Bibliotheca Polyglotta

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - prajñāpāramitāyāṃ bhagavaṃś caratā bodhisattvena mahāsattvena kathaṃ śūnyatāyāṃ parijayaḥ kartavyaḥ, kathaṃ vā śūnyatāsamādhiḥ samāpattavyaḥ? bhagavān āha - iha subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā rūpaṃ śūnyam iti pratyavekṣitavyam | evaṃ vedanā saṃjñā saṃskārāḥ | vijñānaṃ śūnyam iti pratyavekṣitavyam | tathā ca pratyavekṣitavyam avikṣiptayā cittasaṃtatyā yathā pratyavekṣamāṇo rūpam iti tāṃ dharmatāṃ dharmatayā na samanupaśyet | tāṃ cāsamanupaśyan dharmatāṃ na sākṣātkuryād bhūtakoṭim | evam ukte āyuṣmān subhūtir bhagavantam etad avocat - yad bhagavān evam āha - na bodhisattvena mahāsattvena śūnyatā sākṣātkartavyeti | kathaṃ bhagavan tasmin samādhau sthito bodhisattvo mahāsattvaḥ śūnyatāṃ na sākṣātkaroti? bhagavān āha - yataḥ subhūte bodhisattvo mahāsattvaḥ sarvākāravaropetāṃ śūnyatāṃ pratyavekṣate, na ca sākṣātkariṣyāmīti pratyavekṣate, na ca sākṣātkartavyeti pratyavekṣate, parijayaṃ kariṣyāmīti pratyavekṣate, parijayasyāyaṃ kālaḥ, nāyaṃ kālaḥ sākṣātkriyāyā iti pratyavekṣate, asamāhita evārambaṇe cittam upanibadhnāti - prajñāpāramitā ca me parigṛhītā bhaviṣyati, na ca sākṣātkṛteti | atrāntarā bodhisattvo mahāsattvo na parihīyate bodhipakṣair dharmaiḥ, na ca āsravakṣayaṃ karoti, atra ca parijayaṃ karoti | yasmin samaye bodhisattvo mahāsattvaḥ śūnyatāsamādhivimokṣamukhena viharati, tasmin samaye bodhisattvena mahāsattvena ānimittena ca samādhinā vihartavyam, na ca ānimittaṃ sākṣātkartavyam | tat kasya hetoḥ? evam ārūḍhakuśalamūladharmasamanvāgato hi bodhisattvo mahāsattvaḥ - paripākasyāyaṃ kālaḥ, nāyaṃ kālaḥ sākṣātkriyāyā iti pratyavekṣate | prajñāpāramitayā ca parigṛhīto bhūtakoṭiṃ na sākṣātkaroti |

’di ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags ’di rdzu ’phrul che zhing ’di ltar mthu (7) che la ’di ltar gzi brjid che ste | rigs kyi bu ’di byang chub sems dpa’i spyad pa spyod pa nyid na yang rdzu ’phrul rnam par ’phrul pa ’di ’dra na bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i tshe ci ’dra bar ’gyur snyam mo || de nas tshong dpon gyi (275b1) bu mo la sogs pa bu mo lnga brgya de dag gis byang chub sems dpa’ sems dpa’ chen po chos ’phags la dga’ ba bskyed nas tshogs pa de dag thams cad dang lhag pa’i bsam pas bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed de | ’di skad du dge ba’i rtsa (2) ba ’dis bdag cag ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas su gyur cig | byang chub sems dpa’i spyad pa spyod pa na yang byang chub sems dpa’ sems dpa’ chen po chos ’phags kyis chos gang thob par gyur pa ’di lta bu’i (3) chos rnams thob par gyur cig | ci ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags bkur stir byed pa dang bla mar byed pa de bzhin du shes rab kyi pha rol tu phyin pa la bkur stir byed pa dang bla mar byed par shog cig | byang chub sems dpa’ sems dpa’ chen po chos (4) ’phags ci ltar yang dag par ston pa bzhin du bdag cag kyang skye bo mang po la yang dag par ston par gyur cig | ci ltar byang chub sems dpa’ sems dpa’ chen po chos ’phags ’di shes rab kyi pha rol tu phyin pa dang thabs mkhas pa dang ldan zhing yongs su rdzogs pa de (5) bzhin du bdag cag kyang shes rab kyi pha rol tu phyin pa dang thabs la mkhas pa dang ldan zhing yongs su rdzogs par shog cig ces smras so || de nas byang chub sems dpa’ sems dpa’ chen po rtag tu ngu dang tshong dpon gyi bu mo la sogs pa bu mo lnga brgya de dag gis shes rab kyi pha rol tu phyin (6) pa la mchod pa byas byang chub sems dpa’ sems dpa’ chen po chos ’phags la yang bkur sti byas te | byang chub sems dpa’ sems dpa’ chen po chos ’phags kyi rkang pa la mgo bo rnams kyis mngon du phyag ’tshal nas zhes byed cing thal mo sbyar te phyogs gcig tu ’dug go || (7) phyogs gcig tu ’dug nas byang chub sems dpa’ sems dpa’ chen po chos ’phags la byang chub sems dpa’ sems dpa’ chen po rtag tu ngus ’di skad ces smras so || rigs kyi bu ’di na bdag shes rab kyi pha rol tu phyin pa ’di tshol zhing ’brog dgon par phyin pa na | rigs kyi (276a1) bu shar phyogs su song zhig dang shes rab kyi pha rol tu phyin pa thos par ’gyur ro zhes sgra thos te bdag gis sgra de las yang dag par bstan pa de thos nas shar phyogs ga la ba de logs su mchis nas ’di snyam du bsams te | bdag gis sgra de la ci srid cig tu mchi bar (2) bgyi su’i drung du shes rab kyi pha rol tu phyin pa mnyan cing rnyed par ’gyur ba yang dag par ’gro ba sgra thos pa la bdag gis ma dris so snyam ste des bdag yid mi bde zhing shin tu gdung bar gyur nas | sa phyogs de nyid du nyin mtshan bdun ’das te de ltar shin tu gdung bas zas la sems (3) pa ni ma byung gi gzhan du na shes rab kyi pha rol tu phyin pa ’ba’ zhig yid la bgyis te ci srid cig tu mchi bar bgyi ba dang shes rab kyi pha rol tu phyin pa ’di su las mnyan pa rnyed par ’gyur ba sgra de las ma dris so snyam pa dang | de nas bdag gi mdun du de bzhin gshegs pa’i sku zhig byung (4) ste de ’di skad du rigs kyi bu khyod ’di nas dpag tshad lnga brgyar rim gyis song dang | grong khyer spos ldan zhes bya ba de na bya ba de na byang chub sems dpa’ sems dpa’ chen po chos ’phags shes rab kyi pha rol tu phyin pa ston cing ’chad pa mthong bar ’gyur ro zhes gsungs te | de nas bdag (5) dga’ ba dang rab tu dga’ ba rgya chen po dang ldan par gyur te bdag dga’ ba dang rab tu dga’ ba rgya chen po de nyid kyis khyab par gyur nas sa phyogs de nas ma bskyod par khyod kyis shes rab kyi pha rol tu phyin pa ston pa thos so || de bdag gis thos pa na ting nge ’dzin gyi sgo mang po skyes par gyur (6) to || bdag de na mchis pa na phyogs bcu’i ’jig rten gyi khams kyi sangs rgyas bcom ldan ’das rnams kyis dbugs dbyung ba mdzad pa legs so zhes bya ba byin te rigs kyi bu legs so legs so || khyod kyi ting nge ’dzin ’di dag ni shes rab kyi pha rol tu phyin pa las skyes pa yin (7) te | ’di la gnas pas nged kyis kyang sangs rgyas kyi chos rnams kyang yongs su rdzogs par byas so zhes de bzhin gshegs pa de dag gis bdag la shin tu legs par bstan yang dag par ’dzin du bcug yang dag par gzengs bstod yang dag par dga’ bar mdzad nas mi snang bar gyur to || (276b1) bdag kyang de nas ting nge ’dzin de las langs nas ’di snyam du bsams te de bzhin gshegs pa de dag gang nas byon de bzhin gshegs pa de dag gang du bzhud snyam mo || de nas yang bdag gis ’di snyam du byang chub sems dpa’ sems dpa’ chen po ’phags pa chos ’phags ni (2) gzungs thob pa mngon par shes pa lnga dang ldan pa sngon gyi rgyal ba dag la bgyi ba bgyis pa dge ba’i rtsa ba bskrun pa shes rab kyi pha rol tu phyin pa dang thabs mkhas pa la shin tu bslabs pa yin te | de bdag la de bzhin gshegs pa de dag gang nas byon pa dang de bzhin gshegs pa de (3) dag gang du bzhud pa’i don ’di ji lta ba bzhin du stan par ’gyur ro snyam du bsams te | bdag gis de bzhin gshegs pa’i sku’i sgra thos pa las ci ltar gdams pa de ltar shar phyogs ga la ba der mchis te mchis nas kyang rgyang ring mo zhig nas bdag gis ’phags pa chos ston pa (4) mthong ste mthong ma thag tu bdag la | dper na dge slong bsam gtan dang bo la snyoms par zhugs pa rtse gcig par yid la byed pa’i bde ba de lta bu skyes par gyur to || rigs kyi bu khyod la bdag de bzhin gshegs pa de dag gang nas byon de bzhin gshegs pa de dag gang du (5) bzhud ces ’dri na | rigs kyi bu ci nas bdag de bzhin gshegs pa de dag byon pa dang bzhud pa ’tshal cing de bzhin gshegs pa mthong ba dang mi ’bral bar ’gyur bar de bzhin gshegs pa de dag byon pa dang bzhud pa bdag la bshad du gsol || ’phags pa shes rab kyi (6) pha rol tu phyin pa brgyad stong pa las rtag tu ngu’i le’u zhes bya ste sum cu pa’o ||

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1. Emptiness and reality-limit Subhuti: How should a Bodhisattva, who courses in perfect wisdom, achieve the complete conquest of emptiness, or how should he enter into the concentration on emptiness? The Lord: He should contemplate form, etc., as empty. But he should contemplate that with an undisturbed series of thoughts in such a way that, when he contemplates the fact that “form, etc., is empty,” he does not regard that true nature of dharmas [i.e. emptiness] as something which, as a result of its own true nature [i.e. emptiness] is a real entity. But when he does not regard that true nature of dharmas as a real thing, then he cannot realise the reality-limit. Subhuti: With reference to the Lord having said that “a Bodhisattva should not realise emptiness,” how does a Bodhisattva who has stood [firmly in the repeated practice of] this concentration [on emptiness] not realize emptiness? The Lord: It is because a Bodhisattva contemplates that emptiness which is possessed of the best of all modes [i.e. of the six perfections]. He does, however, not contemplate that “I shall realize,” or “I should realize,” but he contemplates that “this is the time for complete conquest, and not for realization.” (371) Without losing himself in the concentration, he ties his thought to an objective support [for his compassion] and he determines that he will take hold of perfect wisdom [which is essentially skill in means], and that he will not realize [emptiness, because its realization is not the final goal]. Meanwhile, however, the Bodhisattva does not lose the dharmas which act as the wings to enlightenment. He does not effect the extinction of the outflows [which would prevent renewed rebirths], but over that also he achieves complete conquest. At the time when a Bodhisattva dwells in the concentration on emptiness – which is one of the doors to deliverance – he should also dwell in the concentration on the Signless, but without realizing the Signless. For, endowed with the dharma of the wholesome root which has thus come about, he contemplates that “this is the time for maturing beings, and not for realization.” Taken hold of by perfect wisdom he does not realize the reality limit.

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