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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:

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PP: Aṣṭasāhasrikā Prajñāpāramitā

Complete text

tasmāt tarhi ānanda bodhisattvair mahāsattvair uttamena vihāreṇa vihartukāmaiḥ prajñāpāramitāvihāreṇa (227) vihartavyam | tathāgatavihāreṇa ānanda vihartukāmaiḥ prajñāpāramitāvihāreṇa vihartavyam | ye hi kecid ānanda bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ cariṣyanti, niṣṭhā tatra gantavyā - manuṣyebhya evaite cyutā bhaviṣyanti | te ihopapannās tuṣitebhya eva vā devanikāyebhyaś cyutā bhaviṣyanti manuṣyeṣvevopapannāḥ | tat kasya hetoḥ? tathā hi manuṣyeṣu tuṣiteṣu ca deveṣu iyaṃ prajñāpāramitā vistareṇa pracariṣyatīti | tathāgatāvalokitāḥ khalu punar ānanda te bodhisattvā mahāsattvā veditavyāḥ, ya iha prajñāpāramitāyāṃ cariṣyanti, ya imāṃ prajñāpāramitām udgrahīṣyanti, dhārayiṣyanti vācayiṣyanti paryavāpsyanti pravartayiṣyanti deśayiṣyanty upadekṣyanty uddekṣyanti svādhyāsyanti, antaśo likhiṣyanti, udgṛhya dhārayitvā vācayitvā paryavāpya pravartya deśayitvopadiśyoddiśya svādhyāyyāntaśo likhitvā bodhisattvān mahāsattvān avavadiṣyanti anuśāsiṣyanti saṃdarśayiṣyanti samādāpayiṣyanti samuttejayiṣyanti saṃpraharṣayiṣyanti | avaropitakuśalamūlās te ānanda bodhisattvā mahāsattvā veditavyās tathāgateṣv arhatsu samyaksaṃbuddheṣu | na kevalaṃ śrāvakapratyekabuddhānām antike taiḥ kuśalamūlāny avaropitāni iha prajñāpāramitāyāṃ śikṣitum, niḥsaṃśayaṃ khalu punar ānanda tathāgateṣv arhatsu samyaksaṃbuddheṣu taiḥ kuśalamūlāny avaropitāni bodhisattvair mahāsattvaiḥ, ya iha prajñāpāramitāyāṃ śikṣante, na cotrāsam āpadyante | ye ca ānanda enāṃ prajñāpāramitām udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti pravartayiṣyanti deśayiṣyanty upadekṣyanty uddekṣyanti svādhyāsyanti likhiṣyanti ca, arthataś ca dharmataś ca nayataś cānugamiṣyanti, niṣṭhā ānanda tatra gantavyā - saṃmukhībhūtās te abhūvan bodhisattvā mahāsattvās tathāgatānām arhatāṃ samyaksaṃbuddhānām iti | ye caināṃ prajñāpāramitāṃ na pratikrośanti, na prativahanti, na pratikopayanti, na pratisaṃharanti, na pratiṣedhayanti, na pratikṣipanti, na pratibādhitavyāṃ maṃsyante, te ’py ānanda bodhisattvā mahāsattvāḥ pūrvajinakṛtādhikārā veditavyāḥ ||

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2. Praise of perfect wisdom Therefore then, Ananda, Bodhisattvas who want to dwell in the highest dwelling, who want to dwell in the dwelling of the Tathagata, should dwell in the dwelling of perfect wisdom. And with any Bodhisattva who courses in perfect wisdom one can be quite certain that he had, before he was reborn here among men, deceased among men or among the heavenly hosts of the Tushitas. For it is among men and the Tushita Gods that this perfection of wisdom circulates in its full extent. One can be certain that the Tathagatas behold those Bodhisattvas who course in this perfection of wisdom, who learn it, bear it in mind, study, preach, repeat, or merely write it, and who also instruct the other Bodhisattvas, admonish, instigate and encourage them. One should know that they have planted wholesome roots with the Tathagatas. They have not only in the presence of Disciples and Pratyekabuddhas planted wholesome roots so as to train in perfect wisdom, but, without any doubt, those Bodhisattvas who train in this perfection of wisdom and remain unafraid, they have planted wholesome roots with the Tathagatas. (460) Those who take up this perfection of wisdom, bear it in mind, study, preach, repeat and write it, who pursue it, -its meaning, contents and method – one should be quite certain that they have been face to face with Tathagatas. If Bodhisattvas do not revile this perfection of wisdom, do not oppose, deny or reject it, then one should know that they have fulfilled their duties under the Jinas of the past.

kiṃ cāpy ānanda bodhisattvena mahāsattvena tathāgatānām arhatāṃ samyaksaṃbuddhānām antike kuśalamūlam avaropitam, evaṃ hi tan na śrāvakapratyekabuddhatvāya dāsyati vipākam | saced bodhisattvo mahāsattvo ’nuttarāyāṃ samyaksaṃbodhau na visaṃvādayiṣyati praṇidhānam, api tu khalu punar ānanda prāyeṇa tena bodhisattvena mahāsattvena kṛtajñena bhavitavyaṃ prajñāpāramitāyāṃ caritavatā |

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But if a Bodhisattva does not go back on his vow to win full enlightenment, then he does not give the wholesome root, which he has planted in the presence of the Tathagatas, over to Discipleship or Pratyekabuddhahood as his reward. And as a rule such Bodhisattvas are grateful and practise the perfection of wisdom.

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