Bibliotheca Polyglotta

atha khalu bhagavān punar apy āyuṣmantaṃ subhūtim āmantrayate sma - tadyathāpi nāma subhūte striyā bahavaḥ putrā bhaveyuḥ, pañca vā daśa vā viṃśatir vā triṃśad vā catvāriṃśad vā pañcāśad vā śataṃ vā sahasraṃ vā | sarve te mātur glānāyodyogam āpadyeran - katham asmākaṃ mātur jīvitāntarāyo na bhaved iti, katham asmākaṃ mātā ciraṃ jīvet, katham asmākaṃ mātuḥ kāyo na vinaśyet, katham asmākaṃ mātā cirasthitikā bhavet, katham asmākaṃ mātur nāmāvinaṣṭaṃ bhavet, katham asmākaṃ mātur na duḥkhā vedanotpadyeta, na cāsyā asparśavihāraḥ amanaāpaḥ kāye utpadyeta | tat kasya hetoḥ? etayā hi vayaṃ janitāḥ | duṣkarakārikaiṣā asmākaṃ jīvitasya dātrī lokasya ca saṃdarśayitrī | iti te putrās tāṃ mātaraṃ sarvasukhopadhānaiḥ sudhṛtāṃ dhārayeyuḥ, sugopāyitāṃ gopāyeyuḥ, sukelāyitāṃ kelāyeyuḥ - mā khalv asyāḥ kācid duḥkhā vedanā duḥkho vā sparśa utpadyeta, cakṣuṣo vā śrotrato vā ghrāṇato vā jihvāto vā kāyato vā manasto vā vātato vā pittato vā śleṣmato vā saṃnipātato vā daṃśato vā maśakato vā sarīsṛpato vā manuṣyato vā amanuṣyato vā āpātato votpātato vā aniṣṭanipātaḥ śarīre nipatet | evaṃ te putrās tāṃ mātaraṃ sarvasukhopadhānaiḥ samanvāhṛtya kelāyeyur mamāyeyur gopāyeyuḥ - eṣāsmākaṃ mātā janayitrī, duṣkarakārikaiṣā asmākaṃ jīvitasya dātrī, lokasya ca saṃdarśayitrīti | evam eva subhūte tathāgatā arhantaḥ samyaksaṃbuddhā imāṃ prajñāpāramitāṃ samanvāharanti | ye ’pi te likhanti udgṛhṇanti dhārayanti vācayanti paryavāpnuvanti pravartayanti deśayanty upadiśanty uddiśanti svādhyāyanti, sarve te tathāgatasyārhataḥ samyaksaṃbuddhasyānubhāvenādhiṣṭhānena samanvāhāreṇa | ye ’pi te ’nyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā etarhi tiṣṭhanti dhriyante yāpayanti bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya, hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, sarvasattvānāṃ cānukampakā anukampām upādāya, te ’pi sarve imāṃ prajñāpāramitāṃ samanvāharanti, autsukyam āpadyante - kim itīyaṃ prajñāpāramitā cirasthitikā bhavet, kim ity asyāḥ prajñāpāramitāyā nāmāvinaṣṭaṃ bhavet, kim ity asyāḥ prajñāpāramitāyā bhāṣyamāṇāyā likhyamānāyāḥ śikṣyamāṇāyā māraḥ pāyīyān mārakāyikā vā devatā antarāyaṃ na kuryur iti | evaṃ hi subhūte tathāgatā arhantaḥ samyaksaṃbuddhā enāṃ prajñāpāramitāṃ kelāyanti mamāyanti gopāyanti | tat kasya hetoḥ? eṣā hi mātā janayitrī tathāgatānām arhatāṃ samyaksaṃbuddhānām | asyāḥ sarvajñatāyā darśayitrī lokasya ca saṃdarśayitrī | atonirjātā hi subhūte tathāgatā arhantaḥ samyaksaṃbuddhāḥ | prajñāpāramitā hi subhūte tathāgatānām arhatāṃ samyaksaṃbuddhānām asya sarvajñajñānasya janayitrī darśayitrī, evam asya lokasya saṃdarśayitrī | atonirjātā hi subhūte tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ sarvajñatā | ye ’pi kecit subhūte atīte ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ, te ’pi sarve enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | ye ’pi te subhūte bhaviṣyanty anāgate ’dhvani tathāgatā arhantaḥ (126) samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante, te ’pi sarve enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante | ye ’pi te subhūte etarhi aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā daśadiśi loke tiṣṭhanti dhriyante yāpayanti bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya, hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, anukampakā anukampām upādāyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ, te ’pi sarve enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | aham api subhūte etarhi tathāgato ’rhan samyaksaṃbuddha enām eva prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ | evam iyaṃ subhūte prajñāpāramitā tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ janayitrī, evam asya lokasya saṃdarśayitrī ||

yang (5) gang nga ’chad pa ’di ni sangs rgyas kyis bshad pa ste ’di ni sangs rgyas kyi bka’o zhes zer ba de thos nas gal te byang chub sems dpa’ ’khrug cing g.yo na | rab ’byor byang chub sems dpa’ ’di ni de bzhin gshegs pa dag gis lung ma bstan pa ste | byang chub sems dpa’ ’di ni (6) bla na med pa yang dag par rdzogs pa’i byang chub tu nges pa ma yin zhing ’di ni phyir mi ldog pa’i khams la gnas pa ma yin par rig par bya’o || rab ’byor yang gal te byang chub sems dpa’ sems dpa’ chen po bdud sdig can las tshig ’di dag thos nas kyang mi ’khrug mi g.yo zhing (7) de chos nyid la rton te mi skye ba nyid dang mi ’gag pa nyid dang mngon par ’du mi byed pa nyid la rton cing gzhan gyi dad pa’i phyir mi ’gro ste | rab ’byor dper na dge slong dgra bcom pa zag pa zad pa gzhan gyi dad pa’i phyir mi ’brang ste chos nyid la mngon sum du byed cing bdud sdig can (182a1) gyis mi ’phrogs pa de bzhin du | rab ’byor phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po yang nyan thos kyi theg pa dang rang sangs rgyas kyi theg pa can gyi gang zag dag gis mi brdzi ba yin te nyan thos kyi sa ’am rang sangs rgyas kyi sar phyir mi (2) ldog pa’i chos can du ’gyur ro || thams cad mkhyen pa nyid du nges shing rdzogs pa’i byang chub la gzhol bar ’gyur ro || rab ’byor yang byang chub sems dpa’ sems dpa’ chen po de gang gi tshe phyir mi ldog pa’i khams la gnas par gyur pa de’i tshe gzhan gyi dring la mi ’jog (3) par ’gyur ba yin no || rab ’byor rnam pa de dag dang rtags de dag dang mtshan ma de dag dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po ni yang bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar bya’o || || (4) shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po bcu drug pa | rab ’byor gzhan yang phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po’i gan du la la ’ongs nas ’di skad ces zer te byang chub sems dpa’i spyod pa ’di ni ’khor ba’i spyod pa yin te khyod ’di (5) nyid du sdug bsngal mthar phyung la phyir ’khor ba na spyod pa’i sdug bsngal dang yid mi bde ba dag myong bar ma byed cig | kye ma ma la re zhig ’di nyid du khyod kyi phung po ’di mngon par grub par mi ’gyur bar yang khyod phung po gzhan yongs su gzung bar sems pa lta ga la srid ces zer ba (6) la gal te de mi ’khrug mi g.yo na | bdud sdig can bdag nyid der ’ongs nas de la ’di skad du byang chub sems dpa’ sems dpa’ chen po gang dag gis bskal pa gang gā’i klung gi bye ma snyed du sangs rgyas bcom ldan ’das dag la chos gos dang bsod snyoms dang mal stan dang (7) snyun kyi gsos sman dang yo byad dag gis rim gror byas pa dang sangs rgyas bcom ldan ’das gang gā’i klung gi bye ma snyed dag gi drung du tshangs par spyod pa spyad pa dang | sangs rgyas bcom ldan ’das gang gā’i klung gi bye ma snyed dag la bsnyen bkur byas shing byang chub sems dpa’i (182b1) theg pa ’di nyid kyi phyir ci ltar byang chub sems dpa’ sems dpa’ chen po dag gis gnas par bya zhes yongs su zhus yongs su bris yongs su dri ba byas te | ci ltar byang chub sems dpa’ sems dpa’ chen pos gnas par bya ba de ltar de bzhin gshegs pa de dag gis bstan (2) pa de bzhin du gnas de bzhin du spyad de bzhin du rnal ’byor du byas kyang de dag gis da dung bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs ma rgyas te | de ltar gdams pa dang rjes su bstan pa la gnas shing de ltar bslabs pas kyang thams (3) cad mkhyen pa nyid rjes su ma thob na | yang khyod kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par thob par ga la ’gyur zhes byas nas | gal te de lta bus kyang mi ’khrug mi g.yo na || bdud sdig can gyis sa phyogs de nyid du dge slong dag mngon par sprul nas (4) ’di skad ces zer te | ’di ltar dge slong dgra bcom pa zag pa zad pa gang dag yin pa ’di dag ni byang chub tu zhugs par gyur pa las da ltar dgra bcom pa nyid thob cing dgra bcom pa nyid la gnas pa yin na | khyod kyis bla na med pa yang dag par rdzogs pa’i byang chub thob par (5) ga la ’gyur zhes gal te byang chub sems dpa’ sems dpa’ chen po la de skad bshad de skad bstan kyang sems mi ’khrug mi g.yo na | byang chub sems dpa’ sems dpa’ chen po de bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar bya’o || (6) gal te byang chub sems dpa’ sems dpa’ chen po de lta bu’i ’bral par byed pa’i tshig rnams gzhan las thos nas sems chos nyid las yongs su nyams par mi ’gyur de’i yid phyir ldog par mi ’gyur de’i sems gzhan du mi ’gyur zhing bdud kyi las de dag thams cad de ltar shes na (7) rab ’byor byang chub sems dpa’ sems dpa’ chen po gang de ltar pha rol tu phyin pa dag la spyod pa de dag thams cad mkhyen pa nyid mi ’thob par ’gyur ba ’di ni gnas ma yin zhing go skabs med do || byang chub sems dpa’ sems dpa’ chen po de ltar spyod cing de ltar slob ste de (183a1) bzhin gshegs pas ci ltar gsungs pa’i spyod pa de dang ma bral ba dang pha rol tu phyin pa dang ldan pa’i yid la byed pa de dag dang ma bral ba la bdud sdig can gyis glags rnyed par ’gyur pa de ni gnas ma yin zhing go skabs med do || gal te byang chub sems (2) dpa’ sems dpa’ chen po de bdud kyi las rnams khong du chud cing ’bral bar byed pa’i tshig rnams gzhan las thos nas yongs su mi nyams de’i yid phyir mi ldog sems gzhan du mi ’gyur te | bdud kyi las de dag de ltar shes na rab ’byor rnam pa de dag dang rtags de dag dang (3) mtshan ma de dag dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po yang bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar bya’o || rab ’byor gzhan yang byang chub sems dpa’ sems dpa’ chen po phyir mi ldog pa ni gzugs kyi ’du shes (4) mngon par ’du byed pa ma yin gzugs kyi ’du shes skyed pa ma yin | de bzhin du tshor ba’i ’du shes ma yin ’du shes kyi ’du shes ma yin ’du byed rnams kyi ’du shes ma yin rnam par shes pa’i ’du shes mngon par ’du byed pa ma yin rnam par shes pa’i ’du shes skyed pa ma yin (5) no || de ci’i phyir zhe na | ’di ltar phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po ni rang gi mtshan nyid kyis stong pas chos rnams la byang chub sems dpa’i skyon med par ’jug ste chos de yang mi dmigs shing mngon par ’du mi byed mi skyed do || de bas na (6) mi skye ba’i ye shes kyi bzod pa thob pa zhes bya ste | rab ’byor rnam pa de dag dang rtags de dbang nga mtshan ma de dag dang ldan pa’i byang chub sems dpa’ sems dpa’ chen po yang bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar bya’o || (7) rab ’byor gzhan yang byang chub sems dpa’ sems dpa’ chen po’i drung du bdud sdig can dge slong gi cha byad du bsgyur te nye bar ’ongs nas ’di ltar byang chub sems dpa’ sems dpa’ chen po’i ’dun pa zlog par byed do | ’di lta ste thams cad mkhyen pa nyid de (183b1) ni nam mkha’ dang mtshungs so || ’di lta ste thams cad mkhyen pa nyid ces bya ba’i chos ’di ni med pa’o || ’di lta ste thams cad mkhyen pa nyid ces bya ba’i chos ’di ni yod pa ma yin pa ste su zhig de la shes par ’gyur su zhig de la mngon par rdzogs par ’tshang rgya bar ’gyur (2) des gang yang nges par mi ’byung ste | gang mngon par rdzogs par ’tshang rgya ba dang gang mngon par rdzogs par ’tshang rgya bar bya ba dang gang shes par byed pa dang gang shes par bya ba’i chos de dag thams cad nam mkha’ dang mtshungs te khyod ni don med par nyon mongs so || (3) ’di lta ste bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar bya’o zhes bya ba de ni bdud kyi las su bstan te | ’di ni sangs rgyas kyis bshad pa ma yin no zhes zer zhing gang ’bral bar byed pa ’di ni bdud kyi las yin no zhes rigs kyi bu ’am rigs (4) kyi bu mo des de ltar shes par bya ste de ltar bsam par bya de ltar rig par bya ste | de ltar bsams nas de la sems brtan par bya’o || sems mi g.yo ba dang sems mi ’phrogs par bya’o || rab ’byor rnam pa de dag dang rtags de dag dang mtshan ma de dag dang ldan pa’i (5) byang chub sems dpa’ sems dpa’ chen po yang bla na med pa yang dag par rdzogs pa’i byang chub las phyir mi ldog par gzung bar bya’o || rab ’byor gzhan yang phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po de ni nyan thos dang rang sangs rgyas kyi sa dag las (6) ldog cing thams cad mkhyen pa nyid la ’jug par ’gyur ba yin no || de dag ’dod na bsam gtan dang po la snyoms par ’jug go ||

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何以故。惡魔雖復勤作方便欲滅般若(28)波羅蜜。諸佛亦復勤作方便而守護之。須菩(29)提譬如母人多有諸子。若十若百乃至十萬。 (557c1)其母有疾諸子各各勤求救療。皆作是願。我(2)等要當令母久壽身體安隱無諸苦患風雨(3)寒熱蚊&T;毒螫。當以諸藥因縁令母安隱。何(4)以故。生育我等賜與壽命。示悟世間其恩甚(5)重。須菩提。今十方現在諸佛。常念般若波羅(6)蜜。皆作是言。般若波羅蜜。能生諸佛。能示薩(7)婆若。何以故。諸佛薩婆若。皆從般若波羅蜜(8)生故。須菩提。諸佛得阿耨多羅三藐三菩提。(9)若已今得若當得。皆因般若波羅蜜。

1. Perfect wisdom the mother of the Buddhas The Lord: It is as with a mother who has many children, - five, or ten, or twenty, or thirty, or forty, or fifty, or one hundred, or one thousand. If she fell ill, they would all exert themselves to prevent their mother from dying, to keep her alive as long as possible, to keep pain and unpleasantness away from her body. Because they are aware that to her they owe their existence, that in great pain she has brought them into the world, that she has instructed them in the ways of the world. They would therefore look well after her, give her everything that can make her happy, protect her well, make much of her, and they will hope that she be free from pain - derived from contact with eye, ear, nose, tongue, body or mind, or coming from wind, bile, phlegm, or a disorder of the humours, or from stinging insects, mosquitoes, or crawling animals, from men or from ghosts, from anything falling upon her, or tearing her asunder, or from a disastrous crash. (254) In this way those sons honour their mother by giving her all that can make her happy, make much of her, cherish and protect her, because they are aware that she is their mother and begetter, that, in great pain, she brought them into the world, that she instructed them in the ways of the world. In just this same way the Tathagatas bring this perfection of wisdom to mind, and it is through their might, sustaining power and grace that people write, learn, study, spread and repeat it. And also the Tathagatas who dwell in other world systems just now, - for the weal and happiness of the many, out of pity for the many, for the weal and happiness of a great body of people, from pity for Gods, men and all beings - they also all bring this perfection of wisdom to mind, and they put forth zeal so that this perfection of wisdom may last long, so that it may not be destroyed, so that Mara and his host may not prevent this perfection of wisdom from being taught, written, and practised. So fond are the Tathagatas of this perfection of wisdom, so much do they cherish and protect it. For she is their mother and begetter, she showed them this all-knowledge, she instructed them in ways of the world. From her have the Tathagatas come forth. For she has begotten and shown that cognition of the all-knowing, she has shown them the world for what it really is. (255) The all-knowledge of the Tathagatas has come forth from her. All the Tathagatas, past, future, and present, win full enlightenment thanks to this very perfection of wisdom. It is in this sense that the perfection of wisdom generates the Tathagatas, and instructs them in this world.

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