Maka Hannya Haramitsu
Introduction
Maka Hannya Haramitsu (摩訶般若波羅蜜, "Great Prajñā Pāramitā") is the second fascicle of Dōgen Zenji's Shōbōgenzō. In this chapter, Dōgen expounds the Heart of the Perfection of Wisdom (Prajñāpāramitā) — the radical insight into śūnyatā (emptiness) that lies at the core of Mahāyāna Buddhism.
Drawing on the Mahāprajñāpāramitā-sūtra, Dōgen identifies the five skandhas, the twelve sense-fields (āyatana), and the eighteen elements (dhātu) as so many "sheets of prajñā" — each one a complete expression of wisdom. The chapter weaves together quotations from the sūtras with the verse of Zen master Xuedou and the protective dialogue between Śakra and Subhūti, demonstrating that prajñā itself is the only true guardian of the Dharma.
The famous verse of Dōgen's own teacher Rujing — "the whole body like a mouth hanging in empty space" — serves as a seal on the entire teaching: prajñā is not a doctrine to be grasped but the very activity of the awakened body-mind, resonating through the ten directions.
When the Bodhisattva Avalokiteśvara practices the profound *prajñāpāramitā*, the entire body illuminates and sees that the five aggregates are entirely empty. The five aggregates are form, sensation, perception, mental formations, and consciousness; they are five sheets of *prajñā*. This illuminating seeing is itself *prajñā*. When this essential principle unfolds and manifests completely, it is said: form itself is emptiness, emptiness itself is form; form is form, emptiness is emptiness. It is all the grasses. It is all phenomena. The *prajñāpāramitā* in twelve sheets: these are the twelve sense fields.
There is also *prajñā* in eighteen sheets: eye, ear, nose, tongue, body, mind; forms, sounds, smells, tastes, tangibles, mental objects; and eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. There is also *prajñā* in four sheets: suffering, its origin, its cessation, and the path. There is also *prajñā* in six sheets: giving, pure precepts, patient endurance, vigorous effort, meditative concentration, and wisdom.
There is also a single sheet of *prajñāpāramitā*, manifesting here and now: *anuttarā samyaksaṃbodhi*. There is also *prajñāpāramitā* in three sheets: past, present, and future. There is also *prajñā* in six sheets: earth, water, fire, wind, space, and consciousness. There is also *prajñā* in four sheets, constantly practiced: walking, standing, sitting, and lying down.
In the assembly of Śākyamuni Tathāgata, there was a *bhikṣu* who secretly formed this thought: "I should pay reverence to the profound *prajñāpāramitā*. Although within this there is no arising or perishing of all dharmas, still, the established categories of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and insight of liberation are available. Also, the established categories of the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship are available. Also, the established category of *pratyekabuddha* enlightenment is available.
Also, the established category of unsurpassed, complete, perfect enlightenment is available. Also, the established categories of the treasures of the Buddha, the Dharma, and the Saṅgha are available. Also, the established category of turning the wonderful wheel of the Dharma and liberating sentient beings is available." The Buddha, knowing his thought, addressed the *bhikṣu*, saying: "So it is, so it is.
The profound *prajñāpāramitā* is subtle and difficult to fathom." Now, this one *bhikṣu* secretly forming a thought—in the very place of revering all dharmas, although there is the *prajñā* of no arising and perishing, this itself is reverence. At this very time of authentic reverence, incidentally, the *prajñā* of established availability manifests and is present. Namely, it is precepts, concentration, wisdom, and so on up to liberating sentient beings and the like. This is called "nothing." The establishment of nothing is thus available. This is the profound, subtle, and difficult-to-fathom *prajñāpāramitā*.
The god Indra asked the Elder Subhuti, saying, "Venerable one, if a bodhisattva mahasattva wishes to learn the profound *prajñā-pāramitā*, how should they learn it?" Subhuti answered, saying, "Kauśika, if a bodhisattva mahasattva wishes to learn the profound *prajñā-pāramitā*, they should learn it like space." Therefore, learning *prajñā* is space, and space is learning *prajñā*. Indra then addressed the Buddha, saying, "World-Honored One, if good men and good women, regarding this profound *prajñā-pāramitā* that has been spoken, receive and uphold it, recite it, reflect on it according to the principle, and expound it for others, how should I guard and protect them?
I only pray, World-Honored One, that you will compassionately show and instruct me." At that time, the Elder Subhuti said to Indra, "Kauśika, do you see any dharma that can be guarded and protected, or not?" Indra said, "No, Venerable One, I do not see any dharma that is to be guarded and protected." Subhuti said, "Kauśika, if good men and good women make such a statement—'the profound *prajñā-pāramitā*'—that itself is the guarding and protecting.
If good men and good women act as has been spoken, the profound *prajñā-pāramitā* is never far away. You should know that all humans and non-humans, seeking an opportunity to cause harm, will ultimately be unable to succeed. Kauśika, if you wish to guard and protect, act as has been spoken. The profound *prajñā-pāramitā* and all bodhisattvas are not different; it is like wishing to guard and protect space. Know that to receive and uphold, to recite, to reflect according to the principle—this itself is guarding and protecting *prajñā*. To wish to guard and protect is to receive and uphold, to recite, and so on.
Our late teacher, the ancient Buddha, said: "The whole body is like a mouth hanging in empty space. It does not ask about the winds from east, west, south, or north. It equally, for his sake, discourses on *prajñā*. Drip-dong-ding, finished, drip-dong-ding." This is the discourse on *prajñā* of the true, legitimate lineage of the Buddhas and Patriarchs. The whole body is *prajñā*. The whole "other" is *prajñā*. The whole "self" is *prajñā*. The whole east, west, south, and north is *prajñā*.
The Buddha Śākyamuni said, "Śāriputra, all sentient beings should make offerings and pay reverence to this *prajñā-pāramitā* just as they would to the Buddha dwelling in the world. Contemplating *prajñā-pāramitā* should be done just as one makes offerings and pays reverence to the Buddha Bhagavān. Why is this? *Prajñā-pāramitā* is not different from the Buddha Bhagavān; the Buddha Bhagavān is not different from *prajñā-pāramitā*. *Prajñā-pāramitā* is precisely the Buddha Bhagavān; the Buddha Bhagavān is precisely *prajñā-pāramitā*. For what reason? Śāriputra, it is because all Tathāgatas, Arhats, Perfectly Enlightened Ones appear and become manifest from *prajñā-pāramitā*.
Śāriputra, it is because all Bodhisattva-Mahāsattvas, Solitary Realizers, Arhats, Non-returners, Once-returners, and Stream-enterers, and so forth, appear and become manifest by means of *prajñā-pāramitā*. Śāriputra, it is because all ten wholesome paths of action in the world, the four meditations, the four formless absorptions, and the five spiritual powers, appear and become manifest by means of *prajñā-pāramitā*." Therefore, the Buddha Bhagavān is *prajñā-pāramitā*, and *prajñā-pāramitā* is all dharmas. These dharmas are the mark of emptiness; they are neither produced nor destroyed, neither defiled nor pure, neither increasing nor decreasing. This *prajñā-pāramitā* becoming manifest is the Buddha Bhagavān becoming manifest. You should inquire into this; you should investigate this. To make offerings and pay reverence is to serve and attend upon the Buddha Bhagavān. It is the Buddha Bhagavān who is served and attended upon.
The Treasury of the True Dharma Eye, Mahāprajñāpāramitā, Number Two The great *prajñāpāramitā* is the *dharma* of all buddhas; all buddhas are the great *prajñāpāramitā*. The great *prajñāpāramitā* is Shākyamuni Buddha. Shākyamuni Buddha is the great *prajñāpāramitā*. The great *prajñāpāramitā* is the *dharma* of all buddhas; all buddhas are the great *prajñāpāramitā*. The great *prajñāpāramitā* is the *dharma* of all buddhas; all buddhas are the great *prajñāpāramitā*. The great *prajñāpāramitā* is the *dharma* of all buddhas; all buddhas are the great *prajñāpāramitā*. The great *prajñāpāramitā* is the *dharma* of all buddhas; all buddhas are the great *prajñāpāramitā*.
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Translated from classical Japanese based on the text established by the SAT database (Shinshū Taishōzō Taikei Database), University of Tokyo. Shōbōgenzō, fascicle 2. Eihei Dōgen Zenji (1200–1253).