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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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  evam ukte āyuṣmān ānando bhagavantam etad avocat - asti bhagavaṃs teṣāṃ cittotpādānāṃ kiṃcin niḥsaraṇam, utāho tāvata eva kalpān avaśyaṃ tena bodhisattvena mahāsattvena saṃnāhaḥ saṃnahyaḥ? bhagavān āha - saniḥsaraṇam ānanda mayā dharmo deśitaḥ śrāvakayānikānāṃ pratyekabuddhayānikānāṃ bodhisattvayānikānāṃ ca pudgalānām |  tatra ānanda yo ’yaṃ bodhisattvayānikaḥ pudgalo bodhisattvayānikena pudgalena sārdhaṃ kalahāyitvā vivaditvā vigṛhya ākruśya paribhāṣya vyāpadya doṣam utpādya na pratideśayati, nāyatyāṃ saṃbarāya pratipadyate, anuśayaṃ vahati, anuśayabaddho viharati, nāham ānanda tasya pudgalasya niḥsaraṇaṃ vadāmi |  avaśyaṃ tena ānanda pudgalena punar eva tāvata eva kalpān saṃnāhaḥ saṃnahyaḥ |  yaḥ punar ānanda bodhisattvayānikaḥ pudgalo bodhisattvayānikena pudgalena sārdhaṃ kalahāyitvā vivaditvā vigṛhya ākruśya paribhāṣya vyāpadya doṣam utpādya pratideśayati, pratideśya āyatyāṃ saṃvarāya pratipadyate, evaṃ ca cittam utpādayati - yena mayā sarvasattvānāṃ vigrahā vivādā virodhotsārayitavyā nidhyāpayitavyāḥ praśamayitavyāḥ, so ’haṃ nāma svayam eva vivadāmi |  lābhā me durlabdhā na sulabdhāḥ, yo ’haṃ jalpite pratijalpāmi |  yena mayā sarvasattvānāṃ saṃkramabhūtena bhavitavyam, so ’haṃ pareṣu tvam ity api vācaṃ bhāṣe, paruṣaṃ vā karkaśaṃ vā prativaco dadāmi |  idam api mayā naiva vaktavyam |  jaḍasadṛśena eḍamūkasamena mayā kalahavigrahavivādeṣu bhavitavyam, parato duruktāni durāgatāni durbhāṣitāni bhāṣyamāṇāni śṛṇvatā cittaṃ nāghātayitavyam |  pareṣām antike na mamaitat sādhu, na caitan mamāṃ pratirūpam, yo ’haṃ parasya doṣāntaraṃ saṃjāne |  etad api me na pratirūpam, yad ahaṃ pareṣa doṣāntaram api śrotavyaṃ manye |  tat kasya hetoḥ? na mayā adhyāśayo vikopayitavyaḥ, yena mayā sarvasattvāḥ sarvasukhopadhānaiḥ sukhayitavyāḥ, parinirvāpayitavyāś cānuttarāṃ samyaksaṃbodhim abhisaṃbudhya, sa nāmāhaṃ vyāpadye |  na ca mayā svaparāddheṣv api pareṣu vyāpattavyam |  sa nāmāhaṃ kṣobhaṃ gacchāmi |  idaṃ mayā na karaṇīyam |  dṛḍhaparākramatayā parākrāntavyam |  na ca mayā jīvitāntarāye ’pi kriyamāṇe kṣobhaḥ karaṇīyaḥ, na bhrukuṭir mukhe utpādayitavyeti |  asyāham ānanda (209) bodhisattvasya mahāsattvasya niḥsaraṇaṃ vadāmi |  evaṃ cānanda bodhisattvena mahāsattvena śrāvakayānikānām api pudgalānām antike sthātavyam, yathā na kasyacit sattvasyāntike kṣubhyeta, evam eva ca sarvasattvānām antike sthātavyam |  kathaṃ cānanda bodhisattvena mahāsattvenāpareṣāṃ bodhisattvayānikānāṃ pudgalānām antike sthātavyam? tadyathāpi nāma ānanda śāstari |  ete mama bodhisattvā mahāsattvāḥ śāstāra ity evaṃ sthātavyam |  ekayānasamārūḍhā bateme mama bodhisattvā mahāsattvāḥ, ekamārgasamārūḍhā bateme mama bodhisattvā mahāsattvāḥ, samānābhiprāyā bateme mama bodhisattvā mahāsattvāḥ, samayānasaṃprasthitā bateme mama bodhisattvā mahāsattvāḥ |  yatraibhiḥ śikṣitavyam, tatra mayā śikṣitavyam |  yathaiva caibhiḥ śikṣitavyam, tathaiva mayā śikṣitavyam |  sacet punar eṣāṃ kaścid vyavakīrṇavihāreṇa vihariṣyati, na mayā vyavakīrṇavihāreṇa vihartavyam |  sacet punar ete ’vyavakīrṇavihāreṇa vihariṣyanti sarvajñatāpratisaṃyuktair manasikāraiḥ, mayāpy evaṃ śikṣitavyam |  evaṃ sarvajñatāyāṃ śikṣamāṇasya ānanda bodhisattvasya mahāsattvasyāntarāyo na bhavaty anuttarāyāḥ samyaksaṃbodheḥ, kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate iti || 
                                                     
                                                     
                                                     
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2. The bodhisattva’s rigth attitude to other bodhisattvas  Ananda: Can he escape from those attitudes of mind, or is he definitely condemned to go on putting on the armour for all that length of time? The Lord: I have, Ananda, demonstrated a dharma which includes the possibility of escape, - for persons of the Disciple-vehicle, for persons of the Pratyekabuddha-vehicle, for persons of the Bodhisattva-vehicle.  As to the person who belongs to the vehicle of the Bodhisattvas and who has quarrelled with someone else who also belongs to the vehicle of the Bodhisattvas, - if he does not confess his fault, does not promise restraint in future, harbours a latent bias towards hate, and dwells tied to that bias, - of that person I do not teach the escape [i.e. from the consequences of his action],  but he is definitely condemned to go on putting on the armour for all that length of time.  But I teach his escape if he confesses his fault, promises restraint in future, and reflects as follows: “I whose duty it is to drive away, to pacify and appease the quarrels, disputes and conflicts of all beings, yet I myself engage in disputes!  It is indeed a loss to me, and not a gain, that I should answer back as I am spoken to.  When I should be to all beings a bridge across the sea of birth-and-death, I nevertheless say to another, ‘the same to you,’ or return a harsh and rough answer.  This is not the way in which I should speak.  In fights, quarrels and disputes I should behave like a senseless idiot, or like a dumb sheep. When I hear someone using offensive, abusive, insulting words towards me, my heart should not cherish malice for others.  It is not (422) meet and proper for me to perceive the faults of others,  or to think that what is being said about the faults of others is worth listening to.  For I, since I am earnestly intent [on full enlightenment], should not do harm to others. When I should make all beings happy by giving them everything that brings happiness, when I should lead them to Nirvana after having won full enlightenment, - yet nevertheless I bear ill will!  I should not bear ill will even against those who have offended against me,  and I must avoid getting into a rage,    and I must make a firm effort in that direction.  Even when my life is in danger I must not get into a rage, and no frown should appear on my face.”  Of such a Bodhisattva I teach the escape.  This is the attitude which a Bodhisattva should adopt also towards persons who belong to the vehicle of the Disciples. Never to get angry with any being, that is the attitude of mind one should adopt towards all beings.  What attitude then should a Bodhisattva have towards other persons belonging to the vehicle of the Bodhisattvas? The same as towards the Teacher.  He should have the attitude that “these Bodhisattvas are my teachers.”  Surely, they have mounted on the same vehicle as I, have ascended by the same path, are of like intention with me, have set out in the same vehicle as I.  Wherein they should be trained, that is the method by which I should be trained.    But if some of them dwell in a dwelling contaminated [by the ideas of Disciples and Pratyekabuddhas], (423) then I should not do likewise.  If, however they dwell in an uncontaminated dwelling, in mental activities associated with all-knowledge, then I also should train as they do.  No obstacles to full enlightenment can arise to a Bodhisattva who trains himself in this way in all-knowledge, and he quickly knows full enlightenment. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyām abhimānaparivarto nāma caturviṃśatitamaḥ || (210) 
 
 
 
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śikṣāparivartaḥ pañcaviṃśatitamaḥ | 
 
 
 
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Chapter XXV Training 
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