You are here: BP HOME > TLB > PP: Aṣṭasāhasrikā Prajñāpāramitā > fulltext
PP: Aṣṭasāhasrikā Prajñāpāramitā

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
PP: Aṣṭasāhasrikā Prajñāpāramitā
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse Option1. Parivarta
Click to Expand/Collapse Option2. Parivarta
Click to Expand/Collapse Option3. Parivarta
Click to Expand/Collapse Option4. Parivarta
Click to Expand/Collapse Option5. Parivarta
Click to Expand/Collapse Option6. Parivarta
Click to Expand/Collapse Option7. Parivarta
Click to Expand/Collapse Option8. Parivarta
Click to Expand/Collapse Option9. Parivarta
Click to Expand/Collapse Option10. Parivarta
Click to Expand/Collapse Option11. Parivarta
Click to Expand/Collapse Option12. Parivarta
Click to Expand/Collapse Option13. Parivarta
Click to Expand/Collapse Option14. Parivarta
Click to Expand/Collapse Option15. Parivarta
Click to Expand/Collapse Option16. Parivarta
Click to Expand/Collapse Option17. Parivarta
Click to Expand/Collapse Option18. Parivarta
Click to Expand/Collapse Option19. Parivarta
Click to Expand/Collapse Option20. Parivarta
Click to Expand/Collapse Option21. Parivarta
Click to Expand/Collapse Option22. Parivarta
Click to Expand/Collapse Option23. Parivarta
Click to Expand/Collapse Option24. Parivarta
Click to Expand/Collapse Option25. Parivarta
Click to Expand/Collapse Option26. Parivarta
Click to Expand/Collapse Option27. Parivarta
Click to Expand/Collapse Option28. Parivarta
Click to Expand/Collapse Option29. Parivarta
Click to Expand/Collapse Option30. Parivarta
Click to Expand/Collapse Option31. Parivarta
Click to Expand/Collapse Option32. Parivarta
Back to library
  punar aparaṃ subhūte bodhisattvasya mahāsattvasya nāmāpadeśenāpi mārakarma bhaviṣyati |  kathaṃ ca subhūte bodhisattvasya mahāsattvasya nāmāpedeśenāpi mārakarma bhaviṣyati? iha subhūte bodhisattvaṃ mahāsattvaṃ nāmāpadeśenāpi nāmādhiṣṭhānenāpi māraḥ pāpīyān upasaṃkramiṣyati |  anyatarānyatareṇa veṣeṇopasaṃkramya evaṃ vakṣyati - tair vyākṛtas tvaṃ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau |  tat kasya hetoḥ? tava hīdaṃ nāmadheyam |  idaṃ te mātur nāmadheyam |  idaṃ te pitur nāmadheyam |  idaṃ te bhrātur nāmadheyam |  idaṃ te bhaginyā nāmadheyam |  idaṃ te mitrāmātyajñātisālohitānāṃ nāmadheyam |  yāvad āsaptamaṃ mātāmahapitāmahayugasya nāmadheyam udīrayiṣyati - amuṣyāṃ diśi tvaṃ jātaḥ, amuṣmin janapade amuṣmin grāme vā nagare vā (192) nigame vā jāta iti |  sacet prakṛtvā mṛduko bhaviṣyati, tam enam evaṃ vakṣyati - pūrvam api tvam eva mṛduko ’bhūḥ |  sacet prakṛtyā tīkṣṇendriyo bhaviṣyati, tatas tam evaṃ vakṣyati - pūrvam api tvaṃ tīkṣṇendriyo ’bhūḥ |  saced āraṇyako bhaviṣyati, sacet piṇḍapātiko bhaviṣyati, sacet pāṃsukūliko bhaviṣyati, sacet khalu paścād bhaktiko bhaviṣyati, saced ekāsaniko bhaviṣyati, saced yāthāsaṃstariko bhaviṣyati, sacet raicīvariko bhaviṣyati, sacet śmaśāniko bhaviṣyati, saced vṛkṣamūliko bhaviṣyati, sacen naiṣadyiko bhaviṣyati, saced abhyavakāśiko bhaviṣyati, sacen nāmantiko bhaviṣyati, saced alpecchaḥ saṃtuṣṭaḥ pravivikto bhaviṣyati, saced apagatapādamrakṣaṇo bhaviṣyati, sacen mṛdubhāṣī alpavāg bhaviṣyati, tam enaṃ māraḥ pāpīyāṃs tena tena dṛṣṭadhārmikeṇa guṇenādekṣyati - pūrvam api tvam anena cānena ca guṇena samanvāgato ’bhūḥ |  niyatas taṃ vyākṛtas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau avinivartanīyāyāṃ bodhisattvabhūmau |  tat kasya hetoḥ? tathā hi te amī evaṃrūpā dhutaguṇāḥ saṃvidyante |  niścayena tvaṃ pūrvam apy etair eva dhutaguṇaiḥ samanvāgato ’bhūḥ |  evaṃ sa tena paurvakeṇa nāmāpadeśena nāmādhiṣṭhānena pratyutpannadhutaguṇasaṃlekhena ca manyanām utpādayiṣyati |  tasyaivaṃ bhaviṣyati - vyākṛto ’haṃ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau, yathā me amī guṇāḥ saṃvidyante |  taṃ ca māraḥ pāpīyānevaṃ vakṣyati - avinivartanīyastvaṃ vyākṛtastathāgatenārhatā samyaksaṃbuddhenānuttarāyāṃ samyaksaṃbodhau |  tat kasya hetoḥ? tathā hi tava ete evaṃrūpā dhutaguṇā saṃvidyante |  tasya khalu punaḥ subhūte māraḥ pāyīyān kadācid bhikṣuveṣeṇopasaṃkramiṣyati, kadācid bhikṣuṇīveṣeṇa, kadācid upāsakaveṣeṇa, kadācid upāsikāveṣeṇa, kadācid brāhmaṇaveṣeṇa, kadācid gṛhapativeṣeṇa, kadācin mātṛveṣeṇa, kadācit pitṛveṣeṇa, kadācid bhrātṛveṣeṇa, kadācid bhaginīveṣeṇa, kadācin mitrāmātyajñātisālohitaveṣeṇa upasaṃkramiṣyati |  upasaṃkramyaivaṃ vakṣyati - vyākṛtas tvaṃ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau avinivartanīyāyāṃ bodhisattvabhūmau |  tat kasya hetoḥ? tathā hi te evaṃrūpā dhutaguṇāḥ saṃvidyante, ye ’vinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ guṇāḥ |  ye khalu punaḥ subhūte mayā avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānāṃ guṇā ākhyātāḥ ākārā liṅgāni nimittāni cākhyātāni, tāni tasya na bhaviṣyanti |  veditavyam etat subhūte tato ’nyair bodhisattvair mahāsattvaiḥ - mārādhiṣṭhito batāyaṃ bodhisattvo mahāsattva iti |  tat kasya hetoḥ? ye ākārā yāni liṅgāni yāni nimittāni avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānām , tāni tasya na bhaviṣyanti |  sa khalu punaḥ subhūte bodhisattvo mahāsattvo ’nena nāmādhiṣṭhānenābhimānam utpādayiṣyati |  abhimānam utpādya mānābhibhūtaḥ stambhābhibhūto mārādhiṣṭhānenābhibhūtas tadanyān bodhisattvān mahāsattvān avamaṃsyate uccagghayiṣyati ullāpayiṣyati kutsayiṣyati paṃsayiṣyati |  idam api subhūte bodhisattvena mahāsattvena nāmādhiṣṭhānena mārakarma veditavyam || 
                                                           
                                                           
                                                           
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
2. Pride in connection with the annunciation of the name  Moreover, Subhuti, the deeds of Mara will operate also in connection with the annunciation of a Bodhisattva’s name.  And how? Mara uses even the annunciation of the name, and of the other details connected with it, to tempt a Bodhisattva.  He comes to him in all kinds of disguises, and says to him: “You have had your prediction from the Tathagatas in the past.  The proof is that this is the name you will have as a Buddha,  and these are the names of your mother,  your father,  your brother,  your sister,  your friends, maternal relatives, kinsmen and relations.”  He proclaims these names backwards through seven generations. He tells you that you were born in this region, this country, this village, town or marketplace.  (387) If you have any particular quality, he will tell you that you have had that same quality also in the past.  Whether the Bodhisattva be dull by nature, or keen in his faculties, Mara will tell him that he was the same in the past.  Or take other qualities which he has in this present life: He is, say, a forest dweller, or one who begs for his food from door to door without accepting invitations, or he wears clothes made of rags taken from a dust heap, or he never eats any food after midday or he eats his meal in one sitting, or he sleeps at night wherever he may happen to be, or he possesses no more than three robes, or he lives in and frequent cemeteries, or he dwells at the foot of a tree, or even in his sleep he remains in a sitting posture, or he lives in an open, unsheltered place, or he wears a garment made of felt, or he has few wishes, is easily contented, detached, frugal, soft in speech, or a man of few words, - in each case Mara will announce to him that also in the past he has been endowed with this same quality,  and that for certain the Tathagatas of the past must have predicted him to full enlightenment and to the stage of an irreversible Bodhisattva,  for he now has the just mentioned qualities of an austere ascetic,  and he must therefore in all certainty also have been endowed with them in the past.  It may be that then a Bodhisattva feels conceit when he thinks of the annunciation of his names and circumstances in the past, and of his present austere penances as a rigid ascetic.  He may actually think that he has had his prediction in the past because now he has those qualities of a rigid ascetic.  And Mara will confirm him in this view.    (388) In the guise of a monk, or nun, or lay brother, or lay sister, or Brahmin, or householder, or mother, father, brother, sister, friend or relative Mara will come to the Bodhisattva  and tell him that he has had his prediction in the past to full enlightenment and to the irreversible stage of a Bodhisattva  for the simple reason that now he has those qualities of a rigid ascetic, which, according to him, are the qualities of an irreversible Bodhisattva.  But the Bodhisattva has not got the attributes, tokens and signs of an irreversible Bodhisattva which I have described.  He is surely a man beset by Mara, unlike those other Bodhisattvas [who could be his good friends].  For he has not got the attributes, tokens and signs which are actually characteristic of an irreversible Bodhisattva.  And as a result of the annunciation of the circumstances of his past he feels conceit.  In his conceit, overcome by great and rigid conceit, defeated by the magical power of Mara, he despises his fellow-Bodhisattvas, sneers at them and deprecates them.  One should recognize this as a deed of Mara, who makes use of the annunciation of the past circumstances of a Bodhisattva. 
(193) punar aparaṃ subhūte bodhisattvena mahāsattvena nāmāpadeśena nāmavyākaraṇena mārakarma veditavyam |  kathaṃ ca subhūte bodhisattvena mahāsattvena nāmāpadeśena nāmavyākaraṇena mārakarma veditavyam? iha subhūte māraḥ pāpīyān bhikṣuveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvam evaṃ vyākariṣyati - tavānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idaṃ nāmadheyaṃ bhaviṣyatīti yad eva tena cittenānuvartitam anuvitarkitam anuvicāritaṃ bhavati - aho bata me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idam evaṃrūpaṃ nāmadheyaṃ bhavediti, tad eva nāmadheyaṃ vyākariṣyati |  tatra duṣprajñajātīyasyānupāyakuśalasya bodhisattvasyaivaṃ bhaviṣyati - yathā mayā nāmadheyam anuvartitam anuvitarkitam anuvicāritam, aho bata me ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya sataḥ idaṃ nāmadheyaṃ bhaved iti, tathā tena bhikṣuṇā nirdiṣṭam iti |  sa evaṃ yac ca nāmadheyaṃ svayam anuvicintitam, yac ca tena māreṇa pāpīyasā mārakāyikābhir vā devatābhir abhinirmitena mārādhiṣṭhitena vā bhikṣuṇā nāmadheyam udīritam, tad ubhayaṃ tulayitvā yathā ca mama cittotpāda utpannaḥ, yathā cānena bhikṣuṇā nirdiṣṭaṃ mama nāmadheyaṃ sameti nāmnā, nāmavyākṛto ’haṃ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti maṃsyate |  yāni ca mayā subhūte avinivartanīyānāṃ bodhisattvānāṃ mahāsattvānām ākārā liṅgāni nimittāni ākhyātāni, tāni tasya na bhaviṣyanti |  sa tair virahito ’nena nāmāpadeśena nāmavyākaraṇena manyanām utpādayiṣyati |  sa manyanām utpādya tato ’nyān bodhisattvān mahāsattvān avamaṃsyate - ahaṃ vyākṛto ’nuttarāyāṃ samyaksaṃbodhau, naite vyākṛtā anuttarāyāṃ samyaksaṃbodhāv iti |  evaṃ sa tena mānenātimānena mānātimānenābhimānena mithyāmānena ca tadanyān bodhisattvān mahāsattvān avamanyamāno dūrīkariṣyati sarvajñatām, dūrīkariṣyati buddhajñānam |  tasya prajñāpāramitayā aparigṛhītasya upāyakauśalyavirahitasya kalyāṇamitravirahitasya pāpamitraparigṛhītasya dvayor bhūmyor anyatarā bhūmiḥ pratikāṅkṣitavyā - śrāvakabhūmir vā pratyekabuddhabhūmir vā |  sacet punaś ciraṃ suciraṃ saṃdhāvya saṃsṛtya enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmo bhavet, yadi cāsāv upasarpet kalyāṇamitrāṇi, abhīkṣṇaṃ ca tānyu pasaṃkramiṣyati, tenaiva cātmabhāvapratilambhena tāvat pūrvakāṃś cittotpādān vigarhiṣyati, vāntīkariṣyati, jugupsiṣyati, pratiniḥ - srakṣyati, pratideśayiṣyati, tathāpi buddhabhūmis tasya durlabhā bhaviṣyati |  tat kasya hetoḥ? tāvad gurutaraṃ hi subhūte bodhisattvasya mahāsattvasya mananāpattisthānam |  tadyathāpi nāma subhūte bhikṣoḥ śrāvakayānikasya śrāvakabhūmau catasro mūlāpattayo gurvyo bhavanti, yato ’nyatarānyatarām āpattim adhyāpadyābhikṣur bhavaty aśramaṇo ’śākyaputrīyaḥ, iyam eva tābhyaś catasṛbhya āpattibhyo gurutarā āpattiḥ, yo ’yaṃ mānacittotpādaḥ, yad uta nāmāpadeśena bodhisattvasya mahāsattvasyāvamānanayā mahānakuśalaścittotpāda utpannaḥ |  ayaṃ tābhyaś catasṛbhya āpattibhyo gurutaraś cittotpādo veditavyaḥ || 
                         
                         
                         
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
.  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  . 
(389) Furthermore, Subhuti, Mara also operates in connection with the prediction of the name which a Bodhisattva will have as a Buddha.  In the guise of a monk he comes to a Bodhisattva and predicts to him that “this will be your name when you have won full enlightenment.” And Mara will predict that name which the Bodhisattva had already guessed for himself when he had pondered over the name he would bear after his full enlightenment.  If the Bodhisattva is weak in wisdom, and without skill in means, he reflects that the name which that monk has mentioned is the same which he had guessed himself.  He compares the name which he had thought out by himself with the name proclaimed by that monk, who is either beset by Mara, or was conjured up by Mara or his host, he finds that the two agree, and he concludes that he has in the past been predicted to full enlightenment by the Tathagatas by name.  But he has not got the attributes, tokens and signs of an irreversible Bodhisattva which I have described.  Since he lacks in them, he feels conceit as a result of that prediction of his name.  In his conceit (390) he despises his fellow-Bodhisattvas, and thinks that, while he has had his prediction, they have not had it.  That pride, arrogance and conceit which makes him despise those other Bodhisattvas keep him far away from all-knowledge and the cognition of a Buddha.  Not upheld by perfect wisdom, lacking in skill in means and the good friend, taken hold of by the bad friend, he would, we must expect, belong to one of the two levels, that of a Disciple, or that of a Pratyekabuddha.  But even if, after he has spent a long time, a good long time in erring about and in wandering about [in birth-and-death], he would again become one who wants to know full enlightenment by resorting to just this perfection of wisdom; and if he were to go to the good friends and regularly approach them; and if, in his newfound outlook on life he would, first of all, censure his former ideas, vomit them up, abhor them, throw them back, see their error, - even then it will be hard for him to get to the Buddha-level.  So serious is the offence of conceitedness.  Among the monks who belong to the vehicle or level of the Disciples four unforgivable offences are so serious that, if someone has been guilty of one of them, he ceases to be a monk, a Shramana, a son of the Shakya. More serious than those four unforgivable offences is this production of a proud thought, when, on the occasion of the prediction of his name, a Bodhisattva has despised other Bodhisattvas, and produced a thought which is very unwholesome, which is more serious than the four unforgivable offences.   
tiṣṭhantu subhūte catasro gurvyo mūlāpattayaḥ |  pañcabhyo ’pi subhūte ānantaryebhyaḥ (194) karmabhyo gurutaro ’yaṃ cittotpādaḥ, yo ’yaṃ bodhisattvasya mahāsattvasya nāmāpadeśena mānasahagataś cittotpāda utpannaḥ |  ayaṃ tebhyaḥ pañcabhya ānantaryebhyaḥ karmabhyo gurutaraś cittotpādo veditavyaḥ |  iti hi subhūte anenāpi nāmāpadeśena sūkṣmasūkṣmāṇi mārakarmāṇy utpatsyante |  tāni bodhisattvena mahāsattvena boddhavyāni |  anyebhyaś cāvabodhayitavyāni, buddhvā ca vivarjayitavyāni || 
           
           
           
..  ..  ..  ..  ..  .. 
.  .  .  .  .  . 
.  .  .  .  .  . 
  Not only that, but it is more serious even than the five deadly sins, this production of a thought connected with pride, (391) produced on the occasion when a Bodhisattva’s future name [as a Buddha] is announced.  That thought is more serious even than the five deadly sins.  In this way, even through the annunciation of a Bodhisattva’s name very subtle deeds of Mara may arise.  They should be recognized for what they are, and avoided, both by the Bodhisattva himself, and by others.   
 
Permanent link
Go to Wiki Documentation
Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
Login