evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam eva subhūte bodhisattvo mahāsattvaḥ sarvasattvahitānukampī maitrīvihārī karuṇāvihārī muditāvihārī upekṣāvihārī upāyakauśalyena prajñāpāramitayā ca parigṛhītaḥ kuśalamūlāni samyagbuddhānujñātayā pariṇāmanayā pariṇāmya kiṃ cāpi śūnyatāmānimittamapraṇihitaṃ ca samādhivimokṣamukhāny avatarati, na tv eva bhūtakoṭiṃ sākṣātkaroti, yad uta śrāvakabhūmau vā pratyekabuddhabhūmau vā |
tat kasya hetoḥ? tathā hy asya balavattamā dṛḍhatamāś ca parigrāhakāḥ, yad uta prajñāpāramitopāyakauśalyaṃ ca |
tenāsyāparityaktāḥ sarvasattvāḥ, tenaiṣa pratibalaḥ svastinā kṣemeṇānuttarāṃ samyaksaṃbodhim abhisaṃboddhum |
yasmin samaye subhūte bodhisattvo mahāsattvaḥ sarvasattvānām antike maitrīcittam ārambaṇīkṛtya tān paramayā maitryā paribadhnāti, atrāntare bodhisattvo mahāsattvaḥ kleśapakṣaṃ mārapakṣaṃ cātikramya śrāvakabhūmiṃ pratyekabuddhabhūmiṃ cātikramya tatra samādhāv avatiṣṭhate |
aprāptaś ca sa subhūte āsravakṣayaṃ paramapāramitāyāṃ śūnyatāyāṃ parijayaṃ karoti |
yasmin samaye subhūte bodhisattvo mahāsattvaḥ śūnyatāsamādhivimokṣamukhena viharati, atrāntare bodhisattvo mahāsattvo na cedānīṃ nānimittena samādhinā viharati |
na cānena ānimittaḥ samādhiḥ sākṣātkṛto (185) bhavati |
tadyathāpi nāma subhūte pakṣī śakunir ākāśe ’ntarīkṣe carati, na ca bhūmau patati, na ca kaṃcin niśrayaṃ niśritya tiṣṭhati, ākāśa evāntarīkṣe viharati, na ca tatrāpi niśrito na pratiṣṭhitaḥ |
evam eva subhūte bodhisattvo mahāsattvaḥ śūnyatāvihāreṇa viharati, śūnyatāyāṃ parijayaṃ karoti, ānimittavihāreṇa ca viharati, ānimitte ca parijayaṃ karoti, apraṇihitavihāreṇa ca viharati, apraṇihite ca parijayaṃ karoti |
na ca śūnyatāyāṃ vā ānimitte vā apraṇihite vā pataty aparipūrṇair buddhadharmaiḥ |
tadyathāpi nāma subhūte balavāniṣvastrācārya iṣvastraśikṣāyāṃ suśikṣitaḥ supariniṣṭhitaḥ |
sa ūrdhvaṃ kāṇḍaṃ kṣipet |
ūrdhvaṃ kāṇḍaṃ kṣiptvā tad anyaiḥ kāṇḍais tat kāṇḍaṃ bhūmau patat pratinivārayet, vārayet, tasya paurvakasya kāṇḍasya kāṇḍaparaṃparayā bhūmau patanaṃ na dadyāt, tāvat tat kāṇḍaṃ bhūmau na patat, yāvan nākāṅkṣet - aho batedaṃ kāṇḍaṃ bhūmau pated iti |
evam eva subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran upāyakauśalyaparigṛhītaḥ tāvat tāṃ paramāṃ bhūtakoṭiṃ na sākṣātkaroti, yāvan na tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni suparipakvāni |
yadā tāni kuśalamūlāny anuttarāyāṃ samyaksaṃbodhau paripakvāni bhavanti suparipakvāni, tadā tāṃ paramāṃ bhūtakoṭiṃ sākṣātkaroti |
tasmāt tarhi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāṃ bhāvayatā evam eteṣāṃ dharmāṇāṃ gambhīradharmatā pratyavekṣitavyopanidhyātavyā, na ca sākṣātkartavyā ||
de ci’i phyir zhe na | de bzhin gshegs pa ni gzugs kyi skur mi blta ste de bzhin gshegs pa ni chos kyi sku’o ||
rigs (3) kyi bu chos nyid ni ’ong ba ’am ’gro ba med de rigs kyi bu de bzhin du de bzhin gshegs pa rnams la byon pa ’am bzhud pa med do ||
rigs kyi bu ’di lta ste dper na sgyu ma byed pas sprul pa’i glang po che’i tshogs sam rta’i tshogs sam dpung bu chung gi tshogs la ’ong ba ’am ’gro (4) ba med do ||
rigs kyi bu de bzhin du de bzhin gshegs pa la yang byon pa ’am bzhud pa med do ||
rigs kyi bu ’di lta ste dper na | skyes bu gnyid kyis log pa’i rmi lam du de bzhin gshegs pa gcig gam gnyis sam gsum mam bzhi ’am lnga ’am drug gam (5) bdun nam brgyad dam dgu ’am bcu ’am nyi shu ’am sum cu ’am bzhi bcu ’am lnga bcu ’am brgya ’am de las lhag pa zhig mthong ba las sad pa dang | des de bzhin gshegs pa gcig kyang ma mthong na | rigs kyi bu de ci snyam du sems | de bzhin gshegs pa (6) de dag gang nas byon | de bzhin gshegs pa de dag gang du bzhud | rtag tu ngus smras pa | rigs kyi bu rmi lam la chos gang yang yongs su grub par shes pa mi gda’o ||
rmi lam ni brdzun te yang dag pa ma lags so ||
chos ’phags kyis smras pa | rigs (7) kyi bu de de bzhin te | chos thams cad ni bcom ldan ’das kyis rmi lam lta bu’o zhes gsungs so ||
rigs kyi bu gang su dag de bzhin gshegs pas chos thams cad rmi lam lta bur yang dag pa ci lta ba bzhin du bstan pa mi shes pa de dag ni de bzhin gshegs pa la ming gi (278a1) sku dang gzugs kyi skur mngon par zhen par byed de | de ltar chos nyid mi shes pas de bzhin gshegs pa la byon pa dang bzhud par rtog go ||
gang dag de bzhin gshegs pa la byon pa dang bzhud par rtog pa’i byis pa so so’i skye bo de dag thams cad ni ’khor ba ’gro (2) ba drug po ’di dag thams cad du dong ba ’dong pa ’dong bar ’gyur ba’o ||
de dag thams cad ni shes rab kyi pha rol tu phyin pa las rgyang ring du gyur pa’o ||
de dag thams cad ni sangs rgyas kyi chos las rgyang ring du gyur pa’o ||
rigs kyi bu yang gang dag chos thams cad rmi lam lta bu la de bzhin (3) gshegs pas chos thams cad rmi lam lta bu’o zhes yang dag pa ci lta ba bzhin du bstan pa shes pa de dag ni chos gang la yang ’ong ba’am ’gro ba’am | skye ba ’am | ’gag par mi rtog go ||
gang dag chos gang la yang ’ong ba’am | ’gro ba ’am skye ba ’am | ’gag par mi rtog (4) pa de dag ni de bzhin gshegs pa’i chos nyid du rab tu shes so ||
gang dag de bzhin gshegs pa’i chos nyid du rab tu shes pa de dag ni de bzhin gshegs pa la byon pa’am bzhud par mi rtog go ||
gang dag de bzhin gshegs pa’i chos nyid de lta bu rab tu shes pa de dag ni bla na (5) med pa yang dag par rdzogs pa’i byang chub la nye bar spyod pa ste | de shes rab kyi pha rol tu phyin pa la spyod pa’o ||
bcom ldan ’das kyi nyan thos de dag ni yul ’khor gyi bsod snyoms don yod par za ba ste | de dang de dag ni ’jig rten gyi sbyin gnas so ||
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The Lord: Just so, Subhuti, is it with a Bodhisattva who is full of pity and concerned with the welfare of all beings, who dwells in friendliness, compassion, sympathetic joy and impartiality, who has been taken hold of by skill in means and perfect wisdom, who has correctly turned over his wholesome roots, employing the kind of transformation which has the Buddha’s sanction. Although he enters into the concentrations which are the doors to deliverance, i.e. the concentrations on emptiness, the signless and the wishless, - he nevertheless just does not realise the reality-limit, i.e. neither on the level of a Disciple, nor on that of a Pratyekabuddha.
For he has at his disposal very strong and powerful helpers, in perfect wisdom and skill in means.
Since he has not abandoned all beings, he is thus able to win full enlightenment, safely and securely.
At the time when a Bodhisattva has made all beings into an objective support for his thought of friendliness, and with the highest friendliness ties himself to them, at that time he rises above the factiousness of the defilements and of Mara, he rises above the level of Disciple and Pratyekabuddha, (374) and he abides in that concentration [on friendliness].
But he is not one who has attained the extinction of the outflows, he achieves a complete conquest of emptiness, which [in his case] is endowed with the highest perfections.
At the time when a Bodhisattva dwells in the concentration on emptiness, which is one door to freedom, at that time he does not dwell in the concentration on the Signless,
nor does he realise the concentration on the Signless.
It is just like a bird who on its wings courses in the air. It neither falls onto the ground, nor does it stand anywhere on any support. It dwells in space, just in the air, without being either supported or settled therein.
Just so a Bodhisattva dwells in the dwelling of emptiness, achieves complete conquest over emptiness. Just so he dwells in the dwelling of the Signless and Wishless, and achieves complete conquest over the Signless and Wishless.
But he does not fall into emptiness, or into the Signless, or into the Wishless, with his Buddha-dharmas remaining incomplete.
It is as with a master of archery, strong, well trained, perfectly trained in archery.
He first would shoot one arrow upwards.
He would then send after that another arrow which would check the fall of the first. By a regular succession of arrows he would not permit that first arrow to fall to the ground, and that arrow would be kept up in the air until he should decide that it should fall to the ground.
In the same way a Bodhisattva who courses in perfect wisdom and who is upheld by skill in means, does not realise that farthest reality-limit until his wholesome roots are matured, well matured in full enlightenment.
Only when his wholesome roots are matured, well matured in full enlightenment, (375) only then does he realise that farthest reality-limit.
A Bodhisattva who courses in perfect wisdom, who develops perfect wisdom, should therefore contemplate and meditate on the deep true nature of those dharmas, but he should not realise it.
Complete text
1. Parivarta