditions of the Earthquake · Vernacular · Summer 2026

The Buddha then said to Mañjuśrī, ‘Who can trust wisdom such as this, proclaimed by the Tathāgatas themselves?’

Mañjuśrī replied, ‘A person who understands this wisdom as it really is does not see it as a dharma that belongs only to nirvāṇa, nor as a dharma that belongs only to saṃsāra. It is a course of quiescence and a course without movement. One cannot say that such a person has cut off desire, anger, and delusion, nor can one say that these have not been cut off. Why? Because this wisdom is inexhaustible and unceasing. It cannot be said to have left saṃsāra, nor can it be said not to have left saṃsāra. It cannot be said to cultivate a path that can be grasped, nor can it be said not to cultivate the path at all. Only an understanding such as this is called right faith.’

The Buddha praised Mañjuśrī: ‘Excellent, excellent! Just as you have said, you have deeply understood this meaning.’

At that time Mahākāśyapa said to the Buddha, ‘World-Honored One, in a future age, if someone teaches such a profound right Dharma, who will be able to trust and understand it, and accept and practice it in accordance with what has been heard?’

The Buddha said to Kāśyapa, ‘The bhikṣus, bhikṣuṇīs, male lay followers, and female lay followers in this Dharma assembly have already had the conditions to hear this sūtra. If these people hear this Dharma again in a future age, they will certainly be able to trust and understand the profound prajñā-pāramitā. They will not only recite it, trust and understand it, and accept and uphold it, but will also analyze and explain it for others.

‘It is like a wealthy householder who loses a maṇi jewel and becomes sorrowful and distressed. If he later finds the jewel again, he is filled with joy. Kāśyapa, the bhikṣus, bhikṣuṇīs, male lay followers, and female lay followers are likewise. Their hearts trust, accept, and delight in this Dharma. If they cannot hear the Dharma, they feel distressed; when they are able to hear it, they trust, understand, accept, and uphold it, constantly delight in reciting it, and experience tremendous joy. Know that such a person sees the Buddha and also draws near to and makes offerings to the Buddhas.

‘Kāśyapa, it is also like the pārijātaka tree in the Trāyastriṃśa Heaven. When buds first appear on the tree, the gods who see them are filled with joy, knowing that the tree will certainly blossom before long. It is likewise when bhikṣus, bhikṣuṇīs, male lay followers, and female lay followers hear the prajñā-pāramitā and are able to give rise to trust and understanding. Before long, all the buddha-dharmas will blossom and become manifest within such a person.

‘In a future age, if a bhikṣu, bhikṣuṇī, male lay follower, or female lay follower hears the prajñā-pāramitā, trusts and accepts it, recites it, and does not regret it or sink into decline, know that this person has already heard and accepted this sūtra in today’s assembly. In the future, this person will also expound it widely in villages, towns, and cities, causing the sūtra to circulate. Know that this person is kept in mind and protected by the Buddha.

‘When good men and good women are able to trust, accept, and delight in this profound prajñā-pāramitā without doubt, it shows that they have long cultivated in the presence of Buddhas of the past and planted many roots of goodness. It is like someone stringing beads one by one who suddenly encounters a genuine, unsurpassed maṇi jewel and is filled with joy. Know that this person must have seen such a jewel before and so can recognize it now.

‘Kāśyapa, it is likewise when good men and good women have been cultivating other teachings, suddenly hear the profound prajñā-pāramitā, and give rise to joy. Know that they have heard it before. If sentient beings hear the profound prajñā-pāramitā, are able to trust and accept it inwardly, and give rise to tremendous joy, these people too have drawn near to countless Buddhas, heard the prajñā-pāramitā from them, and already cultivated it.

‘It is also like someone who has previously seen a city or village firsthand. Later, that person hears someone praise the city’s gardens, its various pools and springs, its flowers, fruits, groves, and trees, and its delightful men and women. On hearing this, the person is immediately filled with joy and urges the speaker to continue: how beautifully the city’s gardens are adorned, how many different flowers grow around its pools and springs, how abundant its sweet fruits are, and how delightful its many rare and marvelous things. With every added description, the person’s joy deepens. This is because the person has seen the city before.

‘In the same way, when good men and good women hear the prajñā-pāramitā, listen and accept it with trust, give rise to joy, delight in hearing it without weariness, and urge the speaker to continue teaching, know that such people have previously heard this prajñā-pāramitā from Mañjuśrī.’

Kāśyapa said to the Buddha, ‘World-Honored One, if in a future age good men and good women hear this profound prajñā-pāramitā and are able to trust it, delight in it, and listen to and accept it attentively, then from this sign one can know that they too have previously heard and cultivated it in the presence of Buddhas of the past.’

Mañjuśrī said to the Buddha, ‘World-Honored One, the Buddha teaches that all dharmas are without fabrication and without fixed marks, supremely quiescent. If good men and good women are able to understand this meaning truly and clearly, understand in accordance with what they have heard, and teach in accordance with the Dharma, they will be praised by the Tathāgatas. Their teaching does not contradict the marks of dharmas; it is precisely what the Buddha teaches. This is also the mark of prajñā-pāramitā blazing brightly, also called blazing and complete in buddha-dharmas. They penetrate the true mark of dharmas, and this penetration is inconceivable.’

The Buddha said to Mañjuśrī, ‘When I formerly practiced the bodhisattva path and cultivated various roots of goodness, if I wished to abide on the ground of non-retrogression, I had to train in the prajñā-pāramitā. If I wished to accomplish unsurpassed perfect awakening, I also had to train in the prajñā-pāramitā.

‘If good men and good women wish to understand the marks of all dharmas and know that the realms of mind of all sentient beings are entirely equal, they should train in the prajñā-pāramitā. Mañjuśrī, if they wish to train in all buddha-dharmas and make them complete and unobstructed, they should train in the prajñā-pāramitā. If they wish to train in the marks, excellent characteristics, deportment, and immeasurable modes of Dharma displayed when all Buddhas accomplish unsurpassed perfect awakening, they should train in the prajñā-pāramitā. If they wish to know all the modes of Dharma and forms of deportment of all Buddhas in there being no accomplishment of unsurpassed perfect awakening, they should likewise train in the prajñā-pāramitā. Why? Because within empty dharmas, one does not see Buddhas, awakening, or the other marks as things that can be fixed and established.

‘If good men and good women wish to know all these marks without further doubt, they should train in the prajñā-pāramitā. Why? Because the prajñā-pāramitā does not see dharmas as truly arising or ceasing, nor does it see them as truly defiled or purified. Therefore, good men and good women should train in the prajñā-pāramitā in this way.

‘If they wish to know that all dharmas have no marks that can be fixed as past, future, or present, they should train in the prajñā-pāramitā. Why? Because the nature and marks of the dharma-realm are not divided into the three times of past, future, and present. If they wish to know that all dharmas equally enter the dharma-realm and to have minds without obstruction, they should train in the prajñā-pāramitā.

‘If they wish to realize the Dharma-wheel in three turnings and twelve aspects, personally realize and know it, and yet not grasp it, they should train in the prajñā-pāramitā. If they wish to make loving-kindness universally shelter all sentient beings without limit, yet not give rise to a fixed mark of sentient beings, they should train in the prajñā-pāramitā. If they wish not to enter into disputation with any sentient being, yet also not grasp a mark of non-disputation, they should train in the prajñā-pāramitā. If they wish to know what is possible and what is impossible, possess the Buddha’s ten powers and fearlessnesses, abide in the wisdom of a Buddha, and attain unobstructed eloquence, they should all train in the prajñā-pāramitā.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Mahākāśyapa’s Question · Vernacular · Summer 2026

At that time Mañjuśrī said to the Buddha, ‘World-Honored One, I contemplate the right Dharma in this way: it is not produced through causes and conditions and has no fixed form; there is nothing to be attained and no result to be claimed as a gain. It has no arising or ceasing, no coming or going, and no fixed knower, seer, or agent. I do not see a prajñā-pāramitā that can be grasped, nor do I see a definable realm of prajñā-pāramitā. It cannot be fixed as realized or unrealized. I do not engage in conceptual proliferation of any kind, nor do I give rise to discrimination.

‘All dharmas cannot be exhausted and are also apart from exhaustion. Within them there is no fixed dharma of ordinary beings, śrāvakas, pratyekabuddhas, or Buddhas. It cannot be fixed as attained or unattained. Birth-and-death is not relinquished, nor is nirvāṇa established as a realm to be realized and appropriated. It cannot be fixed as conceivable or inconceivable, made or not made. Since the marks of dharmas are like this, I do not know how one should learn prajñā-pāramitā.’

The Buddha told Mañjuśrī, ‘If one can know the marks of all dharmas in this way, this is called learning prajñā-pāramitā. If a bodhisattva-mahāsattva wishes to learn the samādhi of mastery in awakening, then after attaining this samādhi that bodhisattva can illuminate all profound Buddha-Dharmas, know the names of all Buddhas, and comprehend the worlds of all Buddhas without obstruction. One should learn according to the prajñā-pāramitā taught by Mañjuśrī.’

Mañjuśrī again asked the Buddha, ‘World-Honored One, why is it called prajñā-pāramitā?’

The Buddha said, ‘Prajñā-pāramitā has no boundary and no end, no fixed name and no fixed form. It cannot be attained through thought. It has no place that can be appropriated as a refuge and no island upon which one can come to rest. Within it there is no offense or merit that can be grasped, and neither darkness nor light. Like the dharma-realm, it has no boundary that can be drawn and no limit that can be counted. It is therefore called prajñā-pāramitā and is also called the sphere of practice of a bodhisattva-mahāsattva.

‘It is not a fixed place, nor is it a place where one does not practice. Everything enters the one vehicle, and so it is called a non-place of practice. Why? Because within it there is no thought that can be grasped and no activity that can be grasped.’

Mañjuśrī again asked the Buddha, ‘World-Honored One, how, ultimately, should one practice so as swiftly to realize unsurpassed perfect awakening?’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · How Should One Practice? · Vernacular · Summer 2026

The Buddha told Mañjuśrī: practicing according to the method taught in the prajñā-pāramitā enables one swiftly to realize unsurpassed perfect awakening. In addition, there is a samādhi called the “single-practice samādhi.” If a good man or good woman cultivates this samādhi, that person can likewise swiftly realize unsurpassed perfect awakening.

Mañjuśrī asked the Buddha, ‘World-Honored One, what is called the single-practice samādhi?’

The Buddha said, ‘The dharma-realm has only a single mark; this is “the single mark of the dharma-realm.” To bind the object of attention to the dharma-realm is called the single-practice samādhi. If a good man or good woman wishes to enter the single-practice samādhi, that person should first hear the prajñā-pāramitā and cultivate according to the teaching heard. Only then can that person enter the single-practice samādhi. When the dharma-realm is taken as the object in this way, the mind does not regress or become impaired. This state is inconceivable, unobstructed, and without any mark that can be grasped.

‘If a good man or good woman wishes to enter the single-practice samādhi, that person should dwell in a secluded and quiet place, relinquish the many thoughts that disturb the mind, and grasp no physical mark. Bind the mind exclusively to one Buddha and single-mindedly invoke that Buddha’s name. In the direction where that Buddha dwells, straighten the body and face that direction squarely. Let the recollection of this one Buddha continue, one thought following the next without interruption. Within this continuous recollection of the Buddha, one can see the Buddhas of the past, future, and present.

‘Why? Because the merit of recollecting one Buddha is immeasurable and boundless. This merit is no different from the merit of immeasurable Buddhas: the merit of all Buddhas is nondual. The inconceivable buddha-dharmas are equal and without discrimination. All Buddhas ride upon the one suchness and accomplish perfect awakening, and all are complete in immeasurable merit and immeasurable eloquence. Therefore, one who enters the single-practice samādhi can fully know Buddhas as numerous as the sands of the Ganges and the dharma-realm, knowing their mark to be without difference.

‘Ānanda heard the Buddha’s Dharma, could retain it in memory without forgetting, and possessed eloquence and wisdom. Although he was supreme among the śrāvakas, what he retained still fell within countable measure and therefore remained limited and obstructed. If someone attains the single-practice samādhi, that person can distinguish each Dharma-gateway in all the sūtras, understand every one of them, and penetrate them decisively without obstruction. Even if that person teaches the Dharma day and night without pause, his wisdom and eloquence never come to an end. If the vast learning and eloquence of one who has attained the single-practice samādhi were divided into hundreds or thousands of equal parts, Ānanda’s learning and eloquence would not equal even one part.

‘A bodhisattva-mahāsattva should think: “How can I attain the inconceivable merit and immeasurable renown of the single-practice samādhi?”’ The Buddha then said, ‘A bodhisattva-mahāsattva should recollect the single-practice samādhi, constantly exert diligent effort, and never become negligent or indolent.’ By following this sequence and cultivating step by step, gradually, one can enter the single-practice samādhi and personally realize its inconceivable merit. Only those who slander the right Dharma and do not believe, and those obstructed by evil karma and grave offenses, cannot enter this samādhi.

‘Further, Mañjuśrī! Suppose someone obtains a maṇi jewel and shows it to a craftsman who works precious stones. The craftsman replies, “This is a genuine maṇi jewel of immeasurable worth, beyond all price.” The person then asks, “Please work and polish it for me, but do not let it lose its original luster or color.” The craftsman finishes working it. As it is polished again and again, the jewel’s color and light gradually brighten until its surface and interior shine through. Mañjuśrī! It is likewise when a good man or good woman cultivates and learns the inconceivable merit and immeasurable renown of the single-practice samādhi. In the course of cultivation, that person knows the marks of all dharmas, understands them clearly without obstruction, and grows in merit.

‘Mañjuśrī! It is also like the disk of the sun: it releases light everywhere, its radiance pervades all places, and it does not diminish. A person who attains the single-practice samādhi can likewise become complete in every merit, with nothing lacking or deficient. That person illuminates the Buddha-Dharma like the light released by the sun.

‘Mañjuśrī! All the Dharma I teach has one and the same flavor: the flavor of seclusion, the flavor of liberation, and the flavor of quiescence. If a good man or good woman attains the single-practice samādhi, the Dharma that person expounds likewise has this single flavor — the flavor of seclusion, liberation, and quiescence. What is spoken accords with the right Dharma and has no mark of error or deviation. Mañjuśrī! If a bodhisattva-mahāsattva attains the single-practice samādhi, that bodhisattva can completely fulfill all dharmas aiding the path and swiftly realize unsurpassed perfect awakening.

‘Further, Mañjuśrī! If a bodhisattva-mahāsattva does not see differentiated marks within the dharma-realm and also does not grasp a fixed single mark, that bodhisattva can swiftly realize unsurpassed perfect awakening. The mark of this awakening is inconceivable. Within this awakening, there is no fixed Buddha who can be attained; this is what the sūtra calls “no Buddha attained.” One who knows in this way can swiftly realize unsurpassed perfect awakening. If one trusts that all dharmas are entirely buddha-dharmas and, on hearing this, gives rise to neither fright nor fear and entertains no doubt, one who can accept in this way can also swiftly realize unsurpassed perfect awakening.’

Mañjuśrī asked the Buddha, ‘World-Honored One, is it through such a cause that one can swiftly realize unsurpassed perfect awakening?’

The Buddha answered, ‘Unsurpassed perfect awakening is attained neither by relying on a cause nor by relying on the absence of a cause. Why? Because the inconceivable realm cannot be attained through a cause or through a non-cause. If a good man or good woman hears such a teaching and does not become negligent, know that this person has already planted many roots of goodness in the presence of former Buddhas. Therefore, when a bhikṣu or bhikṣuṇī hears this profound prajñā-pāramitā and does not give rise to fright or fear, that person has truly gone forth under the Buddha. When an upāsaka or upāsikā hears this profound prajñā-pāramitā and the mind gives rise to no fright or fear, that person has truly established the place of refuge.

‘Mañjuśrī! If a good man or good woman does not cultivate the profound prajñā-pāramitā, that person has not cultivated the Buddha vehicle. Consider the great earth: all medicinal herbs and trees depend upon it to be born and to grow. Mañjuśrī! A bodhisattva-mahāsattva is likewise. All roots of goodness depend upon the prajñā-pāramitā for their growth, and they do not run counter to unsurpassed perfect awakening.’

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Single-Practice Samādhi · Vernacular · Summer 2026

At that time Mañjuśrī said to the Buddha, ‘World-Honored One, in the cities, towns, and villages of this Jambudvīpa, where should such a profound prajñā-pāramitā be expounded?’

The Buddha said to Mañjuśrī, ‘If anyone now in this Dharma assembly hears the prajñā-pāramitā, that person will make this vow: May I always accord with the prajñā-pāramitā in future lives; beginning with the trust and understanding I have now, may I continue to hear this sūtra in future lives. Know that such a person has not come here merely on the strength of a small root of goodness. This person has the capacity to bear this sūtra and rejoices after hearing it.

‘Mañjuśrī, if another person hears the prajñā-pāramitā from you, you should say to that person: Within this prajñā-pāramitā, there are no fixed śrāvaka-dharmas, pratyekabuddha-dharmas, or buddha-dharmas, nor are there such fixed dharmas as the arising and cessation of ordinary persons.’

Mañjuśrī again said to the Buddha, ‘World-Honored One, if a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā comes and asks me, “How does the Tathāgata teach the prajñā-pāramitā?” I will answer: All dharmas are without a fixed mark of contending with one another. How, then, could the Tathāgata teach the prajñā-pāramitā as a dharma that contends with other dharmas? Why? Because no dharma is seen that can contend with another dharma, nor is there a fixed sentient being’s mind-consciousness that can know it as something attained.

‘Further, World-Honored One, I will also teach the ultimate reality-limit. Why? Because the marks of all dharmas equally enter the reality-limit, and the arhat has no fixed separate dharma superior to that of an ordinary person. Why? Because the dharma of the arhat and the dharma of the ordinary person can be said to be neither entirely one nor different from one another.

‘Further, World-Honored One, to teach the Dharma in this way does not establish a fixed sentient being as having attained nirvāṇa, attaining nirvāṇa now, or attaining nirvāṇa in the future. Why? Because there is no fixed and unchanging mark of a sentient being.’

Mañjuśrī continued, ‘If someone wishes to hear the prajñā-pāramitā, this is how I will teach that person: the listener should not let the mind stick to it, nor grasp a dharma heard or a dharma attained; the listener should be like an illusory person, making no fixed discriminations. Only one who teaches in this way truly teaches the Dharma.

‘Therefore, a listener to the Dharma must not construct two opposing marks. One need not first relinquish every view before cultivating the Buddha-Dharma, yet one neither grasps a fixed Buddha-Dharma nor relinquishes a fixed dharma of an ordinary person. Why? Because the two dharmas, Buddha and ordinary person, are both empty of marks; there is no dharma to grasp and no dharma to relinquish.

‘If someone comes to ask me, this is how I will explain it, comfort the person, and help the person establish the right abiding of the mind. Good men and good women should ask in this way and abide in this way, causing the mind neither to retreat nor to sink, and should teach in accordance with the true marks of dharmas and in conformity with the prajñā-pāramitā.’

At that time the World-Honored One praised Mañjuśrī: ‘Excellent, excellent! It is just as you have said. If good men and good women wish to see the Buddhas, they should train in this prajñā-pāramitā. If they wish to draw near the Buddhas and make offerings to them in accordance with the true Dharma, they should also train in this prajñā-pāramitā.

‘If they wish to say that the Tathāgata is their World-Honored One, they should train in this prajñā-pāramitā. Even if they say that the Tathāgata is not their World-Honored One, they should train in this prajñā-pāramitā. If they wish to accomplish unsurpassed perfect awakening, they should train in this prajñā-pāramitā. Even if they do not wish to accomplish unsurpassed perfect awakening, they should train in this prajñā-pāramitā. If they wish to accomplish all samādhis, they should train in this prajñā-pāramitā. Even if they do not wish to accomplish all samādhis, they should train in this prajñā-pāramitā.

‘Why? Because the samādhi without fabrication has no other different fixed mark, and all dharmas have neither fixed arising nor emergence. If they wish to know that all dharmas are established only through names, they should train in this prajñā-pāramitā.

‘If they wish to know that all sentient beings cultivate the path of awakening without seeking a graspable mark of awakening, their minds neither retreating nor sinking, they should train in this prajñā-pāramitā. Why? Because all dharmas are the mark of awakening.

‘If they wish to know the marks of the conduct and non-conduct of all sentient beings—knowing that non-conduct itself is awakening, awakening itself is the dharma-realm, and the dharma-realm itself is the reality-limit—while their minds neither retreat nor sink, they should train in this prajñā-pāramitā. If they wish to know the spiritual transformations of all Tathāgatas, understanding that they have no fixed mark, no obstruction, and no fixed location, they should also train in this prajñā-pāramitā.’

The Buddha again said to Mañjuśrī, ‘If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās wish not to fall into evil destinies, they should train in the prajñā-pāramitā. Even if they retain only a single four-line verse, they should remember and retain it, recite it, explain it to others, and follow the true marks of dharmas.

‘Know that good men and good women such as these will certainly accomplish unsurpassed perfect awakening and abide in a buddha-land. If they hear this prajñā-pāramitā, are neither startled nor afraid, and give rise to trust and understanding in their minds, know that these people have gained the Buddha’s confirmation. This is the Great Vehicle Dharma-seal practiced by the Buddha. Good men and good women who train in this Dharma-seal pass beyond evil destinies and do not enter the paths of the śrāvaka or the pratyekabuddha, because they have already passed beyond them.’

At that time Śakra, Lord of the Thirty-Three, offered heavenly wondrous flowers—utpala flowers, kumuda flowers, puṇḍarīka flowers, heavenly māndārava flowers, and others—together with heavenly sandalwood incense, other powdered fragrances, various gold and jewels, and heavenly music to the prajñā-pāramitā, the Tathāgatas, and Mañjuśrī, scattering the offerings above the Tathāgatas and Mañjuśrī.

After making these offerings, Śakra vowed: ‘May I always hear this Dharma-seal of the prajñā-pāramitā.’ Śakra Devānām Indra also vowed: ‘May the good men and good women of Jambudvīpa always be able to hear the definitive buddha-dharma taught in this sūtra; may they all trust and understand it, retain it, recite it, and expound it to others.’ All the heavenly beings also wished to protect these people who hear, retain, and expound the sūtra.

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Merit of Retention · Vernacular · Summer 2026

At that time the Buddha said to Śakra Devānām Indra, ‘Kauśika, it is so, it is so! Good men and good women will certainly be able to realize the awakening of the Buddhas.’

Mañjuśrī said to the Buddha, ‘World-Honored One, by retaining the prajñā-pāramitā in this way, good men and good women gain tremendous benefit and immeasurable merit.’

At that time, through the Buddha’s spiritual power, the whole earth shook in six ways. The Buddha then smiled, released a great radiance, and illuminated the entire trichiliocosm. Mañjuśrī said to the Buddha, ‘World-Honored One, this is the auspicious sign by which the Tathāgata seals the prajñā-pāramitā.’

The Buddha said, ‘Mañjuśrī, it is so, it is so! Whenever the prajñā-pāramitā has been taught, this auspicious sign appears in order to seal the prajñā-pāramitā, to cause people to retain it, and to ensure that this signless Dharma-seal does not fall into either praise or disparagement. Why? The signless Dharma-seal can neither be praised nor disparaged. I now use this Dharma-seal to protect it, so that all the heavenly māras can find no opportunity to intrude.’

After the Buddha had spoken these words, the great bodhisattvas and the fourfold assembly—the monastic and lay disciples, both women and men—heard the Buddha teach the prajñā-pāramitā, rejoiced, and respectfully put the teaching into practice. The Lower Scroll of Mañjuśrī’s Teaching of the Mahā-Prajñāpāramitā Sūtra ends here.

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Shi Huijing · Zhiyue · Mañjuśrī Prajñāpāramitā · Entrustment · Vernacular · Summer 2026