śakra āha - kathaṃ tarhīdānīm ārya subhūte sattvānantatayā anantapāramiteyaṃ yad uta (24) prajñāpāramitā? sthaviraḥ subhūtir āha - tat kaṃ manyase kauśika katamasyaitad dharmasyādhivacanaṃ yad uta sattvaḥ sattva iti? śakra āha - naitad ārya subhūte dharmasyādhivacanaṃ nādharmādhivacanaṃ yad uta sattvaḥ sattva iti |
āgantukam etan nāmadheyaṃ prakṣiptam |
avastukam etan nāmadheyaṃ prakṣiptam |
anātmīyam etan nāmadheyaṃ prakṣiptam |
anārambaṇam etan nāmadheyaṃ prakṣiptaṃ yad uta sattvaḥ sattva iti |
sthaviraḥ subhūtir āha - tat kiṃ manyase kauśika kācid atra sattvaparidīpanā kṛtā? śakra āha - no hīdam ārya subhūte |
subhūtir āha - yatra kauśika na kācit sattvaparidīpanā kṛtā, tatra kā sattvānantatā? sacet kauśika tathāgato ’rhan samyaksaṃbuddho ’nantavijñaptighoṣeṇa gambhīranirghoṣeṇa svareṇa gaṅgānadīvālukopamān kalpān api vitiṣṭhamānaḥ sattvaḥ sattva iti vācaṃ bhāṣeta, api nu tatra kaścit sattva utpanno va utpatsyate votpadyate vā, niruddho vā nirotsyate vā nirudhyate vā? śakra āha - no hīdam ārya subhūte |
tat kasya hetoḥ? ādiśuddhatvād ādipariśuddhatvāt sattvasya |
subhūtir āha - anenāpi kauśika paryāyeṇa evaṃ sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā |
evaṃ ca punaḥ kauśika sattvānantatayā prajñāpāramitānantatā veditavyā ||
de de bzhin te | kau shi ka shes rab kyi (5) pha rol tu phyin pa bzung bas pha rol tu phyin pa drug po thams cad gzung bar ’gyur ro ||
kau shi ka gzhan yang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don par byed na kau shi ka rigs kyi bu ’am rigs kyi bu mo des tshe (6) ’di la yon tan gang dag ’dzin par ’gyur ba de thams cad legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do ||
bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis legs so zhes gsol nas lha rnams kyi dbang po brgya byin bcom ldan ’das kyi ltar (7) nyan pa dang | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||
kau shi ka de la gang zhig chos ’di la rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod na | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi rtsod pa dang rgol (29b1) ba dang ’gal bar byed pa skyes shing skyes pa rnams slar nub pa nyid du ’gyur zhing gnas par mi ’gyur te | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi bsam pa de dag yongs su rdzogs par mi ’gyur ro ||
de ci’i phyir zhe na | (2) kau shi ka de ni ’di ltar ’gyur te rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang | rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de’i rtsod pa’i (3) gzhi de ltar skyes shing skyes pa de dag slar yang nub pa nyid du ’gyur zhing gnas par mi ’gyur te | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi bsam pa de dag yongs su rdzogs par mi ’gyur ro ||
kau shi ka rigs kyi bu’am rigs kyi (4) bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de tshe ’di la yon tan ’di dag kyang yongs su ’dzin par ’gyur ro ||
kau shi ka ’di (5) lta ste dper na rtsi ma g+hi zhes bya ba dug thams cad rab tu zhi bar byed pa zhig yod de der skye bo sprul gdug pa bkres shing zas ’dod de zas tshol ba zhig gis srog chags su gyur pa ’ga’ zhig mthong ste skye bo sprul gdug pa des zas kyi phyir bza’ bar ’dod nas srog chags su gyur pa de’i (6) dri’i phyogs su ’brang zhing bsnyags pa dang de nas srog chags su gyur pa de rtsim g+hi gang na yod pa der song nas phyin te ’dug pa dang de nas sprul de rtsi de’i dri tsam gyis phyir ldog go ||
de ci’i phyir zhe na | de ltar sbrul gyi gdug pa zil gyis gnon pa de ni rtsi de’i sman gyi yon tan du blta bar (7) ba ste rtsi de ni de ltar mthu che’o ||
kau shi ka de bzhin du rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin nga dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pa de la ni kau shi ka (30a1) rtsod pa dang rgol ba dang ’gal bar byed pa’i gzhi skyes shing skyes pa gang yin pa de dag shes rab kyi pha rol tu phyin pa’i gzi brjid dang stobs dang mthu dang shes rab kyi pha rol tu phyin pa’i stobs bskyed pas myur du de nyid nas med par ’gyur nye bar zhi zhing ’phel bar (2) mi ’gyur te de gang dang gang nas byung ba de dang de nyid nas ’gag cing nub par ’gyur la gnas par mi ’gyur ro ||
de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ni ’dod chags la sogs pa nas mya ngan las ’das pa nyid kyi bar du ’dzin pa dag nye bar zhi bar byed de rnam (3) par ’phel bar byed pa ma yin no ||
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釋提桓因言。大徳須菩(12)提衆生有何義。須菩提言。衆生義即是法(13)義。於意云何。所言衆生。衆生有何義。釋提(14)桓因言。衆生非法義。亦非非法義。但有假(15)名。
是名字無本無因。強爲立名名爲衆生。
須(16)菩提言。於意云何。此中實有衆生可説可示(17)不。不也。
須菩提言。憍尸迦。若衆生不可説(18)不可示。云何言衆生無邊般若波羅蜜無(19)邊。憍尸迦。若如來住壽如恒河沙劫。説言(20)衆生。衆生實有衆生生滅不。釋提桓因言不(21)也。
何以故。衆生從本已來常清淨故。
憍尸(22)迦。是故當知衆生無邊般若波羅蜜無邊
Sakra: How then, Holy Subhuti, is perfect wisdom an infinite perfection by reason of the infinitude of beings? (47) Subhuti: What factual entity does the word ‘being’ denote? Sakra: The word ‘being’ denotes no dharma or non-dharma.
It is a term that has been added on [to what is really there] as something adventitious,
groundless,
as nothing in itself,
unfounded in objective fact.
Subhuti: Has thereby [i.e., by uttering the word ‘being’] any being been shown up [as an ultimate fact]? Sakra: No indeed, Holy Subhuti!
Subhuti: When no being at all has been shown up, how can there be an infinitude of them? If a Tathagata, with his voice of infinite range, with the deep thunder of his voice, should pronounce, for aeons countless as the sands of the Ganges, the word ‘being,’ ‘being,’ – would he thereby produce, or stop, any being whatsoever, either in the past, future or present? Sakra: No indeed, Holy Subhuti!
Because a being is pure from the very beginning, perfectly pure.
Subhuti: In this way also perfect wisdom is an infinite perfection by reason of the infinitude of beings.
In this manner also the infinitude of perfect wisdom should be known from the infinitude of beings.(48,1)