Bibliotheca Polyglotta

bhagavān āha - tat kiṃ manyase subhūte katamena paryāyeṇa mahāpāramiteyaṃ yad uta prajñāpāramitā? sthaviraḥ subhūtir āha - na bhagavan rūpaṃ mahatkaroti nālpīkaroti, na rūpaṃ saṃkṣipati na vikṣipati | evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān | na bhagavan vijñānaṃ mahatkaroti nālpīkaroti, na vijñānaṃ saṃkṣipati na vikṣipati | yāny api tāni tathāgatasya tathāgatabalāni, tāny api na balīkaroti na durbalīkaroti, na saṃkṣipati na vikṣipati | yāpi sā sarvajñatā, tām api na mahatkaroti nālpīkaroti, na saṃkṣipati na vikṣipati | tat kasya hetoḥ? asaṃkṣiptāvikṣiptā hi bhagavan sarvajñatā | saced evam api bhagavan bodhisattvo mahāsattvaḥ saṃjānīte, carati prajñāpāramitāyām | kiṃ punar evaṃ saṃjānānaḥ - evam ahaṃ sarvajñajñānasamanvāgata sattvebhyo dharmaṃ deśayiṣyāmi, evam imān sattvān parinirvāpayiṣyāmīti | tat kasya hetoḥ? na hy eṣa prajñāpāramitāniṣyando ya imān sattvān parinirvāpayiṣyāmīti sattvopalambhaḥ | eṣa evāsya mahān upalambhaḥ syāt | tat kasya hetoḥ? sattvāsvabhāvajātikā hi prajñāpāramitā veditavyā | sattvāsvabhāvatayā prajñāpāramitāsvabhāvatā veditavyā | sattvaviviktatayā prajñāpāramitāviviktatā veditavyā | sattvācintyatayā prajñāpāramitācintyatā veditavyā | sattvāvināśadharmatayā prajñāpāramitāvināśadharmatā veditavyā | sattvānabhisaṃbodhanatayā prajñāpāramitānabhisaṃbodhanatā veditavyā | sattvayathābhūtārthānabhisaṃbodhanatayā prajñāpāramitāyathābhūtārthānabhisaṃbodhanatā veditavyā | sattvabalasamudāgamanatayā tathāgatabalasamudāgamanatā veditavyā | anena bhagavan paryāyeṇa mahāpāramiteyaṃ yad uta prajñāpāramitā ||

bcom ldan ’das chos thams cad dbyer ma mchis pa’i slad du ’di ni tha mi dad pa’i pha rol tu phyin pa’o || bcom ldan ’das nyan thos (6) dang rang sangs rgyas kyis thams cad la ’dod pa ma mchis pa’i slad du ’di ni mchog tu mi ’dzin pa’i pha rol tu phyin pa’o || bcom ldan ’das rnam par rtog pa zhi ba nyid kyi slad du ’di ni rnam par mi rtog pa’i pha rol tu phyin pa’o || bcom ldan ’das chos nyid tshad ma mchis pa nyid kyi (7) slad du ’di ni gzhal du ma mchis pa’i pha rol tu phyin pa’o || bcom ldan ’das chos thams cad chags pa ma mchis pa’i slad du ’di ni chags pa ma mchis pa’i pha rol tu phyin pa’o || bcom ldan ’das chos thams cad ’dus ma bgyis pa’i slad du ’di ni mi rtag pa’i pha rol tu phyin pa’o || (115b1) bcom ldan ’das chos thams cad nam mkha’ dang mnyam pa’i slad du ’di ni sdug bsngal pa’i pha rol tu phyin pa’o || bcom ldan ’das chos thams cad mi dmigs pa’i slad du ’di ni stong pa nyid kyi pha rol tu phyin pa’o || bcom ldan ’das chos thams cad mngon par ma chags pa’i slad (2) du ’di ni bdag ma mchis pa’i pha rol tu phyin pa’o || bcom ldan ’das chos thams cad mngon par ma grub pa’i slad du ’di ni mtshan nyid ma mchis pa’i pha rol tu phyin pa’o || bcom ldan ’das mtha’ yas mu ma mchis pa’i slad du ’di ni stong pa nyid thams cad kyi pha rol tu phyin pa’o || (3) bcom ldan ’das byang chub kyi phyogs de rnams dmigs su ma mchis pa’i slad du ’di ni dran pa nye bar gzhag pa la sogs pa byang chub kyi phyogs kyi chos rnams kyi pha rol tu phyin pa’o || bcom ldan ’das rnam par thar pa’i sgo gsum mi dmigs pa’i slad du ’di ni stong pa nyid dang mtshan (4) ma med pa dang smon pa med pa’i pha rol tu phyin pa’o || bcom ldan ’das ’di rnams dmigs su ma mchis pa’i slad du ’di ni rnam par thar pa brgyad kyi pha rol tu phyin pa’o || bcom ldan ’das bsam gtan dang po la sogs pa mi dmigs pa’i slad du ’di ni mthar gyis gnas pa’i (5) snyoms par ’jug pa dgu’i pha rol tu phyin pa’o || bcom ldan ’das sdug bsngal la sogs pa mi dmigs pa’i slad du ’di ni bden pa bzhi’i pha rol tu phyin pa’o || bcom ldan ’das sbyin pa la sogs pa mi dmigs pa’i slad du ’di ni sa bcu’i pha rol tu phyin pa’o || bcom (6) ldan ’das mi brdzi ba’i slad du ’di ni stobs kyi pha rol tu phyin pa’o || bcom ldan ’das shin tu ma zhum pa’i slad du ’di ni mi ’jigs pa’i pha rol tu phyin pa’o || bcom ldan ’das ye shes thams cad chags pa ma mchis pa dang | thogs pa ma mchis pa’i slad du ’di ni so so yang (7) dag par rig pa’i pha rol tu phyin pa’o ||

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佛言。須菩提。於意云何。以是因縁。摩(14)訶波羅蜜是般若波羅蜜。須菩提言。般若波(15)羅蜜於色不作大不作小。不作合不作散。於(16)受想行識。不作大不作小。不作合不作散。世(17)尊。般若波羅蜜於佛十力。不作強不作弱。四(18)無所畏乃至薩婆若。不作合不作散。世尊。菩(19)薩如是亦分別則不行般若波羅蜜。何以故。(20)般若波羅蜜無如是相。我當度若干衆生。即(21)是菩薩計有所得。所以者何。衆生不生故般(22)若波羅蜜不生。衆生無性故般若波羅蜜無(23)性。衆生離相故般若波羅蜜離相。衆生不滅(24)故般若波羅蜜不滅。衆生不可思議故般若(25)波羅蜜不可思議。衆生不可知故般若波羅(26)蜜不可知。衆生力集故如來力亦集。

4. Why the perfection of wisdom is great The Lord: What do you think, Subhuti, in what manner is this perfection of wisdom a great perfection? Subhuti: It does not make form, etc., greater or smaller, and it does not assemble nor disperse form, etc. It also does not strengthen or weaken the powers of a Tathagata, nor does it assemble or disperse them. It does not even make that all-knowledge greater or smaller, nor does it assemble or disperse it. For all-knowledge is unassembled [uncollected] and undispersed [undisturbed]. If the Bodhisattva perceives even this, then he courses not in the perfection of wisdom,[(cm :: Schlosser: Both, Vaidya and Wogihara have "carati prajñāpāramitāyām", thus no negation.)] how much more so if he forms the notion: ‘Thus will I, endowed with the cognition of the all-knowing, demonstrate dharma to beings, thus will I lead those beings to final Nirvana.’ For this apprehension of beings as a basis fact, when he says, “I will lead those beings to final Nirvana,” cannot be an outcome of perfection of wisdom. This would indeed be a great basis of apprehension on his part. For the absence of own-being in beings should be known as belonging to the very essence of the perfection of wisdom. One should know that the perfection of wisdom is without own-being because [or: in the same way in which] beings are without own-being; that the perfection of wisdom is isolated, because beings are isolated; that the perfection of wisdom is unthinkable, because beings are; (176) that the perfection of wisdom has an indestructible nature because beings have; that the perfection of wisdom does not actually undergo the process which leads to enlightenment because beings do not; that the perfection of wisdom taken as it really is, does not undergo the process which leads to enlightenment because beings, as they really are, do not undergo that process; that the way in which the Tathagata arrives at the full possession of his powers should be understood after the way in which beings arrive at the full possession of their power. It is in this manner that the perfection of wisdom is a great perfection.

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