atha khalv āyuṣmān subhūtir bhagavantam etad avocat - yo ’haṃ bhagavan etad eva bodhisattvanāmadheyaṃ na vedmi nopalabhe na samanupaśyāmi, prajñāpāramitām api na vedmi nopalabhe na samanupaśyāmi |
so ’haṃ bhagavan etad eva bodhisattvanāmadheyam avindan anupalabhamāno ’samanupaśyan prajñāpāramitām api avindan anupalabhamāno ’samanupaśyan katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmi anuśāsiṣyāmi? etad eva bhagavan kaukṛtyaṃ syāt, yo ’haṃ vastv avindan anupalabhamāno ’samanupaśyan nāmadheyamātreṇa āyavyayaṃ kuryāṃ yad uta bodhisattva iti |
api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam |
tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya |
evaṃ tan nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam |
saced bodhisattvasya mahāsattvasya evaṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ deśyamānāyām upadiśyamānāyāṃ cittaṃ nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasam, na bhagnapṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate | adhimucyate ’dhyāśayenāvirahito bodhisattvo mahāsattvaḥ prajñāpāramitāyā veditavyaḥ, sthito ’vinivartanīyāyāṃ bodhisattvabhūmau, susthito ’sthānayogena |
punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāṃ bhāvayatā na rūpe sthātavyaṃ na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu, na vijñāne sthātavyam |
tat kasya hetoḥ? saced rūpe tiṣṭhati, rūpābhisaṃskāre carati, na carati prajñāpāramitāyām | evaṃ saced vedanāyāṃ saṃjñāyāṃ saṃskāreṣu | saced vijñāne tiṣṭhati, vijñānābhisaṃskāre carati, na carati prajñāpāramitāyām |
tat kasya hetoḥ? na hi abhisaṃskāre caran prajñāpāramitāṃ parigṛhṇāti, nāpi prajñāpāramitāyāṃ yogam āpadyate, nāpi prajñāpāramitāṃ paripūrayate |
aparipūrayamāṇaḥ prajñāpāramitāṃ na niryāsyati (5) sarvajñatāyām aparigṛhītaṃ parigṛhṇan |
tat kasya hetoḥ? rūpaṃ hi aparigṛhītaṃ prajñāpāramitāyām | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ hi aparigṛhītaṃ prajñāpāramitāyām |
yaś ca rūpasyāparigrahaḥ, na tad rūpam | evaṃ yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | yo vijñānasyāparigrahaḥ, na tad vijñānam | sāpi prajñāpāramitā aparigṛhītā |
evaṃ hy atra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caritavyam |
ayaṃ ca bodhisattvasya mahāsattvasya sarvadharmāparigṛhīto nāma samādhir vipulaḥ puraskṛtaḥ apramāṇaniyato ’sādhāraṇaḥ | sarvaśrāvakapratyekabuddhaiḥ sāpi sarvajñatā aparigṛhītā, na hi nimittato grahītavyā |
sacen nimittato grahītavyā abhaviṣyat, na ceha śreṇikaḥ parivrājakaḥ śraddhām alapsyata |
tatra hi śreṇikaḥ parivrājakaḥ sarvajñajñāne adhimucya śraddhānusārī prādeśikena jñānenāvatīrṇaḥ |
so ’vatīrya na rūpaṃ parigṛhṇīte | evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān | na vijñānaṃ parigṛhṇīte |
nāpi tatra prītisukhena tajjñānaṃ samanupaśyati |
nādhyātmaṃ rūpasya tajjñānaṃ samanupaśyati | na bahirdhā rūpasya tajjñānaṃ samanupaśyati | nādhyātmabahirdhā rūpasya tajjñānaṃ samanupaśyati | nāpy anyatra rūpāt tajjñānaṃ samanupaśyati |
evaṃ nādhyātmaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | nādhyātmaṃ vijñānasya tajjñānaṃ samanupaśyati | na vahirdhā vijñānasya tajjñānaṃ samanupaśyati | nādhyātmavahirdhā vijñānasya tajjñānaṃ samanupaśyati | nāpy anyatra vijñānāt tajjñānaṃ samanupaśyati |
atra padaparyāye śreṇikaḥ parivrājako ’dhimuktaḥ | so ’tra sarvatra śraddhānusārī sarvajñajñāne dharmatāṃ pramāṇīkṛtya evam adhimukta iti |
tena na kaścid dharmaḥ parigṛhītaḥ | nāpi sa kaścid dharmo ya upalabdhaḥ, yaṃ gṛhṇīyān muñced vā | sa nirvāṇam api na manyate |
iyam api bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā veditavyā yad rūpaṃ na parigṛhṇīte | evaṃ yad vedanāṃ saṃjñāṃ saṃskārān | yad vijñānaṃ na parigṛhṇīte |
na cāntarā parinirvāti, aparipūrṇair daśabhis tathāgatabalaiś caturbhis tathāgatavaiśāradyair aṣṭādaśabhiś ca āveṇikair buddhadharmaiḥ |
tasmād iyam api bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā veditavyā ||
de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das (2) byang chub sems dpa’i ming gang lags pa ’di nyid bdag gis ma ’tshal ma dmigs yang dag par rjes su mi mthong ngo || shes rab kyi pha rol tu phyin pa yang ma ’tshal ma dmigs yang dag par rjes su mi mthong ngo ||
bcom ldan ’das bdag gis byang chub sems (3) dpa’i ming ’di nyid ma ’tshal ma dmigs yang dag par rjes su ma mthong shes rab kyi pha rol tu phyin pa yang ma ’tshal ma dmigs yang dag par rjes su ma mthong na byang chub sems dpa’ gang zhig shes rab kyi pha rol tu phyin pa gang la gdams shing rjes su bstan par bgyi | (4) bcom ldan ’das gang bdag gis dngos po ma ’tshal ma dmigs yang dag par rjes su ma mthong na | ming tsam gyis ’di lta ste byang chub sems dpa’ zhes ’du ba dang ’god par bgyid pa ni bdag gi glo ba la gcags lags so ||
bcom ldan ’das ’on kyang ming de yang (5) gnas pa ma lags shing mi gnas pa yang ma lags la gnas pa dang bral ba ma lags shing gnas pa dang bral ba ma lags pa yang ma lags so ||
de ci’i slad du zhe na | ming de ma mchis pa’i slad du’o ||
de ltar ming de gnas pa ma lags shing mi gnas pa yang ma lags la (6) gnas pa dang bral ba ma lags shing gnas pa dang bral ba ma lags pa yang ma lags so ||
bcom ldan ’das gal te de ltar shes rab kyi pha rol tu phyin pa zab mo bshad pa dang bstan pa dang nye bar bstan pa la byang chub sems dpa’ sems dpa’ chen po’i sems mi ’gong kun tu mi (7) zhum bag mi tsha | bag ’khums par mi ’gyur ’di’i yid phyir phyogs par mi bgyid bcom zhing phyir phyogs par mi ’gyur | mi dngang kun tu mi skrag kun tu skrag pa dang ldan par mi ’gyur zhing | lhag pa’i bsam pas mos pa’i byang chub sems dpa’ sems dpa’ chen po ni (4b1) shes rab kyi pha rol tu phyin pa dang ma bral bar rig par bgyi’o || phyir mi ldog pa’i byang chub sems dpa’i sa la gnas pa ste mi gnas pa’i tshul gyis legs par gnas pa lags so ||
bcom ldan ’das gzhan yang byang chub sems dpa’ sems dpa’ chen po shes rab kyi (2) pha rol tu phyin pa la spyod cing shes rab kyi pha rol tu phyin pa bsgom pas gzugs la gnas par mi bgyi’o || de bzhin du tshor ba la ma lags ’du shes la ma lags ’du byed rnams la ma lags rnam par shes pa la gnas par mi bgyi’o ||
ci’i slad du zhe na | gal te (3) gzugs la gnas na gzugs mngon par ’du byed pa la spyod kyi shes rab kyi pha rol tu phyin pa la spyod pa ma lags so || de bzhin du gal te tshor ba dang ’du shes dang ’du byed rnams dang gal te rnam par shes pa la gnas na rnam par shes pa mngon par ’du byad pa la spyad kyi (4) shes rab kyi pha rol tu phyin pa la spyod pa ma lags so ||
de ci’i slad du zhe na | mngon par ’du byed pa la spyod na shes rab kyi pha rol tu phyin pa yongs su ’dzin pa ma lags shes rab kyi pha rol tu phyin pa la rnal ’byor du bgyid pa yang ma lags shes rab kyi pha rol tu phyin pa yongs (5) su rdzogs par bgyid pa yang ma lags so ||
shes rab kyi pha rol tu phyin pa yongs su rdzogs par ma gyur na yongs su mi gzung ba yongs su gzung bas thams cad mkhyen pa nyid la nges par ’byung bar mi ’gyur ro ||
de ci’i slad du zhe na | shes rab kyi pha rol tu phyin pa la (6) gzugs yongs su gzung ba ma mchis so || de bzhin du shes rab kyi pha rol tu phyin pa la tshor ba dang ’du shes dang ’du byad rnams dang rnam par shes pa yongs su gzung ba ma mchis so ||
gzugs yongs su gzung ba ma mchis pa gang lags pa de ni gzugs ma lags | de bzhin (7) du tshor ba gang lags pa dang ’du shes gang lags pa dang | ’du byed rnams gang lags pa dang rnam par shes pa yongs su gzung ba ma mchis pa gang lags pa de ni rnam par shes pa ma lags te | shes rab kyi pha rol tu phyin pa de yang yongs su gzung ba ma mchis so ||
(5a1) de bzhin du byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa ’di la spyad par bgyi’o ||
’di yang byang chub sems dpa’ sems dpa’ chen po’i chos thams cad yongs su gzung ba ma mchis pa zhes bgyi ba’i ting nge ’dzin te (2) yangs pa mdun du bgyis pa tshad med par nges pa nyan thos dang rang sangs rgyas thams cad dang thun mong ma lags pa’o || thams cad mkhyen pa nyid de yang yongs su gzung ba ma mchis te | mtshan mar gzung ba ma lags so ||
gal te mtshan mar bzung bar gyur na kun (3) tu rgyu phreng ba can ’di la dad par mi ’gyur ba zhig na |
kun tu rgyu phreng ba can thams cad mkhyen pa’i ye shes ’di la mos nas dad pas rjes su ’brang zhing phyogs gcig pa’i ye shes kyis zhugs so ||
de zhugs nas kyang gzugs yongs su mi ’dzin to || de bzhin du tshor ba ma (4) lags ’du shes ma lags ’du byed rnams ma lags rnam par shes pa yongs su mi ’dzin to ||
de la shes pa de dga’ ba dang bde bar yang yang dag par rjes su mi mthong ngo ||
shes pa de nang gi gzugs kyi yin par yang dag par rjes su mi mthong ngo || shes pa de phyi rol (5) gyi gzugs kyi yin par yang dag par rjes su mi mthong || shes pa de phyi nang gi gzugs kyi yin par yang dag par rjes su mi mthong | shes pa de gzugs las gzhan du yang yang dag par rjes su mi mthong ngo ||
de bzhin du shes pa de nang gi tshor ba dang ’du shes dang ’du (6) byed rnams kyi ma yin | shes pa de nang gi rnam par shes pa’i yin par yang dag par rjes su mi mthong ngo || shes pa de phyi rol gyi rnam par shes pa’i yin par yang dag par rjes su mi mthong || shes pa de phyi nang gi rnam par shes pa’i yin par yang dag par rjes su mi mthong | (7) shes pa de rnam par shes pa las gzhan du yang yang dag par rjes su mi mthong ste |
tshig gi rnam grangs ’dis kun tu rgyu phreng ba can mos so || de thams cad mkhyen pa’i ye shes ’di la thams cad du dad pas rjes su ’brang zhing chos nyid tshad mar bgyis te ’di ltar mos pa (5b1) zhes bgyi’o ||
des chos gang yang yongs su ma bzung ngo || gang gzung ba’am gtang bar bgyi ba’i chos de gang yang ma dmigs so || de mya ngan las ’das par yang rlom sems su mi bgyid do ||
bcom ldan ’das ’di yang byang chub sems dpa’ sems (2) dpa’ chen po’i shes rab kyi pha rol tu phyin par rig par bgyi ste | gang gzugs yongs su mi ’dzin | de bzhin du gang tshor ba dang ’du shes dang ’du byed rnams dang gang rnam par shes pa yongs su mi ’dzin la |
de bzhin gshegs pa’i stobs bcu dang de bzhin gshegs (3) pa’i mi ’jigs pa bzhi dang sangs rgyas kyi chos ma ’dres pa bcwa brgyad rnams yongs su ma rdzogs par bar ma dor yongs su mya ngan las mi ’da’ ba ste |
de bas na bcom ldan ’das ’di yang byang chub sems dpa’ sems dpa’ chen po’i shes rab kyi pha rol tu phyin par (4) rig par bgyi’o ||
asa ho aïśpa suho[ti] [1-27] + + ? ya ◦ yatra ho bhaṃte bhag̱ava ◦ eda yeva ◦ bosisatvo ṇama ◦ ṇa vedami ◦ ṇa uvalahami ◦
aviṃdamaṇa ◦ aṇua‐[1-28] + ? [ma] bosisatvo prañaparamidae ◦ anuśaśemi ◦ edod eya me bha(ṃ)te ◊ bhag̱ava ◦ [k](o)[kaca] + + [1-29] + + + [labhamaṇa] ◦ ṇamadh(e)o karea bosisa[t]vo di ◦
avi ◊ ho vaṇa bhaṃte bhag̱a[va] [1-30] + + [a] iṭhido ◦ ṇa thido
saye hi bosi◊satvasa ◦ prañaparamida uadiśamaṇae ◦ ṇa oli + [1-31] + + + [sa](ṃ)traso avajati ◦ thido bosisatvo ◦ niyudo ◦ avevaṭiae dhaṃdue ◦
puṇavaro bhaṃte bhag̱ava + + [1-32] + + + + + [para]midae caṃraṃtena ◦ rua ti no thadavo
saye rua ti staveti ruaavisaṃkhare caṃrati ◦ e + + [1-33] + + + + + + + + + + + + [saye vi]ñaṇaṃ ti stavati ◦ [viñanaavisaṃkhare carati
ta ki] + + + + + [1-34] + + + + + + + + + + + + + ? [pari]ghiṇati ◦
asa ho aaśpa śariputro aïśpa suhuti evaṃm aha ◦ kasa ? [1-35] + + + + + [ñaparamida] parighiṇati evaṃ vuto aïśpa suhuti aïśpa śariputro [eda]d oya ruo aüsa śari‐
[1-36] + + + + hi ? yo ruasa aparigraho ṇa so ruo ◦ evaṃ ve[d].[ṇa sa]ṃña saṃ[kha]ra [v]i[ñ]. + + [a]parigrahido ◦ [yo vi] + + [1-37] + + + + [viñaṇa ◦ sa vi prañaparamida ◦ aparig].[h].da
[ev]. [h]. + + + + + + + [sat](v)e[ṇa] ma[hasa](tv)e + [1-38] + + ? [caridav]o
[a]yaṃ bosisatvasa aparigra[h].[d]. [ṇa](ma) [sa](ma)[si] asadha[ra] ? [apar](i)[g̱ahe] .[ra] ? [g̱a].[u] [1-39] + + [ñada] aparigrahida ◦ ta kisa [h]edu ◦ na hi sa ṇimitado vihatavo ◦
[ava]ṃ pi bhaṃte bhag̱ava bosisatvasa [1-40] + + + + paramida ◦
須菩提白佛言。我熟念菩薩心不可得。亦不可知處。亦不可見何所。
是菩薩般若波羅蜜。亦不能及説。亦不能逮説菩薩字。菩薩無有處處。了不可得。
亦無而出。亦無如入。亦無如住。亦無如止。
何以故。菩薩字了不可得故。
無如住無如止。
作是説般若波羅蜜。菩薩聞是心不懈倦。不難不恐不畏。以入阿惟越致中悉了知。不可復退
菩薩行般若波羅蜜。色不當於中住。痛痒思想生死識。不當於中住。
何以故。住色中爲行識。住痛痒思想生死識中爲行識。不當行識。設住其中者。爲不隨般若波羅蜜教。
何以故。行識故。是爲不行般若波羅蜜。
不行者。菩薩不得薩芸若。
舍利弗謂須菩提。菩薩當云何行般若波羅蜜得般若波羅蜜。須菩提言。菩薩行般若波羅蜜。色不受。痛痒思想生死識不受。
何以故不受。如影無所取。無所得故不受。
菩薩行般若波羅蜜。
一切字法不受。是故三昧無有邊。無有正。諸阿羅漢辟支佛。所不能及復次舍利弗。薩芸若不受。何以故。菩薩不當持想視薩芸若。
設想視者爲不了爲。如餘道人不信薩芸若。
何以故。反謂有身。正使餘道人信佛。信佛已。反持小道入佛道中。
入佛道中已不受。色痛痒思想生死識不受。
不受已亦未曉。尚未成。
亦不見慧。亦不於内見慧。亦不於外見慧。亦不於餘處見慧。
亦不於内痛痒思想生死識見慧。亦不於外痛痒思想生死識餘處見慧。亦不於餘處脱。
以學成就佛。了知從法中以脱去。
謂法等一泥洹。
菩薩莫作是行。莫内外視法。吁與般若波羅蜜等。一切無所受無所從。誰得法。無所持無所收。亦無所泥洹想。是故菩薩般若波羅蜜亦不受。色痛痒思想生死識亦不受。
亦不中道般泥洹。悉具十種力。四無所畏。佛十八事。
是故菩薩般若波羅蜜。
善業白佛言。吾以爲菩薩者其不可見。名亦不可得[師云菩薩與名皆空當以何爲之説明度經也又所匡政皆不可見不可得者。當何爲菩薩説法欲以道匡政天下著欲之徒使其無爲邪見之行也]
如是世尊。所疑有著。吾與物也斯不可得一切[所疑謂有吾身與萬物也貲貨費耗皆非有得吾與萬物皆非已有難可常保也]但以名爲菩薩。[至于佛亦名也。]
然不住不住[佛與菩薩在世間但名耳其法意非住也不住者以權著也]
所以者何。名不可得。
是故名者非住非不住。[名者猶水中月像也]
若爲菩薩説深明度意。不移不捨不疲不息不有惡難。 不驚不怛不以恐受。以體解而性入[性與道倶如合符契也]是爲住不退轉。應於無處當以知此。
又妙世尊[師云妙者此經義甚深妙也]菩薩修行明度無極不以色住[不倚此色身住也]於痛想行不以識住[不以名身任也]
所以者何。若止於色爲造色行[是爲甫始主作生無身業也]止痛想行爲造識[斯又甫欲與造邪識之行始衆生矣]非爲應受[非如法受也]
明度無極不造行爲應受識不造色行是爲應受明度矣
受此其不具足明度無極。終不得一切知[於斯經中有邪想行如毛髮謂之不具終不得作佛也]
秋露子曰。菩薩何行而受明度。善業曰。以不取色。[取着也不着於色也]不取痛想行識。所以者 何。色無彼受。痛想行識無有彼受。
若此色無彼受爲非色。痛想行識無有彼受爲非識。明度之道無有彼受。[所以者何。吾受如取影無所得。]
是爲明度無極之行也。
是名曰菩薩大士諸法無受之定[我於世間所受如夢如影影爲無所得也]場廣趣大而無有量。一切弟子諸縁一覺所不能持也[教順之場極廣所趣之道極大四等弘普周遍無極畢央濟衆苦痛難忍甘心進擢志大不權弟子若佛所不能究竟曰不能持矣]又一切知亦無彼受[師云一切知佛也唯佛得無不知]所以者何。無想見故。
若想見者終不得此爲。若異學先泥之信不得一切知。
彼先泥信解道學度入慧。
亦不取色。不取痛想行識。
不從色見慧。
不内色見慧。不外色見慧。不内外色見慧。不以異色見慧。
於痛想行如上説不從識。不以内外異識見慧。
如是究暢從信解得道地。法意作量以爲脱。
便無受無獲[無受不復受五盛陰想無獲無復罪福故言無所獲矣]已受解得度滅[已受解者謂八正道及正解正智爲意已受無復思想爲已得應義也]明度不爲智想。
如是世尊雖菩薩於是道不取色痛想行識。
亦不中道滅度。而具如來十力四無所畏佛十八不絶 之法也[菩薩得明度意見空甫修佛事以其力無畏十八法成相好嚴佛刹不違本願欲度十方不中道滅度也]
須菩(27)提白佛言。世尊。我不得不見菩薩。
當教何等(28)菩薩般若波羅蜜。世尊。我不見菩薩法來去。(29)而與菩薩作字言。是菩薩我則疑悔。
世尊。又(537c1)菩薩字無決定無住處。
所以者何。是字無所(2)有故。
無所有亦無定無處。
若菩薩聞是事。不(3)驚不怖不沒不退。當知是菩薩畢竟住不退(4)轉地。住無所住。
復次世尊。菩薩行般若波羅(5)蜜時。不應色中住。不應受想行識中住。
何以(6)故。若住色中爲作色行。若住受想行識中。爲(7)作識行。
若行作法。則不能受般若波羅蜜。不(8)能習般若波羅蜜。
不具足般若波羅蜜。則不(9)能成就薩婆若。
何以故。色無受想。受想行識(10)無受想。
若色無受則非色。受想行識無受則(11)非識。般若波羅蜜亦無受。
菩薩應如是學行(12)般若波羅蜜。
是名菩薩諸法無受三昧廣大(13)無量無定。一切聲聞辟支佛所不能壞。何以故(14)是三昧不可以相得。
若是三昧可以相得。先(15)尼梵志。於薩婆若智不應生信。
先尼梵志以(16)有量智入是法中。
入已不受色。不受受想行(17)識。
是梵志不以得門見。
是智不以内色見。(18)是智不以外色見。是智不以内外色見。是智(19)亦不離内外色見。
是智不以内受想行識見。(20)是智不以外受想行識見。是智不以内外受(21)想行識見。是智亦不離内外受想行識見。
是(22)智先尼梵志信解薩婆若智。以得諸法實相(23)故得解脱。
得解脱已。於諸法中無取無捨。乃(24)至涅槃亦無取無捨。
世尊。是名菩薩般若波(25)羅蜜。不受色不受受想行識。
雖不受色不受(26)受想行識。未具足佛十力四無所畏十八不共(27)法。終不中道而般涅槃。
Subhuti: I who do not find anything to correspond to the word ‘Bodhisattva,’ or the words ‘perfect wisdom,’ – which Bodhisattva should I then instruct and admonish in which perfect wisdom?
It would surely be regrettable if I, unable to find the thing itself, should merely in words cause a Bodhisattva to arise and to pass away.
Moreover, what is thus designated is not continuous nor not-continuous, not discontinuous or not-discontinuous.
And why? Because it does not exist.
That is why it is not continuous nor not-continuous, not discontinuous or not-discontinuous.
A Bodhisattva who does not become afraid when this deep and perfect wisdom is being taught (8) should be recognized as not lacking in perfect wisdom, as standing at the irreversible stage of a Bodhisattva, standing firmly, in consequence of not taking his stand anywhere.
Moreover, a Bodhisattva who courses in perfect wisdom and develops it, should not stand in form, etc.
Because, when he stands in form, etc., he courses in its formative influences, he cannot gain perfect wisdom, nor exert himself upon it, nor fulfil it.
When he does not fulfil perfect wisdom, he cannot go forth to all-knowledge, so long as he remains one who tries to appropriate the essentially elusive.
For in perfect wisdom form is not appropriated.
But the non-appropriation of form, etc., is not form, etc. And perfect wisdom also cannot be appropriated.
It is thus that a Bodhisattva should course in this perfect wisdom.
This concentrated insight of a Bodhisattva is called ‘the non-appropriation of all dharmas.’ It is vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. The state of all-knowledge itself cannot be taken hold of, because it cannot be seized through a sign.
If it could be seized through a sign, then Srenika, the Wanderer, would not have gained faith in this our religion.
Srenika, the Wanderer, believed resolutely in this cognition of the all-knowing, and as a ‘faith-follower’ he (9) entered on a cognition with a limited scope.
He did not take hold of form, etc.
Nor did he review that cognition with joyful zest and pleasure.
He viewed it neither as inside form, etc., nor as outside, nor as both inside and outside,
nor as other than form, etc.
In this scripture passage, Srenika, the Wanderer, as one who always resolutely believes in this cognition of the all-knowing, is called a faith-follower.
so that he did not take hold of any dharma, nor apprehend any dharma, which he could have appropriated or released. He did not even care about Nirvana.
This also should be known as a Bodhisattva’s perfect wisdom, that he does not take hold of form, etc.,
and that he does not enter Nirvana midway, before he has realized the ten powers of a Tathagata, his four grounds of self-confidence, and the eighteen dharmas peculiar to a Buddha.
Therefore this too should be known as a Bodhisattva’s perfect wisdom.
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1. Parivarta