Bibliotheca Polyglotta

punar aparaṃ subhūte bodhisattvayānikāḥ pudgalā imāṃ prajñāpāramitāṃ sarvajñajñānasyāhārikāṃ vivarjya utsṛjya ye te sūtrāntā naiva sarvajñajñānasyāhārikās tān paryeṣitavyān maṃsyante | idam api subhūte teṣāṃ mārakarma veditavyam | yathā khalu punaḥ subhūte na laukikalokottareṣu śikṣitukāmā na laukikalokottareṣu dharmeṣu niryātukāmā iha prajñāpāramitāyāṃ na śikṣante | prajñāpāramitāyām aśikṣamāṇā na laukikalokottareṣu dharmeṣu niryānti | evaṃ te parīttabuddhayo laukikalokottarāṇāṃ yathābhūtaparijñāyā mūlaṃ prajñāpāramitāṃ vivarjya utsṛjya praśākhām adhyālambitavyāṃ maṃsyante | tadyathāpi nāma subhūte kukkuraḥ svāmino ’ntikāt piṇḍāṃś chorayitvā karmakarasyāntikāt kavalaṃ paryeṣitavyaṃ manyeta, evam eva subhūte bhaviṣyanty anāgate ’dhvani eke bodhisattvayānikāḥ, pudgalāḥ, ye imāṃ prajñāpāramitāṃ sarvajñajñānasya mūlaṃ chorayitvā śākhāpatrapalālabhūte śrāvakapratyekabuddhayāne (116) sāraṃ vṛddhatvaṃ paryeṣitavyaṃ maṃsyante | idam api subhūte teṣāṃ mārakarma veditavyam | tat kasya hetoḥ? na hi te ’lpabuddhayo jñāsyanti - prajñāpāramitā āhārikā sarvajñajñānasyeti | te prajñāpāramitāṃ vivarjya utsṛjya chorayitvā tato ’nye sūtrāntā ye śrāvakabhūmim abhivadanti, pratyekabuddhabhūmim abhivadanti, tān adhikataraṃ paryavāptavyān maṃsyante | śākhāpatrapalālopamāḥ pratipannās te tathārūpā bodhisattvā veditavyāḥ | tat kasya hetoḥ? na hi subhūte bodhisattvena mahāsattvenaivaṃ śikṣitavyaṃ yathā śrāvakayānikāḥ pratyekabuddhayānikā vā pudgalāḥ śikṣante | kathaṃ ca subhūte śrāvakayānikāḥ pratyekabuddhayānikā vā pudgalāḥ śikṣante? teṣāṃ subhūte evaṃ bhavati - ekam ātmānaṃ damayiṣyāmaḥ, ekam ātmānaṃ śamayiṣyāmaḥ, ekam ātmānaṃ parinirvāpayiṣyāmaḥ, ity ātmadamaśamathaparinirvāṇāya sarvakuśalamūlābhisaṃskāraprayogān ārabhante | na khalu punaḥ subhūte bodhisattvena mahāsattvenaivaṃ śikṣitavyam | api tu khalu punaḥ subhūte bodhisattvena mahāsattvenaivaṃ śikṣitavyam - ātmānaṃ ca tathatāyāṃ sthāpayiṣyāmi sarvalokānugrahāya, sarvasattvān api tathatāyāṃ sthāpayiṣyāmi, aprameyaṃ sattvadhātuṃ parinirvāpayiṣyāmīti | sarvakuśalamūlābhisaṃskāraprayogā bodhisattvena mahāsattvenaivam ārabdhavyāḥ, na ca tair mantavyam | tadyathāpi nāma subhūte kaścid eva puruṣo hastinam apaśyan hastino varṇasaṃsthāne paryeṣeta | so ’ndhakāre hastinaṃ labdhvā yena prakāśaṃ tenopanidhyāyeta | tenopanidhyāyan hastipadaṃ paryeṣitavyaṃ manyeta | hastipadāc ca hastino varṇasaṃsthāne grahītavye manyeta | tat kiṃ manyase subhūte api nu sa paṇḍitajātīyaḥ purūṣo bhavet? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte tathārūpās te bodhisattvayānikāḥ pudgalā veditavyāḥ, ya imāṃ prajñāpāramitām ajānānā aparipṛcchantas tāṃ chorayitvā anuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmā ye te sūtrāntāḥ śrāvakabhūmim abhivadanti, pratyekabuddhabhūmim abhivadanti, tān paryeṣitavyān maṃsyante | idam api subhūte teṣāṃ mārakarma veditavyam | tadyathāpi nāma subhūte ratnārthikaḥ puruṣo mahāsamudraṃ dṛṣṭvā nāvagāheta, ratnāni na nidhyāyet nādhyālambeta | sa ratnahetorgoṣpadaṃ paryeṣitavyaṃ manyeta | sa goṣpadodakena mahāsamudraṃ samīkartavyaṃ manyeta | tat kiṃ manyase subhūte - api nu sa paṇḍitajātīyaḥ puruṣo veditavyaḥ? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte tathārūpās te bodhisattvayānikāḥ pudgalā veditavyāḥ, ya imāṃ gambhīrāṃ prajñāpāramitāṃ labdhvāpy anavagāhamānā avijānantastakṣyanti | ye ca sūtrāntāḥ śrāvakabhūmim abhivadanti, pratyekabuddhabhūmim abhivadanti alpotsukavihāritayā tān paryeṣitavyān maṃsyante | yatra bodhisattvayānaṃ na saṃvarṇyate, kevalam ātmadamaśamathaparinirvāṇam eva ity api pratisaṃlayanam iti | srotaāpattiphalaṃ prāpnuyām iti, sakṛdāgāmiphalam ity anāgāmiphalam ity arhattvaṃ prāpnuyām iti, pratyekabodhiṃ prāpnuyāmiti, dṛṣṭa eva dharme anupādāya āsravebhyaś cittaṃ vimocya parinirvāpayām iti | idam ucyate śrāvakapratyekabuddhabhūmipratisaṃyuktam iti | nātra bodhisattvair mahāsattvair evaṃ cittam utpādayitavyam | tat kasya hetoḥ? mahāyānasaṃprasthitā hi subhūte bodhisattvā mahāsattvā mahāsaṃnāhasaṃnaddhā bhavanti | na taiḥ (117) kadācid alpotsukatāyāṃ cittam utpādayitavyam | tat kasya hetoḥ? lokapariṇāyakā hi bhavanti te satpuruṣā lokārthakarāḥ | tasmāt tair nityakālaṃ satatasamitaṃ ṣaṭpāramitāsu śikṣitavyam | ye ca khalu punaḥ subhūte aparipakvakuśalamūlāḥ parīttakubuddhikā mṛdukādhyāśayā bodhisattvayānikāḥ pudgalāḥ, te ṣaṭpāramitāpratisaṃyuktān sūtrāntān ajānānā anavabuddhyamānā imāṃ prajñāpāramitāṃ chorayitvā ye te sūtrāntāḥ śrāvakapratyekabuddhabhūmim abhivandanti, tān paryeṣitavyān maṃsyante | idam api subhūte mārakarma veditavyaṃ teṣāṃ tathārūpāṇāṃ bodhisattvayānikānāṃ pudgalānām tadyathāpi nāma subhūte palagaṇḍo vā palagaṇḍāntevāsī vā vaijayantasya prāsādasya pramāṇena prāsādaṃ kartukāmo nirmātukāmaḥ syāt | sa sūryācandramasorvimānapramāṇaṃ maṇḍalaṃ paryeṣeta | paryeṣamāṇaḥ sa sūryācandramasorvimānaṃ paśyet | sa tataḥ pramāṇaṃ grahītavyaṃ manyate | tat kiṃ manyase subhūte vaijayantaprāsādapramāṇaṃ prāsādaṃ kartukāmena nirmātukāmena sūryācandramasorvimānāt pramāṇaṃ grahītavyaṃ bhavati? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte bhaviṣyanty anāgate ’dhvani eke bodhisattvayānikāḥ pudgalāḥ, ye prajñāpāramitāṃ śrutvā prajñāpāramitāṃ labdhvā prajñāpāramitāṃ riñcitvā prajñāpāramitām utsṛjya śrāvakapratyekabuddhabhūmipratisaṃyuktaiḥ sūtrāntaiḥ sarvajñatāṃ paryeṣitavyāṃ maṃsyante, ye te sūtrāntā evam abhivadanti - ekam ātmānaṃ damayiṣyāmaḥ, ekam ātmānaṃ śamayiṣyāmaḥ, ekam ātmānaṃ parinirvāpayiṣyāma iti | kevalam ātmadamaśamathaparinirvāṇam evopanayanti, tathārūpān sūtrāntān paryeṣyante, tathā ca śikṣitavyaṃ maṃsyante | tat kiṃ manyase subhūte api nu te paṇḍitajātīyāḥ bodhisattvā veditavyāḥ? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - idam api subhūte teṣāṃ mārakarma veditavyam | tadyathāpi nāma subhūte kaścid eva puruṣo rājānaṃ ca cakravartinaṃ bhraṣṭukāmo bhavet, sa rājānaṃ cakravartinaṃ paśyet | dṛṣṭvā ca īdṛśo rājā cakravartī varṇena saṃsthānena tejasā ṛddhyā ceti nimittaṃ gṛhītvā koṭṭarājaṃ paśyet | sa tasya koṭṭarājasya varṇaṃ saṃsthānaṃ teja ṛddhiṃ ca nimittaṃ ca gṛhītvā apratibalo viśeṣagrahaṇaṃ prati evaṃ vadet - īdṛśa eva sa rājā cakravartī varṇena saṃsthānena tejasā ṛddhyā ca nimittena ceti | tat kiṃ manyase subhūte api nu sa paṇḍitajātīyaḥ puruṣo veditavyo yaś cakravartinaṃ koṭṭarājena samīkartavyaṃ manyeta? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte bhaviṣyanty anāgate ’dhvani eke bodhisattvayānikāḥ pudgalāḥ, ya imāṃ prajñāpāramitāṃ śrutvā prajñāpāramitāṃ labdhvā prajñāpāramitāṃ riñcitvā prajñāpāramitām utsṛjya śrāvakapratyekabuddhabhūmipratisaṃyuktaiḥ sūtrāntaiḥ sarvajñatāṃ paryeṣitavyāṃ maṃsyante | idam api subhūte teṣāṃ mārakarma veditavyam | na khalu punar ahaṃ subhūte ebhir evaṃrūpaiḥ śrāvakapratyekabuddhabhūmipratisaṃyuktaiḥ sūtrāntair bodhisattvasya mahāsattvasya sarvajñatāṃ paryeṣitavyāṃ vadāmi | api tu khalu punaḥ subhūte yat tathāgatena prajñāpāramitāyāṃ bodhisattvānāṃ mahāsattvānām upāyakauśalyam ākhyātam, tatrāśikṣitvā bodhisattvo mahāsattvo na niryāsyaty anuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? (118) dhandhako hy anyeṣu sūtrānteṣu bodhisattvasamudāgamaḥ | tasmāt tarhi subhūte tathāgata enām anuśaṃsāṃ prajñāpāramitāyāṃ paśyan anekaparyāyeṇa bodhisattvān mahāsattvān asyāṃ prajñāpāramitāyāṃ saṃdarśayati samādāpayati samuttejayati saṃpraharṣayati saṃniveśayati pratiṣṭhāpayati - evaṃ bodhisattvā mahāsattvā avinivartanīyā bhaveyur anuttarāyāḥ samyaksaṃbodher iti | tat kiṃ manyase subhūte api nu paṇḍitajātīyās te bodhisattvāḥ pratibhānti, ye avinivartanīyayānaṃ mahāyānam avāpya samāsādya punar eva tad vivarjya vivartya hīnayānaṃ paryeṣitavyaṃ maṃsyante? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - tadyathāpi nāma subhūte bubhukṣitaḥ puruṣaḥ śatarasaṃ bhojanaṃ labdhvā hitavipākaṃ sukhavipākaṃ yāvad āyuḥparyantaṃ kṣutpipāsānivartakam, tad apāsya ṣaṣṭikodanaṃ paryeṣitavyaṃ manyeta | ṣaṣṭikodanaṃ labdhvā śatarasaṃ bhojanam utsṛjya vivarjya taṃ ṣaṣṭikodanaṃ paribhoktavyaṃ manyeta | tat kiṃ manyase subhūte api nu sa puruṣaḥ paṇḍitajātīyo bhavet? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte bhaviṣyanty anāgate ’dhvani eke bodhisattvāḥ, ya imāṃ prajñāpāramitāṃ śrutvā prajñāpāramitāṃ labdhvā prajñāpāramitāṃ riñciṣyanti, prajñāpāramitām utsrakṣyanti prajñāpāramitāṃ chorayiṣyanti, prajñāpāramitāṃ dūrīkariṣyanti, prajñāpāramitāṃ riñcitvā prajñāpāramitām utsṛjya prajñāpāramitāṃ chorayitvā prajñāpāramitāṃ dūrīkṛtya tataḥ śrāvakapratyekabuddhayānapratisaṃyuktān sūtrāntān paryeṣitavyān maṃsyante | ye te sūtrāntāḥ śrāvakapratyekabuddhabhūmim abhivadanti, taiḥ sarvajñatāṃ paryeṣitavyāṃ maṃsyante | tat kiṃ manyase subhūte api nu paṇḍitajātīyāste bodhisattvā veditavyāḥ? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - idam api subhūte teṣāṃ mārakarma veditavyam | tadyathāpi nāma subhūte kaścid eva puruṣo ’nardhyaṃ maṇiratnaṃ labdhvā alpārdhyeṇālpasāreṇa maṇiratnena sārdhaṃ samīkartavyaṃ manyeta | tat kiṃ manyase subhūte api nu sa paṇḍitajātīyaḥ puruṣo veditavyaḥ? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - evam eva subhūte bhaviṣyanty anāgate ’dhvani eke bodhisattvayānikāḥ pudgalāḥ, ya idaṃ gambhīraṃ prabhāsvaraṃ prajñāpāramitāratnaṃ labdhvā śrutvā śrāvakapratyekabuddhayānena samīkartavyaṃ maṃsyante, śrāvakapratyekabuddhabhūmau ca sarvajñatāmupāyakauśalyaṃ ca paryeṣitavyaṃ maṃsyante | tat kiṃ manyase subhūte api nu paṇḍitajātīyās te bodhisattvā veditavyāḥ? subhūtir āha - no hīdaṃ bhagavan | bhagavān āha - idam api subhūte teṣāṃ bodhisattvānāṃ mahāsattvānāṃ mārakarma veditavyam |

’on kyang gang gis sems can thams cad kyi don du go cha chen po bgos pa ’di ni (3) sangs rgyas kyi sa nyid la re bar bya’o || rab ’byor gyis gsol pa | bcom ldan ’das shes rab kyi pha rol tu phyin pa ni zab ste | de ni sus kyang bsgom par bgyi ba ma lags de ni gang gis kyang bsgoms par ma gyur gang gis kyang sgom par mi byed gang gis kyang (4) sgom par mi ’gyur bsgom par bgyi ba yang cung zad ma mchis gang du bsgom par bgyi ba yang ma mchis so || de ci’i slad du zhe na | bcom ldan ’das shes rab kyi pha rol tu phyin pa la chos gang yang yongs su grub pa ma mchis pa’i slad du’o || bcom ldan ’das ’di lta ste (5) shes rab kyi pha rol tu phyin pa sgom pa ’di ni nam mkha’ bsgom pa lags so || bcom ldan ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom pa ’di ni chos thams cad mi bsgom pa lags so || bcom ldan ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom pa ’di ni ma chags (6) pa bsgom pa lags so || bcom ldan ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom pa ’di ni mtha’ las pa bsgom pa lags so || bcom ldan ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom pa ’di ni dngos po ma mchis pa bsgom pa lags so || bcom ldan (7) ’das ’di lta ste shes rab kyi pha rol tu phyin pa sgom pa ’di ni yongs su gzung ba ma mchis pa bsgom pa lags so || de skad ces gsol ba dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to || rab ’byor de de bzhin no de de bzhin te || (168a1) rab ’byor de lta bas na shes rab kyi pha rol tu phyin pa zab mo’i gnas pas gnas pa’i byang chub sems dpa’ sems dpa’ chen po ni bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par brtag par bya’o || rab ’byor ’di ltar byang chub (2) sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa zab mo ’di la mngon par chags par mi byed pa dang | ’di ltar gzhan gyis smras pa dang gzhan gyis bgros pa dag la mngon par chags par mi byed pa dang | ’di ltar byang chub sems dpa’ sems (3) dpa’ chen po pha rol gyi dad pa’i phyir mi ’brang ba dang | rab ’byor ’di ltar byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa zab mo ’di bshad pa la mi ’god kun tu mi zhum mi dngang kun tu mi skrag kun tu skrag pa dang ldan par mi ’gyur | nem nur mi (4) byed the tshom mi za rmongs par mi ’gyur zhing | rtogs par byed mos par byed de shes rab kyi pha rol tu phyin pa mthong ba dang thos par dga’ bas na rab ’byor ’dis sngon gyi mthar yang shes rab kyi pha rol tu phyin pa yongs su dris par rig par bya’o || de ci’i phyir zhe na | rab (5) ’byor ’di ltar shes rab kyi pha rol tu phyin pa zab mo ’di bshad pa la mi dngang kun tu mi skrag kun tu skrag pa dang mi ldan pa’i phyir ro || rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po gang shes rab kyi pha rol tu phyin pa zab mo ’di (6) bshad pa la mi dngang kun tu mi skrag kun tu skrag pa dang ldan par mi ’gyur na | bcom ldan ’das rnam pa gang gis des shes rab kyi pha rol tu phyin pa bye brag tu brtags pa lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor thams cad mkhyen pa nyid la gzhol ba’i (7) rgyud kyis byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa bye brag tu brtags pa yin no || rab ’byor gyis gsol pa | bcom ldan ’das ci ltar thams cad mkhyen pa nyid la gzhol ba’i rgyud bye brag tu brtags pa lags | bcom ldan ’das kyis (168b1) bka’ stsal pa | rab ’byor nam mkha’ la gzhol ba’i rgyud dang rab ’byor nam mkha’ la ’bab pa dang rab ’byor nam mkha’ la phyogs pa’i rgyud kyis thams cad mkhyen pa nyid la gzhol ba’i rgyud bye brag tu brtags pa yin no || rab ’byor yang thams cad mkhyen pa nyid la gzhol (2) ba’i rgyud kyis bye brag tu brtags pa gang yin pa de ni bye brag tu brtags pa’o || de ci’i phyir zhe na | rab ’byor thams cad mkhyen pa nyid ni gzhal du med pa’o || rab ’byor thams cad mkhyen pa nyid ni tshad ma med pa’o || rab ’byor gzhal du med pa dang tshad ma med pa (3) gang yin pa de ni gzugs ma yin tshor ba ma yin ’du shes ma yin ’du byed rnams ma yin rnam par shes pa ma yin | thob pa ma yin mngon par rtogs pa ma yin khong du chud pa ma yin lam ma yin lam gyi ’bras bu ma yin ye shes ma yin rnam par shes pa ma yin skye ba ma yin ’jig (4) pa ma yin ’byung pa ma yin ’grib pa ma yin ’gag pa ma yin sgom pa ma yin rnam par sgom pa ma yin te | sus kyang ma byas gang nas kyang ma ’ongs gang du yang mi ’gro yul gang du yang mi gnas phyogs gang du yang mi gnas te | gzhan du na gzhal du med pa tshad med pa zhes bya ba de lta bu’i (5) grangs su ’gro’o || nam mkha’ gzhal du med pa’i phyir thams cad mkhyen pa nyid gzhal du med pa ste | gzhal du med pa gang yin pa de ni sus kyang mngon par rdzogs par ’chang rgya bar mi nus te gzugs kyis ma yin tshor bsam yin ’du shes kyis ma yin ’du byed rnams kyis (6) ma yin rnam par shes pas ma yin | sbyin pa’i pha rol tu phyin pas ma yin tshul khrims kyi pha rol tu phyin pas ma yin bzod pa’i pha rol tu phyin pas ma yin brtson ’grug kyi pha rol tu phyin pas ma yin bsam gtan gyi pha rol tu phyin pas ma yin te | shes rab kyi pha rol tu phyin (7) pas mngon par rdzogs par ’tshang rgya bar mi nus so || de ci’i phyir zhe na | rab ’byor gzugs nyid thams cad mkhyen pa nyid do || de bzhin du tshor ba nyid dang ’du shes nyid dang ’du byed nyid rnams dang rab ’byor rnam par shes pa nyid ni thams cad mkhyen pa nyid do || (169a1) rab ’byor sbyin pa’i pha rol tu phyin pa nyid ni thams cad mkhyen pa nyid do || de bzhin du tshul khrims kyi pha rol tu phyin pa nyid dang bzod pa’i pha rol tu phyin pa nyid dang brtson ’grus kyi pha rol tu phyin pa nyid dang bsam gtan gyi pha rol tu phyin pa nyid dang rab ’byor (2) shes rab kyi pha rol tu phyin pa nyid ni thams cad mkhyen pa nyid do || de nas lha rnams kyi dbang po brgya byin ’dod pa na spyod pa’i lha’i bu rnams dang bcas pa dang mi mjed kyi bdag po tshangs pa yang gzugs na spyod pa’i lha’i bu rnams dang bcas te bcom ldan ’das ga la ba der (3) dong ste lhags nas bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal te | bcom ldan ’das la lan gsum bskor ba byas nas phyogs gcig tu ’khod do || phyogs gcig tu ’khod pa dang lha rnams kyi dbang po brgya byin ’dod pa na spyod pa’i lha’i bu rnams dang bcas (4) pa dang mi mjed kyi bdag po tshangs pa yang gzugs na spyod pa’i lha’i bu rnams dang bcas pas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni zab pa’o || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni gting dpag dka’ (5) ba’o || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni blta dka’ ba’o || bcom ldan ’das shes rab kyi pha rol tu phyin pa ni rtogs par dka’ ste | don gyi dbang ’di gzigs nas kyang de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas (6) bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas nas byang chub kyi snying po la bzhugs pa na | brtson pa chung ba la thugs gzhol bar mdzad de chos bstan pa la gzhol bar ma mdzad do || de skad ces gsol pa dang | bcom ldan ’das (7) kyis lha rnams kyi dbang po brgya byin dang ’dod pa na spyod pa’i lha’i bu rnams dang mi mjed kyi bdag po tshangs pa dang gzugs na spyod pa’i lha’i bu rnams la ’di skad ces bka’ stsal to || lha’i bu dag de de bzhin te de de bzhin no || lha’i bu dag kye ma shes rab kyi pha rol tu phyin pa ’di (169b1) ni zab pa’o || lha’i bu dag shes rab kyi pha rol tu phyin pa ’di ni gting dpag dka’ ba’o || lha’i bu dag shes rab kyi pha rol tu phyin pa ’di ni blta dka’ ba’o || lha’i bu dag shes rab kyi pha rol tu phyin pa ’di ni rtogs par dka’ ste | don gyi dbang ’di gzigs nas kyang de (2) bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas ma thag tu byang chub kyi snying po la bzhugs pa na | kye ma chos zab mo ’di ngas mngon par rdzogs par sangs rgyas so snyam pas brtson (3) pa chung ba la thugs gzhol bar mdzad de chos bstan pa la gzhol bar ma mdzad do || gang du sus kyang mngon par rdzogs par sangs ma rgyas su yang mngon par rdzogs par ’tshang rgya bar mi ’gyur su yang mngon par rdzogs par ’tshang mi rgya ba ’di ni chos kyi zab pa yin no || nam (4) mkha’ zab pa’i phyir chos ’di zab bo || bdag zab pa’i phyir chos ’di zab bo || chos thams cad ’ong ba med pa’i phyir chos ’di zab bo || chos thams cad ’gro ba med pa’i phyir ngas mngon par rdzogs par sangs rgyas pa’i chos ’di zab pa yin no || de skad ces bka’ (5) stsal pa dang | bcom ldan ’das la lha rnams kyi dbang po brgya byin dang ’dod pa na spyod pa’i lha’i bu dag dang mi mjed kyi bdag po tshangs pa dang gzugs na spyod pa’i lha’i bu dag gis ’di skad ces gsol to || bcom ldan ’das ngo mtshar to bde bar gshegs pa rmad du byung ba’o || (6) bcom ldan ’das chos ’di ni ’jig rten thams cad dang mi mthun par bstan te | bcom ldan ’das chos thams cad mi bzung ba’i slad du chos ’di bstan pa lags na ’jig rten dag ni ’dzin pa la spyod do || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las lha’i (7) le’u zhes bya ste bco lnga pa’o || || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po bco lnga pa | de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das kye ma chos bstan pa ’di ni chos thams cad (170a1) dmigs su ma mchis pa ste | bcom ldan ’das chos ’di ni gang la yang thogs pa ma mchis so || bcom ldan ’das kye ma nam mkha’ dang mtshungs pas gnas thams cad dmigs su ma mchis pa’i slad du chos ’di ni thogs pa ma mchis pa’i mtshan nyid do || (2) bcom ldan ’das kye ma gnyis su ma mchis pa’i slad du chos ’di ni mtshungs pa ma mchis pa’i mtshan nyid do || bcom ldan ’das kye ma rgol ba ma mchis pa’i slad du chos ’di ni do zla ma mchis pa’i mtshan nyid do || bcom ldan ’das kye ma mngon par grub pa ma mchis pa’i slad (3) du chos ’di ni gnas pa ma mchis pa’o || bcom ldan ’das kye ma skye ba thams cad skye ba ma mchis pa’i slad du chos ’di ni ’byung ba ma mchis pa’o || bcom ldan ’das kye ma lam thams cad mi dmigs pa’i slad du chos ’di ni lam ma mchis pa’o || de nas lha rnams (4) kyi dbang po brgya byin dang mi mjed kyi bdag po tshangs pa dang ’dod pa na spyod pa dang gzugs na spyod pa’i lha’i bu de dag gis bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das kye ma bcom ldan ’das kyi nyan thos ’phags pa gnas brtan rab ’byor ’di (5) ni rjes su mthun par skyes pa lags so || de ci’i slad du zhe na | bcom ldan ’das gnas brtan rab ’byor ’di ni ’di ltar chos gang dang gang kho nar ston pa’i chos de dang de nyid stong pa nyid las brtsams te ston pa’i slad du’o || de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi (6) dbang po brgya byin dang mi mdzad kyi bdag po tshangs pa dang ’dod pa na spyod pa dang gzugs na spyod pa’i lha’i bu de dag la ’di skad ces smras so || lha’i bu dag gang ’di skad du gnas brtan rab ’byor ’di ni de bzhin gshegs pa’i rjes su mthun par skyes so zhes smras pa ni | ma skyes (7) pa’i phyir gnas brtan rab ’byor ni de bzhin gshegs pa’i rjes su mthun par skyes te | gnas brtan rab ’byor de ni de bzhin gshegs pa’i de bzhin nyid kyi rjes su song ba’o || ci ltar de bzhin gshegs pa’i de bzhin nyid ’ong ba yang med song ba yang med pa de bzhin du (170b1) gnas brtan rab ’byor gyi de bzhin nyid ’ong ba yang med song ba yang med de | de ltar na gnas brtan rab ’byor ni de bzhin gshegs pa’i de bzhin nyid kyi rjes su song ba’o || gnas brtan rab ’byor ni dang po nyid nas de bzhin gshegs pa’i de bzhin nyid kyi rjes su song ba ste | de ci’i (2) phyir zhe na | de bzhin gshegs pa’i de bzhin nyid gang yin pa de ni chos thams cad kyi de bzhin nyid do || chos thams cad kyi de bzhin nyid gang yin pa de ni de bzhin gshegs pa’i de bzhin nyid do || de bzhin gshegs pa’i de bzhin nyid gang yin pa dang chos thams cad kyi de (3) bzhin nyid gang yin pa de ni gnas brtan rab ’byor gyi de bzhin nyid do || gnas brtan rab ’byor ni de bzhin nyid de’i rjes su song ba ste | de bas na de bzhin gshegs pa’i rjes su skyes so || de bzhin gshegs pa’i de bzhin nyid de yang de bzhin nyid ma yin te | de bzhin (4) nyid de’i rjes su song ba’o || de ltar na gnas brtan rab ’byor ni de bzhin gshegs pa’i rjes su skyes pa’o || de bzhin gshegs pa’i de bzhin nyid kyi gnas pa gang yin pa’i gnas pa des gnas brtan rab ’byor ni de bzhin gshegs pa’i rjes su skyes pa’o || ci ltar de (5) bzhin gshegs pa’i de bzhin nyid ’gyur ba med pa dang rnam par ’gyur ba med pa dang rtog pa med pa dang rnam par rtog pa med pa de bzhin du | gnas brtan rab ’byor gyi de bzhin nyid kyang ’gyur ba med pa dang rnam par ’gyur ba med pa dang rtog pa med pa dang rnam par rtog pa med pa’o || (6) de ltar na gnas brtan rab ’byor yang de bzhin nyid des ’gyur ba med pa rnam par ’gyur ba med pa rtog pa med pa rnam par rtog pa med pas de bzhin gshegs pa’i rjes su skyes so || ci ltar de bzhin gshegs pa’i de bzhin nyid ’gyur ba med rnam par ’gyur ba med rtog pa med (7) rnam par rtog pa med de gang la yang thogs pa med pa de bzhin du | chos thams cad kyi de bzhin nyid kyang ’gyur ba med rnam par ’gyur ba med rtog pa med rnam par rtog pa med de gang la yang thogs pa med do ||

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復次須菩(10)提。諸經不能至薩婆若者。菩薩捨般若波羅(11)蜜而讀誦之。是菩薩則爲捨本而取枝葉。何(12)以故。是菩薩因般若波羅蜜。能成就世間出(13)世間法。學般若波羅蜜。能學世間出世間法。(14)若捨般若波羅蜜。菩薩當知是爲魔事。須菩(15)提。譬如有狗捨主所與食分反從作務者索。(16)如是須菩提　當來世或有菩薩。捨深般若波(17)羅蜜反取餘聲聞辟支佛經。菩薩當知是爲(18)魔事。須菩提。譬如人得象不觀反尋其跡。於(19)意云何。是人爲智不。不也世尊。須菩提。菩薩(20)亦如是。得深般若波羅蜜而棄捨之。反於聲(21)聞辟支佛經求薩婆若。於意云何。是人爲智(22)不。不也世尊。菩薩當知是爲魔事。須菩提。譬(23)如人欲見大海。見已反求牛跡水作是言。大(24)海水能多是耶。於意云何。是人爲智不。不也(25)世尊。須菩提。當來世菩薩亦如是。得深般若(26)波羅蜜。而棄捨之。反讀誦聲聞辟支佛經。於(27)意云何。是人爲智不。不也世尊。菩薩當知是(28)爲魔事須菩提。譬如工匠欲造如帝釋勝殿。 (29)而反揆度日月宮殿。於意云何。是人爲智不。(556b1)不也世尊。須菩提。當來世菩薩亦如是。得深(2)般若波羅蜜。而棄捨之。反於聲聞辟支佛經(3)中求薩婆若。於意云何。是人爲智不。不也世(4)尊。菩薩當知是爲魔事。須菩提。譬如人欲見(5)轉輪王。見已不知作是念。轉輪王形貌威徳(6)云何。見諸小王取其形貌。作是言。轉輪王形(7)貌威徳如是相耶。於意云何。是人爲智不。不(8)也世尊。須菩提。當來世菩薩亦如是。得深般(9)若波羅蜜。而棄捨之。反於聲聞辟支佛經中(10)求薩婆若　於意云何。是人爲智不。不也世尊 (11)菩薩當知是爲魔事。須菩提。譬如飢人捨百(12)味食反食六十日飯。於意云何。是人爲智不。(13)不也世尊。須菩提。菩薩亦如是。得深般若波(14)羅蜜。而棄捨之。反於聲聞辟支佛經中求薩(15)婆若。於意云何。是人爲智不。不也世尊。菩薩(16)當知是爲魔事。須菩提。譬如人得無價寶珠(17)而比水精。於意云何。是人爲智不。不也世尊。

2. The perfection of wisdom and the sutras of the disciples In addition, persons who belong to the vehicle of the Bodhisattvas may give up and abandon this perfection of wisdom which nourishes the cognition of the all-knowing, and decide to look for Sutras which do not nourish it. Furthermore, those do not train themselves in this perfection of wisdom who do not want to train in worldly and supramundane spiritual dharmas, nor to go forth to them. (234) As they do not train in perfect wisdom, they cannot go forth to worldly and supramundane spiritual dharmas. Those people of limited intelligence get rid of and abandon the perfection of wisdom, which is the root of the comprehension of worldly and supramundane spiritual dharmas, as they really are, and instead decide to look for support in what are mere branches. Just as if a dog would spurn a morsel of food given to him by his master, and prefer to take a mouthful of water from a servant; just so, in the future, some persons belonging to the vehicle of the Bodhisattvas will spurn this perfection of wisdom, which is the root of the cognition of the all-knowing, and decide to look for the core, for growth, for Buddhahood, in the vehicle of the Disciples and Pratyekabuddhas, which really corresponds to branches, leaves and foliage. This also should be known as done to them by Mara. For those people of small intelligence will not cognize that the perfection of wisdom alone nourishes the cognition of the all-knowing. They get rid of, abandon and spurn the perfection of wisdom, and decide to study, as superior to it, other Sutras, those which welcome the level of a Disciple or Pratyekabuddha. They should be compared to branches, leaves and foliage. For a Bodhisattva should not train in the same way in which persons belonging to the vehicle of the Disciples or Pratyekabuddhas are trained. How then are the Disciples and Pratyekabuddhas trained? They make up their minds that “one single self we shall tame, one single self we shall pacify, one single self we shall lead to final Nirvana.” Thus they undertake exercises which are intended to bring about wholesome roots for the sake of taming themselves, pacifying themselves, leading themselves to Nirvana. A Bodhisattva should certainly not in such way train himself. On the contrary, he should train himself thus: (235) “My own self I will place in Suchness, and, so that all the world might be helped, I will place all beings into Suchness, and I will lead to Nirvana the whole immeasurable world of beings.” With that intention should a Bodhisattva undertake all the exercises which bring about all the wholesome roots. But he should not boast about them. Imagine a man who, unable to see an elephant, would try to determine his colour and shape. In the darkness he would touch and examine the foot of the elephant, and decide that the colour and shape of the elephant should be inferred from his foot. Would that be an intelligent thing to do? Subhuti: No, Lord! The Lord: The same is true of those persons who belong to the vehicle of the Bodhisattvas, who do not understand this perfection of wisdom and ask no questions about it, but, while desirous of full enlightenment, spurn it and prefer to look for the Sutras which welcome the level of a Disciple or of a Pratyekabuddha. Also this has been done to them by Mara. Just as if a person who desires jewels would not look for them in the great ocean, but in a puddle in a cow’s footprint, and would thus in effect equate the great ocean with the water in a cow’s footprint. Would he be a very intelligent person? Subhuti: No, Lord! The Lord: The same applies to persons who belong to the vehicle of the Bodhisattvas if, though they have got this perfection of wisdom, they nevertheless cut themselves off from it, (236) without plunging or probing into it. And who prefer the Sutras which welcome the level of Disciples or Pratyekabuddhas, through advocating a dwelling in unconcerned inactivity, and which do not recommend the vehicle of the Bodhisattvas, but only the taming, appeasing, Nirvana of one single self. The decision to win seclusion, to win the fruits of a holy life, from the fruit of a Streamwinner to Pratyekabuddhahood, to enter Parinirvana after one has, in this very life, freed thought, without further clinging, from the outflows, - that means to be “associated with the level of a Disciple or Pratyekabuddha.” Not to that should Bodhisattvas raise their thoughts. For when they have set out in the great vehicle Bodhisattvas put on the great armour. Their thoughts should not be raised to any unconcernedness whatsoever. For they are real men, leaders of the world, promoters of the world’s weal. Therefore they should constantly and always be trained in the six perfections. But those persons who belong to the vehicle of the Bodhisattvas, and who, without knowing and understanding the Sutras associated with the six perfections, spurn this perfection of wisdom, and prefer the Sutras which welcome the level of Disciple or Pratyekabuddha, - their wholesome root is immature, their intelligence limited and poor, their resoluteness but weak. They resemble a mason, or mason’s apprentice, who would want to build a palace of the size of the Vaijayanta palace, and who would take its measure from measuring the car of sun or moon. (237) A similar procedure is adopted by those who reject the perfection of wisdom and try to find all-knowledge through Sutras associated with the level of Disciples and Pratyekabuddhas, Sutras which recommend the taming, appeasing, and Nirvana of nothing more than one self only. If they would look for such Sutras and train with this intention, would these Bodhisattvas be very intelligent? Subhuti: No, Lord! The Lord: This also has been done to them by Mara. Suppose a person who first sees the universal monarch, and determines from the signs of what he sees his complexion, shape, beauty and majesty. He would then do the same with the commander of a fort. If he were unable to make a distinction, if he were to say to the commander of a fort, “just like that is the universal monarch in complexion, shape, beauty and majesty,” (238) if he would, in other words, equate a universal monarch with the commander of a fort, would that be an intelligent thing to do? Subhuti: No, Lord! The Lord: The same applies to persons who belong to the Bodhisattva-vehicle and who in the future will reject this perfection of wisdom, and seek for all-knowledge through sutras associated with the level of Disciple or Pratyekabuddha. This also has been done to them by Mara. On the contrary, I certainly do not say that Bodhisattvas should seek for all-knowledge through the Sutras associated with the level of Disciple or Pratyekabuddha. Bodhisattvas can certainly not go forth to supreme enlightenment unless they are trained in what the Tathagata has announced in the perfection of wisdom as the skill in means of a Bodhisattva. For the full knowledge of a Bodhisattva is stupid in other Sutras. Therefore then, Subhuti, the Tathagata, seeing this advantage in the perfection of wisdom, by manifold methods shows it to the Bodhisattvas, instigates and introduces to it, fills them with enthusiasm about it, makes them rejoice at it, entrusts them with it, in the hope that thus the Bodhisattva may become irreversible to full enlightenment. Subhuti, do those Bodhisattvas appear to be very intelligent who, having obtained and met with the irreversible, the great vehicle, will again abandon it, turn away from it, and prefer an inferior vehicle? Subhuti: No, Lord! (239,1) The Lord: If a starving man would refuse superior and excellent food, and prefer to eat inferior and stale food, would he be very intelligent? Subhuti: No, Lord! The Lord: Just so, Subhuti, in the future some Bodhisattvas will refuse this perfection of wisdom, will prefer the Sutras associated with the level of Disciple or Pratyekabuddha, and will seek for all-knowledge through the Sutras which welcome the level of Disciple or Pratyekabuddha. Would these Bodhisattvas be very intelligent? Subhuti: No, Lord! The Lord: Also this has been done to them by Mara. A man who had got a priceless gem and who considered it equal to a gem of inferior value and quality, would he be an intelligent person? Subhuti: No, Lord! (240,1) The Lord: Just so there will be in the future some persons belonging to the vehicle of the Bodhisattvas who, though they have got this deep and brightly shining gem of perfect wisdom, will nevertheless think that it should be considered equal with the vehicle of Disciples and Pratyekabuddhas, and will decide to seek for all-knowledge and for skill in means on the level of Disciple or Pratyekabuddha. Would they be very intelligent? Subhuti: No, Lord! The Lord: This also has been done to them by Mara.

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