subhūtir āha - kiṃ punar bhagavan prajñāpāramitā carati prajñāpāramitāyām? bhagavān āha no hīdaṃ subhūte |
āha - kiṃ punar bhagavan yā prajñāpāramitāyāḥ śūnyatā, sā carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan anyatra prajñāpāramitāśūnyatāyāḥ sa kaścid dharma upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan śūnyatā carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan śūnyatāyāṃ sa kaścid dharma upalabhyate yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan śūnyatā carati śūnyatāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan rūpaṃ carati prajñāpāramitāyām? (202) bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan vedanā saṃjñā saṃskārāḥ, kiṃ punar bhagavan vijñānaṃ carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan anyatra rūpāt sa dharmaḥ kaścid upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
āha - kiṃ punar bhagavan anyatra vedanāyāḥ saṃjñāyāḥ saṃskārebhyaḥ, anyatra vijñānāt sa dharmaḥ kaścid upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |
subhūtir āha - kathaṃ punar bhagavan bodhisattvo mahāsattvaś carati prajñāpāramitāyām? evam ukte - bhagavān āyuṣmantaṃ subhūtim etad avocat - kiṃ punaḥ subhūte samanupaśyasi tvaṃ taṃ dharmaṃ yaś carati prajñāpāramitāyām? subhūtir āha - no hīdaṃ bhagavan |
bhagavān āha - samanupaśyasi tvaṃ subhūte tāṃ prajñāpāramitāṃ yatra prajñāpāramitāyāṃ bodhisattvo mahāsattvaś carati? āha - no hīdaṃ bhagavan |
bhagavān āha - tat kiṃ manyase subhūte yo dharmo ’nupalambhaḥ, taṃ dharmaṃ samanupaśyasi? api nu sa eva dharma utpanno votpatsyate votpadyate vā, niruddho vā nirotsyate vā nirudhyate vā? āha - no hīdaṃ bhagavan |
bhagavān āha - evaṃ khalu subhūte bodhisattvasya mahāsattvasyānutpattikeṣu dharmeṣu kṣāntir evaṃrūpā bhavati |
evaṃrūpayā ca subhūte kṣāntyā samanvāgato bodhisattvo mahāsattvo vyākriyate ’nuttarāyāṃ samyaksaṃbodhau |
iyaṃ subhūte tathāgatasya vaiśāradyapratipad yāṃ pratipadyamāno bodhisattvo mahāsattvaḥ evaṃ caran evaṃ ghaṭamānaḥ evaṃ vyāyacchamāno ’nuttaraṃ buddhajñānaṃ sarvajñajñānaṃ mahāsārthavāhajñānaṃ nānuprāpsyatīti naitat sthānaṃ vidyate ||
(1) ... + + + + + + + d(aṃ) subhūti ◊
ā[h]a (k)i[ṃ] ...
(2) ... + + (n)[n]o h(i)daṃ subhūti ◊
ā[ha] (k)iṃ + + ...
(3) ... nno hidaṃ subhūti ◊ ā[ha] + + + + + ....
ā[ha] + + + + + ....
(4) ... [t](i) prajñāpāramitāyaṃ + + + + + + ...
(1) ... [ha] kiṃ puna bhagavān yā + + + + + ... (2) ... mitāyaṃ ◊ āha nno hidaṃ + + + ...
(3) ... + .. [s]aṃskāra ◊ anyatra vijñ[ā] + + ...
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Subhuti: Does then perfect wisdom course in perfect wisdom? The Lord: No, Subhuti.
Subhuti: Does the emptiness of perfect wisdom course in perfect wisdom? The Lord: No, Subhuti.
Subhuti: Can one then apprehend outside the emptiness of perfect wisdom any dharma which courses in perfect wisdom? The Lord: No, Subhuti.
Subhuti: Does emptiness course in perfect wisdom? (407) The Lord: No, Subhuti.
Subhuti: Can one apprehend in emptiness any dharma that courses in perfect wisdom? The Lord: No, Subhuti.
Subhuti: Does emptiness course in emptiness? The Lord: No, Subhuti.
Subhuti: Does form, etc., course in perfect wisdom? The Lord: No, Subhuti.
Subhuti: Can one apprehend outside form, etc., any dharma which courses in perfect wisdom? The Lord: No, Subhuti.
Subhuti: How then does a Bodhisattva course in perfect wisdom? The Lord: Do you then, Subhuti, see a real dharma which courses in perfect wisdom? Subhuti: No, Lord.
(408) The Lord: Do you see that perfect wisdom, in which the Bodhisattva courses, as a real thing? Subhuti: No, Lord.
The Lord: Do you see as real that dharma which offers no basis for apprehension? Has that dharma by any chance been produced, or will it be produced, or is it being produced, has it been stopped, will it be stopped, or is it being stopped? Subhuti: No, Lord.
The Lord: This insight gives a Bodhisattva the patient acceptance of dharmas which fail to be produced.
When he is endowed with that, he is predestined to full enlightenment.
He is bound to progress towards the self-confidence of a Tathagata. It is quite impossible that a Bodhisattva, who courses, strives and struggles in this way, and progresses in this direction, should not reach the supreme cognition of a Buddha, the cognition of the all-knowing, the cognition of the great Caravan Leader.