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Изображение Manjushri Prajna Sutra

Manjushri Prajna Sutra

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What Manjushri said on the Maha Prajna Paramita scripture
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What Manjushri said on the Maha Prajna Paramita scripture

This is how I heard: For a time, the Buddha in the Savatita only tree to the solitary garden, and the Great Bhikkhu and the monks met a thousand people, and the Bodhisattva Mahasattva had tens of thousands. Be solemn with great solemnity! Everyone knows that they have lived and never retreated.

The name is: Maitreya Bodhisattva, Manjushri Bodhisattva, Bodhisattva without hindrance, and a Bodhisattva who does not give up on one's shoulders, just like such a great Bodhisattva.

Manjushri Li Tongzhen Bodhisattva Mahasattva, apparently now, comes from his residence and stands outside.

At that time, the Venerable Sariputta, Fulou Namitoroni, Big-Mu Qianlian, Mahakaya, Mahakayayan, Mahakaya, and so on, wait for all the loud news, each from the place where he lives. So, stand outside.

The Buddha Knowing the Assembly has all gathered. At that time, the Tathagata came out from the residence and sat on the seat. To Sariputta: Why do you stand outside the door in the morning?

Sariputta White Buddha said: Blessed One! Manjushri's Childlike Reality Bodhisattva has already come to this point, staying outside and standing outside, I actually came to my ears later in the day.

Then the World-Honored One asked Manjushri: Rushi came to this residence first, want to see the Tathagata?

Manjushri is the White Buddha's words: so! Lord! I really came here to see the Tathagata. Why? I am happy to observe the benefit of all beings. My view of the Tathagata is like a phase, no phase, no phase, no phase, no phase, no phase Dirt phase is not clean phase. To benefit sentient beings in this way.

The Buddha told Manjushri: If you can see it in the Tathagata like this, the mind can take nothing and take nothing, neither accumulation nor non-accumulation.

At that time, Sariputra Manjushri said: If it can be like this, as you said, it is very rare to see the Tathagata! For all sentient beings, see in the Tathagata, and the heart does not take the appearance of sentient beings. Turn all beings toward Nibbana, but not toward Nirvana. To show great solemnity for all sentient beings, but the heart does not see the solemnity.

At that time, Manjushri Li Tongzhen Bodhisattva Mahasa-speaking relics: So it is! If so! As you said, although you have developed a majestic heart for all sentient beings, you will never see the appearance of sentient beings. Great solemnity for all sentient beings, and the interest of sentient beings will not increase or decrease. If a Buddha lives in the world, if a catastrophe is a catastrophe, such a world of Buddha, there will be countless and boundless sand Buddhas in the Ganges River. All sentient beings in every degree in the sand of the immeasurable Ganges enter Nirvana, and the realm of sentient beings does not increase or decrease. The same is true even in the world of Buddhas in the ten directions. One by one, the teachings of the Buddhas are enlightened, and all sentient beings in the endless sand of the Ganges River enter Nirvana, and they do not increase or decrease in the realm of sentient beings. Why? The fixed phase of sentient beings cannot be obtained, so the realm of sentient beings does not increase or decrease.

Sariputra Reverse Manjushri's words: If the realm of sentient beings does not increase or decrease, why does the Bodhisattva ask for the Three Bodhisattvas of the Three Bodhisattvas, and the saying goes?

Manjusri's words: If all beings are aware of the void, there is no Bodhisattva who asks for the Three Bodhisattva, and there is no such thing as saying. Why? In my statement, there is no way to get it right.

Then the Buddha told Manjusri: If there are no sentient beings, why does Yun say that there are sentient beings and the realm of sentient beings?

Master Manjusri's words: The realm of sentient beings is like the realms of Buddhas.

Asked again: Are the beings in the realm of sentient beings have quantity?

Answer: The realm of sentient beings is like the realm of Buddha.

The Buddha asked again: Is there a place in the realm of sentient beings?

The answer: The bounds of all beings are incredible.

Asked again: Is the realm of sentient beings for abiding?

The answer is: Beings have no dwelling, just as empty dwellings.

The Buddha told Manjushri: When Prajna Paramita is cultivated in this way, when does the cloud live in Prajna Paramita?

Manjushri's words: Do not live in Dhamma, live in Prajna Paramita.

The Buddha asked Manjushri again: Why doesn't the cloud live in the name of Dharma and live in Prajna Paramita?

Manjushri’s remarks: In the non-dwelling phase, that is, living in Prajna Paramita.

The Buddha replied to Manjushri: When you live in Prajna Paramita, it is the roots of all virtues. How can clouds grow? How does the cloud lose?

Manjushri’s remarks: If you can live in Prajna Paramita like this, there will be no increase in the roots of all virtues. There is no increase in all laws. It is the prajna paramita that has not increased in nature.

Lord! If you practice Prajna Paramita in this way, you will not sacrifice the ordinary teachings, nor take the sage methods. Why? Prajna Paramita sees no law to take away. If you practice Prajna Paramita in this way, you will not see Nirvana Coke. Life and death are boring. Why? Life and death will not be seen, and the situation will no longer be disgusting! Not seeing Nirvana, let alone being happy!

If you practice Prajna Paramita in this way, you will not see the grievances to give up, and you will not see the merits. There is no increase or decrease in all Dharma minds. Why? There is no increase or decrease in the Dharma Realm.

Lord! If this is the case, it is a prajna paramita.

Lord! Not seeing that all dharmas arise and die, it is the practice of Prajna Paramita.

Lord! There is no increase or decrease in all dharmas, it is the practice of Prajna Paramita.

Lord! Those who have no desire to take, and who do not see the Dharma are available, are practising Prajna Paramita.

Lord! Don't see how ugly, don't give birth to superiors, don't make trade-offs. Why? Law is not so ugly, because it is different from all others. Dharma has no superiority, wait for the nature of Dharma. There is no choice but to live in reality. It is prajna paramita.

The Buddha told Manjushri: Is it the Buddhadharma that is overwhelming?

Master Manjusri said: I don’t see that all dharmas are as good as appearances. If all dharmas are self-conscious, they can be proved.

Buddha told Manjushri: so! If so! Tathagata enlightenment, self-certification of empty law.

Manjushri White Buddha said: Blessed One! In the air law, when there is victory, you can get it!

Buddhist words: Goodness! Good! Manjushri! As you said, it is true!

The Buddha replied that Manjushri said in his words: Is Ahundala a name for Buddhism?

Manjushri Li said: As the Buddha said, Ahundala is a name for Dharma. Why? Unable to get the name Ahun Duo Luo.

Manjushri’s remarks: This is the practice of Prajna Paramita. It is not a Dharma tool, it is not the ordinary method, nor the Buddhism, and it is not the Growth method. It is the practice of Prajna Paramita.

Repeat, Lord! When practising Prajna Paramita, there is no way to think separately.

Buddha told Manjushri: You don’t think about Buddhism?

Master Manjusri said: No, Lord! If I think, I don’t see the Dharma, nor can I distinguish it from the ordinary Dharma, the Speaking Dharma, and the Pichi Dharma, so it is called the Supreme Dharma.

Repeatedly, when practising Prajna Paramita, there is no ordinary person, no Dharma, and no dharma has a decisive aspect. It is for prajna Paramita.

Repeatedly, when practising Prajna Paramita, you will not see the world of desire, the world of form, the world of formlessness, and the world of nirvana. Why? The absence of Dharma is the form of extinguishment, and the practice of Prajna Paramita.

Repeatedly, when practising Prajna Paramita, there is no one who is benefactor, no one who repays the favor, and there is no difference in the mind, but the Prajna Paramita is cultivated.

Repeatedly, when cultivating prajna paramita, it is not seen that the Dharma is desirable, nor is it seen that it is practised by ordinary people, but it is prajna paramita.

Repeatedly, when practising Prajna Paramita, one does not see the ordinary Dharma that can be destroyed, nor does it see the Dharma, but the mind realizes the knowledge, it is to cultivate Prajna Paramita.

Buddha told Manjushri: Goodness! Good! If you can speak so well and profoundly the Prajna Paramita, it is the Dharma seal taught by the Bodhisattvas Mahasattva, and even the sense of predestined relationship.

The Buddha told Manjushri: If people hear the Dharma, and those who are not afraid and fearless, do not plant the virtues of thousands of Buddhas, or even hundreds of thousands of billions of Buddhas, then they can deepen the Prajna Paramita without being surprised. Not terrible!

Manjushri White Buddha said: Blessed One! I am even talking about Prajna Paramita today.

Buddha Yan: Just say it.

Lord! When practising Prajna Paramita, one should not live without seeing the Dhamma, and one should not live without seeing the realm. Why? The Tathagata comes to not see all the realms of Dharma, and even the realms of Buddhas are not seen. The situation depends on the realm of the sound, the sense of origin, and the realm of ordinary people! Do not take the thinking and unthinking phases. There are several aspects of not seeing all dharmas, and self-evidence of empty dharmas is incredible. Such as the Bodhisattva Mahasattva, who has provided for countless tens of thousands of billions of Buddhas and planted all the good roots, so that he can become very deep Prajna Paramita, without being frightened or frightened!

Repeatedly, when practising Prajna Paramita, there is no bondage and no insight, but in ordinary people and even in the Three Vehicles, there is no difference in appearance, and Prajna Paramita is cultivated.

Buddha told Manjushri: How many Buddhas have you supported?

Master Manjusri said: I and the Buddhas are like illusion, without offerings and recipients.

The Buddha told Manjushri: Can you not live in the Buddha?

Master Manjusri said: If I think and don’t see a Dharma, why should the cloud live in the Buddha?

Buddhist words: Manjushri! You can't ride the Buddha?

Master Manjusri said: Like a Buddha, but with a name, it is neither available nor visible. Why do I have it?

Buddhist words: Manjushri! Do you have to be wise?

Master Manjusri said: I am unobstructed, so why is the cloud unobstructed and unobstructed?

Buddhist words: Do you sit in the dojo?

Master Manjusri said: If all Tathagata does not sit in the dojo, why do I sit in the dojo alone? Why? Now I see that all dharmas live in reality.

Buddhist words: What is the actual name of cloud?

Master Manjusri's words: personal experience and so on are reality.

Buddha's words: What is the reality of the cloud?

Master Manjusri's words: The body sees like the image, the truth is not the truth, it does not come or goes, the body is not the body, but the name is reality.

Sariputta White Buddha said: Blessed One! If Yusi made a decision, he would be the Bodhisattva Mahasattva. Why? It's not shocking to hear the deep prajna paramita! Not terrible! No! not regret!

Maitreya Bodhisattva White Buddha said: World Lord! To hear that the Prajna Paramita has the full form, that is, it is close to the Buddha sitting. Why? Tathagata now feels that this method is the same.

Manjushri White Buddha said: Blessed One! You can smell the Prajna Paramita so deeply, you can not be surprised! Not terrible! No! not regret! Knowing this person means seeing the Buddha.

When there is no phase, the white Buddha said: Blessed One! Ordinary Dharma, Speaking and Hearing Dharma, Pichi Dharma, Bodhisattva Dharma, and Dharma, all have no form. It is because all you hear of Prajna Paramita are not surprised! Not terrible! No! not regret! Why? All the dharmas have no reason.

Buddha told Sariputta: Good men, good women, if you hear such deep prajna paramita, you will decide by your experience, don’t be surprised! Not terrible! No! not regret! When you know it is a person, you will live without turning back. If people hear that it is deep prajna paramita, it will not be shocked or frightened! Xinle listens and listens, never tires! It is full of tanparamita, corpse paramita, indiparamita, viriya paramita, zen paramita, prajna paramita, and can also show the difference for him, such as practice.

The Buddha told Manjushri: What is the meaning of Ruguan to obtain the Three Bodhi of Ahundala and live in the Three Bodhi of Ahundala?

Manjushri said: I don’t have the Three Bodhi of Ahundala, and I don’t live in the Buddha. As I said, it is Bodhicitta.

Buddha praised Manjushri and said: Goodness! Good! You can go deep into the Dharma, and cleverly say the righteousness. You Yu Xian Buddha has planted good roots for a long time, and cultivated the Brahma purely with the method of invisibility.

Master Manjusri’s words: If you see the form, then the words have no form. I don’t see the form, nor the formless. How can we use the method of formlessness to purely practice Brahman?

Buddha told Manjusri: Do you hear the warning? The answer: See you.

Buddhist words: What do you think of Ruyun?

Master Manjusri said: I am not a common man, nor a saint. Don't make an unlearned view, don't make an unlearned view. Don't make big opinions, don't make small opinions. Don't make adjustments, don't make adjustments. Seeing is not missing.

Sariputa language Manjusri's words: If you are now watching the sound and hearing vehicle, what if watching the Buddha vehicle and reverting to the cloud?

Manjushri's remarks: There is no Bodhi Dharma, no practice Bodhisattva mentions Bodhi witnesses.

Sariputa language Manjushri said: What is the name of a Buddha? How does the cloud view the Buddha?

Master Manjusri said: What is the cloud for me?

Sariputta said: I, but with a name, the name is empty.

Master Manjusri's words: so! If so! If I have a name, Buddha also has a name, and the names are empty, that is, Bodhi. Do not ask for Bodhi by name. The appearance of Bodhi is speechless. Why? Speaking, Bodhi is empty.

Repeat, Sariputra! You ask: What is the name of a cloud as a Buddha? What do you think of Buddha? No birth or death, no come or go, neither name nor form, but name Buddha. If one observes the reality of the body, the same is true for the Buddha. Only the wise can know the ear, and the Buddha is the name of the Buddha.

When Sariputta White Buddha said: Blessed One! As Manjushri said, Prajna Paramita is beyond the knowledge of a novice Bodhisattva.

Manjushri's words: Not only the beginner Bodhisattvas cannot know, but also the two vehicles, those who have done what they have done, also fail to know. In this way, the ignorant. Why? The appearance of Bodhi, there is no Dharma, but the reason can be known. No seeing, no hearing, no gain and no thought, no birth and no death, no speech and no hearing, such as bodhi, emptiness in nature, undocumented ignorance, invisible and invisible, so why should there be a bodhi?

Sariputra Manjushri's words: The Buddha is in the Dharma realm, does not prove Agudala Sanya Sanbodiya?

Manjusri said: No, Sariputra! Why? The Blessed One is the realm of Dharma. If one proves the realm of Dharma by the realm of Dharma, it is a criticism. Sariputta! The appearance of the Dharma is Bodhi. Why? It is that there is no form of sentient beings in the realm of law, and all laws are empty. All Dharma emptiness is Bodhi, and there is no difference and no difference.

Sariputta! In the absence of distinction, the ignorant. If you are ignorant, you are speechless. There is nothing to say about the state, that is, whether there is nothing or not, whether it is knowledge or not knowing, and all the dharmas are the same. Why? All dharmas are decisive because they don’t see their places. It's unbelievable like an antagonism. Why? The truth of all dharmas cannot be broken. If it is a sin, there is no nature, no birth in heaven, no fall into hell, and no Nirvana. Why? All karma conditions live in reality, do not come or go, neither cause nor effect. Why? The realm of law is boundless, without predecessor and no reason behind. That's why Sariputta, if you see that a heavy monk does not fall into hell, and a pure walker does not enter Nirvana, if the bhikkhu does not surrender or refuses to confess, it is neither exhaustive nor exhaustive. Why? Living in all laws is equal.

Sariputra said: What is the name of Yun not retreating and forbearance?

Master Manjusri said: There is no way to see the birth and death of a few laws, and the name does not retreat and forbearance.

Sariputta said: Why does the cloud fail to reconcile the monk's name?

Master Manjusri said: It is not a good name to miss the Arahant. Why? All knots have been exhausted, and there is no adjustment, so the name is not adjusted. If you go too far, you will be called an ordinary man. Why? Ordinary sentient beings do not follow the Dharma realm, because they have passed their names.

Sariputta: Goodness! Good! You Jin made all the arahant's meanings for me.

Master Manjusri's words: so! If so! I missed all real arhats. Why? Absolutely seek the desire to hear, and to devote to the Buddha's desire. So it is because of cause and reason, so the name misses all the Arahants.

The Buddha told Manjushri: When the bodhisattvas waited to sit on the dojo, would they realize the three bodhisattva of Amitala?

Manjushri’s remarks: Bodhisattva sitting in the dojo, there is no enlightenment of the three slaps and three bodhi of Agudala. Why? Like the Bodhi, the one who can obtain without having few dharmas is called Ahun Duola San Miao San Bodhi. Who can sit on without a bodhi? There is also no one, so it is a cause and condition that he does not see the Bodhisattva sitting in the dojo, nor does he realize the Three Bodhisattva of Amitala.

Manjushri White Buddha said: Blessed One! Bodhi is five inverses, and five inverses are bodhi. Why? Bodhi and the five inverses have nothing to do with each other. Those who have no learning or scholars, those who do not see or see, those who are ignorant and ignorant, those who have no distinction or distinction, are called Bodhi. See the five reverse phases, and the same is true. If you see that there is a bodhi and get evidence, you should know that this generation is a slow person.

The Blessed One then told Manjusri: You said that I am the Tathagata, and that I am the Tathagata?

Master Manjusri said: No, Lord! I said that it is not the Tathagata as the Tathagata. There is no such thing as a phase to be named as, and there is no Tathagata to know the wisdom as it is. Why? Tathagata and wisdom are the same. Void is Tathagata, but with a name, what is meant by Tathagata when I am a cloud?

Buddha told Manjushri: Do you doubt the Tathagata?

Master Manjusri said: No, Lord! My view of the Tathagata is not decisive, there is no birth or death, so there is no doubt.

Buddha told Manjushri: Doesn’t it mean that the Tathagata appears in the world today?

Master Manjusri said: If there is a Tathagata to appear in the world, all Dharma realms should also appear.

The Buddha told Manjushri: Do you mean that the Buddhas of Hengsha have entered Nirvana?

Master Manjusri said: The Buddhas are in the same way, incredible.

Buddhist Manjushri: So yes! If so! The Buddha is the same, unthinkable.

Manjushri White Buddha said: Blessed One! The Buddha lives in the world today?

Buddhist Manjushri: So yes! If so!

Master Manjusri said: If the Buddha lives in the world, the Buddhas of Hengsha should also live in the world. Why? All buddhas are in the same aspect, without thinking about the aspect, and without thinking about the aspect, there is no birth and no death. If the buddhas are born in the world in the future, all the buddhas will also be born in the world. Why? In the unthinkable, there is no past, future, or present. But when all beings take it, it means that there is a rebirth, and that the Buddha is extinct.

Buddhist Manjushri: This is explained by Tathagata, Arahant, and Ayan Bazhi to Bodhisattva. Why? They are three kinds of people, who have a deep knowledge of the law, can they not slander or admire!

Manjushri White Buddha said: Blessed One! If you don't think about the law, who should be slander? Who should be admired?

The Buddha told Manjushri: The Tathagata is unthinkable, and even ordinary people don't think.

Manjushri White Buddha said: Blessed One! Ordinary people don’t even think about it?

Buddha's words: It's also unbelievable. Why? Everything is unthinkable.

Manjushri said: If you say so, the Tathagata does not think about it, and ordinary people do not think about it. There are countless Buddhas who seek Nirvana, and they are exhausted. Why? Unthinking the law is Nirvana, and there is no difference in waiting.

Manjusri said: If ordinary people do not think about it, all Buddhas do not think about it. If a good man and a good woman have long been accustomed to good roots, and close to good knowledge, they will be able to know.

Buddha told Manjushri: Do you want the Tathagata to be the most victorious among all sentient beings?

Master Manjusri said: I want the Tathagata to be the first among all sentient beings, but the aspect of sentient beings is also unavailable.

Buddhist words: Do you want to make the Tathagata unthinkable?

Manjushri's words: If you want to make the Tathagata get unthinking dharma, but you have no achievement in all dharma.

The Buddha told Manjushri: Do you want to be enlightened?

Manjushri White Buddha said: I want to talk about the Dharma and enlightenment, but talk to the listener, which is not available. Why? So living in the Dharma realm, all beings in the Dharma realm have no difference in appearance.

Buddha told Manjushri: Do you want to make Tathagata the supreme Futian?

Master Manjusri’s words: Tathagata is endless blessed field, endless phase, endless phase is supreme blessed field, neither blessed field nor unfaulted field, it is named Futian. Without the appearance of light and dark, birth and death, it is called Futian. If you can solve the blessings of the land in this way, and plant good seeds deeply, there will be no increase or decrease.

Buddha told Manjusri Shili: Yun He planted the seeds without increasing or decreasing?

Master Manjusri’s words: The appearance of Futian is incredible. If it is to plant seeds, the name will not increase, and it is the supreme best Futian.

At that time, with the power of the Buddha, the earth vibrated with six kinds of impermanence, and 16,000 people had no life forbearance. Seven hundred bhikkhus, three thousand Uposai, 40,000 Upoyi, six billion Nayuta, the six desires of the heavens, the dust and dirt, and the eyes of the Dharma.