Bibliotheca Polyglotta

Further, the so-called ‘insight (prajñā)’ is a word for calm (upaśāntapada) because it is free from the flame of false discrimination (vikalpa), a word for the unchanging because of the purify of own character (nirvikārapadam etat svalakṣaṇaviśuddhatvāt), a word for no thought-constructions because it has no basis (nirvikalpapadam etad anāśrayatvāt), a word for being qua being because it is according to truth (yathābhūtapadam etad yathāsamyaktvāt); a word for truth because it is unchanging (satyapadam etad avikāratvāt), a word for right because it is imperishable (samyakpadam etad avināśatvāt), a word for acute (tīkṣṇa) intellect because it removes bondages (bandhanasamudghāta), a word for contentment because it has the good qualities of the noble (tṛptipadam etad āryaguṇatvāt), a word for penetration because it is well understood (nirvedhapadam etad suparīkṣitatvāt), a word for meaning because it is ineffable (arthapadam etad abhilapyatvāt), a word for sameness because it is without difference (samapadam etad nirviśiṣṭatvāt), a word for firmness because it is indestructible (sāratāpadam etad abhedyatvāt), a word for no darkness because it is not dependent on anything (anandhakārapadam etad apratiṣṭhitatvāt), a word for diamond (vajra) because it completely pierce [all dharmas], a word for liberation because it has been done what is to be done (uttāraṇapadam etad kṛtakaraṇīyatvāt), a word for purity because it is essentially undefiled (viśuddhipadam etad prakṛtyasaṃkliṣṭatvāt), a word for no darkness (anandhakāra) because it has no conception (upalambha) of appearances, a word for non-duality because it is beyond attribution (advayapadam etad asamāropatvāt), a word for perishability (kṣaya) because it is become exhausted and purified (kṣayapadam etad atyantakạyatvāt), a word for imperishability because it is unconditioned (akạyapadam etad asaṃskṛtatvāt), a word for no conditions because it is without connection (asaṃskṛtapadam etad aprayogatvāt), a word for empty space because it is perfectly pure (gaganapadam etat suviśuddhatvāt), a word for the expanse of the sky because it is free from obstructions (gaganapadam etad anāvaraṇatvāt), a word for making things clear (uttānīkaraṇa) in every direction because it abides in abiding (sthitisthiti), a word for no concepts because it is without a proper nature (anupalambhapadam etan niḥsvabhāvatvāt), a word for knowledge because it is free from the duality of consciousness and knowledge (jñānapadam etad vijñānajñānādvayatvāt), a word for uncrushability because it has no contrary (anavamṛdyapadam etad apratipakṣatvāt), a word for no body because it is not brought into being (aśarīrapadam etad anabhinirvṛttatvāt), a word for the thorough understanding because it is [free from] the suffering which conceptually constructed (parijñāpadam etad parikalpaduḥkhatvāt), a word for getting rid of all-pervasive origin of [suffering] because it conquered all tendencies of desires (tṛṣṇānuśaya), a word for cessation (nirodha) because it is without occurrence, a word for cultivation because it is the entering into the way of non-duality (bhāvanāpadam etad advayamārgapraveśatvāt), a word for awakening because of the remarkable (prabhāvita) perfect awakening, a word for the dharma because it is free from desire (dharmapadam etad virāga). Since the light of knowledge (jñānāloka) is the entrance into such a word, and not dependent on others (aparapratyaya), it is called insight. Since it is in accordance with the sky-like teaching among all the teachings of the Buddha (nirdeśa), he accordingly does not produce thought-constructions or fiction (na kalpayati na vikalpayati) even concerning the smallest dharma. That is the perfection of insight (prajñāpāramitā) of the bodhisatva becoming like the expanse of the sky.

善男子。般若是寂靜句義無微覺故。是不作句義自相淨故。是無變句義無行相故。是眞實句義不發動故。是不誑句義無有異故。是了達句義入一相故。是通明句義斷習氣故。是滿足句義無欲求故。是通達句義能正見故。是第一句義無所得故。是平等句義無高無下故。是牢固句義不可壞故。是不動句義無所依故。是金剛句義不可摧故。是已度句義所作辦故。是眞淨句義本性淨故。是無闇句義不恃明故。是無二句義不積聚故。是盡句義究竟盡相故。是無盡句義無爲相故。是無爲句義離生滅故。是虚空句義無障礙故。是無所有句義眞清淨故。是無處句義無行跡故。是無樔窟句義無所猗故。是智句義無識別故。是無降伏句義無群匹故。是無體句義不受形故。是知見句義知苦不生故。是斷句義知集無和合故。是滅句義究竟無生故。是道句義無二覺故。是覺句義覺平等故。是法句義究竟不變故。善男子。此般若不從他得。自證知見如性行故。知一切文字句義其猶如響。於諸言音隨應而報。其辯不斷。亦不執著文字言語。菩薩摩訶薩。如是能於一切言説中善能報答。知諸音聲言説如響。解不可得故。不生執著亦不戲論。善男子。是爲菩薩行般若波羅蜜與虚空等。

善男子當知般若是清淨句能摧惡覺故。是無變異句自相清淨故。是無分別句無可限齊故。是如實句性眞實故。是諦句無動瑤故。是誠實句無虚誑故。是聰慧句解諸縛故。是滿足句聖者功徳故。是通達句善能觀察故。是第一義句無所言説故。是平等句無差別故。是堅牢句不可壞故。是不動句無所依故。是金剛句能穿鑿故。是濟度句所作已辦故。是清淨句性無染故。是無暗句明無所得故。是無二句無有建立故。是盡句究竟盡滅故。是無盡句無爲常住故。是無爲句非生滅所攝故。是空句最清淨故。是虚空句無障礙故。是虚空道句無行迹故。是無所得句自性無故。是智句智識無二故。是無推句離對治故。是無身句無轉易故。是苦遍知句離遍計苦故。是集斷句害貪欲故。是證滅句究竟無生故。是修道句入無二道故。是佛陀句能生正覺故。是達摩句究竟離欲故。善男子。此般若不從他如是等類句義差別。智慧光明不屬於他。於所説法隨入少分。都無分別及所分別。是名修行般若波羅蜜多猶若虚空。

yaṅ śes rab ces bya ba ’di ni rnam par rtog pa kun nas ’bar ba med pa’i phyir ñe bar źi ba’i tshig go || raṅ gi mtshan ñid kyis rnam par dag pa’i phyir ’di ni mi ’gyur ba’i tshig go || gnas med pa’i phyir ’di (6) ni rnam par mi rtog pa’i tshig go || yaṅ dag pa ñid ji lta ba’i phyir ’di ni ji lta ba bźin gyi tshig go || ’gyur ba ma yin pa’i phyir ’di ni bden pa’i tshig go || ma ruṅ bar mi ’gyur ba’i phyir ’di ni yaṅ dag pa’i tshig go || bciṅs pa yaṅ dag par bcom pa’i phyir ’di ni yid rno (7) ba’i tshig go || ’phags pa’i yon tan gyi phyir ’di ni ṅoms pa’i tshig go || śin tu brtags pa’i phyir ’di ni ṅes par ’byed pa’i tshig go || brjod du med pa’i phyir ’di ni don gyi tshig go || khyad par med pa’i phyir ’di ni mtshuṅs pa’i tshig go || mi śigs pa’i phyir ’di ni (261b1) sñiṅ po’i tshig go || mi gnas pa’i phyir ’di ni mun pa med pa’i tshig go || rab tu ’bigs pa’i phyir ’di ni rdo rje’i tshig go || byed pa byas pa’i phyir ’di ni sgrol ba’i tshig go || raṅ bźin gyis kun nas ñon moṅs pa med pa’i phyir ’di ni rnam par dag pa’i tshig go || snaṅ ba mi (2) dmigs pa’i phyir ’di ni mun pa med pa’i tshig go || sgro btags pa med pa’i phyir ’di ni gñis su med pa’i tshig go || śin tu zad ciṅ byaṅ ba’i phyir ’di ni zad pa’i tshig go || ’dus ma byas pa’i phyir ’di ni mi zad pa’i tshig go || sbyor ba med pa’i phyir ’di ni ’dus ma byas kyi tshig go || (3) śin tu rnam par dag pa’i phyir ’di ni nam mkha’i tshig go || sgrib pa med pa’i phyir ’di ni nam mkha’i tshig go || gnas pa’i gnas kyi phyir ’di ni kun nas gsal byed kyi tshig go || ṅo bo ñid med pa’i phyir ’di ni mi dmigs pa’i tshig go || rnam par śes pa daṅ ye śes (4) gñis su med pa’i phyir ’di ni ye śes kyi tshig go || gñen po med pa’i phyir ’di ni mi rdzi ba’i tshig go || mṅon par ma grub pa’i phyir ’di ni lus med pa’i tshig go || kun du rtog pa’i sdug bsṅal gyi phyir ’di ni yoṅs su śes pa’i tshig go || sred pa’i bag la ñal (5) yaṅ dag pa bcom pa’i phyir ’di ni kun ’byuṅ ba spaṅs pa’i tshig go || rab tu ma byuṅ ba’i phyir ’di ni ’gog pa’i tshig go || gñis su med pa’i lam la rab tu ’jug pa’i phyir ’di ni bsgom pa’i tshig go || rdzogs pa’i saṅs rgyas par rab tu phye ba’i phyir ’di ni saṅs (6) rgyas pa’i tshig go || rab tu ’dod chags daṅ bral ba’i phyir ’di ni chos kyi tshig ste | gaṅ de lta bu’i tshig la ’jug pa’i ye śes snaṅ ba gźan gyi driṅ la mi ’jog pa’i phyir ’di ni śes rab ces bya’o || gaṅ ṅes par bstan pa thams cad la nam mkha’ daṅ mtshuṅs pa rab bstan (7) pa’i rjes su ’gro ste | rjes su ’gro bas chos chuṅ du la yaṅ mi rtog rnam par mi rtog pa ’di ni byaṅ chub sems dpa’i śes rab kyi pha rol tu phyin pa nam mkha’ daṅ mtshuṅs pa’o ||

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