Bibliotheca Polyglotta

śūnyatāparivarto ’ṣṭādaśaḥ |

rab ’byor de bzhin du byang chub sems dpa’ sems dpa’ chen pos ’du byed mi zad pa dang rnam par shes pa mi zad pa dang ming (6) dang gzugs mi zad pa dang skye mched drug mi zad pa dang reg pa mi zad pa dang tshor ba mi zad pa dang sred pa mi zad pa dang len pa mi zad pa dang srid pa mi zad pa dang skye ba mi zad pa dang rga shi mi zad pa dang mya ngan dang smre sngags ’don pa dang sdug bsngal ba dang yid mi bde ba dang ’khrug (7) pa mi zad pa nyid kyis shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya’o ||

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Chapter XVIII Emptiness

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - āścaryaṃ bhagavan mahāguṇasamanvāgato bodhisattvo mahāsattvaḥ | apramāṇaguṇasamanvāgato bhagavan bodhisattvo mahāsattvaḥ | aparimitaguṇasamanvāgato bhagavan bodhisattvo mahāsattvaḥ | evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat | tat kasya hetoḥ? avinivartanīyena hi subhūte bodhisattvena mahāsattvenānantam aparyantaṃ jñānaṃ pratilabdham asaṃhāryaṃ sarvaśrāvakapratyekabuddhaiḥ ||

rab ’byor ’di ni byang chub sems dpa’ sems dpa’ chen po’i rten cing ’brel par ’byung ba la rnam par lta ba mtha’ gnyis spangs pa’o || rab ’byor de ltar rnam par lta ba’i byang chub sems (255a1) dpa’ sems dpa’ chen po ni rten cing ’brel par ’byung ba mtha’ dang dbus med par rnam par lta ste | rab ’byor gang rten cing ’brel bar ’byung ba la de ltar lta ba ’di ni byang chub sems dpa’ sems dpa’ chen po byang chub kyi snying po la ’dug pa’i ma ’dres (2) pa’i chos so || rab ’byor byang chub sems dpa’ sems dpa’ chen po gang de ltar rten cing ’brel bar ’byung pa la lta ba ni thams cad mkhyen pa’i ye shes thob par ’gyur ro || rab ’byor byang chub sems dpa’ sems dpa’ chen po gang la la mi zad pa mngon par bsgrub pa (3) ’dis shes rab kyi pha rol tu phyin pa la spyod cing rten cing ’brel par ’byung ba la rnam par lta na de ni nyan thos kyi sa ’am rang sangs rgyas kyi sa la gnas par mi ’gyur te ’on kyang thams cad mkhyen pa nyid la gnas par ’gyur ro || rab ’byor byang chub sems dpa’ sems (4) dpa’ chen po gang su dag bla na med pa yang dag par rdzogs pa’i byang chub las phyir ldog pa de dag thams cad ni yid la byed pa ’di dang thabs mkhas pa ’di la ma brten pas mi shes so || ci ltar byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la (5) spyod pas mi zad pa mngon par bsgrub pas shes rab kyi pha rol tu phyin pa mngon par bsgrub par bya ci ltar mi zad pa mngon par bsgrub pas shes rab kyi pha rol tu phyin pa la rten cing ’brel par ’byung ba la rnam par blta zhe na | rab ’byor byang chub sems dpa’ sems dpa’ chen po (6) gang su dag bla na med pa yang dag par rdzogs pa’i byang chub las phyir log pa dang phyir ldog pa dang phyir ldog par ’gyur ba de dag thams cad ni thabs mkhas pa ’di la ma brten pas phyir log go phyir ldog go phyir ldog par ’gyur ro ||

(a) ... + + + + + + .. .. + + + .. .. + + + + + + ...¹

1. Uncertain placing

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1. Deep stations Subhuti: It is wonderful, O Lord, with how great, with what unlimited, and measureless qualities a Bodhisattva is endowed! The Lord: So it is, Subhuti. For an irreversible Bodhisattva has gained a cognition which is endless and boundless, and to which Disciples and Pratyekabuddhas have no claim.

subhūtir āha - pratibalo bhagavan avinivartanīyasya bodhisattvasya mahāsattvasya gaṅgānadīvālukopamān kalpānākārān liṅgāni nimittāni nirdeṣṭum | ata eva bhagavan bodhisattvasya mahāsattvasya gambhīrāṇi gambhīrāṇi sthānāni prajñāpāramitāpratisaṃyuktāni sūcayitavyāni | evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - sādhu sādhu subhūte yas tvaṃ gambhīrāṇi gambhīrāṇi sthānāny ārabhya nigamayitukāmaḥ | gambhīram iti subhūte śūnyatāyā etad adhivacanam | ānimittasyāpraṇihitasyānabhisaṃskārasyānutpādasyājāter abhāvasya virāgasya nirodhasya nirvāṇasya vigamasyaitat subhūte adhivacanaṃ yad uta gambhīram iti ||

rab ’byor byang chub sems dpa’ sems dpa’ (7) chen po gang su dag bla na med pa yang dag par rdzogs pa’i byang chub las phyir ma log pa dang phyir mi ldog pa dang phyir ldog par mi ’gyur ba de dag thams cad ni shes rab kyi pha rol tu phyin pa ’di la brten nas phyir ma log go phyir mi ldog go phyir ldog par mi ’gyur ro || de ltar (255b1) byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pas mi zad pa mngon par bsgrub pas shes rab kyi pha rol tu phyin pa la mngon par bsgrub par bya’o || de ltar mi zad pa mngon par bsgrubs pas shes rab kyi pha rol tu phyin pa la rten cing ’brel par (2) ’byung ba la rnam par lta’o || rab ’byor yang byang chub sems dpa’ sems dpa’ chen po de ltar rten cing ’brel par ’byung ba la rnam par lta bas chos gang yang rgyu med par ’byung bar yang dag par rjes su mi mthong ngo || chos gang yang rtag pa ’am brtan pa ’am ther zug (3) pa ’am rnam par ’gyur ba med pa’i chos can du yang dag par rjes su mi mthong ngo ||

(b) ... m[i]tāpratisaṃyuktāni sūcetavyāni ◊ evaṃ vutte bha[g]. ... (c) ... mittasya apraṇihi(tasya ana)[bh](i)saṃskārasya an[u]t[p]ā[da](sya) ...

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Subhuti: For aeons on end the Lord could go on expounding the attributes, tokens and signs of an irreversible Bodhisattva. Hence he now might indicate the very deep positions of a Bodhisattva which are connected with perfect wisdom. The Lord: Well said, Subhuti. You obviously bring up the very deep positions because you want me to change the subject. “Deep,” Subhuti, of Emptiness that is a synonym, of the Signless, the Wishless, the Uneffected, the Unproduced, of No-birth, Non-existence, Dispassion, Cessation, Nirvana and Departing.

subhūtir āha - eteṣām eva bhagavan kevalam etad dharmāṇām adhivacanaṃ na punaḥ sarvadharmāṇām? bhagavān āha - sarvadharmāṇām apy etatsubhūte adhivacanaṃ yad uta gambhīram iti | tat kasya hetoḥ? rūpaṃ hi subhūte gambhīram | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ hi subhūte gambhīram | kathaṃ ca subhūte rūpaṃ gambhīram? kathaṃ vedanā saṃjñā saṃskārāḥ? kathaṃ ca subhūte vijñānaṃ gambhīram? yathā subhūte tathatā, tathā gambhīraṃ rūpam | evaṃ vedanā saṃjñā saṃskārāḥ | yathā subhūte tathatā, tathā gambhīraṃ vijñānam | tatra subhūte yathā rūpatathatā, tathā gambhīraṃ rūpam | yathā vedanātathatā saṃjñātathatā saṃskāratathatā | tatra subhūte yathā vijñānatathatā, tathā gambhīraṃ vijñānam | yatra subhūte na rūpam, iyaṃ rūpasya gambhīratā | yatra subhūte na vedanā na saṃjñā na saṃskārā na vijñānam, iyaṃ vedanāsaṃjñāsaṃskārāṇām, iyaṃ vijñānasya gambhīratā ||

chos gang yang byed pa po ’am tshor ba bor yang dag par rjes su mi mthong ngo || rab ’byor ’di ni byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la mi zad par mngon (4) par bsgrub pas mngon par sgrub cing shes rab kyi pha rol tu phyin pa la spyod cing rten cing ’brel par ’byung ba la rnam par lta ba yin no || rab ’byor gang gi tshe byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa mi zad pa mngon par bsgrub pas mngon par (5) sgrub pa rten cing ’brel bar ’byung ba la rnam par lta ba de’i tshe rab ’byor byang chub sems dpa’ sems dpa’ chen po gzugs yang dag par rjes su mi mthong | de bzhin du tshor ba ma yin ’du shes ma yin ’du byed rnams ma yin rnam par shes pa yang yang dag par rjes (6) su mi mthong | ma rig pa yang yang dag par rjes su mi mthong | de bzhin du ’du byed rnams ma yin rnam par shes pa ma yin ming dang gzugs ma yin skye mched drug ma yin reg pa ma yin tshor ba ma yin sred pa ma yin len pa ma yin srid pa yin skye ba ma yin rga shi ma yin (7) mya ngan dang smre sngags ’don pa dang sdug bsngal ba dang yid mi bde ba dang ’khrug pa yang yang dag par rjes su mi mthong ngo || sangs rgyas kyi zhing ’di’o zhes yang yang dag par rjes su mi mthong sangs rgyas kyi zhing gzhan yin no zhes yang dag par rjes su mi mthong chos gang (256a1) gis sangs rgyas kyi zhing ’di ’am gzhan no zhes yang dag par rjes su mi mthong par ’gyur ba’i chos de yang yang dag par rjes su mi mthong ste | rab ’byor ’di ni byang chub sems dpa’ sems dpa’ chen po rnams kyi shes rab kyi pha rol tu phyin pa’o || (2) rab ’byor gang gi tshe byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa de’i tshe bdud sdig can shin tu mya ngan gyi zug rngu dang ldan par ’gyur ro || rab ’byor ’di lta ste dper na mi zhig pha ma ’chi ba’i dus byas par gyur na shin tu mya ngan gyi zug (3) rngu dang ldan par ’gyur ba de bzhin du rab ’byor gang gi tshe byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa de’i tshe bdud sdig can yang shin tu mya ngan gyi zug rngu dang ldan par ’gyur ro || rab ’byor gyis gsol pa | bcom ldan ’das (4) ci bdud sdig can gcig cig shin tu mya ngan gyi zug rngu dang ldan par ’gyur ram ’on te bdud sdig can mang po shin tu mya ngan gyi zug rngu dang ldan par ’gyur ram ’on te stong gsum gyi stong chen po’i ’jig rten gyi khams na bdud sdig can ci snyed mchis pa de dag thams cad kyang de’i tshe shin tu (5) mya ngan gyi zug rngu dang ldan par ’gyur | de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to || rab ’byor gang gi tshe byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa’i gnas pas gnas pa de’i tshe stong (6) gsum gyi stong chen po’i ’jig rten gyi khams na bdud sdig can ci snyed yod pa de dag thams cad shin tu mya ngan gyi zug rngu dang ldan par ’gyur te | rang rang gi stan la yang nyams mi dga’ bar ’gyur ro || de ci’i phyir zhe na | byang chub sems dpa’ sems dpa’ chen po (7) shes rab kyi pha rol tu phyin pa la gnas pas gnas pa la ni lha dang mi dang lha ma yin du bcas pa’i ’jig rten gyis bdag cag gis ’di bzung la thob tsam mo snyam pa dang | bla na med pa yang dag par rdzogs pa’i byang chub las slar bzlog par bya’o snyam pa’i glags rnyed par mi ’gyur (256b1) gting rnyed par mi ’gyur ro || rab ’byor de lta bas na byang chub sems dpa’ sems dpa’ chen po bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par byang chub par ’dod pas shes rab kyi pha rol tu phyin pa la spyad par bya’o || de ci’i phyir zhe na | rab ’byor byang chub sems (2) dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pas ni sbyin pa’i pha rol tu phyin pa bsgom pa yongs su rdzogs par ’gyur | de bzhin du tshul khrims kyi pha rol tu phyin pa dang bzod pa’i pha rol tu phyin pa dang brtson ’grus kyi pha rol tu phyin pa dang bsam gtan (3) gyi pha rol tu phyin pa bsgom pa yongs su rdzogs par ’gyur ro || rab ’byor byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa ni pha rol tu phyin pa drug po thams cad bsgom pa yongs su rdzogs par ’gyur ro ||

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2. Uncertain placing

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(342) Subhuti: Is it a synonym only of these, or of all dharmas? The Lord: It is a synonym of all dharmas. For form, etc., is deep. How is form, etc., deep? As deep as Suchness, so deep is form, etc. As deep as the Suchness of form, etc., so deep is form, etc. Where there is no form, etc., that is the depth of form, etc.

subhūtir āha - āścaryaṃ bhagavan yāvat sūkṣmeṇopāyena rūpataś ca nivārito nirvāṇaṃ ca sucitam | evaṃ vedanā saṃjñā saṃskārāḥ | yāvat sūkṣmeṇopāyena vijñānataś ca nivārito nirvāṇaṃ ca sūcitam |

thabs mkhas pa thams (4) cad bsgom pa yongs su rdzogs par ’gyur te | byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod pa des ni bdud kyi las gang cung zad ’byung bar ’gyur ba de dag thams cad ’byung ba’i tshe rab tu shes par ’gyur te rab tu shes nas rnam par spong (5) bar ’gyur ro || rab ’byor thabs mkhas pa thams cad yongs su gzung bar ’dod pa’i byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la spyad par bya’o || shes rab kyi pha rol tu phyin pa bsgom par bya’o ||

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Subhuti: It is wonderful, O Lord, how a subtle device has opened up [or: impeded] form, etc., and indicated Nirvana at the same time.

bhagavān āha - imāni subhūte gambhīrāṇi gambhīrāṇi sthānāni prajñāpāramitāpratisaṃyuktāni yaś cintayiṣyanti tulayiṣyati upanidhyāsyati - evaṃ mayā sthātavyaṃ yathā prajñāpāramitāyām ājñaptam | evaṃ mayā śikṣitavyaṃ yathā prajñāpāramitāyām ākhyātam | evaṃ mayā pratipattavyaṃ yathā prajñāpāramitāyām upadiṣṭam | tathā saṃpādayamānas tathopanidhyāyaṃs tathopaparīkṣamāṇas tathā prayujyamānas tathā ghaṭamānas tathā vyāyacchamāna ekadivasam apy atra yogam āpadyate | ayaṃ bodhisattvo mahāsattvas tenaikadivasena kiyatkarma karoti? tadyathāpi nāma subhūte kaścid eva puruṣo rāgacarito vitarkacaritaḥ | tasya puruṣasya rāgacaritasya vitarkacaritasya striyā abhirūpayā prāsādikayā darśanīyayā saha saṃketaḥ kṛto bhavet | sā khalu punaḥ strī (171) paraparigṛhītā bhavet | na vaśayed ātmānamagārān niṣkramitum | tat kiṃ manyase subhūte kiṃ pratisaṃyuktās tasya puruṣasya vitarkāḥ pravarteran? subhūtir āha - strīpratisaṃyuktā eva bhagavaṃs tasya puruṣasya vitarkāḥ pravarteran - iyam āgacchati, iyam āgatā | tayā sārdham evaṃ kariṣyāmi, evaṃ ramiṣyāmi, evaṃ krīḍiṣyāmi, evaṃ pravicārayiṣyāmīti | bhagavān āha - tat kiṃ manyase subhūte divasasyātyayena tasya puruṣasya kiyanto vitarkotpadyeran? subhūtir āha - bahavo bhagavan divasasyātyayena tasya puruṣasya vitarkotpadyeran | bhagavān āha - yāvantaḥ subhūte tasya puruṣasya divasasyātyayena vitarkotpadyeran, iyataḥ subhūte kalpān bodhisattvo mahāsattvaś chorayati vipṛṣṭhīkaroti saṃsārād vyantīkaroti,

rab ’byor gang gi tshe byang chub sems (6) dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa la spyod cing shes rab kyi pha rol tu phyin pa mngon par sgrub par byed pa de’i tshe rab ’byor byang chub sems dpa’ sems dpa’ chen pos ’jig rten gyi khams gzhal du med grangs med pa dag na sangs rgyas bcom ldan ’das (7) gang dag bzhugs te ’tsho zhing gzhes pa de dag la de dag gi thams cad mkhyen pa nyid kyang ’di lta ste | shes rab kyi pha rol tu phyin pa ’di las skyes so snyam du bsam par bya’o || de ltar bsams nas byang chub sems dpa’ sems dpa’ chen po des yang sems ’di ltar (257a1) bskyed par bya ste | ci ltar sangs rgyas bcom ldan ’das de dag gis chos gang dag rjes su brnyes pa de bzhin du bdag gis kyang chos de dag kyang rjes su thob par bya’o snyam ste | rab ’byor de ltar byang chub sems dpa’ sems dpa’ chen po shes rab kyi (2) pha rol tu phyin pa la spyod pas nyin gcig ’das kyi bar la tha na se gol gtogs pa srid tsam du yang sems bskyed pa ’di dag bskyed par bya mngon par bsgrub par bya’o || rab ’byor gang yang dmigs pa dang bcas pa’i byang chub sems dpa’ sems dpa’ chen po gang gis bskal (3) pa gang gā’i klung gi bye ma snyed du sbyin pa byin pa’i byang chub sems dpa’ sems dpa’ chen po dmigs pa can de bas ni byang chub sems dpa’ sems dpa’ chen po gang gis nyi ma gcig ’das kyi bar la shes rab kyi pha rol tu phyin pa ’di chung ngu na se gol gtogs pa gcig tsam (4) du mngon par sgrub na bsod nams chos mang du bskyed de | byang chub sems dpa’ sems dpa’ chen po ’di ni phyir mi ldog pa’i sa la gnas par ’gyur ro || byang chub sems dpa’ sems dpa’ chen po gang nyin gcig ’das kyi bar la chung ngu na se gol gtogs pa srid tsam yang (5) shes rab kyi pha rol tu phyin pa ’di la spyod cing sems bskyed pa ’di bskyed pa de de bzhin gshegs pas dgongs par rig par bya na | gang sems bskyed pa ’di nyin thog thag rjes su ’jug par byed pa lta ci smos | rab ’byor byang chub sems dpa’ sems dpa’ chen po de bzhin gshegs (6) pas dgongs pas ’gro ba gang zhig la re bar bya zhe na | rab ’byor byang chub sems dpa’ sems dpa’ chen po de bzhin gshegs pas dgongs pas ni bla na med pa yang dag par rdzogs pa’i byang chub ma gtogs par ’gro ba gzhan du dogs par mi bya ste de ni skal pa med pa dang ngan (7) song rnams su skye bar mi ’gyur gyi mtho ris su skye bar re bar bya’o || der yang de bzhin gshegs pa rnams dang mi ’bral bar ’gyur zhing de bzhin gshegs pa dang ma bral ba’i sangs rgyas kyi zhing du skye bar ’gyur te sems can yongs su smin par byed par ’gyur ro || rab ’byor (257b1) byang chub sems dpa’ sems dpa’ chen po gang gis chung ngu na se gol gtogs pa gcig tsam du yang shes rab kyi pha rol tu phyin pa la spyod de | shes rab kyi pha rol tu phyin pa la mngon par sgrub cing sems bskyed pa ’di skyed par byed pa’i yon tan ’di dag dang phan yon ’di dag (2) yin na | gang zhig sems bskyed pa ’di nyin thog thag rjes su ’jug par byed pa lta ci smos | rab ’byor ’di lta ste dper na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mi bskyed pa’i drung na da ltar byang chub sems dpa’ sems dpa’ chen po (3) spos kyi glang po zhes bya ba tshangs par spyad pa spyod pa bzhin no || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las me tog bkram pa’i le’u zhes bya ste nyi shu rtsa brgyad pa’o || || rab ’byor gzhan yang byang chub sems dpa’ sems dpa’ chen (4) po shes rab kyi pha rol tu phyin pa la ’di ltar rjes su rig par bya ste | chos thams cad chags pa med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad dbyer mi phyed pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams (5) cad ’byung ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad ’gyur ba med par mnyam pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad bdag med pa dang rnam par rig pa med par shes rab kyis rjes su (6) rtogs pas shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad ming tsam dang tha snyad gdags pa tsam gyis brjod pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

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2. How to attend to perfect wisdom The Lord: When a Bodhisattva reflects, ponders and meditates on these very deep positions which are connected with perfect wisdom, and strives to stand, train and progress as it is ordained, described and explained in the perfection of wisdom, (343) then, if he does so for one day only, how great is the deed he does during that one day! If a man, moved by considerations of greed, had made a date with a handsome, attractive and good-looking woman, and if now that woman were held back by someone else and could not leave her house, what do you think, Subhuti, with what would that man’s preoccupations be connected? Subhuti: With the woman, of course. He thinks about her coming, about the things they will do together, and about the joy, fun and delight he will have with her. The Lord: Will he have many such ideas in the course of a day? Subhuti: Many indeed, O Lord. The Lord: As many such ideas as he has in the course of a day, for so many aeons a Bodhisattva spurns birth-and-death, turns his back on it, seeks to end it.

ya iha prajñāpāramitāyāṃ yathājñaptaṃ yathākhyātaṃ yathopadiṣṭaṃ yathoddiṣṭaṃ yathānirdiṣṭaṃ tiṣṭhati śikṣate pratipadyate upanidhyāyati yogam āpadyate, tāṃś ca doṣān vivarjayati, yair doṣair bodhisattvo mahāsattvo vivartate ’nuttarāyāḥ samyaksaṃbodheḥ | evaṃ hi subhūte yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitāyogam anuyuktaḥ, anena vihāreṇa viharan yad uta prajñāpāramitāpratisaṃyuktair manasikāraiḥ, ekadivasena tāvat karma karoti | yaś ca prajñāpāramitāvirahito bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan dānaṃ dadyāt, ayam eva tato viśiṣyate yo ’yaṃ bodhisattvo mahāsattva evam ekadivasam api prajñāpāramitāyāṃ yogam āpadyate ||

tha snyad gdags pa yang gang la yang ma yin gang gis kyang ma yin gang (7) yang tha snyad gdags pa med do || chos thams cad tha snyad med pa brjod du med pa smrar med pa’i tshig med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad tshad ma med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || (258a1) gzugs tshad ma med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

(2) ktāyaṃ ◊ śikṣati carati yogam (ā)[p](ad)y(at). + + + + + + ... (3) paryaṃto yam idaṃ prajñāpāramitāpratisa[ṃyu](k)t. + + ... (4) tiṣṭaṃto dānaṃ dadyā ayam eva tena viśiṣyati ◊ yo .. ...

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3. Merit When he stands, trains, progresses, meditates and strives as it is ordained, described and explained in this perfection of wisdom, he gets rid also of those faults which cause him to turn away from full enlightenment. (344) If now one Bodhisattva gives himself up to devotion to perfect wisdom, and does deeds for one day only while dwelling completely in mental activities connected with perfect wisdom; and if another Bodhisattva lacks in perfect wisdom, but gives gifts for countless aeons; superior to him is the Bodhisattva who, for one day only, makes endeavours about perfect wisdom.

punar aparaṃ subhūte yaś ca bodhisattvo mahāsattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan srotaāpannebhyo dānaṃ dadyāt, pratiṣṭhāpayet, evaṃ sakṛdāgāmiṣvanāgāmiṣvarhatsu dānaṃ dadyāt, pratiṣṭhāpayet | pratyekabuddheṣu dānaṃ dadyāt pratiṣṭhāpayet | tathāgateṣvarhatsu samyaksaṃbuddheṣu dānaṃ dadyāt pratiṣṭhāpayet, virahitaś ca prajñāpāramitāyā | yaś ca bodhisattvo mahāsattvo yathopadiṣṭaṃ yathoddiṣṭaṃ yathānirdiṣṭaṃ prajñāpāramitāyāṃ tathaiva yogam āpadyeta ekadivasam api | ayaṃ bodhisattvo mahāsattvas tataḥ paurvakādbodhisattvadbahutaraṃ puṇyaṃ prasavati ||

de bzhin du tshor ba tshad ma med pa dang ’du shes tshad ma med pa dang ’du byed rnams tshad ma med pa dang rnam par shes pa tshad ma med pa’i phyir shes rab kyi pha rol tu phyin par (2) rjes su rig par bya’o || chos thams cad mtshan ma med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad nges par ’byed pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad rang bzhin gyis yongs su (3) dag pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad tshig med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

(5) nadīvālikāsamāṃ kalpāṃ tiṣṭaṃto ◊ srotāpanneṣu [d]. ... (1) yath[o]pad(i)ṣṭ(ā)y(aṃ) prajñ[ā]p(ā)r(a)m(i)tā(yaṃ) ekad(i)v(a)s(ā)pi ...

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A Bodhisattva who for one day only makes endeavours about perfect wisdom begets greater merit than another Bodhisattva who for countless aeons gives and bestows gifts on all the classes of holy persons, - from Streamwinners to Tathagatas - but lacks in perfect wisdom.

punar aparaṃ subhūte yo bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan srotaāpanneṣu yāvat samyaksaṃbuddheṣu dānaṃ dadyāt pratiṣṭhāpayet, śīleṣu ca paripūrṇakārī bhavet, virahitaś ca prajñāpāramitayā bhavet | yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitāvihārī tato manasikārādvyutthāya dharmaṃ deśayet, ayam eva subhūte bodhisattvo mahāsattvas tataḥ paurvakād bodhisattvād bahutaraṃ puṇyaṃ prasavati ||

chos thams cad ’gog pa med pas spang bar bya ba mnyam pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || (4) chos thams cad mya ngan las ’das pa thob cing de bzhin nyid dang mnyam pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

(2) ramit[ā]virahito gaṅganadīvalikāsamāṃ kalpāṃ [srotā] ... (3) yac [ca bodh]i ◯ satvo mahāsatvo prajñāpārami[t]ā .. ... (4) bodhisatvo mahāsatvo ◯ tena p.. .i + ...

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If that other Bodhisattva should not only bestow gifts as indicated, but in addition observe the moral precepts, but lack in perfect wisdom, then this Bodhisattva, a dweller in perfect wisdom, would beget the greater merit if, after he had emerged from his mental work on perfect wisdom, he would demonstrate dharma.

punar aparaṃ subhūte yo bodhisattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan srotaāpanneṣu yāvat samyaksaṃbuddheṣu dānaṃ dadyāt pratiṣṭhāpayet, śīleṣu ca paripūrṇakārī bhavet, kṣāntyā ca samanvāgato bhavet, virahitaś ca prajñāpāramitayā | yaś ca bodhisattvo mahāsattvaḥ prajñāpāramitāvihārī tato manasikāradvyutthāya dharmadānaṃ dadyāt, ayam eva subhūte bodhisattvo mahāsattvo mahāsattvas tataḥ paurvakādbodhisattvādbahutaraṃ puṇyaṃ prasavati ||

chos thams cad mi ’ong mi ’gro mi shes mi skye shin tu mi skye ba’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || bdag (5) dang gzhan du mi lta ba’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

(5) [bh](av)i[ṣ](yat)i .. .. .. + + + + + + + + + + + ...

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And that would remain true (345) even if the other Bodhisattva in addition were endowed with patience.

(172) punar aparaṃ subhūte yo bodhisattvo mahāsattvo gaṅgānadīvālukopamān kalpāṃs tiṣṭhan srotaāpanneṣu yāvat samyaksaṃbuddheṣu dānaṃ dadyāt pratiṣṭhāpayet, śīleṣu paripūrṇakārī kṣāntyā ca samanvāgataḥ, ārabdhavīryaḥ san dhyāneṣu bodhipakṣeṣu ca dharmeṣu yogam āpadyeta, virahitaś ca prajñāpāramitayā | yaś ca khalu punaḥ subhūte bodhisattvo mahāsattvas tathā dharmadānaṃ datvā anuttarāyāṃ samyaksaṃbodhau pariṇāmayet, ayam eva subhūte bodhisattvo mahāsattvas tataḥ paurvakād bodhisattvād bahutaraṃ puṇyaṃ prasavati ||

chos thams cad ’phags pa dgra bcom pa rang bzhin gyis yongs su dag pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad khur bor zheng khur mi khyer ba’i phyir (6) shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

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Even if in addition he would exert vigour, would make endeavours about the trances and wings of enlightenment, but were still lacking in perfect wisdom; a Bodhisattva who, after he had given the gift of dharma, as said before, would turn it over to full enlightenment, would beget a merit greater than his.

punar aparaṃ subhūte bodhisattvo mahāsattvas tathā dharmadānaṃ datvā prajñāpāramitoktena pariṇāmenānuttarāyāṃ samyaksaṃbodhau pariṇāmayet, ayaṃ tato bahutaraṃ puṇyaṃ prasavati ||

chos thams cad yul med cing phyogs med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

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Greater still would be the merit of a Bodhisattva who not only gave the gift of dharma, not only turned it over into full enlightenment,

punar aparaṃ subhūte bodhisattvo mahāsattvas tathā dharmadānaṃ datvā prajñāpāramitoktena pariṇāmenānuttarāyāṃ samyaksaṃbodhau pariṇāmayet, pariṇāmya ca pratisaṃlāne na punar eva yogam āpadyeta | yaś ca khalu punaḥ subhūte bodhisattvo mahāsattvas tathā dharmadānam eva dadyāt, na punaḥ pratisaṃlāne yogam āpadyeta, sa bodhisattvo mahāsattvo na tāvat puṇyaṃ prasavati, yāvad ya evaṃ dharmadānaṃ dadad bodhisattvo mahāsattvaḥ pratisaṃlāne ca punar eva yogam āpadyamānaḥ prajñāpāramitayā ca parigṛhītas tatpratisaṃlānam avirahitaṃ karoti prajñāpāramitayā, ayaṃ bodhisattvo mahāsattvo bahutaraṃ puṇyaṃ prasavati ||

de ci’i phyir zhe na | rab ’byor gzugs ni rang bzhin gyi ngo bo nyid kyis yul dang phyogs med pa’o || rab ’byor (7) de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni rang bzhin gyi ngo bo nyid kyis yul dang phyogs med pa’o ||

(1) ... (p)[r](a)savati ya .. + + + + + ... [tā]ya(ṃ) par[i]gṛh[i]to ta [pra] (2) ... [ dhi]satvo mahāsatvo bahutaraṃ ...

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but employed the kind of turning over which has been taught in the perfection of wisdom. But if a Bodhisattva, after he has done all that, makes no further efforts about it in meditative seclusion, (346) then his merit is less than that of one who also makes efforts about it in meditative seclusion and who, taken hold of by perfect wisdom, causes that meditative seclusion to be not devoid of perfect wisdom. The latter begets the greater merit.

subhūtir āha - yadā bhagavan abhisaṃskāro vikalpa ity uktaṃ bhagavatā, tadā kathaṃ bahutaraṃ puṇyaṃ prasavatīty ucyate? bhagavān āha - so ’pīdānīṃ subhūte puṇyābhisaṃskāro bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ śūnyaka ity evākhyāyate, riktaka ity evākhyāyate, tucchaka ity evākhyāyate, asāraka ity evākhyāyate | yathā yathā khalu punaḥ subhūte bodhisattvo mahāsattva evaṃ sarvadharmān pratyavekṣate, tathā tathā subhūte bodhisattvo mahāsattvo ’virahito bhavati prajñāpāramitayā | yathā yathā ca subhūte bodhisattvo mahāsattvo ’virahito bhavati prajñāpāramitayā, tathā tathā aprameyam asaṃkhyeyaṃ puṇyaṃ prasavati ||

chos thams cad ’gog pa rab tu sim par byed pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || dga’ ba med cing dga’ ba dang bral (258b1) ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || ’dod chags pa med cing ’dod chags dang bral ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || de ci’i phyir zhe na | rab ’byor gzugs ni de kho na dang bcas (2) pa’i ngo bo nyid kyis na ’dod chags par mi byed ’dod chags dang bral bar mi byed do ||

[a]bhisaṃskār[o] kalpitako (3) ... ◊ āha so pi subhū[ti p]. + + + ... vākhyāyati ri[k]tako ti (4) ... + + + [ti] y[a] + + + + + + ... + + h(ā)[satvo av](i)[ra]hi

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4. Immeasurable, empty and talk Subhuti: How can one say that he begets the greater merit since the Lord has described all accumulations as the result of false discrimination? The Lord: In that case also the accumulation of merit on the part of a Bodhisattva who courses in perfect wisdom must be described as just empty, worthless, insignificant and unsubstantial. To the extent that a Bodhisattva goes on contemplating all dharmas in this manner, to that extent he becomes one who does not lack in perfect wisdom. And to the extent that he does not lack in perfect wisdom, to that extent he begets an immeasurable and incalculable heap of merit.

subhūtir āha - aprameyasya ca bhagavan asaṃkhyeyasya ca kiṃ nānākaraṇaṃ vā, kaḥ prativiśeṣo vā? bhagavān āha - aprameyam iti subhūte yatra pramāṇāny uparamante | asaṃkhyeyam iti subhūte yan na śakyaṃ saṃkhyayāpi kṣapayitum ||

rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni de kho na dang bcas pa’i ngo bo nyid kyis na ’dod chags par mi byed ’dod chags dang bral bar mi byed do || rab (3) bzhin gyis yongs su dag pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

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Subhuti: Is there any distinction or difference between immeasurable and incalculable? The Lord: It is ‘immeasurable’ because in it all measurements must cease. It is ‘incalculable’ because it exhausts all efforts to count it.

subhūtir āha - syād bhagavan paryāyo yad rūpam aprameyaṃ bhavet, evaṃ vedanā saṃjñā saṃskārāḥ | syād bhagavan paryāyo yad vijñānam aprameyaṃ bhavet? bhagavān āha - yat subhūtir evam āha - syād bhagavan paryāyo yad rūpam aprameyaṃ bhavet, evaṃ vedanā saṃjñā saṃskārāḥ | syād bhagavan paryāyo yad vijñānam aprameyaṃ bhaved iti | syāt subhūte paryāyo yena rūpam evāprameyaṃ bhavet, evaṃ vedanaiva saṃjñaiva saṃskārā eva | syāt subhūte paryāyo yena vijñānam evāprameyaṃ bhavet | subhūtir āha - kasya punar bhagavan etad adhivacanam aprameyam iti? bhagavān āha - śūnyatāyāḥ subhūte etad adhivacanam aprameyam iti | ānimittasyaitad adhivacanam | apraṇihitasya subhūte etad adhivacanam aprameyam iti ||

chos thams cad chags pa dang ma chags pa’i zhen pa dang bral ba’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || sangs rgyas kyi ye shes khong du chud pas chos thams cad byang (4) chub po zhes shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad stong pa nyid dang mtshan ma med pa dang smon pa med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || byams pa chen po sngon du ’gro bas chos thams cad sman lta bu’o zhes shes rab (5) kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad byams pa la gnas pa dang snying rje la gnas pa dang dga’ ba la gnas pa dang btang snyoms la gnas pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad tshangs par gyur pas zhe sdang (6) mi bskyed cing zhe sdang thams cad mi len pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad smon pa med pa’i phyir dang khong khro ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || rgya mtsho mu med pa’i phyir shes rab kyi pha rol (7) tu phyin pa mu med par rjes su rig par bya’o ||

(2) ... + + + [pr](ame) + + + + + ... + + (j)ñ(ai)[v](a) sa(ā)[s]k[ār] ... (3) ... y[e]va subhūti ◊ apram[e] + + + ... ... [ā]ha k[i]sya p[una ca] bhagava[ṃ] (4) ... .. canaṃ aprameyaṃ ti ◊ āni[mi] ...

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Subhuti: Would there be a reason to assume that the skandhas are immeasurable? The Lord: Yes, there would be. (347) Subhuti: Of what is that term ‘immeasurable’ a synonym? The Lord: Of Emptiness, of the Signless, of the Wishless.

(173) subhūtir āha - kiṃ śūnyatāyā eva bhagavan kevalam etad adhivacanam aprameyam iti, ānimittasyaivāpraṇihitasyaiva bhagavan kevalam etad adhivacanam aprameyam iti, nānyeṣāṃ dharmāṇām? bhagavān āha - tat kiṃ manyase subhūte nanu¹ mayā sarvadharmāḥ śūnyā ity ākhyātāḥ? subhūtir āha - śūnyā eva bhagavan sarvadharmās tathāgatenākhyātāḥ | bhagavān āha - ye ca subhūte śūnyāḥ, akṣayā api te | yā ca śūnyatā, aprameyatāpi sā | tasmāt tarhi subhūte eṣāṃ dharmāṇāmarthato viśeṣo vā nānākaraṇaṃ vā nopalabhyate | abhilāpā ete subhūte tathāgatenākhyātāḥ abhilapitāḥ - aprameyam iti vā, asaṃkhyeyam iti vā, akṣayam iti vā, śūnyam iti vā, ānimittam iti vā, apraṇihitam iti vā, anabhisaṃskāra iti vā, anutpāda iti vā, ajātir iti vā abhāva iti vā, virāga iti vā, nirodha iti vā, nirvāṇam iti vā | deśanābhinirhāranirdeśa eṣa subhūte tathāgatenārhatā samyaksaṃbuddhenākhyātaḥ ||

1. Other reading na tu, see BMSC in loc.

nam mkha’ mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || ri rab sna tshogs pa nyid kyi phyir shes rab kyi pha rol tu phyin pa sna tshogs par rjes su rig par bya’o || gzugs mu med pa’i phyir (259a1) shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || nyi ma’i ’od zer gyi dkyil ’khor (2) mu med par snang pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sgra thams cad mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||

(ā)ha kiṃ puna bhagavaṃ śuṇya (5) ... vacanaṃ apra(meya)ṃ (t)i + + + ... ti na mayā sarv[v]adharmā

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Subhuti: Is it a synonym only of those and not of the other dharmas? The Lord: Have I not described all dharmas as ‘empty’? Subhuti: As simply empty has the Tathagata described all dharmas. The Lord: And, being empty, they are also inexhaustible. And what is emptiness, that is also immeasurableness. Therefore then, according to ultimate reality, no distinction or difference can be apprehended between these dharmas. As talk have they been described by the Tathagata. One just talks when one speaks of ‘immeasurable,’ or ‘incalculable,’ or ‘inexhaustible,’ or of ‘empty,’ or ‘signless,’ or ‘wishless,’ or ‘the Uneffected,’ or ‘Non-production,’ ‘no-birth,’ ‘non-existence,’ ‘dispassion,’ ‘cessation,’ ‘Nirvana.’ This exposition has by the Tathagata been described as the consummation of his demonstrations.

subhūtir āha - āścaryaṃ bhagavan yāvad yad iyaṃ tathāgatenārhatā samyaksaṃbuddhena sarvadharmāṇāṃ dharmatā deśitā, sā ca sarvadharmāṇāṃ dharmatā anabhilāpyā | yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā sarvadharmā api bhagavan anabhilāpyāḥ | bhagavān āha - evam etat subhūte, evam etat | sarvadharmā api subhūte anabhilāpyāḥ | tat kasya hetoḥ? yā ca subhūte sarvadharmāṇāṃ śūnyatā, na sā śakyā abhilapitum |

sangs rgyas kyi chos thams cad yang dag par sgrub pa mu med pa’i phyir shes rab kyi pha (3) rol tu phyin pa mu med par rjes su rig par bya’o || sems can gyi khams thams cad kyi bsod nams dang ye shes kyi tshogs mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sa’i khams mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu (4) med par rjes su rig par bya’o || de bzhin du chu’i khams dang me’i khams dang rlung gi khams dang nam mkha’i khams dang rnam par shes pa’i khams mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || dge ba dang mi dge ba’i chos bsags pa (5) tshad med pa’i phyir shes rab kyi pha rol tu phyin pa tshad med par rjes su rig par bya’o ||

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(348) Subhuti: It is wonderful to see the extent to which the Tathagata has demonstrated the true nature of all these dharmas, and yet one cannot properly talk about the true nature of all these dharmas, [in the sense of predicating distinctive attributes to separate real entities]. As I understand the meaning of the Tathagata’s teaching, even all dharmas cannot be talked about, in any proper sense? The Lord: So it is, for one cannot properly express the emptiness of all dharmas in words.

subhūtir āha - kiṃ punar bhagavan anabhilapyasyārthasya vṛddhir vāsti, parihāṇir vā vidyate? bhagavān āha - no hīdaṃ subhūte | subhūtir āha saced bhagavan anabhilapyasyārthasya na vṛddhir na parihāṇiḥ, dānapāramitāyā api bhagavan na vṛddhir na parihāṇir bhaviṣyati | evaṃ śīlapāramitāyā api, kṣāntipāramitāyā api, vīryapāramitāyā api, dhyānapāramitāyā api, prajñāpāramitāyā api bhagavan na vṛddhir na parihāṇir bhaviṣyati | saced bhagavan āsāṃ ṣaṇṇāṃ pāramitānāṃ na vṛddhir na parihāṇiḥ, kathaṃ bhagavan vivardhamānānāṃ ṣaṇṇāṃ pāramitānāṃ balena bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? kathaṃ cānuttarāyāḥ samyaksaṃbodher abhyāsannībhavati? na ca bhagavan apratipūrayan pāramitāṃ bodhisattvo mahāsattvo ’bhyāsannībhavaty anuttarāyāḥ samyaksaṃbodheḥ | bhagavān āha - evam etat subhūte, evam etat | na khalu punaḥ subhūte pāramitārthasya kācid vṛddhir vāsti parihāṇir vā vidyate | api tu khalu punaḥ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayata upāyakuśalasya naivaṃ bhavati - iyaṃ dānapāramitā vivardhate, iyaṃ dānapāramitā parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta dānapāramiteti | sa dānaṃ dadat tān manasikārāṃs tāṃś cittotpādāṃs tāni kuśalamūlāni anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

chos thams cad bsags pa tshad med pa’i phyir shes rab kyi pha rol tu phyin pa tshad med par rjes su rig par bya’o || chos thams cad kyi ting nge ’dzin mu med pa thob pa’i phyir shes rab kyi pha rol (6) tu phyin pa mu med par rjes su rig par bya’o || sangs rgyas kyi chos thams cad mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || chos thams cad mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || stong pa nyid (7) mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sems dang sems las byung ba mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sems kyi spyod pa mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par (259b1) rjes su rig par bya’o || dge ba dang mi dge ba’i chos tshad med pa’i phyir shes rab kyi pha rol tu phyin pa tshad med par rjes su rig par bya’o || seng ge’i sgra sgrogs pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad ’khrugs pa med pa’i phyir shes (2) rab kyi pha rol tu phyin pa ’khrug pa med par rjes su rig par bya’o || de ci’i phyir zhe na | rab ’byor gzugs ni rgya mtsho dang mtshungs pa’o ||

(1) ... + + [r](āṃ) t(āṃ) c(i)ttutpādāṃ ◊ tāni kuśala[m]ū ...

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5. No growth or diminution Subhuti: Can something have growth, or diminution, if it is beyond all distinctive words? The Lord: No, Subhuti. Subhuti: But if there is no growth or diminution of an entity which is beyond all distinctive words, then there can be no growth or diminution of the six perfections. And how then could a Bodhisattva win full enlightenment through the force of these six perfections, if they do not grow, and how could he come close to full enlightenment, since, without fulfilling the perfections, he cannot come close to full enlightenment? (349) The Lord: So it is, Subhuti. There is certainly no growth or diminution of a perfection-entity. A Bodhisattva who courses in perfect wisdom, who develops perfect wisdom, and who is skilled in means, does obviously not think that “this perfection of giving grows, this perfection of giving diminishes.” But he knows that “this perfection of giving is a mere word.” When he gives a gift he turns over to full enlightenment the mental activities, the productions of thought, the roots of good which are involved in that act of giving. But he turns them over in such a way that he respects the actual reality of full enlightenment.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayataḥ upāyakuśalasya naivaṃ bhavati - iyaṃ śīlapāramitā vivardhate, iyaṃ śīlapāramitā (174) parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta śīlapāramiteti | sa śīlaṃ samādāya vartamānas tān manasikārāṃs tāṃś cittotpādāṃs tāni kuśalamūlāni anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

de bzhin du rab ’byor tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni rgya mtsho dang mtshungs pa’o || gzugs (3) ni nam mkha’ dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni nam mkha’ dang mtshungs pa’o || gzugs ni ri rab sna tshogs dang mtshungs pa’o ||

(2) ... + + [r](a)ṃtasya prajñāpāra[m]itāṃ [bh]ā[vay] .... (3) ... ś(ī)[la ]pāramitā ti sā śīla[ṃ sa] .. (4) ... .. ti ◊

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. . . .

And he proceeds in the same way when he takes upon himself the moral obligations,

punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayataḥ upāyakuśalasya naivaṃ bhavati - iyaṃ kṣāntipāramitā vivardhate, iyaṃ kṣāntipāramitā parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta kṣāntipāramiteti | sa kṣāntyā saṃpādayaṃs tān manasikārāṃs tāṃś cittotpādāṃs tāni ca kuśalamūlāni anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

de bzhin du tshor ba dang ’du shes dang | ’du byed rnams dang (4) rnam par shes pa ni ri rab sna tshogs dang mtshungs pa’o || gzugs ni mu med pa dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni mu med pa dang mtshungs pa’o || gzugs ni nyi ma’i dkyil ’khor gyi ’od zer ’byung ba dang (5) mtshungs pa’o ||

puna-d-aparaṃ s[u]bhūti (bodh)i[s]. ... (5) + + + yati ti + + + + + + + ...

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. . . .

when he perfects himself in patience,

punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayata upāyakuśalasya naivaṃ bhavati - iyaṃ vīryapāramitā vivardhate, iyaṃ vīryapāramitā parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta vīryapāramiteti | sa vīryamārabhamāṇas tān manasikārāṃs tāṃś cittotpādāṃs tāni ca kuśalamūlāni anuttarāyai samyaksaṃbodhaye pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni nyi ma’i dkyil ’khor gyi ’od zer ’byung ba dang mtshungs pa’o || gzugs ni sgra thams cad mu med pa dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams (6) dang rnam par shes pa ni sgra thams cad mu med pa dang mtshungs pa’o || gzugs ni sangs rgyas kyi chos thams cad yang dag par sgrub pa mu med pa dang mtshungs pa’o ||

(1) ... + + + + [p](ā)[r](a)[m](i) + + + + + + ... (2) ... v(a)ti ◊ ayaṃ vī(rya)[p](ā)[r](a)m(i) + + ... (3) ... tāṃ cittutpādaṃ ◊ tāni kuśalamūlā[ni] ...

.. .. .. ..

. . . .

(350) when he exerts vigour,

punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayataḥ upāyakuśalasya naivaṃ bhavati - iyaṃ dhyānapāramitā vivardhate, iyaṃ dhyānapāramitā parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta dhyānapāramiteti | sa dhyānāni samāpadyamānas tān manasikārāṃs tāṃś cittotpādāṃs tāni ca kuśalamūlāni anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni sangs rgyas kyi chos thams cad (7) yang dag par sgrub pa mu med pa dang mtshungs pa’o || gzugs ni sems can gyi khams thams cad kyi bsod nams dang ye shes kyi tshogs mu med pa dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni sems can gyi khams (260a1) thams cad kyi bsod nams dang ye shes kyi tshogs mu med pa dang mtshungs pa’o || gzugs ni sa dang mtshungs pa’o ||

(4) ... [y](ā)ṃ caraṃtasya ◊ p[r]ajñāpāramitāṃ bhā ... (5) ... + .. yam idan dh[y]ānapāramitā ti [sa] ...

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. . . .

enters into the trances,

punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ prajñāpāramitāṃ bhāvayataḥ upāyakuśalasya naivaṃ bhavati - iyaṃ prajñāpāramitā vivardhate, iyaṃ prajñāpāramitā parihīyate iti | api tu khalu punar asyaivaṃ bhavati - nāmadheyamātram etad yad uta prajñāpāramiteti | sa prajñāpāramitāyāṃ caran prajñāpāramitāṃ bhāvayaṃs tān manasikārāṃs tāṃś cittotpādāṃs tāni ca kuśalamūlāni anuttarāyāṃ samyaksaṃbodhau pariṇāmayati | yathā anuttarā samyaksaṃbodhis tathā pariṇāmayati ||

de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni sa dang mtshungs pa’o || gzugs ni chu dang mtshungs pa’o || (2) de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni chu dang mtshungs pa’o || gzugs ni me dang mtshungs pa’o ||

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. . . .

courses in perfect wisdom, develops perfect wisdom.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - kā punar eṣā bhagavan anuttarā samyaksaṃbodhiḥ? bhagavān āha - tathataiṣā subhūte anuttarā samyaksaṃbodhiḥ | na ca subhūte tathatā vivardhate, vā, parihīyate vā | saced bodhisattvo mahāsattvas tatpratisaṃyuktair manasikārair abhīkṣṇaṃ bahūlaṃ viharati, evaṃ sa āsannībhavaty anuttarāyāḥ samyaksaṃbodheḥ, taiś ca manasikārair na parihīyate | evaṃ khalu subhūte anabhilapyasyārthasya na vṛddhir na parihāṇir bhavati | evaṃ pāramitānāṃ na vṛddhir na parihāṇir bhavati | evaṃ sarvadharmāṇām api subhūte na vṛddhir na parihāṇir bhavati | evaṃ hi subhūte bodhisattvo mahāsattva ebhir evaṃrūpair manasikārair viharan āsannībhavaty anuttarāyāḥ samyaksaṃbodher iti ||

de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni me dang mtshungs pa’o || gzugs ni rlung dang mtshungs pa’o || (3) de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni rlung dang mtshungs pa’o || gzugs ni nam mkha’ dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni nam mkha’ dang mtshungs pa’o || gzugs (4) ni rnam par shes pa dang mtshungs pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni rnam par shes pa dang mtshungs pa’o ||

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Subhuti: What then is this supreme enlightenment? (351) The Lord: It is Suchness. But Suchness neither grows nor diminishes. A Bodhisattva who repeatedly and often dwells in mental activities connected with that Suchness comes near to the supreme enlightenment, and he does not lose those mental activities again. It is certain that there can be no growth or diminution of an entity which is beyond all words, and that therefore neither the perfections, nor all dharmas, can grow or diminish. It is thus that, when he dwells in mental activities of this kind, a Bodhisattva becomes one who is near to perfect enlightenment.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ śūnyatāparivarto nāmāṣṭādaśaḥ || (175)

gzugs ni dge pa dang mi dge ba’i chos bsags pa dang bral ba’o ||

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