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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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PP: Aṣṭasāhasrikā Prajñāpāramitā
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kalyāṇamitraparivarto dvāviṃśatitamaḥ | 
 
 
 
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Chapter XXII The good friend 
  atha khalu bhagavān punar apy āyuṣmantaṃ subhūtim āmantrayate sma - iha subhūte bodhisattvena mahāsattvenādhyāśayasaṃprasthitenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena ādita evaṃ kalyāṇamitrāṇi sevitavyāni bhaktavyāni paryupāsitavyāni |  subhūtir āha - katamāni tāni punar bhagavan bodhisattvasya mahāsattvasya kalyāṇamitrāṇi veditavyāni, yāni bodhisattvena mahāsattvenādhyāśayasaṃprasthitenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena ādita eva kalyāṇamitrāṇi sevitavyāni bhaktavyāni paryupāsitavyāni? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - buddhā eva subhūte bhagavantaḥ, ye ca te ’vinivartanīyā bodhisattvā mahāsattvā bodhisattvacaryākuśalāḥ, ya enaṃ pāramitāsvavavadanti anuśāsati, ye ’smai prajñāpāramitāṃ deśayanty upadiśanti |  imāni tāni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi veditavyāni |  prajñāpāramitaiva subhūte bodhisattvasya mahāsattvasya kalyāṇamitraṃ veditavyam |  sarvā eva ca subhūte ṣaṭ pāramitā bodhisattvasya mahāsattvasya kalyāṇamitrāṇi veditavyāni |  ṣaḍ eva pāramitāḥ śāstā, ṣaṭ pāramitā mārgaḥ, ṣaṭ pāramitā ālokaḥ, ṣaṭ pāramitolkā, ṣaṭ pāramitāḥ avabhāsaḥ, ṣaṭ pāramitāstrāṇam, ṣaṭ pāramitāḥ śaraṇam, ṣaṭ pāramitā layanam, ṣaṭ pāramitāḥ parāyaṇam, ṣaṭ pāramitāḥ dvīpaḥ, ṣaṭ pāramitā mātā, ṣaṭ pāramitāḥ pitā, ṣaṭ pāramitā jñānāya bodhāyānuttarāyai samyaksaṃbodhaye saṃvartante |  tat kasya hetoḥ? atra hi subhūte prajñāpāramitā pariniṣṭhitā bhavati yad uta ṣaṭpāramitāsu |  ye ’pi te subhūte atīte ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbudhya parinirvṛtāḥ, teṣām api buddhānāṃ bhagavatām ito nirjātaiva sarvajñatā, yad uta ṣaḍbhyaḥ pāramitābhyaḥ |  ye ’pi te subhūte bhaviṣyanty anāgate ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante, teṣām api buddhānāṃ bhagavatām ito nirjātaiva sarvajñatā, yad uta ṣaḍbhyaḥ pāramitābhyaḥ |  ye ’pi te subhūte aprameyeṣv asaṃkhyeyeṣv aparimāṇeṣv acintyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā etarhy anuttarāṃ samyaksaṃbodhim abhisaṃbuddhās tiṣṭhanti, dhriyante, yāpayanti, dharmaṃ ca deśayanti, teṣām api buddhānāṃ bhagavatām ito nirjātaiva sarvajñatā, yad uta ṣaḍbhyaḥ pāramitābhyaḥ |  aham api subhūte tathāgato ’rhan samyaksaṃbuddha etarhy anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ |  mamāpi hi subhūte ito nirjātaiva sarvajñatā, yad uta ṣaḍbhyaḥ pāramitābhyaḥ |  tat kasya hetoḥ? āsu hi subhūte ṣaṭsu pāramitāsu saptatriṃśadbodhipakṣā dharmā antargatāḥ, catvāro brahmavihārāḥ, catvāri saṃgrahavastūni |  yāvāṃś ca kaścid buddhadharmo buddhajñānaṃ svayaṃbhūjñānam acintyajñānam atulyajñānam aprameyajñānam asaṃkhyeyajñānam asamajñānam asamasamajñānaṃ sarvajñajñānam, sarvaṃ tat ṣaṭsu pāramitāsvantargatam |  tasmāt tarhi subhūte bodhisattvasya mahāsattvasya ṣaṭ pāramitā eva kalyāṇamitrāṇi veditavyāni, ṣaḍ eva pāramitāḥ śāstā, ṣaṭ pāramitā mārgaḥ, ṣaṭ pāramitā ālokaḥ, ṣaṭ pāramitolkā, ṣaṭ pāramitā avabhāsaḥ, ṣaṭ pāramitāstrāṇam, ṣaṭ (198) pāramitāḥ śaraṇam, ṣaṭ pāramitā layanam, ṣaṭ pāramitāḥ parāyaṇam, ṣaṭ pāramitā dvīpaḥ, ṣaṭ pāramitā mātā, ṣaṭ pāramitāḥ pitā, ṣaṭ pāramitā jñānāya bodhāya sarvajñatāyai anuttarasamyaksaṃbodhiprāptaye saṃvartante |  sarvasattvānām apratyupakāriṇām api upakāribhūto bhavati, yadā bodhisattvo mahāsattvaḥ ṣaṭpāramitāsu śikṣate || 
                                 
                                 
                                 
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1. The good friends  A Bodhisattva who has set out with earnest intention and wants to win full enlightenment should from the very beginning tend, love and honour the good friends.  Subhuti: Who are those good friends of a Bodhisattva? The Lord: The Buddhas and Lords, and also the irreversible Bodhisattvas who are skilful in the Bodhisattva-course, and who instruct and admonish him in the perfections, who demonstrate and expound the perfection of wisdom.    The perfection of wisdom in particular should be regarded as a Bodhisattva’s good friend.  All the six perfections, in fact, are the good friends of a Bodhisattva.  They are his Teacher, his path, his light, his torch, his illumination, his shelter, his refuge, his place of rest, his final relief, (397) his island, his mother, his father, and they lead him to cognition, to understanding, to full enlightenment.  For it is in these perfections that the perfection of wisdom is accomplished.  Simply from the six perfections has come forth the all-knowledge of the Tathagatas who, in the past period, have won full enlightenment and then entered Nirvana.  And so has the all-knowledge of the Tathagatas who in a future period will win enlightenment,  and of the Tathagatas who just now reside in incalculable, immeasurable, infinite, inconceivable world systems.  I also, Subhuti, am a Tathagata who has in this present period won full enlightenment,  and my all-knowledge also has come forth from the six perfections.  For the six perfections contain the thirty-seven dharmas which act as wings to enlightenment, they contain the four Brahma-dwellings, the four means of conversion,  and any Buddha-dharma there may be, any Buddha-cognition, cognition of the Self-Existent, any unthinkable, incomparable, immeasurable, incalculable, unequalled cognition, any cognition which equals the unequalled, any cognition of the all-knowing.  Therefore, Subhuti, simply the six perfections of a Bodhisattva (398) should be known as his good friends. They are his Teacher, etc., to: they lead him to cognition, to understanding, to full enlightenment.  In addition, a Bodhisattva who trains in the six perfections becomes a true benefactor to all beings who are in need of one. 
āsu khalu punaḥ subhūte ṣaṭsu pāramitāsu śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā, arthataś ca dharmataś ca nayataś copaparīkṣitavyopanidhyātavyā paripraṣṭavyā paripraśnayitavyā |  tat kasya hetoḥ? eṣā hi prajñāpāramitā ṣaṇṇāṃ pāramitānāṃ pūrvaṃgamā nāyikā pariṇāyikā saṃdarśikā avadarśikā janayitrī dhatrī |  tat kasya hetoḥ? prajñāpāramitāvirahitā hi pañca pāramitā na prajñāyante, nāpi pāramitānāmadheyaṃ labhante |  tasmāt tarhi subhūte aparapraṇeyatāṃ gantukāmena bodhisattvena mahāsattvenāparapraṇeyatāyāṃ sthātukāmena ihaiva prajñāpāramitāyāṃ śikṣitavyam || 
       
       
       
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But if he wants to train in the six perfections, a Bodhisattva must above all hear this perfection of wisdom, take it up, bear it in mind, recite, study, spread, demonstrate, expound, explain and write it, and investigate its meaning, content and method, meditate on it, and ask questions about it.  For this perfection of wisdom directs the six perfections, guides, leads, instructs and advises them, is their genetrix and nurse.  Because, if they are deprived of the perfection of wisdom, the first five perfections do not come under the concept of perfections, and they do not deserve to be called ‘perfections.’  A Bodhisattva should therefore train in just this perfection of wisdom if he wishes to get to a state where he cannot be led astray by others, and to stand firmly in it. 
  subhūtir āha - kiṃ lakṣaṇā bhagavan prajñāpāramitā? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - asaṅgalakṣaṇā subhūte prajñāpāramitā |  subhūtir āha - syād bhagavan paryāyo yena paryāyeṇa yenaivāsaṅgalakṣaṇena prajñāpāramitā saṃvidyate, tenaivāsaṅgalakṣaṇena sarvadharmāḥ saṃvidyeran? bhagavān āha - evam etat subhūte, evam etat |  syāt subhūte paryāyo yena paryāyeṇa yenaivāsaṅgalakṣaṇena prajñāpāramitā saṃvidyate, tenaivāsaṅgalakṣaṇena sarvadharmāḥ saṃvidyante |  tat kasya hetoḥ? sarvadharmā hi subhūte viviktāḥ |  sarvadharmā hi subhūte śūnyāḥ |  tasmāt tarhi subhūte yenaivāsaṅgalakṣaṇena prajñāpāramitā viviktā śūnyā, tenaivāsaṅgalakṣaṇena sarvadharmā viviktāḥ śūnyāḥ |  subhūtir āha - yadi bhagavan sarvadharmā viviktāḥ, sarvadharmāḥ śūnyāḥ, kathaṃ bhagavan sattvānāṃ saṃkleśaḥ prajñāyate, kathaṃ bhagavan sattvānāṃ vyavadānaṃ prajñāyate? na ca bhagavan viviktaṃ saṃkliśyate, na bhagavan viviktaṃ vyavadāyati |  na ca bhagavan śūnyaṃ saṃkliśyate, na ca bhagavan śūnyaṃ vyavadāyati |  na ca bhagavan viviktaṃ vā śūnyaṃ vā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  anyatrāpi bhagavan śūnyatāyāḥ sarvadharmo nopalabhyate, yo ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddho vā, abhisaṃbhotsyate vā, abhisaṃbudhyate vā |  kathaṃ vā vayaṃ bhagavan asya bhāṣitasyārtham ājānīmaḥ? deśayatu bhagavan, deśayatu sugata |  evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tat kiṃ manyase dīrgharātraṃ sattvā ahaṃkāre mamakāre caranti? subhūtir āha - evam etad bhagavan, evam etat sugata |  dīrgharātraṃ sattvā ahaṃkāre mamakāre caranti |  bhagavān āha - tat kiṃ manyase subhūte api nu ahaṃkāramamakārau śūnyau? subhūtir āha - śūnyau bhagavan, śūnyau sugata |  bhagavān āha - tat kiṃ manyase subhūte ahaṃkāreṇa mamakāreṇa ca sattvāḥ saṃsāre saṃsaranti? subhūtir āha - evam etad bhagavan, evam etat sugata |  ahaṃkāreṇa mamakāreṇa ca sattvāḥ saṃsāre saṃsaranti |  bhagavān āha - evaṃ khalu subhūte sattvānāṃ saṃkleśaḥ prajñāyate |  yathā sattvānām udgraho ’bhiniveśaḥ, tathā saṃkleśaḥ |  na cātra (199) kaścit saṃkliśyate |  yathā ca subhūte anudgaho ’nabhiniveśaḥ, tathā nāhaṃkāramamakārau prajñāyete |  evaṃ khalu subhūte sarvasattvānāṃ vyavadānaṃ prajñāyate |  yathā sattvānām anudgraho ’nabhiniveśaḥ, tathā vyavadānam |  na cātra kaścid vyavadāyati |  evaṃ khalu subhūte caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  evaṃ khalu subhūte sarvadharmeṣu vivikteṣu sarvadharmeṣu śūnyeṣu sattvānāṃ saṃkleśo vyavadānaṃ ca prajñāyate |  subhūtir āha - āścaryaṃ bhagavan yāvad yad idaṃ sarvadharmeṣu vivikteṣu sarvadharmeṣu śūnyeṣu sattvānāṃ saṃkleśo vyavadānaṃ ca prajñāyate |  evaṃ ca bhagavaṃś caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  evaṃ hi caran bodhisattvo mahāsattvo na rūpe carati, na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu, na vijñāne carati |  evaṃ caran bhagavan bodhisattvo mahāsattvo ’navamardanīyo bhavati sadevamānuṣāsureṇa lokena |  evaṃ caran bhagavan bodhisattvo mahāsattvaḥ sarveṣāṃ śrāvakayānikānāṃ pratyekabuddhayānikānāṃ ca pudgalānāṃ caryām abhibhavati, anabhibhūtaṃ ca sthānaṃ pratilabhate |  tat kasya hetoḥ? anabhibhūtaṃ hi bhagavan buddhatvaṃ tathāgatatvaṃ svayaṃbhūtvaṃ sarvajñatvam |  anenāpi bhagavan manasikāreṇa prajñāpāramitāpratisaṃyuktena vihāreṇa viharan bodhisattvo mahāsattvo rātriṃdinānyatināmayet, āsannaḥ syād anuttarāyāḥ samyaksaṃbodheḥ, kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyeta | 
                                                                 
                                                                 
                                                                 
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2. Emptiness, defilements and purification  Subhuti: How is perfect wisdom marked? (399) The Lord: It has non-attachment for mark.  Subhuti: Would it be feasible to say that that same mark of non-attachment, which exists in perfect wisdom, exists also in all dharmas? The Lord: So it is, Subhuti.    For all dharmas are isolated  and empty.  Therefore that same mark of non-attachment, which makes perfect wisdom isolated and empty, also makes all dharmas isolated and empty.  Subhuti: If all dharmas are isolated and empty, how is the defilement and purification of beings conceivable? For what is isolated cannot be defiled or purified,  what is empty cannot be defiled or purified,  and what is isolated and empty cannot know full enlightenment.  Nor can one get at any dharma outside emptiness which has known full enlightenment, which will know it, or which does know it.  How then shall we understand the meaning of this teaching? Show us, O Lord, show us, O Sugata!  The Lord: What do you think, Subhuti.  Do beings course for a long time in I-making and mine-making? (400) Subhuti: So it is, Lord.  The Lord: Are also I-making and mine-making empty? Subhuti: They are, O Lord.  The Lord: Is it just because of their I-making and mine-making that beings wander about in birth-and-death? Subhuti: So it is, Lord.    The Lord: It is in that sense that the defilement of beings becomes conceivable.  To the extent that beings take hold of things and settle down in them, to that extent is there defilement.  But no one is thereby defiled.  And to the extent that one does not take hold of things and does not settle down in them, to that extent can one conceive of the absence of I-making and mine-making.  In that sense can one form the concept of the purification of beings,  i.e. to the extent that they do not take hold of things and do not settle down in them, to that extent there is purification.  But no one is therein purified.  When a Bodhisattva courses thus, he courses in perfect wisdom.  It is in this sense that one can form the concept of the defilement and purification of beings in spite of the fact that all dharmas are isolated and empty.  Subhuti: This is truly wonderful!  And a Bodhisattva who courses thus, he courses in perfect wisdom.  Because he then does not course in form, or the other skandhas.  When he courses thus, (401) a Bodhisattva cannot be crushed by the whole world with its Gods, men and Asuras.  When he courses thus, a Bodhisattva surpasses the coursings of all the persons who belong to the vehicle of the Disciples and Pratyekabuddhas, and he gains an insuperable position.  For Buddhahood is insuperable, and so is Tathagatahood, the state of the Self-Existent, the state of all-knowledge.  A Bodhisattva, who day and night passes his time dwelling on these mental activities associated with perfect wisdom, is quite near full enlightenment and shall quickly know it. 
  evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat |  evaṃ caran subhūte bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  evaṃ hi caran subhūte bodhisattvo mahāsattvo na rūpe carati, na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu, na vijñāne carati |  evaṃ caran subhūte bodhisattvo mahāsattvo ’navamardanīyo bhavati sadevamānuṣāsureṇa lokena |  evaṃ caran subhūte bodhisattvo mahāsattvaḥ sarveṣāṃ śrāvakayānikānāṃ pratyekabuddhayānikānāṃ ca pudgalānāṃ caryām abhibhavati, anabhibhūtaṃ ca sthānaṃ pratilabhate |  tat kasya hetoḥ? anabhibhūtaṃ hi subhūte buddhatvaṃ tathāgatatvaṃ svayaṃbhūtvaṃ sarvajñatvam |  anenāpi subhūte manasikāreṇa prajñāpāramitāpratisaṃyuktena vihāreṇa viharan bodhisattvo mahāsattvo rātriṃdinānyatināmayet, āsannaḥ syād anuttarāyāḥ samyaksaṃbodheḥ, kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyeta || 
               
               
               
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3. Attentions to perfect wisdom, and the pearl of great price  The Lord: So it is, Subhuti.             
sacet khalu punaḥ subhūte ye jambūdvīpe sattvāḥ, te sarve ’pūrvācaramaṃ mānuṣyakam ātmabhāvaṃ pratilabheran, mānuṣyakam ātmabhāvaṃ pratilabhyānuttarāyāṃ samyaksaṃbodhau cittam utpādayeran, anuttarāyāṃ samyaksaṃbodhau cittam utpādya yāvajjīvaṃ tiṣṭheyuḥ, yāvajjīvaṃ tiṣṭhanto yāvajjīvaṃ sarvatathāgatān satkuryur gurukuryur mānayeyuḥ pūjayeyur arcayeyur apacāyeyuḥ, evaṃ sarvasattvebhyo ’pi dānaṃ dadyuḥ, tac ca dānam anuttarāyāṃ samyaksaṃbodhau pariṇāmayeyuḥ |  tat kiṃ manyase subhūte api nu te bodhisattvā mahāsattvās tatonidānaṃ bahu puṇyaṃ prasaveyuḥ? subhūtir āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ khalu punaḥ subhūte sa kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, yo bodhisattvo mahāsattvo ’ntataḥ ekadivasam api prajñāpāramitāpratisaṃyuktair manasikārair viharati |  (200) tat kasya hetoḥ? yathā yathā hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāpratisaṃyuktair manasikārai rātriṃdivaṃ viharati, tathā tathā sarvasattvānāṃ dakṣiṇīyatāṃ gacchati |  tat kasya hetoḥ? tathā hi subhūte nāsti tadanyeṣāṃ sattvānāṃ tādṛśaṃ maitrīsahagataṃ cittam, yathā tasya bodhisattvasya mahāsattvasya, sthāpayitvā buddhān bhagavataḥ |  tat kasya hetoḥ? apratipudgalā hi subhūte tathāgatāḥ |  nirupamā hi subhūte tathāgatāḥ |  acintyadharmasamanvāgatā hi subhūte tathāgatā arhantaḥ samyaksaṃbuddhāḥ || 
               
               
               
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Suppose, Subhuti, that all beings in Jambudvipa should simultaneously acquire a human personality, should raise their thoughts to full enlightenment, abide in (402) that thought of enlightenment all their lives, and honour, revere and worship all the Tathagatas all their lives. If now [after all this preparation], they should give gifts to all beings, and turn [the merit from] that giving over into full enlightenment,  - would those Bodhisattvas on the strength of that beget much merit? Subhuti: They would, O Lord.  The Lord: Truly again, Subhuti, that son or daughter of good family begets a greater heap of merit, who, as a Bodhisattva, dwells for even one single day only in mental activities connected with the perfection of wisdom.  For, as he goes on dwelling day and night in those mental activities, he becomes more and more worthy of the sacrificial gifts of all beings.  Because no other being has a mind so full of friendliness as he has, except for the Buddhas, the Lords.  And the Tathagatas, of course, are matchless,  without a like,  endowed with unthinkable dharmas. 
kathaṃ ca subhūte sa kulaputro vā kuladuhitā vā tāvat tat puṇyam abhinirharati? tādṛśyā subhūte prajñayā samanvāgataḥ sa bodhisattvo mahāsattvo bhavati, yādṛśyā prajñayā samanvāgato vadhyagatān iva sarvasattvān paśyati |  tena tasyāṃ velāyāṃ mahākaruṇāparigṛhīto bhavati |  sa divyena cakṣuṣā vyavalokayan aprameyān asaṃkhyeyān aparimeyān aparimāṇān sattvān ānantaryakarmasamanvāgatān paśyati, akṣaṇaprāptāṃś ca vihanyamānāṃś ca dṛṣṭijālapraticchannāṃś ca mārgamapratilabhamānān |  aparāṃś ca kṣaṇaprāptān paśyati, kṣaṇāṃś ca virāgayataḥ paśyati |  tasya tasyāṃ velāyāṃ mahān saṃvega utpadyate |  te cāsya sarvasattvās tayā mahāmaitryā tayā ca mahākaruṇayā sphāritvā manasikṛtā bhavanti - aham eteṣāṃ sarveṣāṃ sattvānāṃ nātho bhaviṣyāmi, aham enān sarvasattvān sarvaduḥkhebhyo mocayiṣyāmīti |  na ca tena vā anyena vā nimittena sārdhaṃ saṃvasati |  ayam api subhūte bodhisattvasya mahāsattvasya mahān prajñāloko ’nuttarāṃ samyaksaṃbodhim abhisaṃboddhum |  anena hi subhūte vihāreṇa viharanto bodhisattvā mahāsattvāḥ sarvalokasya dakṣiṇīyatāṃ parigṛhṇanti, na ca vivartante ’nuttarāyāḥ samyaksaṃbodheḥ |  yeṣāṃ ca dāyakānāṃ dānapatīnāṃ ca paribhuñjate cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārān, asyāṃ prajñāpāramitāyāṃ sūpasthitacittāḥ, teṣāṃ dāyakānāṃ dānapatīnāṃ ca dānadakṣiṇāṃ viśodhayanti |  sarvajñatā caiṣām āsannībhavati |  tasmāt tarhi subhūte bodhisattvena mahāsattvenāmoghaṃ rāṣṭraṃ piṇḍaṃ paribhoktukāmena sarvasattvānāṃ mārgam upadeṣṭukāmena vipulam avabhāsaṃ kartukāmena saṃsāragatān sattvān saṃsārātparimocayitukāmena sarvasattvānāṃ cakṣur viśodhayitukāmenānena prajñāpāramitāpratisaṃyuktena manasikāreṇa vihartavyam |  saced anena manasikāreṇa vihartum icchati, tena prajñāpāramitāpratisaṃyuktā manasikārāḥ samanvāhartavyāḥ |  tat kasya hetoḥ? yo hy enān samanvāhartavyān maṃsyate, sa evāsya manasikāro bhaviṣyati |  tato ’nyeṣāṃ manasikārāṇāṃ prajñāpāramitāvirahitānām avakāśo na dātavyaḥ |  tathā ca kartavyaṃ yathāyaṃ prajñāpāramitāpratisaṃyuktair manasikārai rātriṃdivāni kṣapayet |  tadyathāpi nāma subhūte kenacid eva puruṣeṇa maṇiratnajñāne vartamānena maṇiratnajātijñenāpratilabdhapūrvaṃ mahāmaṇiratnaṃ pratilabdhaṃ bhavet |  sa tan mahāmaṇiratnaṃ pratilabhya mahatodāreṇa prītiprāmodyena samanvāgato bhavet |  tasya tan mahāmaṇiratnaṃ punar eva praṇaśyet |  sa tatonidānaṃ mahatā duḥkhadaurmanasyena saṃyujyeta |  tasya satatasamitaṃ tan mahāmaṇiratnaṃ pratisaṃyuktā eva manasikārāḥ pravarteran - aho batāhaṃ tena (201) mahāmaṇiratnena viprayukta iti hi sa puruṣas tasya mahāmaṇiratnasya na vismaret yāvat tad vā anyad vā tadguṇaṃ tajjātikaṃ tena mahāmaṇiratnaṃ pratilabdhaṃ bhavet |  evam eva subhūte bodhisattvena mahāsattvena prajñāpāramitāmahāmaṇiratnaparibhraṣṭena mahāmaṇiratnaparibhraṣṭeneva mahāmaṇiratnena ratnasaṃjñinā prajñāpāramitāmanasikārāviprayuktena prajñāpāramitāmanasikārāvirahitasarvajñatācittena tāvad anveṣṭavyā, yāvat sā vā anyā vā pratilabdhā bhavati |  tāvat tena prajñāpāramitāmahāmaṇiratnapratilambhapratisaṃyuktair mmanasikāraiḥ sarvajñatāmahāmaṇiratnapratilambhapratisaṃyuktair manasikārair avirahitena bhavitavyam || 
                                             
                                             
                                             
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How then does that son or daughter of good family at first aspire to that merit? He becomes endowed with that kind of wise insight which allows him to see all beings as on the way to their slaughter.  Great compassion on that occasion takes hold of him.  (403) He surveys countless beings with his heavenly eye, and what he sees fills him with great agitation: so many carry burden of a karma which leads to immediate retribution in the hells, others have acquired unfortunate rebirths [which keep them away from the Buddha and his teachings], others are doomed to be killed, or they are enveloped in the net of false views, or fail to find the path,  while others who had gained a fortunate rebirth have lost it again.    And he attends to them with the thought that: “I shall become a saviour to all those beings, I shall release them from all their sufferings!”  But he does not make either this, or anything else, into a sign to which he becomes partial.  This also is the great light of a Bodhisattva’s wisdom, which allows him to know full enlightenment.  For Bodhisattvas, when they dwell in this dwelling, become worthy of the gifts of the whole world, and yet they do not turn back on full enlightenment.  They purify the gifts and offerings of those who give them the requisites of life, when their thoughts are well supported by perfect wisdom,  and they are near to all-knowledge.  Therefore a Bodhisattva should dwell in this mental work associated with perfect wisdom, if he does not want to consume his alms fruitlessly, if he wants to point out the path to all beings, (404) to shed light over a wide range, to set free from birth-and-death all the beings who are subject to it, and to cleanse the organs of vision of all beings.  If he wishes to dwell in mental activities directed towards these goals, he should bring to mind mental activities associated with the perfection of wisdom.  For one who decides to bring these to mind, his mind works on the welfare of all beings.  But he should give no room to other mental activities, such as lack in perfect wisdom.  If he acts so [as the mental work, which is essentially a loving concern for beings, impels him], he spends his days and nights in mental activities associated with the perfection of wisdom.  Suppose a man, well versed in jewelry and the different varieties of jewels, had newly acquired a very precious gem.  That would make him very glad and elated.  If he again lost this precious gem,  he would be most sad and distressed.  Constantly and always mental activities associated with that jewel would proceed in him, and he would regret to be parted from it. He would not forget about it, until he had either regained this gem, or gained another one of like quality and kind.  Just so a Bodhisattva who has again lost the precious jewel of perfect wisdom; (405) with a clear perception of the preciousness of perfect wisdom, and convinced that he has not been definitely parted from it, he should, with a thought that is not lacking in mental work on perfect wisdom, and which is directed to the state of all-knowledge, search about everywhere until he has regained this Sutra, or gained an equivalent one.  All that time he should be one who is not lacking in mental activities associated with the acquisition of the precious jewel of the perfection of wisdom, one who is not lacking in mental activities associated with the acquisition of the great jewel of all-knowledge. 
subhūtir āha - yat punar bhagavan sarvadharmāḥ sarvamanasikārāḥ svabhāvena virahitāḥ śūnyoktā bhagavatā, tat kathaṃ bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāpratisaṃyuktair manasikāraiḥ sarvajñatāpratisaṃyuktair manasikārair avirahito bhavati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - sacet subhūte bodhisattvo mahāsattva evaṃ manasi karoti - sarvadharmāḥ svabhāvena viviktāḥ, sarvadharmāḥ svabhāvena śūnyā iti, evam etan manasi kurvan prajñāpāramitāpratisaṃyuktair manasikāraiḥ sarvajñatāpratisaṃyuktair manasikārair avirahito bhavati |  tat kasya hetoḥ? prajñāpāramitā hi subhūte śūnyā |  sā naiva vivardhate, na ca parihīyate | 
     
     
     
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Subhuti: But, since the Lord has taught that all dharmas and all mental activities are lacking in own-being, and empty, - how then can a Bodhisattva become one who is not lacking in mental activities associated with perfect wisdom, or with all-knowledge? The Lord: If the mind of a Bodhisattva works on the fact that all dharmas are through their own-being isolated and empty, and agrees that that is so, then he becomes one who is not lacking in mental activities associated with perfect wisdom and with all-knowledge.  For perfect wisdom is empty,  it neither increases nor decreases. 
  subhūtir āha - saced bhagavan prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, kathaṃ bhagavan bodhisattvo mahāsattvo ’vivardhamānayā prajñāpāramitayā bodhaye samudāgacchati, kathaṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - na khalu punaḥ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran vivardhate vā parihīyate vā |  yathaiva subhūte prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, evam eva subhūte bodhisattvo mahāsattvaḥ śūnyaḥ |  sa naiva vivardhate, na ca parihīyate |  yataḥ subhūte yathaiva prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, evam eva subhūte bodhisattvo mahāsattvaḥ śūnyaḥ |  sa naiva vivardhate, na ca parihīyate |  tato bodhisattvo mahāsattvo bodhaye samudāgacchati, evaṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  sacet subhūte bodhisattvo mahāsattvaḥ evaṃ bhāṣyamāṇe notrasyati na saṃtrasyati na saṃtrāsam āpadyate na saṃsīdati, veditavyam etat subhūte caratyayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām iti || 
               
               
               
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4. Emptiness and growth in enligthenment  Subhuti: If that is so, how can a Bodhisattva arrive, without an increase in perfect wisdom, at the full attainment of enlightenment, how can he know full enlightenment? The Lord: In actual fact a Bodhisattva who courses in perfect wisdom neither increases or decreases.  Just as perfect wisdom is empty, without increase or decrease, just so also a Bodhisattva is empty,  without increase or decrease.  It is because of this fact, - i.e. that just as perfect wisdom is empty, (406) without increase or decrease, so also the Bodhisattva is empty,  without increase or decrease,  - that a Bodhisattva arrives at the full attainment of enlightenment, and thus knows full enlightenment.  If a Bodhisattva, when this is being taught, is not afraid nor loses heart, then he should be known as a Bodhisattva who courses in perfect wisdom. 
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] + + ...  (4) ... + + + + + [t](e) bhagavaṃ āyu(ṣ)[m]. .. .           
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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. 
subhūtir āha - yā bhagavan sarvadharmāṇām anutpattikadharmatā, sā vyākriyate ’nuttarāyāṃ samyaksaṃbodhau? bhagavān āha - no hīdaṃ subhūte |  subhūtir āha - kathamasyedānīṃ bhagavan dharmasya vyākaraṇaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau? bhagavān āha - kiṃ punaḥ subhūte samanupaśyasi tvaṃ taṃ dharmaṃ yasya dharmasya vyākaraṇaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau? subhūtir āha - no hīdaṃ bhagavan |  nāhaṃ bhagavaṃs taṃ dharmaṃ samanupaśyāmi yo dharmo vyākṛto vyākariṣyate vyākriyate vā anuttarāyāṃ samyaksaṃbodhau |  tam apy ahaṃ bhagavan dharmaṃ na samanupaśyāmi, yo dharmo ’bhisaṃbudhyate, yo dharmo ’bhisaṃboddhavyaḥ, yena vā dharmeṇābhisaṃbudhyate |  tat kasya hetoḥ? sarvadharmeṣu bhagavan anupalabhyamāneṣu na me evaṃ bhavati - ayaṃ dharmo ’bhisaṃbudhyate, ayaṃ dharmo ’bhisaṃboddhavyaḥ, anena vā dharmeṇābhisaṃbudhyate iti || 
         
         
         
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Subhuti: Can the true nature of all dharmas, which consists in the fact that they fail to be produced, can that be predestined to full enlightenment? The Lord: No, Subhuti.  Subhuti: How then in that case does the prediction of this dharma to full enlightenment take place? The Lord: Do you see as real that dharma which has a prediction to full enlightenment? (409) Subhuti: No, Lord.  I do not see any real dharma which is at any time predestined to full enlightenment.  Nor do I see any real dharma which is known by the enlightened, which should be known to them, or by means of which they would have their full knowledge.  It is because all dharmas cannot be apprehended, that it does not occur to me to think that “this dharma is known to the Enlightened, this dharma should be known to them, by means of this dharma they do have their full knowledge.” 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ || (203) 
 
 
 
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