atha khalv āyuṣmān subhūtir bhagavantam etad avocat - śakyā punar bhagavan prajñāpāramitā śrotuṃ vopalakṣyayituṃ vā samanvāhartuṃ vopapādayituṃ vopadhārayituṃ vā? iyaṃ sā prajñāpāramitā, iha vā sā prajñāpāramitā, amutra vā sā prajñāpāramitā, anena vā ākāreṇa liṅgena nimitteneti śakyā nirdeṣṭuṃ vā śrotuṃ vā? bhagavān āha - no hīdaṃ subhūte |
neyaṃ subhūte prajñāpāramitā skandhaśo vā dhātuśo vā āyatanaśo vā śakyā nirdeṣṭuṃ vā śrotuṃ vopalakṣayituṃ vā samanvāhartuṃ vopapādayituṃ vopadhārayituṃ vā |
tat kasya hetoḥ? sarvadharmaviviktatvāt subhūte, atyantaviviktatvāt subhūte sarvadharmāṇāṃ na śakyā prajñāpāramitā nirdeṣṭuṃ vā śrotuṃ vopalakṣayituṃ vā samanvāhartuṃ vopapādayituṃ vopadhārayituṃ vā |
na cānyatra skandhadhātvāyatanebhyaḥ prajñāpāramitā avaboddhavyā |
tat kasya hetoḥ? skandhadhātvāyatanam eva hi subhūte śūnyaṃ viviktaṃ śāntam |
iti hi prajñāpāramitā ca skandhadhātvāyatanaṃ cādvayam etad advaidhīkāraṃ śūnyatvād viviktatvāt |
evaṃ śāntatvān nopalabhyate |
yo ’nupalambhaḥ sarvadharmāṇām, sā prajñāpāramitety ucyate |
yadā na bhavati saṃjñā samajñā prajñaptir vyavahāraḥ, tadā prajñāpāramitety ucyate ||
gang dag da ltar yang shes rab kyi pha rol tu phyin pa ’di nyan par ’gyur zhing mnyan nas kyang ’dzin par ’gyur ’chang bar ’gyur klog par (7) ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur | ston par ’gyur nye bar ston par ’gyur lung ’bogs par ’gyur kha ton byed par ’gyur de bzhin nyid du slob par ’gyur de bzhin nyid du sgrub par gyur de bzhin nyid du rnal ’byor du byed par ’gyur ba’i rigs kyi bu ’am rigs kyi (116b1) bu mo de dag gis ni sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi zad nas kyang shes rab kyi pha rol tu phyin pa ’di thos nas sangs rgyas bcom ldan ’das rnams la shes rab kyi pha rol tu phyin pa ’di yongs su zhus shing yongs su dris par byas pa (2) yin no ||
gang dag shes rab kyi pha rol tu phyin pa ’di ltar zab pa ’di bshad pa dang bstan pa dang nya bar bstan pa la ’god par mi ’gyur kun tu zhum par mi ’gyur bag tsha bar mi ’gyur bag ’khums par mi ’gyur yid phyir phyogs par mi ’gyur bcom zhing phyir phyogs par mi ’gyur mi dngang (3) kun tu mi skag kun tu skrag pa dang ldan par mi ’gyur ba’i rigs kyi bu dang rigs kyi bu mo de dag ni sangs rgyas mang po la dge ba’i rtsa ba bskrun par rig par bya’o ||
de nas tshe dang ldan pa shā ri’i bus lha rnams kyi dbang po brgya byin gyi ’di lta bu’i sems kyi rtog pa sems kyis shes nas bcom (.4) ldan ’das la ’di skad ces gsol to | bcom ldan ’das rigs kyi bu’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa zab mo ’di nyid ’chad pa dang ston pa dang nye bar ston pa la | mngon par dad de rtog cing mos la sems dang bas byang chub tu sems bskyed de shes rab (5) kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang rab tu ’don sa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton bgyid pa dang de bzhin nyid du slob pa dang de bzhin nyid du sgrub pa dang de bzhin nyid du rnal ’byor du bgyid par ’gyur ba de ni (6) phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po ci lta ba de bzhin du gzung bar bgyi’o ||
de ci’i slad du zhe na | bcom ldan ’das shes rab kyi pha rol tu phyin pa ’di ni zab ste | bcom ldan ’das dge ba’i rtsa ba chung ba dang sangs rgyas bcom ldan ’das rnams (7) la mngon du ma thos shing yongs su ma dris pa’i rang bzhin can du gyur pa dang sngon spyad pa dang ma ldan pa rnams kyis ni ’di ltar zab pa’i shes rab kyi pha rol tu phyin pa ’di la mos par mi nus so ||
bcom ldan ’das yang gang dag ’di la mi mos shing ma rtogs pas spong bar sems pa’i (117a1) rigs kyi bu dang rigs kyi bu mo de dag gis ni sngon gyi mthar yang ’di ltar zab pa’i shes rab kyi pha rol tu phyin pa ’di nyid bshad pa na spangs par gyur to ||
de ci’i slad du zhe na | bcom ldan ’das ’di ltar dge ba’i rtsa ba chung ba’i slad du sngon gyi mthar ma spyad pas shes (2) rab kyi pha rol tu phyin pa zab mo ’di la ci ltar yang mos par mi nus so ||
gang dag shes rab kyi pha rol tu phyin pa zab mo ’di ’chad pa na spong bar ’gyur ba de dag kyang de bzhin du rig par bgyi ste | de dag gis sngon gyi mthar yang shes rab kyi pha rol tu phyin pa zab mo ’di nyid bshad pa na (3) spangs pa lags te ’di ltar de dag gis shes rab kyi pha rol tu phyin pa zab mo ’di bshad pa la dad pa ma mchis bzod pa ma mchis sred pa ma mchis ’dun pa ma mchis brtson ’grus ma mchis dang ba ma mchis mos pa ma mchis so ||
de dag gis ni sngon gyi sangs rgyas bcom ldan ’das rnams (117a.4) dang sangs rgyas kyi nyan thos rnams la yongs su ma dris te yongs su dri ba ma bgyis so ||
de nas lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa shā ri’i bu la ’di skad ces smras so || ’phags pa shā ri’i bu shes rab kyi pha rol tu phyin pa ni zab pa ste | byang chub sems dpa’ (5) sems dpa’ chen po sngon ma spyad pa dag shes rab kyi pha rol tu phyin pa zab mo ’di bshad pa la mos par mi ’gyur ba de la ngo mtshar ci zhig yod | de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to ||
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須菩提白佛言。世尊。般若波羅蜜可(5)聞可見耶。佛言不也。
Subhuti: Is it at all possible to hear the perfection of wisdom, to distinguish and consider her, to make statements and to reflect about her? Can one explain, or learn, that because of certain attributes, tokens or signs this is the perfection of wisdom, or that here this is the perfection of wisdom, or that there that is the perfection of wisdom? The Lord: No indeed, Subhuti.
This perfection of wisdom cannot be expounded, or learned, or distinguished, or considered, or stated, or reflected upon by means of the skandhas, or by means of the elements, or by means of the sense-fields.
This is a consequence of the fact that all dharmas are isolated, absolutely isolated.
Nor can the perfection of wisdom be understood otherwise than by the skandhas, elements or sense-fields.
For just the very skandhas, elements and sense-fields are empty, isolated and calmly quiet.
It is thus that the perfection of wisdom and the skandhas, elements and sense-fields are not two, nor divided. As a result of their emptiness, isolatedness
and quietude they cannot be apprehended.
The lack of a basis of apprehension in all dharmas, that is called ‘perfect wisdom.’
Where there is no perception, appellation, conception or conventional expression, there one speaks of ‘perfection of wisdom.’
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1. Parivarta