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PP: Aṣṭasāhasrikā Prajñāpāramitā

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ā ī ū
ñ
ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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San: Vaidya (1960) 183
kathaṃ bhagavan tasmin samādhau sthito bodhisattvo mahāsattvaḥ śūnyatāṃ na sākṣātkaroti? bhagavān āha - yataḥ subhūte bodhisattvo mahāsattvaḥ sarvākāravaropetāṃ śūnyatāṃ pratyavekṣate, na ca sākṣātkariṣyāmīti pratyavekṣate, na ca sākṣātkartavyeti pratyavekṣate, parijayaṃ kariṣyāmīti pratyavekṣate, parijayasyāyaṃ kālaḥ, nāyaṃ kālaḥ sākṣātkriyāyā iti pratyavekṣate, asamāhita evārambaṇe cittam upanibadhnāti - prajñāpāramitā ca me parigṛhītā bhaviṣyati, na ca sākṣātkṛteti |
Tib: Kg, brgyad stong, ka 276a6-7
khyod kyi ting nge ’dzin ’di dag ni shes rab kyi pha rol tu phyin pa las skyes pa yin (7) te | ’di la gnas pas nged kyis kyang sangs rgyas kyi chos rnams kyang yongs su rdzogs par byas so zhes de bzhin gshegs pa de dag gis bdag la shin tu legs par bstan yang dag par ’dzin du bcug yang dag par gzengs bstod yang dag par dga’ bar mdzad nas mi snang bar gyur to ||
Eng: Conze (1973), corresp. ed. Mitra 1888 p. 369-371
how does a Bodhisattva who has stood [firmly in the repeated practice of] this concentration [on emptiness] not realize emptiness? The Lord: It is because a Bodhisattva contemplates that emptiness which is possessed of the best of all modes [i.e. of the six perfections]. He does, however, not contemplate that “I shall realize,” or “I should realize,” but he contemplates that “this is the time for complete conquest, and not for realization.” (371) Without losing himself in the concentration, he ties his thought to an objective support [for his compassion] and he determines that he will take hold of perfect wisdom [which is essentially skill in means], and that he will not realize [emptiness, because its realization is not the final goal].
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