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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    
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PP: Aṣṭasāhasrikā Prajñāpāramitā
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  subhūtir āha - saced bhagavan prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, kathaṃ bhagavan bodhisattvo mahāsattvo ’vivardhamānayā prajñāpāramitayā bodhaye samudāgacchati, kathaṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - na khalu punaḥ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran vivardhate vā parihīyate vā |  yathaiva subhūte prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, evam eva subhūte bodhisattvo mahāsattvaḥ śūnyaḥ |  sa naiva vivardhate, na ca parihīyate |  yataḥ subhūte yathaiva prajñāpāramitā śūnyā, sā naiva vivardhate na ca parihīyate, evam eva subhūte bodhisattvo mahāsattvaḥ śūnyaḥ |  sa naiva vivardhate, na ca parihīyate |  tato bodhisattvo mahāsattvo bodhaye samudāgacchati, evaṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  sacet subhūte bodhisattvo mahāsattvaḥ evaṃ bhāṣyamāṇe notrasyati na saṃtrasyati na saṃtrāsam āpadyate na saṃsīdati, veditavyam etat subhūte caratyayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām iti || 
               
               
               
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4. Emptiness and growth in enligthenment  Subhuti: If that is so, how can a Bodhisattva arrive, without an increase in perfect wisdom, at the full attainment of enlightenment, how can he know full enlightenment? The Lord: In actual fact a Bodhisattva who courses in perfect wisdom neither increases or decreases.  Just as perfect wisdom is empty, without increase or decrease, just so also a Bodhisattva is empty,  without increase or decrease.  It is because of this fact, - i.e. that just as perfect wisdom is empty, (406) without increase or decrease, so also the Bodhisattva is empty,  without increase or decrease,  - that a Bodhisattva arrives at the full attainment of enlightenment, and thus knows full enlightenment.  If a Bodhisattva, when this is being taught, is not afraid nor loses heart, then he should be known as a Bodhisattva who courses in perfect wisdom. 
subhūtir āha - kiṃ punar bhagavan prajñāpāramitā carati prajñāpāramitāyām? bhagavān āha no hīdaṃ subhūte |  āha - kiṃ punar bhagavan yā prajñāpāramitāyāḥ śūnyatā, sā carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan anyatra prajñāpāramitāśūnyatāyāḥ sa kaścid dharma upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan śūnyatā carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan śūnyatāyāṃ sa kaścid dharma upalabhyate yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan śūnyatā carati śūnyatāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan rūpaṃ carati prajñāpāramitāyām? (202) bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan vedanā saṃjñā saṃskārāḥ, kiṃ punar bhagavan vijñānaṃ carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan anyatra rūpāt sa dharmaḥ kaścid upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  āha - kiṃ punar bhagavan anyatra vedanāyāḥ saṃjñāyāḥ saṃskārebhyaḥ, anyatra vijñānāt sa dharmaḥ kaścid upalabhyate, yaś carati prajñāpāramitāyām? bhagavān āha - no hīdaṃ subhūte |  subhūtir āha - kathaṃ punar bhagavan bodhisattvo mahāsattvaś carati prajñāpāramitāyām? evam ukte - bhagavān āyuṣmantaṃ subhūtim etad avocat - kiṃ punaḥ subhūte samanupaśyasi tvaṃ taṃ dharmaṃ yaś carati prajñāpāramitāyām? subhūtir āha - no hīdaṃ bhagavan |  bhagavān āha - samanupaśyasi tvaṃ subhūte tāṃ prajñāpāramitāṃ yatra prajñāpāramitāyāṃ bodhisattvo mahāsattvaś carati? āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte yo dharmo ’nupalambhaḥ, taṃ dharmaṃ samanupaśyasi? api nu sa eva dharma utpanno votpatsyate votpadyate vā, niruddho vā nirotsyate vā nirudhyate vā? āha - no hīdaṃ bhagavan |  bhagavān āha - evaṃ khalu subhūte bodhisattvasya mahāsattvasyānutpattikeṣu dharmeṣu kṣāntir evaṃrūpā bhavati |  evaṃrūpayā ca subhūte kṣāntyā samanvāgato bodhisattvo mahāsattvo vyākriyate ’nuttarāyāṃ samyaksaṃbodhau |  iyaṃ subhūte tathāgatasya vaiśāradyapratipad yāṃ pratipadyamāno bodhisattvo mahāsattvaḥ evaṃ caran evaṃ ghaṭamānaḥ evaṃ vyāyacchamāno ’nuttaraṃ buddhajñānaṃ sarvajñajñānaṃ mahāsārthavāhajñānaṃ nānuprāpsyatīti naitat sthānaṃ vidyate || 
                               
                               
(1) ... + + + + + + + d(aṃ) subhūti ◊  ā[h]a (k)i[ṃ] ...  (2) ... + + (n)[n]o h(i)daṃ subhūti ◊  ā[ha] (k)iṃ + + ...  (3) ... nno hidaṃ subhūti ◊ ā[ha] + + + + + ....  ā[ha] + + + + + ....  (4) ... [t](i) prajñāpāramitāyaṃ + + + + + + ...    (1) ... [ha] kiṃ puna bhagavān yā + + + + + ... (2) ... mitāyaṃ ◊ āha nno hidaṃ + + + ...  (3) ... + .. [s]aṃskāra ◊ anyatra vijñ[ā] + + ...  (4) ... + + + + + [t](e) bhagavaṃ āyu(ṣ)[m]. .. .           
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Subhuti: Does then perfect wisdom course in perfect wisdom? The Lord: No, Subhuti.  Subhuti: Does the emptiness of perfect wisdom course in perfect wisdom? The Lord: No, Subhuti.  Subhuti: Can one then apprehend outside the emptiness of perfect wisdom any dharma which courses in perfect wisdom? The Lord: No, Subhuti.  Subhuti: Does emptiness course in perfect wisdom? (407) The Lord: No, Subhuti.  Subhuti: Can one apprehend in emptiness any dharma that courses in perfect wisdom? The Lord: No, Subhuti.  Subhuti: Does emptiness course in emptiness? The Lord: No, Subhuti.  Subhuti: Does form, etc., course in perfect wisdom? The Lord: No, Subhuti.    Subhuti: Can one apprehend outside form, etc., any dharma which courses in perfect wisdom? The Lord: No, Subhuti.    Subhuti: How then does a Bodhisattva course in perfect wisdom? The Lord: Do you then, Subhuti, see a real dharma which courses in perfect wisdom? Subhuti: No, Lord.  (408) The Lord: Do you see that perfect wisdom, in which the Bodhisattva courses, as a real thing? Subhuti: No, Lord.  The Lord: Do you see as real that dharma which offers no basis for apprehension? Has that dharma by any chance been produced, or will it be produced, or is it being produced, has it been stopped, will it be stopped, or is it being stopped? Subhuti: No, Lord.  The Lord: This insight gives a Bodhisattva the patient acceptance of dharmas which fail to be produced.  When he is endowed with that, he is predestined to full enlightenment.  He is bound to progress towards the self-confidence of a Tathagata. It is quite impossible that a Bodhisattva, who courses, strives and struggles in this way, and progresses in this direction, should not reach the supreme cognition of a Buddha, the cognition of the all-knowing, the cognition of the great Caravan Leader. 
subhūtir āha - yā bhagavan sarvadharmāṇām anutpattikadharmatā, sā vyākriyate ’nuttarāyāṃ samyaksaṃbodhau? bhagavān āha - no hīdaṃ subhūte |  subhūtir āha - kathamasyedānīṃ bhagavan dharmasya vyākaraṇaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau? bhagavān āha - kiṃ punaḥ subhūte samanupaśyasi tvaṃ taṃ dharmaṃ yasya dharmasya vyākaraṇaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau? subhūtir āha - no hīdaṃ bhagavan |  nāhaṃ bhagavaṃs taṃ dharmaṃ samanupaśyāmi yo dharmo vyākṛto vyākariṣyate vyākriyate vā anuttarāyāṃ samyaksaṃbodhau |  tam apy ahaṃ bhagavan dharmaṃ na samanupaśyāmi, yo dharmo ’bhisaṃbudhyate, yo dharmo ’bhisaṃboddhavyaḥ, yena vā dharmeṇābhisaṃbudhyate |  tat kasya hetoḥ? sarvadharmeṣu bhagavan anupalabhyamāneṣu na me evaṃ bhavati - ayaṃ dharmo ’bhisaṃbudhyate, ayaṃ dharmo ’bhisaṃboddhavyaḥ, anena vā dharmeṇābhisaṃbudhyate iti || 
         
         
         
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Subhuti: Can the true nature of all dharmas, which consists in the fact that they fail to be produced, can that be predestined to full enlightenment? The Lord: No, Subhuti.  Subhuti: How then in that case does the prediction of this dharma to full enlightenment take place? The Lord: Do you see as real that dharma which has a prediction to full enlightenment? (409) Subhuti: No, Lord.  I do not see any real dharma which is at any time predestined to full enlightenment.  Nor do I see any real dharma which is known by the enlightened, which should be known to them, or by means of which they would have their full knowledge.  It is because all dharmas cannot be apprehended, that it does not occur to me to think that “this dharma is known to the Enlightened, this dharma should be known to them, by means of this dharma they do have their full knowledge.” 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ || (203) 
 
 
 
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śakraparivartas trayoviṃśatitamaḥ | 
 
 
 
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Chapter XXIII Sakra 
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