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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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  subhūtir āha - kiṃ lakṣaṇā bhagavan prajñāpāramitā? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - asaṅgalakṣaṇā subhūte prajñāpāramitā |  subhūtir āha - syād bhagavan paryāyo yena paryāyeṇa yenaivāsaṅgalakṣaṇena prajñāpāramitā saṃvidyate, tenaivāsaṅgalakṣaṇena sarvadharmāḥ saṃvidyeran? bhagavān āha - evam etat subhūte, evam etat |  syāt subhūte paryāyo yena paryāyeṇa yenaivāsaṅgalakṣaṇena prajñāpāramitā saṃvidyate, tenaivāsaṅgalakṣaṇena sarvadharmāḥ saṃvidyante |  tat kasya hetoḥ? sarvadharmā hi subhūte viviktāḥ |  sarvadharmā hi subhūte śūnyāḥ |  tasmāt tarhi subhūte yenaivāsaṅgalakṣaṇena prajñāpāramitā viviktā śūnyā, tenaivāsaṅgalakṣaṇena sarvadharmā viviktāḥ śūnyāḥ |  subhūtir āha - yadi bhagavan sarvadharmā viviktāḥ, sarvadharmāḥ śūnyāḥ, kathaṃ bhagavan sattvānāṃ saṃkleśaḥ prajñāyate, kathaṃ bhagavan sattvānāṃ vyavadānaṃ prajñāyate? na ca bhagavan viviktaṃ saṃkliśyate, na bhagavan viviktaṃ vyavadāyati |  na ca bhagavan śūnyaṃ saṃkliśyate, na ca bhagavan śūnyaṃ vyavadāyati |  na ca bhagavan viviktaṃ vā śūnyaṃ vā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  anyatrāpi bhagavan śūnyatāyāḥ sarvadharmo nopalabhyate, yo ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddho vā, abhisaṃbhotsyate vā, abhisaṃbudhyate vā |  kathaṃ vā vayaṃ bhagavan asya bhāṣitasyārtham ājānīmaḥ? deśayatu bhagavan, deśayatu sugata |  evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tat kiṃ manyase dīrgharātraṃ sattvā ahaṃkāre mamakāre caranti? subhūtir āha - evam etad bhagavan, evam etat sugata |  dīrgharātraṃ sattvā ahaṃkāre mamakāre caranti |  bhagavān āha - tat kiṃ manyase subhūte api nu ahaṃkāramamakārau śūnyau? subhūtir āha - śūnyau bhagavan, śūnyau sugata |  bhagavān āha - tat kiṃ manyase subhūte ahaṃkāreṇa mamakāreṇa ca sattvāḥ saṃsāre saṃsaranti? subhūtir āha - evam etad bhagavan, evam etat sugata |  ahaṃkāreṇa mamakāreṇa ca sattvāḥ saṃsāre saṃsaranti |  bhagavān āha - evaṃ khalu subhūte sattvānāṃ saṃkleśaḥ prajñāyate |  yathā sattvānām udgraho ’bhiniveśaḥ, tathā saṃkleśaḥ |  na cātra (199) kaścit saṃkliśyate |  yathā ca subhūte anudgaho ’nabhiniveśaḥ, tathā nāhaṃkāramamakārau prajñāyete |  evaṃ khalu subhūte sarvasattvānāṃ vyavadānaṃ prajñāyate |  yathā sattvānām anudgraho ’nabhiniveśaḥ, tathā vyavadānam |  na cātra kaścid vyavadāyati |  evaṃ khalu subhūte caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  evaṃ khalu subhūte sarvadharmeṣu vivikteṣu sarvadharmeṣu śūnyeṣu sattvānāṃ saṃkleśo vyavadānaṃ ca prajñāyate |  subhūtir āha - āścaryaṃ bhagavan yāvad yad idaṃ sarvadharmeṣu vivikteṣu sarvadharmeṣu śūnyeṣu sattvānāṃ saṃkleśo vyavadānaṃ ca prajñāyate |  evaṃ ca bhagavaṃś caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  evaṃ hi caran bodhisattvo mahāsattvo na rūpe carati, na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu, na vijñāne carati |  evaṃ caran bhagavan bodhisattvo mahāsattvo ’navamardanīyo bhavati sadevamānuṣāsureṇa lokena |  evaṃ caran bhagavan bodhisattvo mahāsattvaḥ sarveṣāṃ śrāvakayānikānāṃ pratyekabuddhayānikānāṃ ca pudgalānāṃ caryām abhibhavati, anabhibhūtaṃ ca sthānaṃ pratilabhate |  tat kasya hetoḥ? anabhibhūtaṃ hi bhagavan buddhatvaṃ tathāgatatvaṃ svayaṃbhūtvaṃ sarvajñatvam |  anenāpi bhagavan manasikāreṇa prajñāpāramitāpratisaṃyuktena vihāreṇa viharan bodhisattvo mahāsattvo rātriṃdinānyatināmayet, āsannaḥ syād anuttarāyāḥ samyaksaṃbodheḥ, kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyeta | 
                                                                 
                                                                 
                                                                 
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2. Emptiness, defilements and purification  Subhuti: How is perfect wisdom marked? (399) The Lord: It has non-attachment for mark.  Subhuti: Would it be feasible to say that that same mark of non-attachment, which exists in perfect wisdom, exists also in all dharmas? The Lord: So it is, Subhuti.    For all dharmas are isolated  and empty.  Therefore that same mark of non-attachment, which makes perfect wisdom isolated and empty, also makes all dharmas isolated and empty.  Subhuti: If all dharmas are isolated and empty, how is the defilement and purification of beings conceivable? For what is isolated cannot be defiled or purified,  what is empty cannot be defiled or purified,  and what is isolated and empty cannot know full enlightenment.  Nor can one get at any dharma outside emptiness which has known full enlightenment, which will know it, or which does know it.  How then shall we understand the meaning of this teaching? Show us, O Lord, show us, O Sugata!  The Lord: What do you think, Subhuti.  Do beings course for a long time in I-making and mine-making? (400) Subhuti: So it is, Lord.  The Lord: Are also I-making and mine-making empty? Subhuti: They are, O Lord.  The Lord: Is it just because of their I-making and mine-making that beings wander about in birth-and-death? Subhuti: So it is, Lord.    The Lord: It is in that sense that the defilement of beings becomes conceivable.  To the extent that beings take hold of things and settle down in them, to that extent is there defilement.  But no one is thereby defiled.  And to the extent that one does not take hold of things and does not settle down in them, to that extent can one conceive of the absence of I-making and mine-making.  In that sense can one form the concept of the purification of beings,  i.e. to the extent that they do not take hold of things and do not settle down in them, to that extent there is purification.  But no one is therein purified.  When a Bodhisattva courses thus, he courses in perfect wisdom.  It is in this sense that one can form the concept of the defilement and purification of beings in spite of the fact that all dharmas are isolated and empty.  Subhuti: This is truly wonderful!  And a Bodhisattva who courses thus, he courses in perfect wisdom.  Because he then does not course in form, or the other skandhas.  When he courses thus, (401) a Bodhisattva cannot be crushed by the whole world with its Gods, men and Asuras.  When he courses thus, a Bodhisattva surpasses the coursings of all the persons who belong to the vehicle of the Disciples and Pratyekabuddhas, and he gains an insuperable position.  For Buddhahood is insuperable, and so is Tathagatahood, the state of the Self-Existent, the state of all-knowledge.  A Bodhisattva, who day and night passes his time dwelling on these mental activities associated with perfect wisdom, is quite near full enlightenment and shall quickly know it. 
 
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