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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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  punar aparaṃ subhūte tatheyaṃ prajñāpāramitā paryeṣṭavyā, yathā sadāpraruditena bodhisattvena mahāsattvena paryeṣitā, ya etarhi bhīṣmagarjitanirghoṣasvarasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike brahmacaryaṃ carati |  evam ukte āyuṣmān subhūtir bhagavantam etad avocat - kathaṃ bhagavan sadāpraruditena bodhisattvena mahāsattveneyaṃ prajñāpāramitā paryeṣitā? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - sadāpraruditena subhūte bodhisattvena mahāsattvena pūrvaṃ prajñāpāramitāṃ paryeṣamāṇena kāye ’narthikena jīvitanirapekṣeṇa lābhasatkāraślokeṣvaniśritena paryeṣamāṇena paryeṣitā |  tena prajñāpāramitāṃ paryeṣamāṇenāraṇyagatenāntarīkṣān nirghoṣaḥ śruto ’bhūt - gaccha tvaṃ kulaputra pūrvasyāṃ diśi |  tataḥ prajñāpāramitāṃ śroṣyasi |  tathā ca gaccha, yathā na kāyaklamathamanasikāram utpādayasi, na styānamiddhamanasikāram utpādayasi, na bhojanamanasikāram utpādayasi, na pānīyamanasikāram utpādayasi, na rātrimanasikāram utpādayasi, na divasamanasikāram utpādayasi, na śītamanasikāram utpādayasi, noṣṇamanasikāram utpādayasi |  mā ca kvacic cittaṃ praṇidhāḥ adhyātmaṃ vā bahirdhā vā |  mā ca kulaputra vāmenālokayan gāḥ, mā dakṣiṇena, mā pūrveṇa, mā paścimena, mottareṇa, mordhvam, mādhaḥ, mā cānuvidiśam avalokayan gāḥ |  tathā ca kulaputra gaccha, yathā nātmato na satkāyataś calasi |  yathā na rūpataś calasi, yathā na vedanāto na saṃjñāto na saṃskārataḥ, yathā na vijñānataś calasi |  yo hy ataś calati, sa vitiṣṭhate | kuto vitiṣṭhate? buddhadharmebhyo vitiṣṭhate |  yo buddhadharmebhyo vitiṣṭhate, sa saṃsāre carati |  yaḥ saṃsāre carati, sa na carati prajñāpāramitāyām |  sa prajñāpāramitāṃ nānuprāpnotīti || 
                           
                           
                           
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1. Sadaprarudita sets out to find perfect wisdom  Furthermore, Subhuti, one should search for perfect wisdom as the Bodhisattva Sadaprarudita has done, who at present leads the holy life in the presence of the Tathagata Bhishmagarjitanirghoshasvara.  Subhuti: How then did the Bodhisattva Sadaprarudita search for the perfection of wisdom? The Lord: First of all Sadaprarudita, the Bodhisattva, searched for perfect wisdom in such a way that he did not care for his body, had no regard for his life, and gain, honour and fame did not interest him.  He found himself in the seclusion of a remote forest, and a voice up in the air said to him: Go East, son of good family!  There you shall hear the perfection of wisdom!  And on your way you must not pay any attention to the weariness of your body, you must not give in to any fatigue, you must pay no attention to food or drink, to day or night, to cold or heat.  You must not make any definite plans, either about inward, or about outward things.  You must not look to the left or right, to the South, East, West or North, upwards or downwards, or in any of the intermediate directions.  And you must not allow yourself to be shaken by self or individuality,  or by form or the other skandhas.  (482) For one who is shaken by those, he is turned away from the Buddha-dharmas.  When he is turned away from the Buddha-dharmas, then he wanders in birth-and-death.  And when he wanders in birth-and-death, then he does not course in perfect wisdom,  then he cannot reach the perfection of wisdom. 
evam ukte sadāprarudito bodhisattvo mahāsattvas taṃ nirghoṣam etad avocat - evaṃ vai kariṣyāmi |  tat kasya hetoḥ? ahaṃ hi sarvasattvānām ālokaṃ kartukāmo buddhadharmān samudānetukāma iti |  evam ukte sa nirghoṣaḥ sadāpraruditaṃ bodhisattvaṃ mahāsattvam etad avocat - sādhu sādhu kulaputra sadāprarudita || 
     
     
     
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Sadaprarudita said to the voice: That is how I shall act.  Because I want to bring light to all beings, because I want to procure the dharmas of a Buddha.  The Voice answered: Well spoken, son of good family! 
atha khalu sadāprarudito bodhisattvo mahāsattvaḥ punar api śabdam aśrauṣīt |  evaṃ cāśrauṣīt - śūnyatānimittāpraṇihiteṣu ca tvayā kulaputra sarvadharmeṣv adhimuktim utpādya prajñāpāramitā paryeṣṭavyā |  nimittaparivarjitena bhāvaparivarjitena sattvadṛṣṭiparivarjitena ca tvayā bhavitavyam |  pāpamitrāṇi ca tvayā kulaputra parivarjayitavyāni |  kalyāṇamitrāṇi ca tvayā sevitavyāni bhaktavyāni paryupāsitavyāni, yāni ca śūnyatānimittāpraṇihitānutpādājātāniruddhābhāvāḥ sarvadharmā iti dharmaṃ deśayanti |  evaṃ tvaṃ kulaputra pratipadyamāno nacireṇa prajñāpāramitāṃ śroṣyasi pustakagatāṃ vā dharmabhāṇakasya bhikṣoḥ kāyagatām |  yasya ca tvaṃ kulaputrāntikāt prajñāpāramitāṃ śṛṇuyāḥ śāstṛsaṃjñā tvayā tatrotpādayitavyā |  kṛtajñena ca tvayā bhavitavyaṃ kṛtavedinā ca - eṣa mama kalyāṇamitraṃ yasyemāṃ prajñāpāramitām antikāc chṛṇomi |  yām ahaṃ śṛṇvan (239) kṣipram evāvinivartanīyo bhaviṣyāmy anuttarāyāḥ samyaksaṃbodheḥ, āsannaś ca bhaviṣyāmi tathāgatānām arhatāṃ samyaksaṃbuddhānām |  tathāgatāvirahiteṣu buddhakṣetreṣūpapatsye |  akṣaṇāṃś ca vivarjayiṣyāmi |  kṣaṇasaṃpadaṃ ca ārāgayiṣyāmīti |  imās tvayā kulaputrānuśaṃsāḥ paritulayamānena dharmabhāṇake bhikṣau śāstṛsaṃjñotpādayitavyā |  na ca tvayā kulaputra lokāmiṣapratisaṃyuktayā cittasaṃtatyā dharmabhāṇako bhikṣur anubaddhavyaḥ |  dharmārthikena ca tvayā dharmagauraveṇa dharmabhāṇako bhikṣur anubaddhavyaḥ |  mārakarmāṇi ca tvayā avaboddhavyāni |  asti hi kulaputra māraḥ pāpīyān dharmabhāṇakasya bodhisattvasya mahāsattvasya rūpaśabdagandharasasparśānupasaṃharati sevituṃ bhaktuṃ paryupāsitum |  tāṃś cāsāv abhibhūya upāyakauśalyena parisevate bhajate paryupāste |  tatra ca tvayā kulaputra dharmabhāṇake bhikṣau nāprasādacittam utpādayitavyam |  api tvevaṃ cittam utpādayitavyam - nāhaṃ tad upāyakauśalyaṃ jāne, yad eṣa upāyakauśalyaṃ prajānāti |  eṣa sattvavinayena sattvānāṃ kuśalamūlaparigraham upādāya enān dharmān pratisevate bhajate paryupāste |  na hi kvacid bodhisattvānāṃ mahāsattvānāṃ saṅgo vā ārambaṇaṃ vā saṃvidyate |  tatkṣaṇaṃ ca tvayā kulaputra dharmāṇāṃ bhūtanayaḥ pratyavekṣitavyaḥ |  katamaś ca kulaputra dharmāṇāṃ bhūtanayaḥ? yad uta sarvadharmā asaṃkleśā avyavadānāḥ |  tat kasya hetoḥ? sarvadharmā hi svabhāvena śūnyāḥ |  sarvadharmā hi niḥsattvā nirjīvā niṣpoṣā niṣpuruṣā niṣpudgalā māyopamāḥ svapnopamāḥ pratiśrutkopamāḥ pratibhāsopamāḥ |  evaṃ tvaṃ kulaputra sarvadharmāṇāṃ bhūtanayaṃ pratyavekṣamāṇo dharmabhāṇakam anubadhnan nacireṇa prajñāpāramitāyāṃ niryāsyasi |  aparam api tvaṃ kulaputra mārakarma samanvāhareḥ |  sacet kulaputra dharmabhāṇakaḥ prajñāpāramitārthikaṃ kulaputram avasādayati, na samanvāharati, tatra tvayā kulaputra na prativāṇiḥ kartavyā |  api tu dharmārthikenaiva dharmagauraveṇaivānirviṇṇamānasena dharmabhāṇako bhikṣur anubaddhavyaḥ || 
                                                           
                                                           
                                                           
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Thereupon the Bodhisattva Sadaprarudita again listened to the voice,  and what he heard was this: Son of good family, you should search for perfect wisdom after you have produced the firm conviction that all dharmas are void, signless and wishless.  You must shun signs, existence, and the false view that there are beings.  You must shun bad friends.  Good friends, however, you should tend, love and honour. They are those who demonstrate dharma, and who teach that “all dharmas are void, signless and wishless, not produced, not stopped and non-existent.”  When you progress like this, you shall before long be able to study the perfection of wisdom either from a book, or from the mouth of a monk who preaches dharma.  And you should treat as the Teacher that person from whom you may come to hear the perfection of wisdom,  you should be grateful and thankful, and you should think (483,1): “This is my good friend.  When I have heard the perfection of wisdom from him, I shall soon become irreversible from full enlightenment, shall be quite near the Tathagatas,  shall be reborn in Buddha-fields in which Tathagatas are not lacking,  and, avoiding the unfortunate rebirths,  I shall accomplish an auspicious rebirth!”  When you weigh up these advantages, you are bound to treat that monk who preaches dharma as the Teacher.  You should not follow him with motives of worldly gain,  but from desire for dharma, out of respect for dharma.  You must also see through Mara’s deeds.  For there is always Mara, the Evil One, who may suggest that your teacher tends, enjoys and honours things that can be seen, heard, smelled, tasted or touched,  when in actual fact he does so from skill in means, and has really risen above them.  You should therefore not lose confidence in him,  but say to yourself: “I do not know that skill in means as he wisely knows it.  He tends, enjoys and honours those dharmas, in order to discipline beings, in order to win wholesome roots for them.  For no attachment to objective supports exists in Bodhisattvas.”  After that you should contemplate the true reality of dharmas,  i.e. that all dharmas are without defilement and purification.  For all dharmas are empty in their own-being (484,1),  they have none of the properties of a living being, they have no life, no individuality, no personality, they are like an illusion, a dream, an echo, a reflected image.  When you thus contemplate the true reality of all dharmas, and follow the preacher of dharma, you shall before long go forth into the perfection of wisdom.  But you must watch out for yet another deed of Mara.  If the preacher of dharma should dishearten you by what he says, that should not make you averse to the perfection of wisdom;  but with a mind that desires only dharma, that respects only dharma, you should, unwearied, follow the monk who preaches dharma. 
atha khalu sadāprarudito bodhisattvo mahāsattvas tasya nirghoṣasyāntikād imām anuśāsanīṃ pratigṛhya yena pūrvā dik tena pratikrāmati sma |  aciraprakrāntasya cāsyaitad abhūt - na mayā sa nirghoṣaḥ paripṛṣṭaḥ - kiyad dūraṃ mayā gantavyam iti |  sa tatraiva pṛthivīpradeśe sthito ’bhūt |  tatra rudan krandan śocan paridevamānaḥ evaṃ cintayati sma - asminn eva pṛthivīpradeśe ekaṃ vā rātriṃdivam atināmayiṣyāmi, dve vā, trīṇi vā, catvāri vā, pañca vā, ṣaḍ vā, sapta vā rātriṃdivāny atināmayiṣyāmi |  na kāyaklamathamanasikāram utpādayiṣyāmi |  na styānamiddhamanasikāram utpādayiṣyāmi |  na bhojanamanasikāram utpādayiṣyāmi |  na pānīyamanasikāram utpādayiṣyāmi |  na rātrimanasikāram utpādayiṣyāmi |  na divasamanasikāram utpādayiṣyāmi |  na śītamanasikāram utpādayiṣyāmi |  noṣṇamanasikāram utpādayiṣyāmi, yāvan na prajñāpāramitāṃ śroṣyāmīti |  tadyathāpi nāma subhūte kaścid eva puruṣaḥ ekaputrake kālagate mahatā duḥkhadaurmanasyena samanvāgato ’bhavat, tasya putraśokena nānyaḥ kaścin manasikāraḥ pravartate, api tv ekaputrakamanasikāra eva pravartate |  evam eva subhūte sadāpraruditasya bodhisattvasya mahāsattvasya tasmin (240) samaye nānyaḥ kaścin manasikāraḥ pravartate sma, api tu kadā nāmāhaṃ tāṃ prajñāpāramitāṃ śroṣyāmīti || 
                           
                           
                           
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After receiving this admonition from the voice, the Bodhisattva Sadaprarudita journeyed East.  Before long it occurred to him that he had not asked the voice how far he ought to go.  He stood still just where he was,  cried, sorrowed and lamented. For seven days he stayed in that very spot waiting to be told where he could hear the perfection of wisdom,  and all that time he paid no attention to anything else, and took no food, but simply paid homage to perfect wisdom.                A man, Subhuti, who had lost his only child, would be very sad and unhappy, (485) and he could think of one thing only, his son and the sorrow he feels from him.  Even so the Bodhisattva Sadaprarudita could at that time think of nothing else, except “when then shall I hear this perfection of wisdom?” 
 
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