subhūtir āha - yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā na kaścid duṣkarakārako bodhisattvo mahāsattvaḥ |
tat kasya hetoḥ? tathā hi bhagavan sa eva dharmo nopalabhyate yaḥ sākṣātkuryāt, so ’pi dharmo nopalabhyate yaḥ sākṣātkriyate, so ’pi dharmo nopalabhyate yena sākṣātkriyeta |
saced bhagavan evaṃ bhāṣyamāṇo bodhisattvo mahāsattvo na saṃsīdati, nāvalīyate na saṃlīyate, na vipṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate, carati prajñāpāramitāyām |
sacec carāmīti na samanupaśyati, carati prajñāpāramitāyām |
āsannā me ’nuttarā samyaksaṃbodhir iti saced evam ati na samanupaśyati, carati prajñāpāramitāyām |
dūrīkṛtā me śrāvakabhūmiḥ pratyekabuddhabhūmir veti saced asyaivam api na bhavati, carati prajñāpāramitāyām |
tadyathāpi nāma bhagavan ākāśasya naivaṃ bhavati - kasyacid aham āsannaḥ, kasyacid vā dūra iti |
tat kasya hetoḥ? avikalpatvād bhagavan ākāśasya |
evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarāṃ samyaksabodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |
tat kasya hetoḥ? nirvikalpatvād bhagavan prajñāpāramitāyāḥ |
tadyathāpi nāma bhagavan māyāpuruṣasya naivaṃ bhavati - māyākāro mamāsannaḥ, yaḥ punar anyo janakāyaḥ saṃnipatitaḥ sa mama dūra iti |
tat kasya hetoḥ? avikalpatvād bhagavan māyāpuruṣasya |
evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarā samyaksaṃbodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |
tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |
tadyathāpi nāma bhagavan pratibhāsasya naivaṃ bhavati - yenārambaṇena pratibhāsa utpadyate tan mamāsanne, ye tu khalu punar atra nopasaṃkrāntā ādarśe vodakapātre vā te mama dūra iti |
tat kasya hetoḥ? avikalpatvād bhagavan pratibhāsasya |
evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarā samyaksaṃbodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |
tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |
tadyathāpi nāma bhagavaṃs tathāgatasya kaścit priyo vā apriyo vā na saṃvidyate, tat kasya hetoḥ? sarvakalpavikalpaprahīṇatvāt tathāgatasya, evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya na kaścit priyo vā apriyo vā saṃvidyate |
tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |
yathaiva hi bhagavan sarvakalpavikalpaprahīṇas tathāgataḥ, tathaiva bhagavan prajñāpāramitāpi sarvakalpavikalpaprahīṇā |
tadyathāpi nāma bhagavaṃs tathāgatenārhatā samyaksaṃbuddhena yo nirmitako nirmitaḥ, na tasyaivaṃ bhavati - śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūre, anuttarā samyaksaṃbodhir mamāsanneti |
tat kasya (219) hetoḥ? avikalpatvād bhagavan nirmitasya |
evam eva bhagavan bodhisattvasya mahāsattvasya prajñāpāramitāṃ carato naivaṃ bhavati - śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūre, anuttarā samyaksaṃbodhir mamāsanneti |
tat kasya hetoḥ? avikalpatvād eva bhagavan prajñāpāramitāyāḥ |
tadyathāpi nāma bhagavan sa nirmitako yasya kṛtyasya kṛtaśo nirmitaḥ, tat kṛtyaṃ karoti |
sa ca nirmitako ’vikalpaḥ |
tat kasya hetoḥ? avikalpatvād eva nirmitasya |
evam eva bhagavan bodhisattvo mahāsattvo yasya kṛtyasya kṛtaśa imāṃ prajñāpāramitāṃ bhāvayati, tac ca kṛtyaṃ karoti, sā ca prajñāpāramitā avikalpā |
tat kasya hetoḥ? avikalpatvād eva bhagavan prajñāpāramitāyāḥ |
tadyathāpi nāma bhagavan dakṣeṇa palagaṇḍena vā palagaṇḍāntevāsinā vā dārumayī strī vā puruṣo vā yantrayuktaḥ kṛto bhavet |
sa yasya kṛtyasyārthāya kṛtaḥ, tac ca kṛtyaṃ karoti |
sa ca dārusaṃghāto ’vikalpaḥ |
tat kasya hetoḥ? avikalpatvād eva bhagavan dārusaṃghātasya |
evam eva bhagavan bodhisattvo mahāsattvo yasya kṛtyasya kṛtaśa imāṃ prajñāpāramitāṃ bhāvayati, tac ca kṛtyaṃ karoti, sā ca prajñāpāramitā avikalpā |
tat kasya hetoḥ? avikalpatvād eva bhagavan asyāḥ prajñāpāramitāyā iti ||
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Subhuti: As I understand the meaning of the Lord’s teaching, there is in this way no Bodhisattva at all who is a doer of what is hard.
(441) For that very dharma is not got at which could realize, nor that which could be realized, nor that by means of which one could realize.
If, when this is being taught, a Bodhisattva does not despond, become cowed or stolid, does not turn back, and remains unafraid, then he courses in perfect wisdom.
When he does not review it as a certain fact that he courses, then he courses in perfect wisdom.
If he does not review it as a real fact that he is near to full enlightenment, then he courses in perfect wisdom.
If it does not even occur to him that he has kept aloof from the level of Disciples and Pratyekabuddhas, then he courses in perfect wisdom.
It does not occur to space that “I am near to this, or, I am far from that.”
For space does not make such discriminations.
Just so it does not occur to a Bodhisattva who courses in perfect wisdom that “full enlightenment is near to me, the level of Disciple and Pratyekabuddha is far from me.”
For the perfection of wisdom does not make any discriminations.
It is as with a man created by magical illusion to whom it does not occur that “the conjurer is near to me, but the assembled crowd of spectators is far from me.”
For illusory men make no such discriminations.
(442) It is as with the reflection of an object in a mirror or in water, to whom it does not occur that “the object which produces the reflection is near to me, but those who come along in that mirror or bowl of water are far from me.”
For that reflection of an object makes no discriminations.
Just as a Tathagata, because he has forsaken all constructions and discriminations, finds nothing dear or not dear, just so a Bodhisattva who courses in perfect wisdom.
For there is no discrimination on the part of perfect wisdom.
Just as the Tathagata is one who has forsaken all constructions and discriminations, even so perfect wisdom has forsaken all constructions and discriminations.
It does not occur to a fictitious creature which the Tathagata has magically conjured up that “the level of Disciples and Pratyekabuddhas is far from me, full enlightenment is near to me.”
For that fictitious creature does not make any discriminations.
In the same way a Bodhisattva who courses in perfect wisdom does not think that “the level of Disciples and Pratyekabuddhas is far from me, full enlightenment is near to me.”
And that simply because of lack of all discrimination on the part of the perfection of wisdom.
(443) A fictitious creature [who has been conjured up by the Tathagata] to do a certain work [in converting beings], performs that work,
but remains without discrimination.
Just because it is so constituted that it lacks all discrimination.
Just so a Bodhisattva performs the work for the sake of which he develops the perfection of wisdom, but the perfection of wisdom remains without discrimination.
Because it is so constituted that it lacks all discrimination.
An expert mason, or mason’s apprentice, might make of wood an automatic man or woman, a puppet which could be moved by pulling the strings.
Whatever action it were made to perform, that action it would perform.
And yet that wooden machine would have no discriminations.
Because it is so constituted that it lacks all discrimination.
Just so a Bodhisattva performs the work for the sake of which he develops the perfection of wisdom, but the perfection of wisdom remains without discrimination.
Because that perfection of wisdom is so constituted that it lacks all discriminations.
Complete text
1. Parivarta