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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

tatra khalu punaḥ subhūte bodhisattvo mahāsattva evaṃ bhāṣiṣyate - yena satyena satyavacanenāhaṃ vyākṛtaḥ taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau, tena satyena satyavacenāyam amanuṣyo ’pakrāmatv iti | tatra subhūte māraḥ pāpīyān autsukyam āpatsyate tasyāmanuṣyasyāpakramaṇāya | tat kasya hetoḥ? māro hy atra pāpīyāṃs tasya bodhisattvasya mahāsattvasya cirayānasaṃprasthitasyāntike balavattaraṃ tejovattaraṃ codyogam āpatsyate - katham ayam amanuṣyo ’pakrāmed iti | evaṃ so ’manuṣyo mārādhiṣṭhānenāpakramiṣyati | evaṃ ca tasya bodhisattvasya mahāsattvasya bhaviṣyati - mamaiṣo ’nubhāvenāmanuṣyo ’pakrānta iti | na punaḥ sa evaṃ jñāsyati - mārasyaiṣo ’nubhāvenāmanuṣyo ’pakrānta iti | sa tena tāvan mātrakeṇautsukyam āpatsyate | sa tenautsukyena tato ’nyān bodhisattvān mahāsattvān avamaṃsyate uccagdhayiṣyati ullāpayiṣyati kutsayiṣyati paṃsayiṣyati - ahaṃ vyākṛtas taiḥ paurvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhāv iti | sa tena tāvanmātrakeṇa bhūyo mānaṃ janayiṣyati, mānaṃ saṃjanayiṣyati, mānaṃ vardhayiṣyati, mānaṃ saṃvardhayiṣyati, mānaṃ stambhayiṣyati, mānam upastambhayiṣyati, mānaṃ bṛṃhayiṣyati, mānam upabṛṃhayiṣyati, mānam utpādayiṣyati | sa tena mānenātimānena mānātimānena mithyāmānenābhimānena dūrīkariṣyati sarvajñatām, dūrīkariṣyaty anuttaraṃ buddhajñānam, svayaṃbhūjñānam, sarvajñajñānam | dūrīkariṣyaty anuttarāṃ samyaksaṃbodhim | sa tathārūpāṇi kalyāṇamitrāṇi kalyāṇadharmaṇa udārādhimuktikān adhyāśayasaṃpannān upāyakuśalān avinivartanīyadharmasamanvāgatāṃś ca bodhisattvān mahāsattvān dṛṣṭvā abhimānam utpādyāvamanyamānas tathārūpāṇi kalyāṇamitrāṇi na seviṣyate, na bhajiṣyate, na paryupāsiṣyate, na pariprakṣyati | tad eva mārabandhanaṃ gāḍhīkariṣyati | tasya dve bhūmī pratikāṅkṣitavye - śrāvakabhūmir vā pratyekabuddhabhūmir vā | evaṃ subhūte satyādhiṣṭhānena māraḥ pāpīyānacirayānasaṃprasthitasya bodhisattvasya mahāsattvasyālpaśraddhasyālpaśrutasya kalyāṇamitravirahitasya prajñāpāramitayā aparigṛhītasya upāyakauśalyavirahitasyāntarāyaṃ kariṣyaty anuttarāyāḥ samyaksaṃbodheḥ | idam api subhūte bodhisattvasya mahāsattvasya mārakarma veditavyam ||

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1. Pride and the magical power of veracity The Bodhisattva, as we saw, has said: “I have been predicted to full enlightenment by the Tathagatas of the past. Because that is the Truth, because of my utterance of that Truth, let that ghost depart!” Mara in his turn tries, at that time, to induce the ghost to depart. And his efforts will be particularly strong and energetic when he has to deal with a Bodhisattva who has but recently set out in the vehicle. It will then be the magical power of Mara which has driven the ghost away. But the Bodhisattva thinks that it was his might which drove him away, and he does not know that it was Mara’s might. He will then slacken in his efforts. But as a result of his [apparent] victory over the ghost he thinks that he has had his prediction in the past, and he despises other Bodhisattvas, sneers at them, ironically compliments, contemns and deprecates them. His pride will go on increasing, will become quite firm and rigid. That pride, arrogance, hauteur, false pride, conceit keep him away from all-knowledge, from the supreme cognition of a Buddha, from the cognition of the Self-Existent, (386,1), from the cognition of the all-knowing, from supreme enlightenment. When he meets with Bodhisattvas who could be his good friends, - virtuous in character, resolutely intent on the sublime, earnestly intent, skilled in means, endowed with the irreversible dharma, - in his conceit he despises them, does not tend, love and honour them. So he will tighten the bond of Mara still further. One would expect him to belong to one of the two levels, either that of a Disciple, or that of a Pratyekabuddha. In this way, in connection with the magical power of the enunciation of a Truth, Mara the Evil One may cause an obstacle to full enlightenment in a Bodhisattva who has but recently set out in the vehicle, who has little faith, has learned little, lacks in the good friend, is not upheld by perfect wisdom, and lacks in skill in means. This also should be known as Mara’s deed to a Bodhisattva.

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