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PP: Aṣṭasāhasrikā Prajñāpāramitā

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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:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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PP: Aṣṭasāhasrikā Prajñāpāramitā
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  atha khalu bhagavāṃs tasyāṃ velāyāṃ tathārūpam ṛddhyabhisaṃskāram abhisaṃskṛtavān yathārūpeṇa ṛddhyabhisaṃskṛtena tāś catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikādevanāgayakṣagandharvāsuragaruḍakinnaramahoragā manuṣyāmanuṣyā vā sarve te buddhānubhāvenākṣobhyaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ paśyanti sma bhikṣusaṃghaparivṛtaṃ bodhisattvagaṇapuraskṛtaṃ (230) dharmaṃ deśayantaṃ sāgaropamāyāṃ gambhīrāyām akṣobhyāyāṃ parṣadi bodhisattvair mahāsattvair acintyaguṇasamanvāgataiḥ parivṛtaṃ puraskṛtaṃ sarvaiś cārhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacitaiḥ sarvacetovaśiparamapāramiprāptaiḥ || 
   
   
   
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4. Akshobhya’s buddha-field  Thereupon the Lord on that occasion exercised His wonderworking power. The entire assembly – monks, nuns, laymen and laywomen, Gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, men and ghosts – they all, through the Buddha’s might, (465) saw the Tathagata Akshobhya surrounded by the congregation of monks, accompanied by a retinue of Bodhisattvas demonstrating dharma, in an assembly which was vast like the ocean, deep and imperturbable, surrounded and accompanied by Bodhisattvas who were endowed with unthinkable qualities, all of them Arhats, - their outflows exhausted, undefiled, fully controlled, quite freed in their hearts, well freed and wise, thoroughbreds, great Serpents, their work done, their task accomplished, their burden laid down, their own weal accomplished, with the fetters that bound them to becoming extinguished, their hearts well freed by right understanding, in perfect control of their entire hearts. 
atha khalu bhagavāṃs tam ṛddhyabhisaṃskāraṃ punar eva pratisaṃharati sma |  pratisaṃhṛte ca bhagavatā tasmin ṛddhyabhisaṃskāre na bhūyaḥ sa bhagavān akṣobhyas tathāgato ’rhan samyaksaṃbuddhaḥ saṃdṛśyate sma |  te ca sarve bodhisattvā mahāsattvāḥ, te ca mahāśrāvakāḥ, tac ca buddhakṣetraṃ tāsāṃ catasṛṇāṃ gandharvāsuragaruḍakinnaramahoragāṇāṃ manuṣyāmanuṣyāṇāṃ ca na cakṣuṣa ābhāsaṃ bhūya āgacchanti sma |  tat kasya hetoḥ? pratisaṃhṛto hi tathāgatenārhatā samyaksaṃbuddhena sa ṛddhyabhisaṃskāraḥ |  tena te sarve sarveṣāṃ teṣāṃ na bhūyaś cakṣuṣa ābhāsam āgacchanti sma || 
         
         
         
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Thereupon the Lord again withdrew His wonderworking power.  The Lord Akshobhya, the Tathagata, then no longer appeared,  and all those Bodhisattvas and great Disciples, and that Buddha-field no longer came within the range of vision of the members of the Lord’s assembly.  For the Tathagata had drawn in His wonderworking power.   
atha khalu bhagavān āyuṣmantam ānandam āmantrayate sma - evam ānanda sarvadharmā na cakṣuṣo ’py ābhāsam āgacchanti, na dharmādharmāṇām ābhāsam āgacchanti, na dharmādharmān paśyanti, na dharmādharmān jānanti |  tat kasya hetoḥ? sarvadharmā hi ānandājānakā apaśyakāḥ, na kāryasamarthāḥ |  tat kasya hetoḥ? nirīhakā hi ānanda sarvadharmā agrāhyā ākāśanirīhakatayā |  acintyā hy ānanda sarvadharmā māyāpuruṣopamāḥ |  avedakā hy ānanda sarvadharmā asadbhāvatām upādāya |  evaṃ caranta ānanda bodhisattvā mahāsattvāś caranti prajñāpāramitāyam |  na kaṃcid dharmam abhiniviśante |  evaṃ śikṣamāṇā ānanda bodhisattvā mahāsattvāḥ śikṣante prajñāpāramitāyām |  sarvaśikṣāparamapāramitāṃ mahābodhiṃ prāptukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam |  tat kasya hetoḥ? eṣā hy ānanda śikṣā sarvaśikṣāṇāmagrā ākhyāyate, śreṣṭhā ākhyāyate, jyeṣṭhā ākhyāyate, varā ākhyāyate, pravarā ākhyāyate, praṇītā ākhyāyate, uttamā ākhyāyate, anuttamā ākhyāyate, niruttarā ākhyāyate, asamā ākhyāyate, asamasamā ākhyāyate, sarvalokahitāvahā sarvalokasukhāvahā anāthānāṃ nāthakarī buddhānujñātā buddhapraśastā |  asyām ānanda prajñāpāramitāyāṃ śikṣitvā atra śikṣāyāṃ sthitvā tathāgatā arhantaḥ samyaksaṃbuddhā imaṃ trisāhasramahāsāhasraṃ lokadhātum ekena padāṅguṣṭhenotkṣipya punar eva nikṣipeyuḥ |  na ca teṣāṃ buddhānāṃ bhagavatām evaṃ syāt - utkṣipto vāyaṃ trisāhasramahāsāhasro lokadhātuḥ nikṣipto veti |  tat kasya hetoḥ? aprameyāsaṃkhyeyaguṇasamanvāgatā hi prajñāpāramitā |  asyām ānanda prajñāpāramitāśikṣāyāṃ śikṣitvā buddhā bhagavanto ’tītānāgatapratyutpanneṣu dharmeṣv asaṅgatām anuprāptāḥ |  yāvatya ānanda kāścic chikṣāḥ atītānāgatapratyutpanne ’dhvani, sarvāsāṃ tāsām ānanda śikṣāṇām iyam eva prajñāpāramitāśikṣā agrā ākhyāyate, śreṣṭhā ākhyāyate, jyeṣṭhā ākhyāyate, varā ākhyāyate, pravarā ākhyāyate, praṇītā ākhyāyate, uttamā ākhyāyate, anuttamā ākhyāyate, niruttarā ākhyāyate, asamā ākhyāyate, asamasamā ākhyāyate | 
                             
                             
                             
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And The Lord said to Ananda: In the same way, Ananda, all dharmas do not come within the range of vision. Dharmas do not come within the range of vision of dharmas, dharmas do not see dharmas, dharmas to not know dharmas.  For all dharmas are of such a nature that they can be neither known nor seen, and they are incapable of doing anything.  For all dharmas are inactive, they cannot be grasped, because they are as inactive as space.  All dharmas are unthinkable, similar to illusory men.  All dharmas are unfindable, because they are in a state of non-existence.  When he courses thus a Bodhisattva courses in perfect wisdom  and he does not settle down in any dharma.  (466) When the trains thus, a Bodhisattva trains in perfect wisdom.  If a Bodhisattva wants to attain the great enlightenment, which is the highest perfection of all training, then he should train in perfect wisdom.  For the training in perfect wisdom has been described as the foremost of all trainings, as the best, the choicest, the most excellent, the most sublime, the highest, the utmost, the unequalled, the incomparable, it has been said to bring benefit and happiness to all the world, it has been described as a protector of the helpless, it has been ordained and extolled by the Buddha.  The Tathagatas could, as a result of training in this perfection of wisdom, of having stood in this training, lift up this great trichiliocosm with one big toe, and then just let it drop again.  But it would not occur to those Buddhas and Lords that “this great trichiliocosm has been lifted up, has been dropped again.”  For perfect wisdom is endowed with immeasurable and incalculable qualities.  As a result of training in this training of perfect wisdom, the Buddhas and Lords have reached a state of non-attachment to past, future and present dharmas.  Of all the possible trainings in the past, future and present period, this training in perfect wisdom is the foremost, the best, the choicest, the most excellent, the most sublime, the highest, the utmost, the unequalled, the incomparable. 
 
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