atha khalu saṃbahulānāṃ kāmāvacarāṇāṃ devaputrasahasrāṇām etad abhavat - namaskartavyās te sattvāḥ, yair anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni abhinirhṛtāni |
ye ceha gambhīrāyāṃ prajñāpāramitāyāṃ caranti, tathā caranto bhūtakoṭiṃ na sākṣātkurvanti, yad uta śrāvakabhūmau vā pratyakabuddhabhūmau vā |
anenāpi paryāyeṇa duṣkarakārakā bodhisattvā mahāsattvā veditavyāḥ, ye dharmāṇāṃ dharmatāyāṃ caranti, na ca tāṃ dharmatāṃ sākṣātkurvanti |
atha khalv āyuṣmān subhūtis teṣāṃ saṃbahulānāṃ kāmāvacarāṇāṃ devaputrasahasrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tāni saṃbahulāni kāmāvacarāṇāṃ devaputrāṇāṃ sahasrāṇy āmantrayante sma - nedaṃ devaputrās teṣāṃ bodhisattvānāṃ mahāsattvānāṃ duṣkaram, yat te tāṃ bhūtakoṭiṃ na sākṣātkurvanti |
idaṃ tu devaputrās teṣāṃ bodhisattvānāṃ mahāsattvānāṃ duṣkaraṃ caiva paramaduṣkaraṃ caiva, yad aprameyān asaṃkhyeyān apramāṇān sattvān parinirvāpayiṣyāma iti saṃnāhaṃ saṃnahyante |
te ca sattvā atyantatayā na saṃvidyante, asaṃvidyamānā nopalabhyante, sattvaviviktatvāt |
evaṃ vainayikā atyantatayā na saṃvidyante |
evaṃ ca bodhisattvā mahāsattvā anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ saṃprasthitāḥ sattvān vineṣyāma iti, ākāśaṃ sa devaputrā vinetavyaṃ manyeta yaḥ sattvān vinetavyān manyeta |
tat kasya hetoḥ? ākāśaviviktatayā hi devaputrāḥ sattvaviviktatā veditavyā |
anena devaputrāḥ paryāyeṇa duṣkarakārakā bodhisattvā mahāsattvāḥ, ye ’saṃvidyamānānām anupalabhyamānānāṃ sattvānāṃ kṛtaśaḥ saṃnāhaṃ saṃnahyante |
ākāśena na sa devaputrāḥ sārdhaṃ veditavyaṃ manyeta, yaḥ sattvānāṃ kṛtaśaḥ saṃnāhaṃ saṃnaddhavyaṃ manyeta |
ayaṃ ca saṃnāho bodhisattvena mahāsattvena sattvānāṃ kṛtaśaḥ saṃnaddhaḥ |
sarvātyantatayā sattvānupalabdhir uktā tathāgatenārhatā samyaksaṃbuddhena |
sā ca sattvaviviktatayaiva veditavyā, vainayikavivaktatayā ca sattvaviviktatā veditavyā |
saced atraivaṃ bhāṣyamāṇe bodhisattvo mahāsattvo na saṃsīdati, veditavyam etad devaputrāḥ - caraty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām |
tat kasya hetoḥ? sattvaviviktatayā hi rūpaviviktatā veditavyā |
evaṃ sattvaviviktatayā vedanāsaṃjñāsaṃskāraviviktatā veditavyā |
sattvaviviktatayā vijñānaviviktatā veditavyā |
evaṃ yāvat sattvaviviktatayā sarvadharmaviviktatā veditavyā |
evaṃ devaputrāḥ sarvadharmaviviktatā draṣṭavyā |
evaṃ devaputrāḥ sarvadharmaviviktatāyāṃ bhāṣyamāṇāyāṃ bodhisattvo mahāsattvo na saṃsīdati |
yato na saṃsīdati, tataś carati prajñāpāramitāyām ||
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Thereupon this occurred to many thousands of Gods of the realm of sense-desire: Homage is due to those beings who raise their thoughts to, and who consummate their thoughts in full enlightenment,
who course in this deep perfection of wisdom, and who, when they course thus, do not realize the reality-limit, be it on the level of a Disciple or that of a Pratyekabuddha.
In this way also should the Bodhisattvas be known as doers of what is hard, when they course in the true nature of dharma, but do not realize it.
Subhuti read their thoughts, and said to them: Not that is hard for those Bodhisattvas that they do not realize the reality-limit.
This, however, is hard for them, this is most hard for them, (445) that they put on the armour of the resolution to lead countless beings to Nirvana,
when absolutely those beings do not exist. And since they do not exist, they cannot be got at. Owing to the isolatedness of beings,
those who should be disciplined do thus absolutely not exist.
It is in this spirit that the Bodhisattvas have set out for full enlightenment, and have decided to discipline beings. One would decide to discipline space if one were to decide to discipline beings.
For the isolatedness of beings should be known after the pattern of the isolatedness of space.
In this way also Bodhisattvas are doers of what is hard, when they put on the armour for the sake of beings who do not exist, who cannot be got at.
One would decide to put on space if one were to decide to put on the armour for the sake of beings.
And yet this armour has been put on by the Bodhisattvas for the sake of beings.
But that non-apprehension of beings, in [ultimate end] absolute reality, has been taught by the Tathagata.
And this non-apprehension of beings can be inferred from their isolatedness, and from the isolatedness of those who should be disciplined should the isolatedness of a Bodhi-being be inferred.
If a Bodhisattva, when this is being taught, does not lose heart, then one should know that he courses in the perfection of wisdom.
For from the isolatedness of a being should be known the isolatedness of form, etc., and of all dharmas.
(446) Thus should the isolatedness of all dharmas be viewed.
When the isolatedness of all dharmas is thus being taught, a Bodhisattva does not lose heart,
and because of that he courses in the perfection of wisdom.
Complete text
1. Parivarta