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Mahprajpramit Majurparivarta Stra

Translated from Taish Tripiaka volume 8, number 232

Thus have I heard. At one time, the Buddha was in rvast, at the Jeta Grove, inAnthapiadas park, along with a great sagha of bhikus, one thousand peoplein all. There were ten thousand bodhisattva-mahsattvas who were majesticallyadorned and all abiding upon the ground of non-regression. Their names wereMaitreya Bodhisattva, Majur Bodhisattva, Unimpeded Eloquence Bodhisattva,Not Abandoning the Undertaking Bodhisattva, and other such great bodhisattvas.

At dawn, the pure youth Majur Bodhisattva-mahsattva went from hisabode to go to the place of the Buddha, and stood outside. At that time, Venerableriputra, Pramaitryaniputra, Mahmaudgalyyana, Mahkyapa, Mahk-

tyyana, Mahkauhila, and other such great rvakas, each went to the placeof the Buddha from his own abode and stood outside. The Buddha was awarethat the multitude had convened and assembled there, and was standing out-side. At that time, the Tathgata emerged from the abode, spread his seat, andsat down. He spoke to riputra, saying, For what reason are you now stand-ing outside? riputra addressed the Buddha, saying, Bhagavn, the pure youthMajur Bodhisattva came here earlier and stood outside the door, while I onlyarrived later.

At that time, the Bhagavn asked Majur, You arrived at this abode earlier,wishing to perceive the Tathgata? Majur then addressed the Buddha, say-

ing, Thusly, Bhagavn, have I come wishing to perceive the Tathgata. Why? Idelight in correct contemplation for the benefit of sentient beings. I contemplatethe Tathgatas appearance of suchness and nothing else: neither moving nor act-ing, without birth and without death, neither existing nor void, neither here noraway, neither in the Three Times nor apart from the Three Times, neither dualnor non-dual, and neither impure nor pure. Such is the correct contemplation ofthe Tathgata for the benefit of sentient beings. The Buddha told Majur, Ifone is able to perceive the Tathgata thusly, then the mind has nothing to graspnor not grasp, and neither accumulates nor does not accumulate.

At that time, riputra spoke to Majur saying, If one is able to contem-

plate the Tathgata as you have explained, then this is extremely rare. This isbecause as all sentient beings perceive the Tathgata, their minds do not graspan appearance of sentient beings. As sentient beings transform and head towardNirva, their minds do not grasp an appearance of heading toward Nirva. Assentient beings manifest great majestic adornments, their minds do not perceivean appearance of majestic adornments. At that time, the pure youth MajurBodhisattva-mahsattva spoke to riputra saying, Thusly, thusly! It is just as

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you have said. Although all sentient beings manifest the mind of great majesticadornment, they do not perceive the existence of an appearance of sentient be-ings. As sentient beings manifest great majestic adornments, still the destiny of

sentient beings neither increases nor decreases.Suppose a buddha dwells in the world for an eon or more, and just as it would

be one buddha world realm, there were immeasurable limitless buddhas like sandgrains of the Ganges River. Then suppose each buddha for an eon or more ex-pounded the Dharma without rest, day and night, each crossing over innumerablesentient beings to enter Nirva, like the sand grains of the Ganges River. Still, therealm of sentient beings would neither increase nor decrease. The world realms ofthe buddhas of the ten directions are also such as this: each buddha expounds theDharma teaching of transformation, each crossing over innumerable sentient be-ingstoenterNirva,likethesandgrainsoftheGangesRiver,andyettherealmof

sentient beings neither increases nor decreases. Why? A fixed appearance of sen-tient beings cannot be grasped, and for this reason, the realm of sentient beingsneither increases nor decreases.

riputra again spoke to Majur saying, If the realm of sentient beingsneither increases nor decreases, then why does a bodhisattva, for sentient be-ings, seek Anuttar Samyaksabodhi and always expound the Dharma? Majursaid, If sentient beings are each empty of characteristics, then there is also nobodhisattva seeking Anuttar Samyaksabodhi, and likewise no sentient beingsto whom he expounds the Dharma. Why? I say that amongst all dharmas, there isnot even a single dharma which may be grasped. At that time, the Buddha saidto Majur, If there are no sentient beings, then why do you speak of sentientbeings, and even of a realm of sentient beings? Majur said, The appearanceof the realm of sentient beings is like the realm of buddhas. He was again asked,Does the realm of sentient beings have a limit? He replied saying, The limit ofthe realm of sentient beings is like the limit of the realm of buddhas. The Buddhaagain asked, Does the limit of the realm of sentient beings exist in any place?He replied, saying, The limit of the realm of sentient beings is inconceivable. Hewasagainasked,Doyouabideintheappearanceoftherealmofsentientbeings?He replied saying, Sentient beings do not abide, so it is similar to the abiding ofempty space.

The Buddha spoke to Majur, saying, When cultivating Prajpramitthusly, how should one abide in Prajpramit? Majur said, Not abiding indharmas is abiding in Prajpramit. The Buddha again asked Majur, Whydo you say that not abiding in dharmas is abiding in Prajpramit? Majursaid, Not abiding in appearances is itself abiding in Prajpramit. The Bud-dha spoke to Majur again, saying, When abiding in Prajpramit thusly, do

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ones good roots increase or decrease? Majur said, If one is able to abide inPrajpramit thusly, then ones good roots neither increase nor decrease, justas all dharmas neither increase nor decrease, and the characteristic of the nature

of Prajpramit likewise neither increases nor decreases. Bhagavn, cultivat-ing Prajpramit thusly is not abandoning the dharmas of ordinary beings, noris it grasping the dharmas of the noble ones. Why? Prajpramit does not per-ceive the existence of a dharma which may be grasped or abandoned. CultivatingPrajpramit thusly is also not seeing Nirva to delight in, nor birth and deathto despise. Why? One does not perceive birth and death, much less somethingto leave behind. One does not perceive Nirva, much less something to delightin. Cultivating Prajpramit thusly is perceiving neither impurity or afflictionwhich may be abandoned, nor perceiving merits which may be obtained. Regard-ing all dharmas, the mind is without increase or decrease. Why? One does not

perceive the existence of increase or decrease in the Dharma Realm. Bhagavn, ifone is capable of practicing thusly, then this is called cultivating Prajpramit.

Bhagavn, not seeing the existence of the birth and death of all dharmas, iscultivating Prajpramit. Bhagavn, not seeing the existence of increase or de-crease, is cultivating Prajpramit. Bhagavn, when the mind is not grasping,not seeing characteristics of dharmas nor one who sees, then this is cultivatingPrajpramit. Bhagavn, it is not seeing good or bad, the creation of high orlow, and neither grasping nor rejecting. Why? This is because dharmas are nei-ther good nor bad, being apart from all characteristics. Dharmas are neither highnor low, because they are equal in nature. Dharmas are neither accepted nor re-jected, because they abide in reality. This is cultivating Prajpramit.

The Buddha said to Majur, Are the dharmas of the buddhas supreme?Majur replied, I do not see such an appearance of supremacy amongst alldharmas. The Tathgata has had self-realization of the emptiness of all dhar-mas, and this knowledge has been demonstrated. The Buddha told Majur,Thusly, thusly! The Tathgata has completely awakened to the self-realization ofthe emptiness of dharmas. Majur addressed the Buddha, saying, Bhagavn,in the emptiness of dharmas, does there exist anything superior which may beobtained? The Buddha replied, Excellent, excellent, Majur! It is just as youhave explained. This is the true Dharma!

The Buddha again spoke to Majur, saying, Is the Buddha Dharma not de-scribed as the Anuttar? Majur replied, As the Buddha has explained, theBuddha Dharma is described as Anuttar. Why? That no dharmas may be graspedis called the Anuttar. Majur said, Cultivating Prajpramit thusly, one isnot called a Dharma-vessel, nor is there transformation of mundane dharmas.There is also no Buddha Dharma and no Dharma of purification. This is cultivat-

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ing Prajpramit. Moreover, Bhagavn, when cultivating Prajpramit, thereis no seeing dharmas which may be divided and distinguished in contemplation.TheBuddhasaidtoMajur,RegardingtheBuddhaDharma,doyoucontemplate

it? Majur said, No, Bhagavn, and such is my contemplation. Not seeing theBuddha Dharma and also not discriminating between it and the Ordinary PersonDharma, the rvaka Dharma, and the Pratyekabuddha Dharma, is thus called theSupreme Buddha Dharma.

Moreover, when cultivating Prajpramit, there is no seeing mundanecharacteristics, nor characteristics of the Buddha Dharma. Not seeing characteris-tics of the existence of various dharmas is cultivating Prajpramit. Moreover,when cultivating Prajpramit, there is no seeing the Desire Realm, nor seeingthe Form Realm, nor seeing the Formless Realm, nor seeing the realm of Nirva.Why? Not seeing characteristics of the existence of dharmas nor their extinc-

tion, is cultivating Prajpramit. Moreover, when cultivating Prajpramit,there is no seeing one who gives kindness, nor seeing one who receives kindness.Contemplating without a mind of duality and discrimination is cultivating Praj-pramit. Moreover, when cultivating Prajpramit, there is no seeing a Bud-dha Dharma which may be grasped, nor seeing mundane dharmas which may berelinquished. This is cultivating Prajpramit.

Moreover, if when cultivating Prajpramit, there is no perception of mun-dane dharmas that may be eliminated, nor perception of a Buddha Dharma, thenits knowledge is certified. This is cultivating Prajpramit. The Buddha said toMajur, Excellent, excellent! You are able to so skillfully expound the charac-teristics of the extremely profound Prajpramit thusly. All the learning of thebodhisattva-mahsattvas has this as its true Dharma seal. Even the rvakas andpratyekabuddhas, those with more learning and those beyond learning, do nothave a fruit of the path that is apart from this seal. The Buddha told Majur, Ifa person is able to hear this teaching without fear, then the seeds of good rootshave not only been planted with thousands of buddhas, but good roots have trulybeen planted with hundreds of thousands of myriads of buddhas. Therefore, one isable to be be without alarm and fear of the extremely profound Prajpramit.

Majur addressed the Buddha, saying, Bhagavn, I will now speak furtherabout the meaning of Prajpramit. The Buddha said, As you wish. Bha-gavn, when cultivating Prajpramit, there is no seeing dharmas in which oneshould dwell or not dwell, nor seeing the appearance of a realm that may be ob-tained or relinquished. Why? This is because all tathgatas as such do not seethe appearance of a realm of dharmas, not even seeing the buddha realms. It isalso such as this for the attainment of the rvaka, pratyekabuddha, and mun-dane realms. There is no grasping characteristics of thought and also no grasping

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characteristics of no-thought. Not seeing the existence of various characteristicsof dharmas, self-realization of the emptiness of dharmas is inconceivable. Thusly,all bodhisattva-mahsattvas provide offerings to innumerable hundreds of thou-

sands of myriads of buddhas, planting every good root, and are therefore able tobe without alarm and fear of the extremely profound Prajpramit. Moreover,when cultivating Prajpramit, seeing neither fetters nor liberation, and notdistinguishing between characteristics of ordinary people and even those of theThree Vehicles, is cultivating Prajpramit.

The Buddha addressed Majur, saying, How many offerings have you madeto the buddhas? Majur said, I even regard the buddhas as having an illusoryappearance, seeing neither a provision of offerings nor one who accepts them.TheBuddhasaidtoMajur,DoyoudwellintheBuddhaVehicle?Majursaid,Just such is my contemplation, not seeing even a single dharma, so who could

dwell in the Buddha Vehicle? The Buddha said, Majur, have you attainedthe Buddha Vehicle? Majur said, Such a Buddha Vehicle is merely a namewhich can be neither obtained nor seen, so what could I obtain? The Buddhasaid, Majur, have you attained unimpeded wisdom? Majur said, I am theunimpeded itself. How could the unimpeded attain non-obstruction? The Bud-dha said, Have you sat at the bodhimaa? Majur said, All the tathgatas donot sit at bodhimaas, so why should I alone now sit at a bodhimaa, and forwhat purpose? I now see that all dharmas abide in the realm of reality.

The Buddha said, What is it that you call the realm of reality? Majur said,The body of the manifestation of equality is the realm of reality. The Buddhasaid, Of what bodily appearance is the realm of reality?Majur said, The bodywhich neither comes nor goes, the body that is not a body, is called the realm ofreality. riputra addressed the Buddha, saying, Bhagavn, if one understandsthe meaning of this principle decisively, then this is one to be called a bodhisattva-mahsattva. Why? Being able to hear the characteristics of the extremely pro-found Prajpramit thusly, the mind is unshaken and unafraid, neither turningback nor in regret. Maitreya Bodhisattva addressed the Buddha, saying, Bha-gavn, one who is able to hear Prajpramit thusly is endowed with the char-acteristics of the Dharma, and is close to the seat of the Buddha. Why? This isbecause the Tathgatas manifestation of Bodhi is the cause for the manifestationof the Dharma. Majur addressed the Buddha, saying, Bhagavn, if one is ableto hear the extremely profound Prajpramit, capable of being unshaken andunafraid, neither turning back nor in regret, it should be known that this personis perceiving the Buddha.

At that time, Without Appearances Upsik addressed the Buddha, saying,Bhagavn, the Ordinary Person Dharma, the rvaka Dharma, the Pratyekabud-

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dha Dharma, and the Buddha Dharma, are all dharmas entirely without charac-teristics. Therefore, those who are able to hear Prajpramit are in each caseunalarmed and unafraid, neither turning back nor in regret. Why? All dharmas

are fundamentally without characteristics. The Buddha told riputra, If a goodman or good woman hears the extremely profound Prajpramit thusly, with amind understanding it decisively, unalarmed and unafraid, neither turning backnorinregret,itshouldbeknownthatthispersonisnowstandinguponthegroundof non-regression. If a person hears this extremely profound Prajpramit, un-alarmed and unafraid, neither turning back nor in regret, heor she is presentlyen-dowed with Dnapramit, lapramit, Kntipramit, Vryapramit, Dhy-napramit, and Prajpramit, and also able to make distinctions when speak-ing of cultivation practice.

The Buddha said to Majur, What do you say that it means to obtain Anut-

tarSamyaksabodhi, and abide in Anuttar Samyaksabodhi? Majur said, IdonothaveanAnuttarSamyaksabodhitoobtain,nordoIabideinaBuddhaVe-hicle. Why should I obtain Anuttar Samyaksabodhi? The appearance of Bodhiis just as I have explained. The Buddha praised Majur, saying, Excellent, ex-cellent! You are thus able to speak so skillfully of the meaning of the extremelyprofound Dharma. From the times of previous buddhas, you have long plantedthe seeds for good roots, purely cultivating the brahmacarya of the Dharma of noappearances. Majur said, If the existence of appearances is perceived, thenit follows that the speech is without appearances. I do not see the existence ofappearances, nor the absence of appearances. Why then do you speak of purelycultivating the brahmacarya of the Dharma of no appearances?

The Buddha said to Majur, Doyouobservethe precepts? He replied, Theyare observed. The Buddha said, What is this observing? Majur said, I do notobserve as an ordinary person, nor do I observe as a noble one; I do not observeas one with more learning or as one beyond learning; I perceive neither large norsmall, perceiving neither regulation nor non-regulation, neither perceiving nornot perceiving. riputra spoke to Majur saying, You observe the rvakaVehicle thusly, but how do you observe the Buddha Vehicle? Majur said, I donot perceive a dharma of Bodhi, a cultivation practice of Bodhi, or even one whorealizes Bodhi.

riputra spoke to Majur, saying, What do you call the Buddha? How doyou contemplate the Buddha? Majur said, What do you take to be the self?riputra said, The self merely exists as a name, and names are empty of char-acteristics. Majur said, Thusly, thusly! Just as the self is merely a name, theBuddha is also merely a name. Names are empty of characteristics, and this is it-self Bodhi. One should seek Bodhi without regarding names, as the appearance of

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Bodhi is silent and wordless. Why? Words and speech of Bodhi are both completelyempty. Moreover, riputra, you ask, What is it that you call the Buddha? How doyou contemplate the Buddha? That which is neither created nor destroyed, nei-

ther comes nor goes, and is without name and form, is called the Buddha. This isthe pure contemplation of the body of true appearance, and contemplation of theBuddha is also such as this. Only the wise are able to understand that this is whatis called contemplating the Buddha.

At that time, riputra addressed the Buddha, saying, Bhagavn, the begin-ning bodhisattvas are unable to understand Prajpramit as Majur explainsit. Majur said, It is not only the beginning bodhisattvas who are unable tounderstand, but also those who are established in the Two Vehicles have not yetbeen able to understand it. When the Dharma is explained thusly, they are unableto understand it. Why? The appearance of Bodhi is truly without the existence of

dharmas which may be known. It is without seeing and hearing, without graspingand without thought, without birth and without death, without speech and with-out listening. As such, the appearance of the nature of Bodhi is empty and silent,without realization and without knowledge, without form and without appear-ance, so how could there be the existence of one who attains Bodhi?

riputra said to Majur, Hasnt the Buddha realized Anuttar Samyak-sabodhi within the Dharma Realm? Majur said, Neither is this the case,riputra. Why? The Bhagavn is the Dharma Realmitself. If one has realization ofthe Dharma Realm within the Dharma Realm, then this is a contradiction. ripu-tra, the appearance of the Dharma Realm is itself Bodhi. Why? This is because inthe Dharma Realm there is no appearance of sentient beings, as every dharma isempty. This is because the emptiness of dharmas is itself Bodhi, without dualityand without division. riputra, without discrimination there is no knower, andwithout a knower there are no words. Without words, there is neither existencenor non-existence, neither knowing nor not knowing. For all dharmas, it is alsosuch as this. Why? All dharmas are not perceived in any place, and have no defini-tive nature.

The appearance of terrible offenses is also inconceivable. Why? The true ap-pearance of dharmas is unable to be destroyed, and as such the terrible offensesare also without fundamental nature, neither rising to the heavens above norfalling to the hells below, nor entering into Nirva. Why? All causes and condi-tions abide in reality, neither coming nor going, neither the cause nor the fruition.Why? This is because the Dharma Realm is limitless, without before and withoutafter. For this reason, riputra, a bhiku who observes a terrible offense does notfall to the hells, nor nor through pure practice does he enter Nirva. As such, thebhiku neither confesses nor does not confess, neither ending outflows nor not

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ending outflows. Why? This is because all dharmas abide in equality.riputra said, What is the Dharma Patience of Non-regression? Majur

said, Not perceiving even the slightest appearance of the dharmas of birth and

death, is termed the Dharma Patience of Non-regression. riputra said, Whois to be called an immovable bhiku? Majur said, An arhat who has endedoutflows is called immovable. Why? All fetters have been exhausted to the pointof immovability, so he is called immovable. If ones mind moves about in prac-tice, then this is an ordinary person. Why? Ordinary sentient beings are not inaccord with the Dharma Realm, so this is why they are called movable. ripu-tra said, Excellent, excellent! I now understand well what you mean by an arhatwho has ended outflows. Majur said, Thusly, thusly! Moreover, I am a truearhat who has ended outflows. Why? I have severed the rvaka desires and eventhe pratyekabuddha desires, and for this reason I am called one who has ended

outflows and attained arhatship.The Buddha spoke to Majur, saying, When a bodhisattva sits at a bodhi-

maa, does he awaken to Anuttar Samyaksabodhi? Majur said, When abodhisattva sits at a bodhimaa,there is no awakening to the realization of Anut-tar Samyaksabodhi. Why? The appearance of Bodhi is such that the absence ofthe slightest dharmas which may be grasped, is called Anuttar Samyaksabodhi.Because Bodhi is without appearance, who is able to sit, and who is able to rise?For this reason, there is no perception of a bodhisattva sitting at a bodhimaa,nor of awakening to the realization of Anuttar Samyaksabodhi.

Majur addressed the Buddha, saying, Bhagavn, Bodhi itself is the Five Of-fenses, and the Five Offenses are themselves Bodhi. Why? Bodhi and the Five Of-fenses are without the characteristics of duality: without learning and withoutlearner, without perception and without perceiver, without knowing and with-out one who knows, without discrimination and without one who discriminates.This is the characteristic which is called Bodhi, and perception of the character-istic of the Five Offenses is also such as this. Yet if one says that they perceive theexistence of Bodhi, then this is grasping at realization, and it should be knownthat this is an arrogant person.

At that time, the Bhagavn spoke to Majur, saying, When you say I am theTathgata, do you mean that I have come from suchness? Majur said, No,Bhagavn, I would not say that the Tathgata is the one who has come from such-ness. Why? There is no appearance of suchness which may be called suchness, andno Tathgata wisdom which is able to know suchness. Why? The Tathgata andwisdom are without characteristics of duality. Emptiness is the Tathgata, onlyexisting as a name, so what should I say is the meaning of Tathgata? The Bud-dha spoke to Majur, saying, Do you doubt the Tathgata? Majur said, No,

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Bhagavn. I contemplate the Tathgata as being without fixed nature, withoutbirth and without death, and for this reason there is no doubt.

TheBuddhaspoketoMajur,saying,WouldyousaythattheTathgataman-

ifests in the world? Majur said, If the Tathgata manifests in the world, thenthe realm of all dharmas should also manifest. The Buddha spoke to Majur,saying, Would you say that as many buddhas enter Nirva as there are sandgrains in the Ganges River? Majur said, All buddhas have one characteristic:inconceivability. The Buddha said to Majur, Thusly, thusly! The buddhas areof one appearance, the inconceivable appearance.

Majur addressed the Buddha, saying, Bhagavn, does the Buddha nowabide in the world? The Buddha said to Majur, Thusly, thusly. Majur said,If the Buddha abides in the world, then buddhas as many as sand grains of theGanges River should also abide in the world. Why? All buddhas are of the same

appearance, the inconceivable appearance, and the inconceivable appearance iswithout birth and without death. If future buddhas manifest in the world, thenall buddhas would manifest in the world. Why? In the inconceivable, there are nocharacteristics of the past, future, or present. However, sentient beings grasp andsuffer, saying that there is manifestation in the world, or that the Buddha is inNirva. The Buddha said to Majur, This is the true liberation of the tath-gatas, the arhats, and the avinivartanya bodhisattvas. Why? If these three typesof people hear the extremely profound Dharma, they are neither able to slandernor praise it. Majur addressed the Buddha, saying, Bhagavn, regarding suchan inconceivable Dharma, who could slander it, and who could praise it?

The Buddha said to Majur, Just as the Tathgata is inconceivable, ordi-nary beingsarealsoinconceivable.Majur addressedtheBuddha, saying, Bha-gavn, ordinary beings are also inconceivable? The Buddha said, They are alsoinconceivable. Why? All characteristics of the mind are inconceivable. Majursaid, If it is as you say and the Tathgata is inconceivable, then innumerable dis-ciples fatigue themselves in seeking the Nirva of the buddhas. Why? The in-conceivable Dharma is itself Nirva, and they the same without any difference.Majur continued, As such, ordinary beings are inconceivable, and the bud-dhas are inconceivable. If a good man or good woman with good roots practicesdiligently, and with a good teacher, then he or she is able to know this.

The Buddha spoke to Majur, saying, Do you wish to establish the Tath-gata as foremost among sentient beings? Majur said, I wish to establish theTathgata as foremost among sentient beings; however, the appearance of sen-tient beings also cannot be grasped. The Buddha said, Do you wish to establishthe Tathgatas attainment of the inconceivable Dharma? Majur said, I wishto establish the Tathgatas attainment of the inconceivable Dharma, yet regard-

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ing this there is no attainer. The Buddha said to Majur, Do you wish to es-tablish the Tathgatas Dharma teaching of transformation? Majur addressedthe Buddha, saying, I wish to establish the Tathgatas Dharma teaching of trans-

formation, yet the speaker and the listener are both unable to be grasped. Why?These abide in the Dharma Realm, and the Dharma Realm and sentient beings arewithout characteristics of distinction.

The Buddha said to Majur, Do you wish to establish the Tathgata as thesupreme field of merit? Majur said, The Tathgata is the endless field ofmerit, the endless appearance, and the endless appearance is itself the supremefield of merit. That which is neither the field of merit, nor different from the fieldof merit, is called the field of merit. That which is without the existence of charac-teristicssuchaslightanddarkness,andbirthanddeath,iscalledthefieldofmerit.If one is able to understand the appearance of the field of merit, then good seeds

have been planted deeply that neither increase nor decrease. The Buddha saidto Majur, Why do you say that the seeds planted will neither increase nor de-crease? Majur said, The appearance of the field of merit is inconceivable. If aperson cultivates well in this Dharma, it is likewise inconceivable, and as such theseeds planted neither increase nor decrease, and it is also like this for the supremefield of merit.

At that time, the spiritual power of the Buddha caused the great earth to shakein six directions, with the manifestation of impermanence. Sixteen thousand peo-ple attained the Dharma Patience of Non-arising, and seven hundred bhikus,three thousand upsakas, forty thousand upsiks, and sixty countless myriadsof beings from the Six Heavens of Desire left the dust and dirt far behind, andattained the pure Dharma Eye regarding all dharmas.

At that time, nanda arose from his seat, bared his right shoulder, and kneltwith his right knee to the ground. He addressed the Buddha, saying, Bhagavn,from what causes and conditions did the ground shake in six directions? The Bud-dha said to nanda, I spoke of the field of merit that is without characteristics ofdistinction, and that is the reason for this auspicious sign. The buddhas of the pastalso spoke here of the appearance of the field of merit to benefit sentient beings,and every world realm shook in six directions. riputra addressed the Buddha,saying, Bhagavn, Majur is inconceivable! Why? His exposition of the charac-teristics of the Dharma is inconceivable! The Buddha said to Majur, Thusly,thusly! As riputra says, your explanation is truly inconceivable. Majur ad-dressed the buddha, saying, Bhagavn, the inconceivable is unable to be spoken,and the conceivable is also unable to be spoken. As such, the conceivable and in-conceivable natures are both unable to be spoken. All characteristics of sound arelikewise neither conceivable nor inconceivable.

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The Buddha said, Do you enter into the inconceivable samdhi? Majursaid, No, Bhagavn, I am the inconceivable itself, perceiving neither the exis-tence of a mind, nor one who is able to have thoughts, so how could I be said to

enter the inconceivable samdhi? When I was beginning, I developed the aspira-tion and entered this samdhi, but now there is truly no thought for entering thissamdhi. This is like a person who is learning archery. After a long time of practicethis person is skillful, and due to this long practice, without thought, his arrowsstrike the center of their target. It is just like this for myself, and when I beganlearning the inconceivable samdhi, I focused my mind on a single point. After along time of practice, although there is no thought of it, I am always completelyin this samdhi.

riputra spoke to Majur, saying, Does there exist any higher and morewondrous samdhi of extinction? Majur said, If there were one who had the

inconceivable samdhi, then you would be able to ask, does there exist a morewondrous samdhi of extinction? As my mind has been extinguished, the incon-ceivable samdhi is unable to be obtained, so how could one then ask about theexistence of a samdhi of extinction? riputra said, The inconceivable samdhiis unable to be obtained? Majur said, One in a samdhi that is conceivableis able to attain its manifestation; however, one in the inconceivable samdhi isunable to attain its manifestation. All sentient beings have truly attained the in-conceivable samdhi, and this is the reason all characteristics of sentient beings,as well as the characteristics of the inconceivable samdhi, are equal and with-out difference. The Buddha praised Majur, saying, Excellent, excellent! Youhave long planted good roots with the buddhas through the pure practice of Brah-macarya, to be capable of expounding this extremely profound samdhi. You arenow peacefully abiding in Prajpramit.

Majur said, If I were abiding in Prajpramit, and able to speak of it, thenthis would be the existence of thought and abiding in the idea of a self. If one isabiding in the existence of thought and the idea of a self, then Prajpramit hasa location. If one is not abiding in this, that is also the idea of a self, which alsohas a location. Apart from these two places, abiding without abiding, the abid-ing of the buddhas, is the inconceivable and peaceful realm of Nirva. As such,the inconceivable is called the abode of Prajpramit. In this location of Praj-pramit, all dharmas are without characteristics, and all dharmas are withoutcreation. Prajpramit is itself the inconceivable, the inconceivable is itself theDharma Realm, the Dharma Realm itself is without characteristics, that which iswithout characteristics is inconceivable, and the inconceivable itself is Praj-pramit. Prajpramit and the Dharma Realm are without duality and withoutdivision, that which is without duality and division is itself the Dharma Realm, the

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Dharma Realm itself is without characteristics, and that which is without char-acteristics is itself the realm of Prajpramit. The realm of Prajpramit isitself the inconceivable realm, the inconceivable realm itself is without birth and

without death, and that which is without birth and without death is itself the in-conceivable realm.

Majur said, The Tathgata Realm as well as the realm of the self, are notof two characteristics. As such, one who cultivates Prajpramit does not seekBodhi. Why? Bodhi, being apart from all characteristics, is itself Prajpramit.Bhagavn, knowing the characteristics of the self, one will not be affected by it.Without knowing and without being affected by anything, this is the awarenessof the buddhas. The inconceivable, without awareness and without suffering, isitself the awareness of the buddhas. Why? Knowledge of the body of fundamentalnature is without the actual existence of characteristics, so what is then capable

of transforming the Dharma Realm? If one is aware that the fundamental natureis without form and without one who suffers, then it is itself nothingness. If thereis no existence of any object, then there is no location, no dependence and noabiding. The absence of dependence and abiding is itself the absence of birth anddeath, and the absence of birth and the absence of death are themselves the mer-its of the conditioned and unconditioned. If one is aware thusly, then there is nomind or thought. Without one who has mind or thought, what is it that knowsthe merits of the conditioned and unconditioned? This absence of knowing is it-self the inconceivable, and that which is inconceivable is the true awareness ofthe Buddha, with neither grasping nor non-grasping, not perceiving the charac-teristics of coming and going of the Triple Realm, not grasping birth and death orthe various arising fabrications, and neither permanent nor impermanent. Suchknowledge is called true wisdom. Inconceivablewisdom is like emptiness, withoutthis or that, incomparable, with neither good nor bad, incomparable, and withoutcharacteristics or appearance. The Buddha told Majur, If one is aware thusly,then this is called the wisdom of non-regression.

Majur said, The wisdom without fabrications is called the wisdom of non-regression. It is similar to a gold ingot before it is hammered, to know whether it isgood or bad. Without being hammered, one is unable to know this. The character-istic of the wisdom of non-regression is also such as this. In the essential realm ofpractice, neither mindful nor suffering, without arising and without fabrication,endowed with the unmoving, with neither birth nor death, then it manifests.

At that time, the Buddha spoke to Majur, saying, As the tathgatas thusspeak of self-wisdom, what is that ability of belief? Majur said, Such wisdomis neither a dharma of Nirva nor a dharma of birth and death; it is the practiceof silence, the practice of stillness; it neither severs desires, hatred, and delusion,

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nor does it not sever them. Why? It is without creation and without destruction;it is neither apart from birth and death, nor with it; it is neither the cultivationpath, nor different from the cultivation path. Such understanding is called right

belief. The Buddha spoke to Majur, saying, Excellent, excellent! Thus haveyou explained the profound meaning of this principle.

At that time, Mahkyapa addressed the Buddha, saying, Bhagavn, in thecoming age, if the extremely profound true Dharma is spoken thusly, who will beable to believe, understand, accept, and practice it? The Buddha said to Kyapa,If bhikus, bhikus, upsakas, and upsiks in this assembly are able to hearthis stra thusly, then in the coming age, if they hear this Dharma again, they willcertainly be capable of understanding the extremely profound Prajpramit.They will even be able to study, recite, believe, understand, accept, and maintainit, and they will be able to expound it to others and explain it. Consider a house-

holder who is worried and distressed after losing a mai jewel. When it is foundagain later, his mind will be extremely happy. It is just like this, Kyapa. Bhikus,bhikus, upsakas, and upsiks, are also such as this, who have a mind of faithand happiness. If they do not hear the Dharma, then distress will arise, but whenthey are able to hear it, they will believe, understand, accept, and maintain it, al-ways happy when studying and reciting it, extremely blissful and happy. It shouldbe known that such a person is essentially perceiving the Buddha, and essentiallyserving and providing offerings to all buddhas.

The Buddha said to Kyapa, For example, in Tryastria Heaven, when thebuds of the supreme Prijtaka tree begin to emerge, the devas will surround itto watch with great happiness, for this tree will soon be in full bloom. If bhikus,bhikus, upsakas, and upsiks are able to hear the Prajpramit, and areable to develop belief and understanding, then it is also like this, and before long,all Buddha dharmas will blossom for this person. In the coming age, there will bebhikus, bhikus, upsakas, and upsiks who hear the Prajpramit, and be-lieve, accept, study, and recite, with a mind not turning back or in regret. It shouldbe knownthat this person has heardand accepted the stra at this assembly. Theywill also be able to widely expound and teach it to the people of the cities and vil-lages. It should be known that this person is protected and remembered by theBuddha.

In the extremely profound Prajpramit thusly, able to believe and delightinitwithoutconfusion,suchagoodmanorgoodwomanhaslongcultivatedunderthe buddhas of the past, planting a multitude of good roots. This is like someonestringing beads, who suddenly encounters a supreme true mai jewel, and whosemind is very happy. It should be known that this person has certainly seen onebefore. Thusly, Kyapa, if a good man or good woman is cultivating the study of

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some other dharma, and suddenly is able to hear the extremely profound Praj-pramit, giving rise to happiness, then it is also such as this, and it should beknown that this person has heard it before. Suppose there are sentient beings

who are able to hear the extremely profound Prajpramit, with a mind able tobelieve and accept it, giving rise to happiness. This is because they have alreadyserved the buddhas thusly, from whom they heard Prajpramit and engagedin its cultivation.

Forexample,apersonwhohasheardthisstrabeforeislikeonewhohasseena city before. Following this, suppose he hears others praise that city and its gar-dens, parks, the various ponds and streams, its flowers, fruits, and forests, and itsmen and women, all its wonderful things. After hearing this, he is very happy, andwill ask the other person to speak more about this citys gardens, parks, and mul-titude of good adornments, its flowers, ponds, streams, its many sweet fruits, all

its wonderful things. When this person hears about them, he is extremely happy,because he has perceived these things before. Suppose a good man or good womanhears this Prajpramit, listening and accepting with a mind of belief, able togive rise to joy, delighting in hearing it and without contempt, and asking for it tobe spoken even more. One should know that this person has already heard Praj-pramit thusly from Majur.

Kyapa addressed the Buddha, saying, Bhagavn, suppose that in the future,good men and good women are able to hear this extremely profound Praj-pramit with faith and happiness, hearing and accepting it. From this charac-teristic, it should be known that this person has heard, cultivated, and learned itunder a buddha of the past. Majur addressed the Buddha, saying, Bhagavn,the dharmas that the Buddha speaks are without fabrication and without charac-teristics, the foremost Nirva. If good men and good women are able to under-stand this truth thusly, and expound it as it was heard, they will be praised by thetathgatas. It will not be against the characteristics of the Dharma, and will be theword of the Buddha itself. It is the blazing characteristic of Prajpramit andthe blazing totality of the Buddha Dharma. The depths of its true characteristicsare inconceivable.

The Buddha said to Majur, When I originally practiced the BodhisattvaPath, I cultivated good roots. Those who wish to abide on the avinivartanyaground should learn Prajpramit. Those who wish to accomplish AnuttarSamyaksabodhi should learn Prajpramit. If a good man or good womanwishes to understand all characteristics of dharmas, and wish to know the equal-ity of the mind realms of all sentient beings, they should learn Prajpramit.Majur, those who wish to learn all Buddha dharmas without obstruction,should learn Prajpramit. Those who wish to learn every characteristic, de-

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portment, and the limitless Dharma procedures at the time of the Buddhas ac-complishment of Anuttar Samyaksabodhi, should learn Prajpramit. Eventhose who wish to learn every characteristic, deportment, and the limitless

Dharma procedures at the time when the Buddha had not accomplished Anut-tar Samyaksabodhi, should learn Prajpramit. Why? This is because in theemptiness of dharmas, there is no perception of buddhas, Bodhi, and so forth.

If good men and good women wish to know such characteristics withoutdoubt and confusion, they should learn Prajpramit. Why? In Prajpramit,one does not perceive whether dharmas are born or extinguished, impure or pure.For this reason, good men and good women should learn Prajpramit in thismanner.Thosewhowishtobeawarethatalldharmasarewithoutpast,future,andpresent characteristics, should learn Prajpramit. Why? This is because thecharacteristic of the nature of the Dharma Realm is without three phases of time.

Those who wish to know that all dharmas similarly enter the Dharma Realm andmind without obstruction, should learn Prajpramit. Those who wish to attainthe three turnings and twelve motions of the Dharma Wheel, and self-realizationthat suffering cannot be grasped, should learn Prajpramit. Those who wish toattain a compassionate mind for all sentient beings without limit, while not com-posing thought of the characteristic of the existence of sentient beings, shouldlearn Prajpramit. Those who wish to be without the arising of dispute withsentient beings, and also not grasping a characteristic of dispute, should learnPrajpramit. Those who wish to realize abiding without abiding, the Ten Pow-ers, and fearlessness, abiding in Buddha Wisdom, and attaining unimpeded elo-quence, should learn Prajpramit.

At that time, Majur addressed the Buddha, saying, Bhagavn, I contem-plate the true Dharma which is unconditioned and without characteristics, with-out obtaining and without benefit, without birth and without death, without com-ing and without going, without one who knows, without one who perceives, andwithout one who acts. There is no perceiving Prajpramit, nor perceiving arealm of Prajpramit, being neither realization nor non-realization. It is notcomposing conceptual elaborations, and is without discrimination. All dharmasare endless and apart from any end. There is no Ordinary Person Dharma, r-vaka Dharma, Pratyekabuddha Dharma, or Buddha Dharma. There is neither at-tainment nor non-attainment, neither abandoning birth and death, nor realizingNirva. There is neither conceivable nor inconceivable, neither doing nor non-doing. Such being the characteristic of the Dharma, how then should one learnPrajpramit? At that time, the Buddha said to Majur, If one is able tothusly know the characteristics of the Dharma, then this is what is called learningPrajpramit. Bodhisattva-mahsattvas who wish to learn the Bodhi Sovereign

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Samdhi, and having attained this samdhi, illuminate all extremely profoundBuddha dharmas, as well as know the names of all buddhas, and in each case thor-oughly understand the various buddha world realms without obstruction, should

learn this Prajpramit spoken by Majur.Majur addressed the Buddha, saying, Bhagavn, for what reason is it

called Prajpramit? The Buddha said, Prajpramit is limitless and end-less, nameless and without characteristics, not conceptualizing, neither takingrefuge nor being an island, without offense and without merit, without darknessand without light, completely without division yet limitless in number. This iswhat is called Prajpramit, and it is also called the field of action of a bodhi-sattva-mahsattva. This is neither a field nor not a field, and for all those whoenter the One Vehicle, it is called the station of non-action. Why? This is becausethere is no thought and no action.

Majur addressed the Buddha, saying, Bhagavn, what should one prac-tice in order to quickly attain Anuttar Samyaksabodhi? The Buddha said,Majur, one who practices Prajpramit as explained, is able to quickly at-tain Anuttar Samyaksabodhi. Moreover, there is the Single Action Samdhi,and if good men and good women cultivate this samdhi, they will also quicklyattain Anuttar Samyaksabodhi. Majur said, Bhagavn, what is it that iscalled the Single Action Samdhi? The Buddha said, The Dharma Realm is ofone characteristic. Focusing on the condition of the Dharma Realm is called theSingle Action Samdhi. If good men and good women wish to enter the Single Ac-tion Samdhi, they should first hear Prajpramit, cultivating and learning itas spoken. From this they will then be able to enter the Single Action Samdhi,which is like the condition of the Dharma Realm: neither regressing nor ending,inconceivable, unimpeded, and without appearances.

Good men and good women who wish to enter the Single Action Samdhishould dwell in an empty place, abandon various random thoughts, not graspingat appearances, and fixate the mind on one buddha, singularly reciting his name.They should correct their body in order to face the direction of that buddha. Ableto be mindful of the appearance of that one buddha continuously, then from thismindfulness, they will be able to perceive past, future, and present buddhas. Why?The merits of mindfulness of one buddha are immeasurable and limitless, andas immeasurable, they are not apart from the merits of all buddhas. The incon-ceivable Buddha Dharma is equal and without division, all are one vehicle for theaccomplishment of Anuttar Samyaksabodhi, replete with immeasurable meritand immeasurable eloquence.

One who enters the Single Action Samdhi thusly, will completely realize thatthe Dharma Realm, as well as as many buddhas as sand grains in the Ganges River,

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are without characteristics of distinction. nanda, who hears the Buddha Dharmaand has attained the mindfulness of complete retention, whose eloquence andwisdom amongst rvakas is supreme, is yet limited and still obstructed. If one

attains the Single Action Samdhi, then the stras and Dharma gates, along withtheir various divisions, will all be known completely without obstruction. He willbe able to expound them day and night with wisdom and eloquence that is contin-uous and unbroken. Although nanda is well learned and eloquent, he is not onehundred thousandth thereof. Bodhisattva-mahsattvas should be mindful, Howcan I attain the Single Action Samdhi, its inconceivable merits, and its innu-merable names and designations? The Buddha said, Bodhisattva-mahsattvasshould be mindful of the Single Action Samdhi, constantly striving with effortand without indolence. Gradually cultivating and learning, then they are able toattain entry into the Single Action Samdhi, and have realization of its inconceiv-

able merits. However, those who slander the true Dharma without belief, or whohave obstructions of evil karma from grave offenses, are unable to enter it.

Moreover, Majur, consider a person who has obtained mai jewel, and whopresents it to a jeweler. The jeweler says, This is a priceless true mai jewel. Hewillthensaytothejeweler,Polishthissoitdoesnotloseitsluster.Whenthejew-eler polishes it accordingly, the luster of the jewel shines throughout. Majur,supposetherearegoodmenandgoodwomenwhocultivatetolearntheSingleAc-tion Samdhi, with its inconceivable merits and innumerable names. When theycultivate and learn this, they will know the characteristics of the Dharma, andilluminate and penetrate them without obstruction. Their merits will always in-crease, and so it is also such as this. Majur, consider the light of the sun thatshines outward without any appearance of decrease. If one attains the Single Ac-tion Samdhi, then every merit will be sufficient, without shortage, and it is alsosuch as this, and the illumination of the Buddha Dharma will be like this sunlight.

Majur, the Dharma that I expound is all of the single flavor apart from fla-vors, the flavor of liberation, the flavor of Nirva. If good men and good womenattain this Single Action Samdhi, then what they expound is also of the single fla-vorapart from flavors, the flavor of liberation, the flavor of Nirva, in accordancewith the true Dharma and without error. Majur, if bodhisattva-mahsattvas at-tain this Single Action Samdhi, then they will complete all dharmas of auxiliarypaths, andquickly attain Anuttar Samyaksabodhi. Moreoever, Majur,bodhi-sattva-mahsattvas who do not perceive the existence of characteristics of divi-sion or characteristics of oneness, will quickly attain the characteristic of Anut-tar Samyaksabodhi, which is inconceivable. They are in this Bodhi, but theydo not grasp at Buddhahood. One who knows thusly will quickly attain AnuttarSamyaksabodhi. If one has belief that all dharmas are the Buddha Dharma, then

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alarm and fear will not arise, nor will doubt or confusion. One who endures thuslywill quickly attain Anuttar Samyaksabodhi.

Majur addressed the Buddha, saying, Bhagavn, from such conditions, one

will quickly attain Anuttar Samyaksabodhi? The Buddha said, The attain-ment of Anuttar Samyaksabodhi is not attained from any condition, nor is itattained from the unconditioned. Why? The inconceivable realm is not attainedfrom any condition, nor is it attained from the unconditioned. If good men andgood women hear what is spoken thusly, not giving rise to laziness, then it shouldbe known that such a person has already planted good roots with buddhas ofthe past. For this reason, if bhikus and bhikus hear the extremely profoundPrajpramit, not giving rise to alarm and fear, then this is truly leaving hometo follow the Buddha. If upsakas and upsiks are able to hear the extremely pro-found Prajpramit, with a mind not alarmed or fearful, then they are at the

true station of taking refuge. Majur, if good men and good women do not prac-tice the extremely profound Prajpramit, then they are not cultivating theBuddha Vehicle. Consider the great earth, from which all herbs and trees alwaysgrow. Majur, bodhisattva-mahsattvas are also such as this, with their goodroots always growing according to Prajpramit, without their characteristicsconflicting with those of Anuttar Samyaksabodhi.

At that time, Majur addressed the Buddha, saying, Bhagavn, in the citiesand villages of Jambudvpa, what should be the station of one who expounds theextremely profound Prajpramit? The Buddha said to Majur, Now in thisassembly, if there are people who hear Prajpramit, and all vow saying, Ina future life, I should always attain this manifestation of Prajpramit, thenfrom this belief, in a future life, they will be able to hear this stra. It should beknown that it is not from few good roots that such a person is able to accept andhear it with bliss. Majur, if there is again someone who has heard this Praj-pramit from you, then you should say, In this Prajpramit, there is no r-vaka or Pratyekabuddha Dharma, or a Buddha Dharma, and also no dharmas ofbirth and death, of ordinary beings, and so on. Majur addressed the Buddha,saying, Bhagavn, suppose bhikus, bhikus, upsakas, or upsiks come andask of me, How does the Buddha expound Prajpramit? I would reply saying,All dharmas are without conflicting characteristics, so how should the Tathgataexpound Prajpramit? Why? There is no perception of the existence of dhar-mas with which dharmas may conflict, and also no minds and consciousnesses ofsentient beings which are able to know.

Moreover, Bhagavn, I would further speak of ultimate reality. Why? All char-acteristics of dharmas similarly enter reality, and so arhatship is not a supremeDharma. Why? This is because the Arhat Dharma and the Ordinary Person Dharma

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are neither the same nor different. Moreover, Bhagavn, thusly speaking theDharma, there are no sentient beings who have obtained Nirva, are now ob-taining it, or will obtain it. Why? This is because there is no definitive characteris-

tic of the existence of sentient beings. Majur said, If someone wishes to hearPrajpramit, I should speak thusly. That person who hears, not mindful notsuffering, without hearing and without grasping, is thus like an illusory personwithout distinctions. One who speaks thusly is truly expounding the Dharma. Forthis reason, one who hears without characteristics of duality, does not abandonperceptions to cultivate the Buddha Dharma, not grasping at the Buddha Dharma,and not abandoning the Ordinary Person Dharma. Why? This is because a bud-dha and an ordinary person are two dharmas empty of characteristics, to be nei-ther grasped nor abandoned. If a person questions me, I should speak thusly, com-fort thusly, and establish thusly. Good men and good women, when responding to

questioning, should abide thusly, with a mind not regressing or shrinking back,with such characteristics of the Dharma, and speaking in accordance with Praj-pramit.

At that time, the Bhagavn exclaimed to Majur, Excellent, excellent! It isjust as you have explained. If good men and good women wish to perceive thebuddhas, then they should learn Prajpramit. Those who wish to serve thebuddhas and make Dharma offerings thusly, should learn Prajpramit. ThosewhowishtosaythattheTathgataistheirBhagavn,shouldlearnPrajpramitthusly. Even those who say that the Tathgata is not their Bhagavn, should alsolearn Prajpramit thusly. Those who wish to accomplish Anuttar Samyak-sabodhi,shouldlearnPrajpramitthusly.Eventhosewhowishtonotaccom-plish Anuttar Samyaksabodhi, should also learn Prajpramit thusly. Thosewho wish to accomplish all samdhis, should learn Prajpramit thusly. Eventhose who wish to not accomplish all samdhis, should also learn Prajpramitthusly. Why? The reason for this is that unconditioned samdhi is without op-posing characteristics, because all dharmas are unarisen and without production.Those who wish to be aware that all dharmas are but false names, should learnPrajpramit thusly. Those who wish to know that all sentient beings who cul-tivate the Bodhi Path do not seek a characteristic of Bodhi, should learn Praj-pramit thusly. Why? This is because all dharmas are characteristics of Bodhi.Those who wish to know that all actions of sentient beings are not actions, thatthis non-action is itself Bodhi, Bodhi is itself the Dharma Realm, and that theDharma Realm is itself reality, and know this with a mind not regressing norshrinking back, then they should learn Prajpramit thusly. Those who wish tobe aware that all the supernormal abilities and transformations of the tathgatasare without characteristics, unimpeded, and without location, then they should

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learn Prajpramit thusly.The Buddha said to Majur, If there are bhikus, bhikus, upsakas, or

upsiks who wish to not fall into evil destinies, then they should learn Praj-

pramit. They should accept, maintain, study, and recite a four-line gth, prac-ticing as explained and in accordance with its true characteristic. For a good manor good women who do thusly, it should be known that they will certainly at-tain Anuttar Samyaksabodhi and abide in a buddha-land. If one hears Praj-pramit thusly, unalarmed and unafraid, with a mind that gives rise to beliefand understanding, then it should be known that this is the true Dharma seal ofthe buddhas, the Mahyna Dharma seal of the true practice of the buddhas. Ifgood men and good women learn this Dharma seal, they will transcend the evildestinies, and not enter into the rvaka or pratyekabuddha paths, for these aretranscended as well.

At that time, akra from Tryastria Heaven scattered wondrous flowersbelow: utpala flowers, kumuda flowers, puarka flowers, heavenly mndarvaflowers, etc., along with heavenly sandalwood fragrance and powdered incense,a proliferation of gold and jewels, and heavenly music, as an offering to Praj-pramit, to the tathgatas, and to Majur. After making this offering, he vowed,I will always listen to the Dharma seal of Prajpramit! akra Devnmindraalso made the vow, I vow that the good men and good women of Jambudvpawill always be able to hear this stra, the definitive Buddha Dharma, causing all tobelieve, understand, accept, maintain, study, recite, and explain it to others. Allthe devas will protect and support them! At that time, the Buddha said to akraDevnmindra, Kauika, thusly, thusly! Good men and good women should ob-tain resolve to the Bodhi of the buddhas. Majur addressed the Buddha, saying,Bhagavn, thusly accepting and maintaining, good men and good women obtaingreat benefit and immeasurable merit.

At that time, from the Buddhas spiritual power, the great earth shook in sixdirections. Then the Buddha smiled, emanating a great radiance that universallyilluminated the three thousand great thousand-worlds. Majur addressed theBuddha, saying, Bhagavn, this itself is the Tathgatas seal of the characteristicof Prajpramit! The Buddha said, Majur, thusly, thusly! This auspicioussign always occurs after Prajpramit has been spoken, to seal Prajpramitand to enable people to accept and maintain it without praise or criticism. Why?The Dharma seal that is without characteristics is unable to be praised or criti-cized. By means of this Dharma seal, I now cause the celestial mras to be unableto gain any advantage. After the Buddha said this, then the great bodhisattvasand the Fourfold Sagha had heard this exposition of Prajpramit, and theyblissfully and reverently practiced in accordance.

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