atha khalu śakrasya devānām indrasyaitad abhūt - kuto nu bateyam āryasya śāriputrasya pṛcchā jātā? kiṃ nidānā bateyam āryasya śāriputrasya pṛcchā jātā? atha khalu śakro devānām indra āyuṣmantaṃ śāriputram etad avocat - kuta iyam āryasya śāriputrasya pṛcchā jātā? kiṃ nidānā bateyam āryasya śāriputrasya pṛcchā jātā? evam ukte āyuṣmān śāriputraḥ śakraṃ devānām indram etad avocat - prajñāpāramitopāyakauśalyaparigṛhītaḥ kauśika bodhisattvo mahāsattvo ’numodanāsahagataṃ puṇyakriyāvastu sarvajñatāyāṃ pariṇāmayaṃs teṣāṃ paurvakāṇām aupalambhikānāṃ bodhisattvānāṃ yaś ca (87) dānamayaḥ puṇyābhisaṃskāraḥ, yaś ca śīlamayo yaś ca kṣāntimayo yaś ca vīryamayo yaś ca dhyānamayaḥ puṇyābhisaṃskāraḥ, taṃ sarvam abhibhavatīti |
mameyam etan nidānā pṛcchā jātā |
api nu khalu punaḥ kauśika prajñāpāramitaiva pūrvaṃgamā pañcānāṃ pāramitānāṃ sarvajñatāmārgāvatārāya |
tadyathāpi nāma kauśika jātyandhānāṃ śataṃ vā sahasraṃ vā śatasahasraṃ vā apariṇāyakam abhavyaṃ mārgāvatārāya, abhavyaṃ grāmaṃ vā nagaraṃ vā nigamaṃ vā gantum, evam eva kauśika dānaṃ śīlaṃ kṣāntivīryaṃ dhyānaṃ ca prajñāpāramitānāmadheyaṃ labhate |
jātyandhabhūtaṃ bhavati vinā prajñāpāramitayā apariṇāyakatvāt |
abhavyaṃ sarvajñatāmārgāvatārāya |
kutaḥ punaḥ sarvajñatām anuprāpsyati? yadā punaḥ kauśika dānaṃ śīlaṃ kṣāntirvīyaṃ dhyānaṃ ca prajñāpāramitāparigṛhītaṃ bhavati, tadā pāramitānāmadheyaṃ pāramitāśabdaṃ labhate |
tadā hyāsāṃ cakṣuḥpratilambho bhavati pañcānāṃ pāramitānāṃ sarvajñatāmārgāvatārāya sarvajñatānuprāptaye ||
rab ’byor gang ’di ltar bstan pa ’di ni chos thams cad bstan pa yin te | sus kyang bstan pa med la sus kyang thos pa yang med sus kyang mnos pa yang med sus (5) kyang mngon sum du byed pa yang med | sus kyang mngon sum du byed pa yang ma yin | sus kyang mngon sum du byed par yang mi ’gyur ro ||
chos bstan pa ’dis ni su yang yongs su mya ngan las ma ’das yongs su mya ngan las ’da’ bar mi ’gyur yongs su mya ngan las mi ’da’ ste | (6) chos bstan pa ’dis ni su yang sbyin pa’i gnas su byas pa yang med do ||
de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to ||
bcom ldan ’das nam mkha’ ma mchis pa’i slad du ’di ni ma mchis pa’i pha rol tu phyin (7) pa’o ||
bcom ldan ’das chos thams cad dmigs su ma mchis par mnyam pa’i slad du ’di ni mi mnyam pa dang mnyam pa nyid kyi pha rol tu byin pa’o ||
bcom ldan ’das shin tu stong pa’i slad du ’di ni dben pa’i pha rol tu phyin pa’o | bcom ldan ’das chos thams cad mi (114b1) dmigs pa’i slad du ’di ni mi brdzi ba’i pha rol tu phyin pa’o ||
bcom ldan ’das ming ma mchis shing | lus ma mchis pa’i slad du ’di ni gnas ma mchis pa’i pha rol tu phyin pa’o ||
bcom ldan ’das ’gro ba dang ’ong bam mchis pa’i slad du ’di ni ngo bo nyid ma mchis pa’i pha rol tu (2) phyin pa’o ||
爾時釋提(14)桓因心念。舍利弗。何因縁作是問。念已問舍(15)利弗。何因縁作是問。舍利弗言。菩薩摩訶薩(16)以般若波羅蜜隨喜福徳。迴向薩婆若故。於(17)上諸菩薩所有布施持戒忍辱精進禪定等其(18)福最勝。
是故我作是問。
憍尸迦。譬如盲人雖(19)有百千萬衆無有導者不能進趣城邑聚落。
(20)憍尸迦。五波羅蜜離般若波羅蜜。亦如盲人(21)無導。不能修道至薩婆若。
若五波羅蜜爲般(22)若波羅蜜所護則爲有目。
般若波羅蜜力故。(23)五波羅蜜得般若波羅蜜名。
Sakra then asked Sariputra: Wherefrom, and for what reason has this question of the holy Sariputra arisen? (172) Sariputra: It arose because I heard it said that “a Bodhisattva who, taken hold of by perfection of wisdom and skill in means, transform into all-knowledge the meritorious work founded on jubilation, surpasses the entire meritorious work founded on giving, morality, patience, vigour, and trance of all the Bodhisattvas who observe a basis.”
It is just the perfection of wisdom which directs the five perfection in their ascent on the path to all-knowledge.
Just as, Kausika, people born blind, one hundred, or one thousand, or one hundred thousand of them, cannot, without a leader, go along a path and get to a village, town or city; just so, Giving, Morality, Patience, Vigour and Trance cannot by themselves be called ‘perfections,’
for without the perfection of wisdom they are as if born blind, without their leader
unable to ascend the path to all-knowledge,
and still less can they reach all-knowledge. When, however, Giving, Morality, Patience, Vigour and Trance are taken hold of by the perfection of wisdom, then they are termed ‘perfections,’
for then (173) these five perfections acquire an organ of vision which allows them to ascend the path to all-knowledge, and to reach all-knowledge.
Complete text
1. Parivarta