āsu khalu punaḥ subhūte ṣaṭsu pāramitāsu śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā, arthataś ca dharmataś ca nayataś copaparīkṣitavyopanidhyātavyā paripraṣṭavyā paripraśnayitavyā |
tat kasya hetoḥ? eṣā hi prajñāpāramitā ṣaṇṇāṃ pāramitānāṃ pūrvaṃgamā nāyikā pariṇāyikā saṃdarśikā avadarśikā janayitrī dhatrī |
tat kasya hetoḥ? prajñāpāramitāvirahitā hi pañca pāramitā na prajñāyante, nāpi pāramitānāmadheyaṃ labhante |
tasmāt tarhi subhūte aparapraṇeyatāṃ gantukāmena bodhisattvena mahāsattvenāparapraṇeyatāyāṃ sthātukāmena ihaiva prajñāpāramitāyāṃ śikṣitavyam ||
But if he wants to train in the six perfections, a Bodhisattva must above all hear this perfection of wisdom, take it up, bear it in mind, recite, study, spread, demonstrate, expound, explain and write it, and investigate its meaning, content and method, meditate on it, and ask questions about it.
For this perfection of wisdom directs the six perfections, guides, leads, instructs and advises them, is their genetrix and nurse.
Because, if they are deprived of the perfection of wisdom, the first five perfections do not come under the concept of perfections, and they do not deserve to be called ‘perfections.’
A Bodhisattva should therefore train in just this perfection of wisdom if he wishes to get to a state where he cannot be led astray by others, and to stand firmly in it.