(151) subhūtir āha - yo bhagavan bodhisattvo mahāsattvo gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ notrasyati na saṃtrasyati na saṃtrāsam āpadyate, katamena bhagavan ākāreṇa tena prajñāpāramitā vyavacāritā bhavati? bhagavān āha - sarvajñatānimnayā subhūte saṃtatyā tena bodhisattvena mahāsattvena prajñāpāramitā vyavacāritā bhavati |
subhūtir āha - kathaṃ bhagavan sarvajñatānimnā saṃtatir vyavacāritā bhavati? bhagavān āha - ākāśanimnayā subhūte saṃtatyā ākāśapravaṇayā ākāśaprāgbhārayā subhūte saṃtatyā sarvajñatānimnā saṃtatir vyavacāritā bhavati |
yā khalu punaḥ subhūte sarvajñatānimnayā saṃtatyā vyavacāraṇā, iyaṃ sā subhūte vyavacāraṇā |
tat kasya hetoḥ? aprameyā hi subhūte sarvajñatā, apramāṇā hi subhūte sarvajñatā |
yat subhūte aprameyam apramāṇam, na tadrūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānaṃ na prāptir nābhisamayo nādhigamo na mārgo na mārgaphalaṃ na jñānaṃ na vijñānaṃ notpattir na vināśo notpādo na vyayo na nirodho na bhāvanā na vibhāvanā, nāpi kenacit kṛtaṃ nāpi kutaścid āgataṃ nāpi kvacid gacchati nāpi kvacid deśe nāpi kvacit pradeśe sthitam, api tu aprameyapramāṇam ity evaṃ saṃkhyāṃ gacchati |
ākāśāprameyatayā sarvajñatāprameyatā |
yā cāprameyatā, na sā śakyā kenacid abhisaṃboddhum |
na rūpeṇa na vedanayā na saṃjñayā na saṃskārair na vijñānena na dānapāramitayā na śīlapāramitayā na kṣāntipāramitayā na vīryapāramitayā na dhyānapāramitayā na prajñāpāramitayā śakyā abhisaṃboddhum |
tat kasya hetoḥ? rūpam eva hi subhūte sarvajñatā |
evaṃ vedanaiva saṃjñaiva saṃskārā eva |
vijñānam eva hi subhūte sarvajñatā |
dānapāramitaiva hi subhūte sarvajñatā |
śīlapāramitaiva kṣāntipāramitaiva vīryapāramitaiva dhyānapāramitaiva prajñāpāramitaiva hi subhūte sarvajñatā ||
de dag de la med bzhin du de phyir mi ldog pa’i yon tan rnams la nyon mongs pa skyed de ’di lta ste nga gang la snang ba’i chos de dag la khyed mi snang ngo zhes bdag la stod cing gzhan la smod do ||
(5) de la bdud sdig can ’di snyam du sems te | bdud kyi gnas stongs par mi ’gyur zhing sems can dmyal ba chen po zhig par mi ’gyur | byol song gi skye gnas dang yi dgas kyi yul dang lha ma yin gyi tshogs zhig par mi ’gyur ba lta snyam nas | bdud sdig can gyis ci (6) ltar byang chub sems dpa’ sems dpa’ chen po de dag ’di ltar rnyed pa dang bkur ltis non pa’i rang bzhin can du ’gyur zhing | tshig btsun par ’gyur ba dang tshig btsun pa des skye bo mang pos ’dzin par ’gyur zhing de dag la skye bo mang po yang mnyan pa dang dad par bya snyam du sems pa (7) de ltar byin gyis rlob ste | mthong ngam thos nas kyang de dag gi rjes su byed par ’gyur zhing de dag mthong ba dang thos pa’i rjes su byed pa na de bzhin nyid du mi slob de bzhin nyid du mi sgrub de bzhin nyid du rnal ’byor du mi byed par ’gyur ro ||
de dag de ltar de bzhin nyid la mi slob cing de (228a1) bzhin nyid la mi sgrub de bzhin nyid la rnal ’byor du mi byed pas nyon mongs pa rnam par ’phel bar ’gyur ro ||
de dag de ltar sems kyi rgyud phyin ci log pas lus dang ngag dang yid kyi las gang dang gang byed pa de dag thams cad mi ’dod pa dang mi sdug pa dang mi dga’ (2) ba dang yid du mi ’ong bar ’gyur ro ||
de ltar sems can dmyal ba chen po de dag zhig par mi ’gyur ro ||
byol song gi skye gnas dang yi dgas kyi yul dang lha ma yin gyi tshogs dang bdud kyi gnas rnams zhig par mi ’gyur ro ||
kun dga’ bo don gyi dbang ’di yang mthong nas (3) bdud sdig can dga’ mgu yi rangs shing rab tu dga’ ba dang tshim pa dang yid bde ba skye bar ’gyur ro ||
kun dga’ bo gzhan yang gang gi tshe byang chub sems dpa’ sems dpa’ chen po gang zag nyan thos kyi theg pa can dang lhan cig ’thab par byed | rtsod par byed ’gyed par byed gshe (4) zhing spyo bar byed gnod par sems shir zhe sdang skyed na | de’i tshe bdud sdig can ’di snyam du sems te kye ma rigs kyi bu ’di ni thams cad mkhyen pa nyid rgyang ring du byed par ’gyur te | thams cad mkhyen pa nyid las shin tu rgyang ring bar gnas par ’gyur ro snyam mo ||
gal te yang gang zag (5) byang chub sems dpa’i theg pa can | gang zag byang chub sems dpa’i theg pa can gzhan dang lhan cig ’thab par byed rtsod par byed ’gyed par byed gshe zhing spyo bar byed gnod par sems shing zhe sdang skyed na | de la bdud sdig can shin tu dga’ mgu yi rangs shing rab tu dga’ ba dang chim pa (6) dang yid bde ba skye bar ’gyur te | de ’di snyam du sems te byang chub sems dpa’ ’di gnyi ga yang thams cad mkhyen pa nyid las rgyang ring du gnas par ’gyur ro snyam mo ||
kun dga’ bo gzhan yang byang chub sems dpa’ sems dpa’ chen po lung ma bstan pa gang byang chub sems dpa’ sems (7) dpa’ chen po lung bstan pa dang lhan cig ’thab par byed rtsod par byed ’gyed par byed gshe zhing spyo bar byed gnod par sems shing zhe sdang skyed la sems la gnod par byed na byang chub sems dpa’ sems dpa’ chen po des gal te thams cad mkhyen pa nyid ma btang na sems bskyed pa de snyed kyi (228b1) bskal bar go cha bgo dgos so ||
de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa kun dga’ bos ’di skad ces gsol to ||
bcom ldan ’das sems bskyed pa de dag la nges par ’byung ba cung zad cig mchis sam ’on te bskal pa de snyed du byang chub sems (2) dpa’ sems dpa’ chen po des gdon mi ’tshal bar go cha bgo ’tshal ba lags | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo gang zag nyan thos kyi theg pa can dang rang sangs rgyas kyi theg pa can dang gang zag byang chub sems dpa’i theg pa can dag la ngas nges par ’byung ba (3) dang bcas pa’i chos bstan to ||
de la kun dga’ bo gang zag byang chub sems dpa’i theg pa can gang zhig gang zag byang chub sems dpa’i theg pa can dang lhan cig ’thabs shing rtsod de bkye nas gshe zhing spyos gnod par bsams zhe sdang bskyed nas so sor bshags par mi byed phyis sdom par (4) mi ’dzin khon du ’dzin cing khon du bzung nas ’dug na | kun dga’ bo gang zag de la nges par ’byung ba yod par nga mi smra ste kun dga’ bo gang zag des phyir bskal pa de snyed du gdon mi za bar go cha bgo dgos so ||
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Subhuti: By means of what mode does a Bodhisattva who does not tremble when this deep perfection of wisdom is being taught apperceive perfect wisdom? The Lord: This Bodhisattva apperceives perfect wisdom through a series [of thoughts] which are inclined to all-knowledge.
Subhuti: How does one apperceive such a series of thoughts? (303) The Lord: Through a series of thoughts inclined towards space, prone to space, sloping towards space.
This apperception is won through a series of thoughts inclined to all-knowledge.
And why? Because all-knowledge is immeasurable and unlimited.
What is immeasurable and unlimited, that is not form, or any other skandha. That is not attainment, or reunion, or getting there; not the path or its fruit; not cognition, or consciousness; not genesis, or destruction, or production, or passing away, or stopping, or development, or annihilation. It has not been made by anything, it has not come from anywhere, it does not go to anywhere, it does not stand in any place or spot. On the contrary, it comes to be styled ‘immeasurable, unlimited.’
From the immeasurableness of space is the immeasurableness of all-knowledge.
But what is immeasurableness that does not lend itself to being fully known by anything,
be it form, or any skandha, or any of the six perfections.
Because form is all-knowledge,
and so are the other skandhas,
and the six perfections.