atha khalu bhagavān āyuṣmantam ānandam āmantrayate sma - evam ānanda sarvadharmā na cakṣuṣo ’py ābhāsam āgacchanti, na dharmādharmāṇām ābhāsam āgacchanti, na dharmādharmān paśyanti, na dharmādharmān jānanti |
tat kasya hetoḥ? sarvadharmā hi ānandājānakā apaśyakāḥ, na kāryasamarthāḥ |
tat kasya hetoḥ? nirīhakā hi ānanda sarvadharmā agrāhyā ākāśanirīhakatayā |
acintyā hy ānanda sarvadharmā māyāpuruṣopamāḥ |
avedakā hy ānanda sarvadharmā asadbhāvatām upādāya |
evaṃ caranta ānanda bodhisattvā mahāsattvāś caranti prajñāpāramitāyam |
na kaṃcid dharmam abhiniviśante |
evaṃ śikṣamāṇā ānanda bodhisattvā mahāsattvāḥ śikṣante prajñāpāramitāyām |
sarvaśikṣāparamapāramitāṃ mahābodhiṃ prāptukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam |
tat kasya hetoḥ? eṣā hy ānanda śikṣā sarvaśikṣāṇāmagrā ākhyāyate, śreṣṭhā ākhyāyate, jyeṣṭhā ākhyāyate, varā ākhyāyate, pravarā ākhyāyate, praṇītā ākhyāyate, uttamā ākhyāyate, anuttamā ākhyāyate, niruttarā ākhyāyate, asamā ākhyāyate, asamasamā ākhyāyate, sarvalokahitāvahā sarvalokasukhāvahā anāthānāṃ nāthakarī buddhānujñātā buddhapraśastā |
asyām ānanda prajñāpāramitāyāṃ śikṣitvā atra śikṣāyāṃ sthitvā tathāgatā arhantaḥ samyaksaṃbuddhā imaṃ trisāhasramahāsāhasraṃ lokadhātum ekena padāṅguṣṭhenotkṣipya punar eva nikṣipeyuḥ |
na ca teṣāṃ buddhānāṃ bhagavatām evaṃ syāt - utkṣipto vāyaṃ trisāhasramahāsāhasro lokadhātuḥ nikṣipto veti |
tat kasya hetoḥ? aprameyāsaṃkhyeyaguṇasamanvāgatā hi prajñāpāramitā |
asyām ānanda prajñāpāramitāśikṣāyāṃ śikṣitvā buddhā bhagavanto ’tītānāgatapratyutpanneṣu dharmeṣv asaṅgatām anuprāptāḥ |
yāvatya ānanda kāścic chikṣāḥ atītānāgatapratyutpanne ’dhvani, sarvāsāṃ tāsām ānanda śikṣāṇām iyam eva prajñāpāramitāśikṣā agrā ākhyāyate, śreṣṭhā ākhyāyate, jyeṣṭhā ākhyāyate, varā ākhyāyate, pravarā ākhyāyate, praṇītā ākhyāyate, uttamā ākhyāyate, anuttamā ākhyāyate, niruttarā ākhyāyate, asamā ākhyāyate, asamasamā ākhyāyate |
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And The Lord said to Ananda: In the same way, Ananda, all dharmas do not come within the range of vision. Dharmas do not come within the range of vision of dharmas, dharmas do not see dharmas, dharmas to not know dharmas.
For all dharmas are of such a nature that they can be neither known nor seen, and they are incapable of doing anything.
For all dharmas are inactive, they cannot be grasped, because they are as inactive as space.
All dharmas are unthinkable, similar to illusory men.
All dharmas are unfindable, because they are in a state of non-existence.
When he courses thus a Bodhisattva courses in perfect wisdom
and he does not settle down in any dharma.
(466) When the trains thus, a Bodhisattva trains in perfect wisdom.
If a Bodhisattva wants to attain the great enlightenment, which is the highest perfection of all training, then he should train in perfect wisdom.
For the training in perfect wisdom has been described as the foremost of all trainings, as the best, the choicest, the most excellent, the most sublime, the highest, the utmost, the unequalled, the incomparable, it has been said to bring benefit and happiness to all the world, it has been described as a protector of the helpless, it has been ordained and extolled by the Buddha.
The Tathagatas could, as a result of training in this perfection of wisdom, of having stood in this training, lift up this great trichiliocosm with one big toe, and then just let it drop again.
But it would not occur to those Buddhas and Lords that “this great trichiliocosm has been lifted up, has been dropped again.”
For perfect wisdom is endowed with immeasurable and incalculable qualities.
As a result of training in this training of perfect wisdom, the Buddhas and Lords have reached a state of non-attachment to past, future and present dharmas.
Of all the possible trainings in the past, future and present period, this training in perfect wisdom is the foremost, the best, the choicest, the most excellent, the most sublime, the highest, the utmost, the unequalled, the incomparable.