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PP: Vajracchedikā Prajñāpāramitā

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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    
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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PP: Vajracchedikā Prajñāpāramitā
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yāvaṃtaḥ satvāḥ satvasaṃgraheṇa saṃgṛhītāḥ aṇdajā vā jarāyujā vā saṃsvedajā vā upapādukā vā rūpiṇo vā arūpiṇo vā  saṃjñino vā asaṃjñino vā naiva saṃjñino nāsaṃjñinaḥ yāvat satvadhātuḥ prajñapyamānaḥ prajñapyate te mayā sarve1 anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyāḥ2 |  evam aparimāṇāṃś ca satvān parinirvāpayitavyāḥ na ca kaścit satvaḥ parinirvāpito bhavati3 |  tat kasmād dhetoḥ | sacet subhūte bodhisatvasya satvasaṃjñā pravartate na sa bodhisatva iti vaktavyaḥ |  tat kasya hetoḥ | na sa subhūte bodhisatvo vaktavyo yasya satvasaṃjñā pravarteta jīvasaṃjñā vā pudgalasaṃjñā vā pravarteta4 | 
所有一切眾生之類若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想非無想我皆令入無餘涅槃而滅度之  如是滅度無量無數無邊眾生實無眾生得滅度者  何以故  須菩提若菩薩有我相人相眾生相壽者相即非菩薩 
所有一切眾生眾生所攝若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想非無想所有眾生界眾生所攝我皆令入無餘涅槃而滅度之  如是滅度無量無邊眾生實無眾生得滅度者  何以故須菩提若菩薩有眾生相即非菩薩  何以故非須菩提若菩薩起眾生相人相壽者相則不名菩薩 
所有一切眾生類攝若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃  如是般涅槃無量眾生已無一眾生被涅槃者  何以故須菩提若菩薩有眾生想即不應說名為菩薩  何以故須菩提一切菩薩無我想眾生想壽者想受者想 
所有一切眾生類攝若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃  如是涅槃無量眾生已無一眾生被涅槃者  何以故須菩提若菩薩有眾生想即不應說名為菩薩  何以故須菩提一切菩薩無我想眾生想壽者想受者想 
所有善實眾生眾生攝攝已卵生若胎生若濕生若化生若色若無色  若想若無想若非想非無想所有眾生界施設已彼我一切無受餘涅槃界滅度應  如是無量雖眾生滅度無有一眾生滅度有  彼何所因若善實菩薩摩訶薩眾生想轉不彼菩薩摩訶薩名說應  彼何所因不彼善實菩薩名說應若眾生想轉壽想若人想若轉 
所有諸有情有情攝所攝若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想非無想乃至有情界施設所施設如是一切我當皆令於無餘依妙涅槃界而般涅槃  雖度如是無量有情令滅度已而無有情得滅度者  何以故善現若諸菩薩摩訶薩有情想轉不應說名菩薩摩訶薩  所以者何善現若諸菩薩摩訶薩不應說言有情想轉 
所有一切眾生之類若卵生胎生濕生化生若有色無色  有想無想非有想非無想盡諸世界所有眾生如是一切我皆令入無餘涅槃而滅度之  雖令如是無量眾生證圓寂已而無有一眾生入圓寂者  何以故妙生若菩薩有眾生想者則不名菩薩  所以者何由有我想眾生想壽者想更求趣想故 
bdag gis ji tsam sems can du bsdu bar bsdus pa sgo nga las skyes pa’am | mngal nas skyes pa’am | drod gsher las skyes pa’am | brdzus te skyes pa’am | gzugs can nam | gzugs med pa’am |  ’du shes can nam | ’du shes med pa’am | ’du shes med ’du shes med min nam | sems can gyi khams ji tsam sems can du gdags pas btags pa de dag thams cad phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings su yongs su mya ngan las ’da’o |  | de ltar sems can tshad med pa yongs su mya ngan las ’das kyang sems can gang yang yongs su mya ngan las ’das par gyur pa med do snyam du sems bskyed par bya’o |  | de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems can du ’du shes ’jug na | de byang chub sems dpa’ zhes mi bya ba’i phyir ro |  | de ci’i phyir zhe na | rab ’byor gang sems can du ’du shes ’jug gam | srog tu ’du shes sam | gang zag tu ’du shes ’jug na de byang chub sems dpa’ zhes mi bya ba’i phyir te | 
(5b)čiγuluγsad öndegen-eče törögsen ba : umai-ača törögsen ba : ǰögin dulayan-ača törögsen ba : qubilǰu törögsen ba : öngge bey-e-tü ba : öngge bey-e-tü busu ba : sedkiküi-ten ba : sedkiküi ügegün ba : sedkiküi ügei sedkiküi ügei busu ba :  amitan-u ayimaγ kedüi bügesü amitan kemen nereyidčü qomuslaγdaγ-san tede bügüde-yi ülegsen čoγča ügei nirvan-u činartur bari nirvan bolγabasu :  teyin kü čaγlasi ügei amitan-i bari nirvan bolγabasu ber : nigeken ber amitan-i bari nirvan boluγsan ügei buyu kemen (6a)sedkil egüskegdeküi :  tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdekü-yin tulada bolai :  tere yaγun-u tulada kemebesü : subudi a ked-be amitan kemen sedkiǰü oroldubasu ba : amin kemen sedkiǰü oroldubasu ba : budgali kemen sedkiǰü oroldubasu ele : tere bodisdv ülü kemegdekü-yin tulada boluyu :: 
‘However many living beings are comprised in the total aggregation of living beings, be they born from eggs, or born from wombs, or born from moisture, or arising spontaneously, whether having physical form or being non-material,  whether having apperception, or lacking apperception, or neither having apperception nor lacking apperception—however the realm of living beings is defined when one defines it—I should bring all of them to final extinction in the realm of extinction without substrate remaining.  But after I have brought immeasurable living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’  What is the reason for that? If, Subhūti, the idea of a living being occurs to a bodhisattva, he should not be called a bodhisattva.  Why is that? Subhūti, anybody to whom the idea of a living being occurs, or the idea of a soul or the idea of a person occurs, should not be called a bodhisattva. 
 
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