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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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tat kiṃ manyase subhūte | api nu srotāpannasya evaṃ bhavati mayā srotāpattiphalaṃ prāptam iti |  subhūtir āha | no hīdaṃ bhagavan | bhagavān āha 1 | tat kasya hetoḥ | na hi sa bhagavan kiṃcid āpannaḥ | tenocyate srotāpanna iti | na rūpam āpanno na śabdān na gandhān na rasān na spraṣṭavyān na dharmān āpannaḥ | tenocyate srotāpanna iti |  [saced bhagavan srotāpannasyaivaṃ bhaven mayā srotāpattiphalaṃ prāptam iti sa eva tasyātmagrāho bhavet sattvagrāho jīvagrāhaḥ pudgalagrāho bhaved iti]2  
須菩提於意云何須陀洹能作是念我得須陀洹果不  須菩提言不也世尊何以故須陀洹名為入流而無所入不入色聲香味觸法是名須陀洹   
須菩提於意云何須陀洹能作是念我得須陀洹果不  須菩提言不也世尊何以故實無有法名須陀洹不入色聲香味觸法是名須陀洹   
須菩提汝意云何須陀洹能作是念我得須陀洹果不  須菩提言不也世尊何以故世尊實無所有能至於流故說須陀洹乃至色聲香味觸法亦復如是故名須陀洹   
須菩提汝意云何須陀洹能作是念我得須陀洹果不  須菩提言不能世尊何以故世尊實無所有能至於流故說須陀洹乃至色聲香味觸法亦復如是故名須陀洹   
世尊言彼何意念善實雖然流入如是念我流入果得到  善實言不如此世尊彼何所因不彼世尊一人彼故說名流入不色入不聲不香不味不觸不法入彼故說名流入者  彼若世尊流入如是念我流入果得到彼如是彼所我取有眾生取壽取人取有 
佛告善現於汝意云何諸預流者頗作是念我能證得預流果不  善現答言不也世尊諸預流者不作是念我能證得預流之果何以故世尊諸預流者無少所預故名預流不預色聲香味觸法故名預流  世尊若預流者作如是念我能證得預流之果即為執我有情命者士夫補特伽羅等 
妙生於汝意云何諸預流者頗作是念我得預流果不  妙生言不爾世尊何以故諸預流者無法可預故名預流不預色聲香味觸法故名預流  世尊若預流者作是念我得預流果者則有我執有情壽者更求趣執 
| rab ’byor | ’di ji snyam du sems | rgyun du zhugs pa ’di snyam du bdag gis rgyun du zhugs pa’i ’bras bu thob bo snyam du sems sam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du zhe na | bcom ldan ’das de ni ci la’ang zhugs pa ma mchis pa’i slad du ste | des na rgyun du zhugs pa zhes bya’o | | gzugs la’ang ma zhugs | sgra la ma lags | dri la ma lags | ro la ma lags | reg bya la ma lags | chos la’ang ma zhugs te | des na rgyun du zhugs pa zhes bya’o |  | bcom ldan ’das gal te rgyun du zhugs pa de ’di snyam du bdag gis rgyun du zhugs pa’i ’bras bu thob bo snyam du sems par gyur na de nyid de’i bdag tu ’dzin par ’gyur ro | | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ro | 
subudi a egüni ker kemen sedkimüi : surtaban-ud eyin kemen bi surtaban-u qutuγ-i olba kemen sedkiǰü sedkikü üü :  subudi öčir-ün : ilaǰü tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a tere yaγun-dur ber orolduγsan ügei-yin tulada buyu : tegüber surtaban kemegdeyü :: öngge-dür ber ese orolduγad : dayan-dur ber busu : ünür-tür ber busu : amtan-dur ber busu : kürteküi-dür ber (14a)busu : nom-nuγud-tur ber ese orolduγsan buyu : tegüber nasuda orolduγsan surtaban kemegdeyü ::  /tere yaγun-u tulada kemebesü/ ilaǰu tegüs nögčigsen a ker ber surtaban-ud eyin kemen surtaban-u qutuγ-i olbai bi kemen sedkikü bolbasu ele : tere büged tegüni bi kemen sedkikü bolqu boluyu : amitan kemen sedkiküi : amin kemen sedkiküi : budgali kemen sedkiküi bolqu bolai : 
“What do you think, Subhūti? Does it occur to a Stream-enterer that he has obtained the fruit of Stream-entry?”
  Subhūti said, “No indeed, Lord. Why is that? Because, Lord, he has not entered anything. That is why he is called a Stream-enterer. He has not entered form, nor has he entered sounds, smells, tastes, objects of touch, or dharmas. That is why he is called ‘a Stream-enterer.’”  [(Cz 71,10-13:) If, O Lord, it would occur to the Streamwinner, ‘by me has the fruit of a Streamwinner been attained’, then that would be in him a seizing of self, seizing of a being, seizing of a soul, seizing of a person.] 
 
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