atha khalu śakro devānām indro bhagavantam etad avocat - kaccid ahaṃ bhagavan subhūtiṃ sthaviram ārabhya evaṃ bhāṣamāṇaṃ evaṃ nirdiśaṃs tathāgatasyoktavādī bhavāmi dharmavādī ca, dharmasya cānudharmaṃ vyākurvan vyākaromi? evam ukte bhagavān śakraṃ devānām indram etad avocat - yat khalu (225) tvaṃ kauśika evaṃ bhāṣase - evam etat kauśika, evam etat |
evaṃ bhāṣamāṇaṃ evaṃ nirdiśaṃs tathāgatasyoktavādī bhavasi dharmavādī ca, dharmasya cānudharmaṃ vyākurvan vyākaroṣi |
tat kasya hetoḥ? yad yad eva hi kauśika subhūteḥ sthavirasya pratibhāti, tat tad eva kauśika śūnyatām ārabhya pratibhāti |
tat kasya hetoḥ? subhūtir hi kauśika sthaviraḥ prajñāpāramitām api tāvan na samanupaśyati, nopalabhate, kutaḥ punar yaḥ prajñāpāramitāyāṃ carati |
bodhim eva tāvan nopalabhate, kiṃ punar yo bodhim abhisaṃbhotsyate |
sarvajñatām eva tāvan nopalabhate, kutaḥ punar yaḥ sarvajñatām anuprāpsyati |
tathatām eva tāvan nopalabhate, kutaḥ punar yas tathāgato bhaviṣyati |
anutpādam eva tāvan nopalabhate, kiṃ punar yo ’nutpādaṃ sākṣātkariṣyati |
bodhisattvam eva tāvan nopalabhate, kutaḥ punar yo bodhim abhisaṃbhotsyate |
balāny eva tāvan nopalabhate, kutaḥ punar yo balasamaṅgī bhaviṣyati |
vaiśāradyāny eva tāvan nopalabhate, kutaḥ punar yo viśārado bhaviṣyati |
dharmam eva tāvan nopalabhate, kutaḥ punar yo dharmaṃ deśayiṣyati |
sarvadharmaviviktavihāreṇa sarvadharmānupalambhavihāreṇa hi kauśika subhūtiḥ sthaviro viharati |
yaḥ khalu punar ayaṃ kauśika subhūteḥ sthavirasya sarvadharmaviviktavihāraḥ sarvadharmānupalambhavihāraś ca, eṣa kauśika vihāro bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharataḥ śatatamīm api kalaṃ nopaiti |
sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti |
saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate |
tathāgatavihāraṃ hi kauśika sthāpayitvā tato ’nyān sarvān vihārānabhibhavatyayaṃ vihāraḥ, yo ’yaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharato vihāraḥ |
ayaṃ kauśika teṣāṃ sarvavihārāṇām agra ākhyāyate, śreṣṭha ākhyāyate, jyeṣṭha ākhyāyate, vara ākhyāyate, pravara ākhyāyate, praṇīta ākhyāyate, uttama ākhyāyate, anuttama ākhyāyate, niruttara ākhyāyate, asama ākhyāyate, asamasama ākhyāyate |
sarvaśrāvakapratyekabuddhavihārānayaṃ vihāro ’bhibhavati, yo ’yaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharato vihāraḥ |
tasmāt tarhi kauśika sarvasattvānām agratāṃ gantukāmena śreṣṭhatāṃ gantukāmena jyeṣṭhatāṃ gantukāmena varatāṃ gantukāmena pravaratāṃ gantukāmena praṇītatāṃ gantukāmena uttamatāṃ gantukāmenānuttamatāṃ gantukāmena niruttaratāṃ gantukāmenāsamatāṃ gantukāmenāsamasamatāṃ gantukāmena kauśika kulaputreṇa vā kuladuhitrā vā anena vihāreṇa vihartavyam, yo ’yaṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitāyāṃ caratāṃ viharatāṃ vihāra iti ||
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Then perhaps, O Lord, I, if I take into consideration Subhuti the Elder, as he thus teaches and expounds, may become one who correctly preaches the Tathagata-truth, a preacher of Dharma, and one who declares also the logical sequence of dharma. The Lord: So it is, Kausika.
When you teach and expound as he does, then you become one who correctly preaches the Tathagata-truth, a preacher of dharma, and one who declares also the dharma’s logical sequence.
For whatever (455) the Elder Subhuti makes clear, that he makes clear with reference to emptiness.
Because the Elder Subhuti does not, to begin with, even review or apprehend the perfection of wisdom, how much less him who courses in the perfection of wisdom.
Even enlightenment, to begin with, he does not get at, how much less at him who will know full enlightenment.
Even all-knowledge he does not get at, how much less at him who will reach all-knowledge.
Even Suchness he does not get at, how much less at him who will become a Tathagata.
Even non-production he does not get at,
how much less at him who will fully awake to enlightenment.
Even the powers he does not get at, how much less at him who will possess the powers.
Even the grounds of self-confidence he does not review, how much less him who will be self-confident.
Even the dharma he does not get at, how much less at him who will demonstrate dharma.
For Subhuti the Elder dwells in the dwelling of the isolatedness of all dharmas, in the dwelling of the baselessness of all dharmas.
And it is quite certain that this dwelling in the isolatedness and baselessness of all dharmas, on the part of Subhuti the Elder, is of infinitesimal value compared with the dwelling of a Bodhisattva who courses in perfect wisdom, and who dwells in it.
Because, except for the dwelling of a Tathagata this dwelling of a Bodhisattva who courses in perfect wisdom, who dwells in it, surpasses all other dwellings.
(456) This dwelling has been described as the foremost of all dwellings, as the best, the choicest, the most excellent, the most sublime, the highest, the supreme, the unequalled, the incomparable.
It surpasses the dwellings of all Disciples and Pratyekabuddhas.
Therefore then, Kausika, a son or daughter of a good family who wants to arrive at what is the highest possible degree of perfection for all beings, to arrive at the best state, the choicest state, the most excellent state, the most sublime state, the incomparable state, - they should dwell in this dwelling of the Bodhisattvas who course in perfect wisdom, who dwell in it.
Complete text
1. Parivarta