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PP: Aṣṭasāhasrikā 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    
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PP: Aṣṭasāhasrikā Prajñāpāramitā
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  yasmin samaye subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carati, tasmin samaye māraḥ pāpīyān paramaśokaśalyasamarpito bhavati |  (233) tadyathāpi nāma subhūte puruṣo mātāpitṛṣu kālagateṣu paramaśokaśalyasamarpito bhavati, evam eva subhūte yasmin samaye bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carati, tasmin samaye māraḥ pāpīyān paramaśokaśalyasamarpito bhavati || 
     
     
     
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6. Advantages derived from perfect wisdom  When a Bodhisattva courses in perfect wisdom, Mara the Evil One feels struck with the dark of great sorrow,  just as a man does when his mother or father have died. 
subhūtir āha - kim eka eva bhagavan māraḥ pāpīyān paramaśokaśalyasamarpito bhavati, utāho bahavo mārāḥ pāpīyāṃsaḥ paramaśokaśalyasamarpitā bhavanti, utāho ye trisāhasramahāsāhasre lokadhātau mārāḥ pāpīyāṃsaḥ te ’pi sarve tasmin samaye paramaśokaśalyasamarpitā bhavanti? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - yasmin samaye subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa viharati, tasmin samaye ye trisāhasramahāsāhasre lokadhātau mārāṃ pāpīyāṃsaḥ te sarve paramaśokaśalyasamarpitā bhavanti, svakasvakeṣv āsaneṣu na ramante |  tat kasya hetoḥ? prajñāpāramitāvihāreṇa hi viharato ’sya subhūte bodhisattvasya mahāsattvasya sadevamānuṣāsuro loko ’vatāraṃ na labhate grahaṇāya, gādhaṃ na labhate, yatrainaṃ gṛhītvā viheṭhayed vā vivartayed vā anuttarāyāḥ samyaksaṃbodheḥ |  tasmāt tarhiḥ subhūte bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena prajñāpāramitāyāṃ caritavyam |  tat kasya hetoḥ? prajñāpāramitāyāṃ hi subhūte carato bodhisattvasya mahāsattvasya dānapāramitā bhāvanāparipūriṃ gacchati, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā bhāvanāparipūriṃ gacchati |  prajñāpāramitāyāṃ hi subhūte carato bodhisattvasya mahāsattvasya sarvāḥ ṣaṭ pāramitā bhāvanāparipūriṃ gacchanti, sarvāṇi copāyakauśalyāni bhāvanāparipūriṃ gacchanti |  tasya bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato yāni kānicin mārakarmāṇy utpadyeran, sarvāṇi tāny utpadyamānāny eva sa prajñāsyati, prajānan visarjayiṣyati |  sarvopāyakauśalyāni subhūte parigrahītukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ caritavyam, prajñāpāramitā bhāvayitavyā |  yasmin samaye subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carati, prajñāpāramitām abhinirharati, tasmin samaye subhūte na bodhisattvena mahāsattvena ye ’prameyeṣv asaṃkhyeyeṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti, te samanvāhartavyāḥ |  teṣām api itonirjātaiva sarvajñatā yad uta prajñāpāramitātaḥ |  evaṃ samanvāhṛtya tena bodhisattvena mahāsattvena punar evaṃ cittam utpādayitavyam - aham apy etān dharmān anuprāpsyāmi ye tair buddhair bhagavadbhir anuprāptā iti |  evaṃ subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā ime cittotpādotpādayitavyā abhinirhartavyā divasasyātyayena, antaśo ’cchaṭāsaṃghātamātrakam api |  yaś ca subhūte aupalambhiko bodhisattvo mahāsattvo gaṅgānadīvālukopamān kalpān dānaṃ dadyāt, ayam eva tataupalambhikād bodhisattvān mahāsattvād bahutaraṃ puṇyaṃ prasavati, yo ’yaṃ bodhisattvo mahāsattvo divasasyātyayena imāṃ prajñāpāramitām abhinirharet, antaśo ’cchaṭāsaṃghātamātrakam api |  ayaṃ bodhisattvo mahāsattvo ’vinivartanīyatāyāṃ sthāsyati |  tathāgatasamanvāhṛtaḥ sa bodhisattvo mahāsattvo veditavyaḥ, yo ’syāṃ prajñāpāramitāyāṃ caran imāṃś cittotpādān utpādayati divasasyātyayena (234) antaśo ’cchaṭāsaṃghātamātrakam api |  kaḥ punar vādo yasyeme cittotpādā divasam anuvarteran |  tathāgatasamanvāhṛtasya hi subhūte bodhisattvasya mahāsattvasya kā gatiḥ pratikāṅkṣitavyā? tathāgatasamanvāhṛtasya hi subhūte bodhisattvasya mahāsattvasya nānyā gatiḥ pratikāṅkṣitavyā anyatrānuttarāyāḥ samyaksaṃbodheḥ |  abhavyaś cāsāv apāyeṣūpapattum |  svargopapattir eva tasya pratikāṅkṣitavyā |  tatrāpi tathāgatair avirahito bhaviṣyati, tathāgatāvirahiteṣu ca buddhakṣetreṣūpapatsyate, sattvāṃś ca paripācayiṣyati |  ime ’pi subhūte guṇāḥ, ime ’py anuśaṃsā bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ, prajñāpāramitām abhinirharataḥ, imāṃś cittotpādān utpādayataḥ antaśo ’cchaṭāsaṃghātamātrakam api |  kaḥ punar vādo yasyeme cittotpādā divasam anuvarteran, tadyathāpi nāma subhūte gandhahastino bodhisattvasya mahāsattvasya ya etarhy akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike brahmacaryaṃ caratīti || 
                                         
                                         
                                         
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Subhuti: Is this affliction confined to one Mara, or does it affect many Maras, or does it extend to all the Maras in the great trichiliocosm? The Lord: At the time when Bodhisattvas dwell in the dwelling of perfect wisdom at that time all the Maras in the great trichiliocosm feel struck with the dart of great sorrow, and they cannot sit still on their respective thrones.  (472) For the entire world, with its Gods, men and Asuras, cannot gain entry to a Bodhisattva who dwells within the dwelling of perfect wisdom, it cannot gain a foothold which would allow it to take possession of him, to hurt him, to turn him away from full enlightenment.  Therefore then, Subhuti, a Bodhisattva who wants to know full enlightenment should course in perfect wisdom.  For in a Bodhisattva who courses in perfect wisdom the perfection of giving arrives at its most perfect development, and so do the perfections of morality, patience, vigour, and concentration.  In him all the six perfections arrive at their most perfect development, and also all the varieties of skill in means.  Whatever deeds of Mara may arise in a Bodhisattva who courses in perfect wisdom, he shall wisely know them when they are taking place, and he shall get rid of them again.  A Bodhisattva who wants to acquire all the varieties of skill in means should course in perfect wisdom, and develop it.  At the time when a Bodhisattva courses in perfect wisdom, and aspires for it, he should bring to mind not only the Buddhas and Lords who reside in countless world systems,  but also their all-knowledge which has come forth from this perfection of wisdom.  He should then produce the thought that “also I shall reach those dharmas which those Buddhas and Lords have reached!” (473,1)  For a day, or even down to the time taken up by a finger snap, should a Bodhisattva who courses in perfect wisdom raise such thoughts and aspire to them.  But a Bodhisattva who would even for one day, or even for the duration of a fingersnap, aspire for this perfection of wisdom would beget more merit than a Bodhisattva who leans on a basis, and who for countless aeons gives gifts.  Such a Bodhisattva will stand in irreversibility.  A Bodhisattva who courses in perfect wisdom and who, even for a day, or even for the duration of a finger snap, raises such thoughts, has, we know, been brought to mind by the Tathagatas.  How much more so one who daily pursues such thoughts.  What future destiny should one expect a Bodhisattva to have whom the Tathagatas have brought to mind? No other destiny except full enlightenment can be expected of him.  He cannot possibly be reborn in the states of woe.  One must expect that he will be reborn in heaven,  and that even there he will not be without the Tathagatas, and that he will mature beings.  These are the qualities and advantages of a Bodhisattva who courses in perfect wisdom, who aspires for perfect wisdom, and who raises such thoughts, (474) if even for the length of a finger snap.  How much greater will be the advantage of one who pursues such thoughts daily, as for instance the Bodhisattva Gandhahastin who just now leads the holy life in the presence of the Tathagata Akshobhya. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām avakīrṇakusumaparivarto nāmāṣṭāviṃśatitamaḥ || (235) 
 
 
 
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anugamaparivarta ekonatriṃśattamaḥ | 
 
 
 
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Chapter XXIX Approaches 
punar aparaṃ subhūte bodhisattvena mahāsattvena evaṃ prajñāpāramitā anugantavyā - sarvadharmāsaṅgataḥ prajñāpāramitā anugantavyā |  sarvadharmāsaṃbhedanataḥ prajñāpāramitā anugantavyā |  sarvadharmāsaṃbhavataḥ prajñāpāramitā anugantavyā |  sarvadharmānirvikārasamā iti prajñāpāramitā anugantavyā |  sarvadharmāṇām anātmavijñaptitaḥ prajñānubodhanataḥ prajñāpāramitā anugantavyā |  sarvadharmāś ca nāmamātreṇa vyavahāramātreṇābhilapyante iti prajñāpāramitā anugantavyā |  vyavahāraś ca na kvacin na kutaścin na kaścid vyavahāraḥ |  sarvadharmā avyavahārā avyāhārā avyavahṛtā avyāhṛtā iti prajñāpāramitā anugantavyā |  sarvadharmāpramāṇataḥ prajñāpāramitā anugantavyā |  rūpāpramāṇataḥ prajñāpāramitā anugantavyā |  evaṃ vedanāpramāṇataḥ saṃjñāpramāṇataḥ saṃskārāpramāṇataḥ |  vijñānāpramāṇataḥ prajñāpāramitā anugantavyā |  sarvadharmānimittataḥ prajñāpāramitā anugantavyā |  sarvadharmanirvedhataḥ prajñāpāramitā anugantavyā |  sarvadharmaprakṛtipariśuddhitaḥ prajñāpāramitā anugantavyā |  sarvadharmāvacanataḥ prajñāpāramitā anugantavyā |  sarvadharmāṇām anirodhataḥ prahāṇasamatayā prajñāpāramitā anugantavyā |  sarvadharmāṇāṃ nirvāṇaprāptitas tathatāsamatayā prajñāpāramitā anugantavyā |  sarvadharmā nāgacchanti, na gacchanti, ajānānā ajātā atyantājātita iti prajñāpāramitā anugantavyā |  ātmaparādarśanataḥ prajñāpāramitā anugantavyā |  sarvadharmā āryārhantaḥ prakṛtipariśuddhā iti prajñāpāramitā anugantavyā |  apahṛtabhārāḥ sarvadharmābhārānāropaṇatayeti prajñāpāramitā anugantavyā |  sarvadharmādeśāpradeśataḥ prajñāpāramitā anugantavyā |  tat kasya hetoḥ? rūpaṃ hi subhūte adeśam apradeśaṃ prakṛtisvabhāvataḥ |  evaṃ vedanā saṃjñā saṃskārāḥ |  vijñānaṃ hi subhūte adeśam apradeśaṃ prakṛītisvabhāvataḥ sarvadharmanirodhaprahlādanatvād iti prajñāpāramitā anugantavyā |  aratyaviratitaḥ prajñāpāramitā anugantavyā |  araktāviraktatayā prajñāpāramitā anugantavyā |  tat kasya hetoḥ? rūpaṃ hi subhūte satattvena svabhāvena na rajyate na virajyate |  evaṃ vedanā saṃjñā saṃskārāḥ |  vijñānaṃ hi subhūte satattvena svabhāvena na rajyate na virajyate prakṛtipariśuddhatvād iti prajñāpāramitā anugantavyā |  sarvadharmā asaktāḥ saṅgāsaṅgavigatā iti prajñāpāramitā anugantavyā |  bodhiḥ sarvadharmā buddhajñānāvabodhanatayeti prajñāpāramitā anugantavyā |  sarvadharmaśūnyānimittāpraṇihitatayā prajñāpāramitā anugantavyā |  sarvadharmā bhaiṣajyamaitrīpūrvaṃgamatayeti prajñāpāramitā anugantavyā |  sarvadharmā maitrīvihāriṇaḥ karuṇāvihāriṇo muditāvihāriṇa upekṣāvihāriṇa iti prajñāpāramitā anugantavyā |  sarvadharmā brahmabhūtā doṣānutpādanataḥ sarvadoṣānutpādanata iti prajñāpāramitā anugantavyā |  sarvadharmāṇām apraṇihitato ’pratihatita iti prajñāpāramitā anugantavyā |  samudrāparyantatayā prajñāpāramitāparyantatā anugantavyā |  gaganāparyantatayā prajñāpāramitāparyantatā anugantavyā |  meruvicitratayā prajñāpāramitāvicitratā anugantavyā |  rūpāparyantatayā prajñāpāramitāparyantatā (236) anugantavyā |  evaṃ vedanā saṃjñā saṃskārāḥ |  vijñānāparyantatayā prajñāpāramitāparyantatā anugantavyā |  sūryaraśmimaṇḍalāparyantāvabhāsanatayā prajñāpāramitāparyantatā anugantavyā |  sarvaśabdāparyantatayā prajñāpāramitāparyantatā anugantavyā |  sarvabuddhadharmasamudāgamāparyantatayā prajñāpāramitāparyantatā anugantavyā |  sarvasattvadhātupuṇyajñānasaṃbhārāparyantatayā prajñāpāramitāparyantatā anugantavyā |  pṛthivīdhātvaparyantatayā prajñāpāramitāparyantatā anugantavyā |  evam abdhātutejodhātuvāyudhātvākāśadhātuvijñānadhātvaparyantatayā prajñāpāramitāparyantatā anugantavyā |  kuśalākuśaladharmasaṃcayāpramāṇatayā prajñāpāramitāpramāṇatā anugantavyā |  sarvadharmasaṃcayāpramāṇatayā prajñāpāramitāpramāṇatā anugantavyā |  sarvadharmasamādhyaparyantatāpratilambhitayā prajñāpāramitāparyantatā anugantavyā |  sarvabuddhadharmāparyantatayā prajñāpāramitāparyantatā anugantavyā |  sarvadharmāparyantatayā prajñāpāramitāparyantatā anugantavyā |  śūnyatāparyantatayā prajñāpāramitāparyantatā anugantavyā |  cittacaitasikāparyantatayā prajñāpāramitāparyantatā anugantavyā |  cittacaritāparyantatayā prajñāpāramitāparyantatā anugantavyā |  kuśalākuśaladharmāparimāṇatayā prajñāpāramitāparimāṇatā anugantavyā |  siṃhanādanadanatayā prajñāpāramitānadanatā anugantavyā |  sarvadharmākopyatayā prajñāpāramitākopyatā anugantavyā |  tat kasya hetoḥ? rūpaṃ hi subhūte samudrasamam | evaṃ vedanāṃ saṃjñā saṃskārāḥ | vijñānaṃ hi subhūte samudrasamam |  rūpaṃ hi gaganasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ gaganasamam |  rūpaṃ vicitramerusamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ vicitramerusamam |  rūpam aparyantasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānam aparyantasamam |  rūpaṃ sūryamaṇḍalaraśmyutpādasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sūryamaṇḍalaraśmyutpādasamam |  rūpaṃ sarvaśabdāparyantasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvaśabdāparyantasamam |  rūpaṃ sarvasattvadhātvaparyantasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvasattvadhātvaparyantasamam |  rūpaṃ sarvabuddhadharmasamudāgamāparyantasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvabuddhadharmasamudāgamāparyantasamam |  rūpaṃ sarvasattvadhātupuṇyajñānasaṃbhārāparyantasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvasattvadhātupuṇyajñānasaṃbhārāparyantasamam |  rūpaṃ pṛthivīsamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ pṛthivīsamam |  rūpam apsamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānam apsamam |  rūpaṃ tejaḥsamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ tejaḥsamam |  rūpaṃ vāyusamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ vāyusamam |  rūpam ākāśasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānam ākāśasamam |  rūpaṃ vijñānasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ vijñānasamam |  rūpaṃ kuśalākuśaladharmasaṃcayavigatam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ kuśalākuśaladharmasaṃcayavigatam |  rūpaṃ sarvadharmasaṃcayavigatam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvadharmasaṃcayavigatam |  rūpaṃ sarvadharmasamādhyaparyantatāsamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvadharmasamādhyaparyantatāsamam |  rūpaṃ vigamaḥ, rūpasvabhāvo rūpatathatā buddhadharmāḥ | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ vigamaḥ, (237) vijñānasvabhāvo vijñānatathatā buddhadharmāḥ |  rūpaṃ sarvadharmāparyantadharmatā | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ sarvadharmāparyantadharmatā |  rūpaṃ śūnyam aparyantadharmatā | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ śūnyam aparyantadharmatā |  rūpaṃ cittacaitasikāparyantatā | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ cittacaitasikāparyantatā |  rūpaṃ cittacaritotpattiḥ | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ cittacaritotpattiḥ |  rūpaṃ kuśalam akuśalam, yāvad anupalabdhiḥ | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ kuśalam akuśalam, yāvad anupalabdhiḥ |  rūpaṃ siṃhanādasamam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ siṃhanādasamam |  rūpam akopyam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānam akopyam |  evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitā anugantavyā || 
                                                                                                                                                                               
                                                                                                                                                                               
                                                                                                                                                                               
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Furthermore, Subhuti, a Bodhisattva should approach the perfection of wisdom as follows: Through non-attachment to all dharmas.  From the non-differentiatedness of all dharmas.  From the fact that all dharmas cannot possibly come about.  In the conviction that “all dharmas are equal in remaining unaffected by change.”  Because he has recognized by wisdom that all dharmas, as without self, give us no hint [about their true nature or intentions].  In the conviction that “all talk about dharmas [is extraneous to them], consists in mere words, mere conventional expression,”  – but the conventional expression does not refer to anything real, it is not derived from anything real, nor is itself anything real.  In the conviction that “all dharmas lie outside conventional expression and discourse, that it is not they that have been conventionally expressed or uttered.”  From the unlimitedness of all dharmas.  From the unlimitedness of form, etc.,      from the signlessness of all dharmas.  (476) By penetration into all dharmas.  From the fact that all dharmas are perfectly pure in their original nature.  From the fact that all dharmas are beyond words.  Because all the different kinds of forsaking are really equal [in value and kind], since all dharmas have never been stopped.  Because Suchness is everywhere the same, since all dharmas have already attained Nirvana.  In the conviction that “all dharmas do not come, nor do they go; they cannot be generated, they are unborn, their non-birth being absolute.”  Because he observes neither himself nor others.  In the conviction that “all dharmas are holy Arhats, perfectly pure in their original nature.”  In the conviction that “all dharmas have put down their burden, because no burden had ever been put on them.”  From the fact that all dharmas have neither place nor locality.  For form, etc., is without place and locality, in accordance with the own-being of its original nature.    Because he is exhilarated by the cessation of all dharmas.  Because he feels neither content nor discontent.  Because he becomes neither impassioned nor dispassionate.  For form, etc., in their true reality, in their own-being, do not become either impassioned or dispassioned.    In the conviction that “the original nature [of all dharmas], is perfectly pure.”  In the conviction that, “all dharmas are non-attached, free from both attachment and non-attachment.” (477,1)  In the conviction that “all dharmas are essentially enlightenment, because they are all equally understood by the Buddha-cognition.”  From the emptiness, Signlessness and Wishlessness of all dharmas.  In the conviction that “all dharmas are essentially a healing medicine, because they are controlled by friendliness.”  In the conviction that “all dharmas are dwellers in friendliness, dwellers in compassion, dwellers in sympathetic joy, dwellers in impartiality.”  In the conviction that “all dharmas are identified with the supreme universal spirit, because in their being no faults can arise, because in their essential being all faults remain unproduced.”  In the conviction that “all dharmas are equally neither hopeful nor hostile.”  One should approach the boundlessness of the perfection of wisdom through [the analogy of] the boundlessness of the ocean;    through [the analogy of] the multicoloured brilliance of Meru.  One should approach the boundlessness of the perfection of wisdom: from the boundlessness of form, etc.;      through the [analogy of] boundless illumination shed by the circle of the sun’s rays;  from the boundlessness of all sounds;  from the boundlessness of the final achievement of all the dharmas of a Buddha;  from the boundlessness [of the excellence] of the equipment of the whole world of beings with merit and cognition;  from the boundlessness of the element of earth;  and so from the boundlessness of the elements of water, fire, air, space and consciousness.  (478) One should approach the unlimitedness of the perfection of wisdom from the unlimitedness of the collection of wholesome and unwholesome dharmas;  from the unlimitedness of the collection of all dharmas.  One should approach the boundlessness of the perfection of wisdom: through the acquisition of the boundlessness of the concentration on all dharmas;  from the boundlessness of all Buddha-dharmas;  from the boundlessness of all dharmas;  from the boundlessness of emptiness;  from the boundlessness of thought and its constituents;  from the boundlessness of thoughts and actions.  One should approach the measurelessness of the perfection of wisdom from the measurelessness of wholesome and unwholesome dharmas.  One should approach the resounding declarations of the perfection of wisdom through the [analogy of the] roaring of the lion’s roar.  One should approach the fact that the perfection of wisdom cannot be shaken by outside factors from the fact that all dharmas cannot be shaken by outside factors.  For form, etc., is like the ocean.  Form, and each skandha, is like the firmament;  like the brilliant and multicoloured Meru;    like the production of the rays of the disk of the sun;  boundless like all sounds;  boundless like the whole world of beings;  boundless like the final achievement of the dharmas of a Buddha;  boundless like the equipment with merit and cognition of all beings in the world;  (479) it is like the earth,  like water,  fire,  air,  space  and consciousness;  it has no definite boundary like the collection of all wholesome and unwholesome dharmas;  it has no definite boundary like the collection of all dharmas.    Form is the departure [into Buddhahood], the own-being of form is the Buddha-dharmas which are essentially the Suchness of form; etc., to: consciousness is departure [into Buddhahood], the own-being of consciousness is the Buddha-dharmas which are essentially the Suchness of consciousness.  Form, and each skandha, is the boundless true nature of all dharmas;  the empty, boundless true nature [of things];  the boundlessness of thought and its constituents;  it gives rise to thoughts and actions;  it is wholesome or unwholesome until there is non-apprehension;  it is like the lion’s roar;  it cannot be shaken by outside factors.  In such ways should a Bodhisattva approach perfect wisdom. 
yadāyaṃ subhūte bodhisattvo mahāsattva evam enāṃ prajñāpāramitām anugamiṣyati, vyavacārayiṣyati avatariṣyati avabhotsyate cintayiṣyati tulayiṣyati upaparīkṣiṣyate bhāvayiṣyati sarvamāyāśāṭhyavivarjitair manasikāraiḥ, sarvamanyanāvivarjitair manasikāraiḥ, ātmotkarṣaṇavivarjitair manasikāraiḥ, sarvakausīdyavivarjitair manasikāraiḥ, parapaṃsanāvivarjitair manasikāraiḥ, ātmasaṃjñāvivarjitair manasikāraiḥ, sattvasaṃjñāvivarjitair manasikāraiḥ, lābhasatkāraślokavivarjitair manasikāraiḥ, pañcanīvaraṇavivarjitair manasikāraiḥ, īrṣyāmātsaryavivarjitair manasikāraiḥ, sarveñjanāvivarjitair manasikāraiḥ, tadā nāsya durlabhā bhaviṣyati sarvaguṇānāṃ paripūriḥ, buddhakṣetrasyānuttarāṇāṃ ca buddhadharmāṇāṃ paripūrir iti || 
 
 
 
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(480) If the Bodhisattva approaches perfect wisdom in this way, apperceives it, enters into it, understands it, reflects on it, examines, investigates, and develops it, - with acts of mind that have abandoned all deception and deceit, all conceit, the exaltation of self, all laziness, the deprecation of others, the notion of self, the notion of a being, gain, honour and fame, the five hindrances, envy and meanness, and all vacillation, - then it will not be hard for him to gain the full perfection of all virtues, of the Buddha-field and of the supreme dharmas of a Buddha. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām anugamaparivarto nāmaikonatriṃśattamaḥ || (238) 
 
 
 
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sadāpraruditaparivartastriṃśattamaḥ | 
 
 
 
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Chapter XXX Sadaprarudita 
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