Bibliotheca Polyglotta

śikṣāparivartaḥ pañcaviṃśatitamaḥ |

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Chapter XXV Training

atha khalv āyuṣmān subhūtir bhagavantam etad avocat - kva punar bhagavan śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate? bhagavān āha - sacet subhūte bodhisattvo mahāsattvaḥ kṣaye śikṣate, sarvajñatāyāṃ śikṣate | evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau | sacet subhūte bodhisattvo mahāsattvo nirvāṇe śikṣate, sarvajñatāyāṃ śikṣate | subhūtir āha - kiṃ kāraṇaṃ bhagavan bodhisattvo mahāsattvaḥ kṣaye śikṣamāṇaḥ śikṣate sarvajñatāyām, evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau nirvāṇe śikṣamāṇaḥ śikṣate sarvajñatāyām? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - yat subhūte evaṃ vadasi - kiṃ kāraṇaṃ bodhisattvo mahāsattvaḥ kṣaye śikṣamāṇaḥ śikṣate sarvajñatāyām | evam anutpāde ’nirodhe ’jātau abhāve viveke virāge ākāśe dharmadhātau nirvāṇe śikṣamāṇaḥ śikṣate sarvajñatāyām iti? tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sā kṣīyate? subhūtir āha - no hīdaṃ bhagavan | tat kasya hetoḥ? na hi bhagavan kṣayaḥ kṣīyate | akṣayo hi bhagavan kṣayaḥ | bhagavān āha - tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sotpadyate vā nirudhyate vā jāyate vā bhavati vā vibhavati vā vivicyate vā rajyate vā virajyate vā ākāśībhavati vā dharmībhavati vā? āha - no hīdaṃ bhagavan | bhagavān āha - tat kiṃ manyase subhūte yā tathāgatasya tathatā yayā tathatayā tathāgatas tathāgata iti prabhāvyate, api nu sā nirvāti? āha - no hīdaṃ bhagavan | bhagavān āha - tasmāt tarhi subhūte evaṃ śikṣamāṇo bodhisattvo mahāsattvaḥ na tathatā kṣīyate ity evaṃ śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate sarvajñatāyām | evaṃ śikṣamāṇaḥ śikṣate prajñāpāramitāyām , śikṣate buddhabhūmau, śikṣate baleṣu, śikṣate vaiśāradyeṣu, śikṣate sarvabuddhadharmeṣu, śikṣate sarvajñajñāne | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvaśikṣāpāramitām anuprāpsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na śakyo māreṇa vā māraparṣadā vā mārakāyikābhirvā devatābhir abhimarditum | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ kṣipram avinivartanīyadharmatām anuprāpsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ kṣipraṃ bodhimaṇḍe niṣatsyati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ svake gocare carati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate nāthakarakeṣu dharmeṣu, śikṣate mahāmaitryām, mahākaruṇāyāṃ śikṣate, mahāmuditāyāṃ śikṣate, mahopekṣāyāṃ śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ śikṣate triparivartasya dvādaśākārasya dharmacakrasya pravartanāya | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvadhātuṃ nonīkariṣyāmīti śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvas tathāgatavaṃśasyānupacchedāya śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo ’mṛtadhātudvāraṃ vivariṣyāmīti śikṣate | neyaṃ subhūte udārā (211) śikṣā śakyā hīnasattvena śikṣitum | na hi alpasthāmnā śakyamasyāṃ śikṣāyāṃ śikṣitum | tat kasya hetoḥ? sarvasattvasārā hi te subhūte, sarvasattvanāthakāmā hi te subhūte, ye ’syāṃ śikṣāyāṃ śikṣante | sarvasattvābhyudgatatāṃ te ’nuprāptukāmāḥ, ya iha śikṣante | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na nirayeṣūpapadyate, na tiryagyoniṣūpapadyate, na pretaviṣayeṣūpapadyate, nāsureṣu kāyeṣūpapadyate, na pratyantajanapadeṣūpapadyate, na caṇḍālakuleṣūpapadyate, na śākunikakuleṣūpapadyate, na niṣādadhīvaraurabhrikakuleṣūpapadyate, nāpy anyeṣv evaṃrūpeṣu hīnajātikeṣu hīnakarmaseviṣu vā kuleṣūpapadyate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo nāndho bhavati, na badhiro bhavati, na kāṇo bhavati, na kuṇṭho bhavati, na kubjo bhavati, na kuṇir bhavati, na laṅgo bhavati, na khañjo bhavati, na jaḍo bhavati, na lolo bhavati, na lollo bhavati, na kallo bhavati, na hīnāṅgo bhavati, na vikalāṅgo bhavati, na vikṛtāṅgo bhavati, na durbalo bhavati, na durvarṇo bhavati, na duḥsaṃsthāno bhavati, na hīnendriyo bhavati, na vikalendriyo bhavati | sarvākāraparipūrṇendriyo bhavati, svarasaṃpanno bhavati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na prāṇātipātī bhavati, nādattādāyī bhavati, na kāmamithyācārī bhavati, na mṛṣāvādī bhavati, na piśunavāgbhavati, na paruṣavāgbhavati, na saṃbhinnapralāpī bhavati, nābhidhyālur bhavati, na vyāpannacitto bhavati, na mithyādṛṣṭiko bhavati, na mithyājīvena jīvikāṃ kalpayati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na dīrghāyuṣkeṣu deveṣūpapadyate, na duḥśīlaparigrāhako bhavati, nābhūtadharmaparigrāhako bhavati, na dhyānasamāpattivaśenopapadyate | tat kasya hetoḥ? asti hi tasyopāyakauśalyaṃ yenopāyakauśalyena samanvāgato bodhisattvo mahāsattvo na dīrghāyuṣkeṣu deveṣūpapadyate | tat punaḥ subhūte upāyakauśalyaṃ bodhisattvasya mahāsattvasya katamat? yad uta iyam eva prajñāpāramitā | tathā cātropāyakauśalye yogam āpadyate, yathā anyenopāyakauśalyena samanvāgato bodhisattvo mahāsattvo dhyānāni ca samāpadyate, na ca dhyānavaśenopapadyate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo balapariśuddhiṃ nigacchati, vaiśāradyapariśuddhiṃ nigacchati, sarvabuddhadharmapariśuddhiṃ nigacchati, tām anuprāpnoti ||

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1. How a bodhisattva is trained in all-knowledge Subhuti: Wherein, O Lord, must a Bodhisattva train to be trained in all-knowledge? The Lord: He must train in Extinction, in Non-production, in Non-stopping, in No-birth, in the absence of positivity, in Isolatedness, in Dispassion, in Space, in the element of dharma, and Nirvana. Subhuti: For what reason does that amount to a training in all-knowledge? The Lord: What do you think, Subhuti, the Suchness of the Tathagata, which is the prime cause of the Tathagata being a Tathagata, does that become extinct? Subhuti: No, Lord. For extinction cannot become extinct, extinction being inextinguishable. (425) The Lord: The Suchness of the Tathagata, which is the prime cause of the Tathagata being a Tathagata, is that now produced, or stopped, or born; or does it become or cease to become; or does it become isolated; or impassioned or dispassionate; or does it become like space, or does it become of the nature of dharma? Subhuti: No, Lord. The Lord: Does that Suchness then enter Nirvana? Subhuti: No, Lord. The Lord: Therefore then, Subhuti, a Bodhisattva who trains himself thus, he trains in [the conviction that] “Suchness does not get extinct.” When he trains thus, he will reach the perfection of all training. He cannot be crushed by Mara, or by Mara’s associates or by Mara’s host. Soon he shall reach the condition of irreversibility. Soon he shall sit on the terrace of enlightenment. He courses in his own range. (426) He is trained in the dharmas which make him into a saviour, in the great friendliness, the great compassion, the great sympathetic joy, the great impartiality. He trains for the turning of the wheel of dharma, with its three revolutions and twelve aspects. He trains so as to save no fewer beings than he should. He trains to ensure the non-interruption of the lineage of the Tathagatas. He trains in order to open the door of the deathless element. An inferior being is, however, incapable of this sublime training. For a weakling cannot be trained in this training. Because those who are trained in this training are the very cream of all beings, are persons who want to save all beings. They want to reach a state where they are elevated above all beings. A Bodhisattva who trains thus is not reborn in the hells, nor among animals, nor in the realms of the Pretas, nor among the Asuras, nor in outlying districts [among barbarous populations], nor in the families of outcasts or fowlers, of hunters, fishermen or butchers, nor in other low class families of that kind, in which one is addicted to low deeds. He does not become blind, deaf, or one-eyed; he is not a cripple, nor hunch-backed, nor a man with withered hand or arm, nor limping, or lame, or stunned, (427) not tremulous, quivering or shaky; his limbs are not puny, nor incomplete, nor abnormal: he is not weak, nor has he a bad complexion or shape; his faculties are not inferior nor incomplete, but they are in every way perfect; and he has a melodious voice. He does not become a person who takes life, or who takes what is not given, or who goes wrong about his sense-desires, or who speaks falsely, or maliciously, or harshly, or who prattles indistinctly, or who is covetous, or who harbours ill will in his heart, or who has wrong views, and he does not earn his livelihood in the wrong fashion. He is not reborn among the long-lived Gods, he does not take up bad moral practices, does not take hold of unreal dharmas, and he does not get reborn through the influence of his trances and [formless] attainments. For there is his skill in means, and endowed with that he does not get reborn among the long-lived Gods. But what is that skill in means of a Bodhisattva? It is just this perfection of wisdom. And he applies himself to this skill in means in such a way that, endowed with it, the Bodhisattva enters into the trances without being reborn through the influence of the trances. (428) When he trains thus, a Bodhisattva incurs the perfect purity of the powers, of the grounds of self-confidence, of the Buddha-dharmas. He reaches all that.

āyuṣmān subhūtir āha - yadā bhagavan sarvadharmā evaṃ prakṛtipariśuddhāḥ, tat katamasya bhagavan dharmasya bodhisattvo mahāsattvo balapariśuddhiṃ nigacchati, vaiśāradyapariśuddhiṃ nigacchati, sarvabuddhadharmapariśuddhiṃ nigacchati, tām anuprāpnoti? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - evam etat subhūte, evam etat | tat kasya hetoḥ? sarvadharmā hi subhūte prakṛtyaiva pariśuddhāḥ | evaṃ subhūte prakṛtipariśuddheṣu sarvadharmeṣu bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ śikṣamāṇasya yā asaṃsīdanatā anavalīnatā, iyaṃ sā subhūte prajñāpāramitā | evaṃ subhūte bālapṛthagjanā enān dharmān ajānanto ’paśyanto dharmāṇāṃ dharmatāṃ na jānanti, na paśyanti | teṣāṃ sattvānāṃ (212) kṛtaśaḥ subhūte bodhisattvā mahāsattvā vyāyacchante, vīryam ārabhante - vayam evam ajānakān sattvān jānayiṣyāmaḥ, vayam evam apaśyakān sattvān paśyayiṣyāmaḥ ity atra śikṣāyāṃ śikṣante | atra śikṣāyāṃ śikṣamāṇā bodhisattvā mahāsattvā balāny anuprāpnuvanti, vaiśāradyāny anuprāpnuvanti | sarvabuddhadharmān anuprāpnuvanti | evaṃ śikṣamāṇāḥ subhūte bodhisattvā mahāsattvāḥ parasattvānāṃ parapudgalānāṃ cittacaritavispanditāni yathābhūtaṃ prajānanti | yathābhūtaṃ prajānantaḥ paracittacaritajñatāyāḥ pāraṃ gacchanti |

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Subhuti: But if, O Lord, as we all know, all dharmas are by nature perfectly pure, then with regard to what dharma does a Bodhisattva incur and reach the perfect purity of the powers, the grounds of self-confidence and the Buddha-dharmas? The Lord: So it is, Subhuti. For all dharmas are just by [their essential original] nature perfectly pure. When a Bodhisattva who trains in perfect wisdom does not lose heart and remains uncowed although all dharmas are by their nature perfectly pure, then that is his perfection of wisdom. But the foolish common people do not know nor see that these dharmas are really so constituted, and they neither know nor see the true nature of dharmas. On behalf of those beings the Bodhisattvas struggle on and exert vigour so that those who do not know may be enabled to know, so that those who do not see may be made to see. In this training they train, and therefore [in the world of appearance] a Bodhisattva reaches the powers, the grounds of self-confidence, and all Buddha-dharmas. When they train thus, Bodhisattvas wisely know the throbbing thoughts and actions of other beings, of other persons as they really are. And then they go beyond the knowledge of the thoughts and actions of others. (429,1)

tadyathāpi nāma subhūte alpakās te mahāpṛthivyāṃ pṛthivīpradeśāḥ ye ’pagatapāṣāṇāḥ, yatra suvarṇaṃ vā jātarūpaṃ vā rajataṃ votpadyate | atha khalu punar bahutarakās te mahāpṛthivyāṃ pṛthivīpradeśāḥ, ya ūṣarojjaṅgalā vividhatṛṇakāṇḍakaṇṭakādhānāḥ | evam eva subhūte alpakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye ’syāṃ sarvajñatāśikṣāyāṃ śikṣante yad uta prajñāpāramitāśikṣāyām | atha khalu bahutarakās te sattvāḥ sattvanikāye saṃvidyante, ye śrāvakapratyekabuddhaśikṣāyāṃ śikṣante ||

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2. Fewness of bodhisattvas On this earth, few are the places free from stones, few the spots where gold and silver are found. Much more numerous are saline deserts, arid deserts, places covered with grass, or thorns, or steep chasms. Just so, in the world of beings few Bodhisattvas exist who train in this training in all-knowledge, i.e. in the training in perfect wisdom. Much more numerous are those who train in the training characteristic of Disciples and Pratyekabuddhas.

punar aparaṃ subhūte tadyathāpi nāmālpakās te sattvāḥ sattvanikāye saṃvidyante, ye cakravartirājyasaṃvartanīyaṃ karma samādāya vartante | atha khalu bahutarakās te sattvāḥ sattvanikāye saṃvidyante, ye koṭṭarājyasaṃvartanīyaṃ karma samādāya vartante | evam eva subhūte alpakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye imaṃ mārgam ārūḍhā yad uta prajñāpāramitāmārgam, anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyāmahe iti | atha khalu bahutarakās te sattvāḥ sattvanikāye saṃvidyante, ye śrāvakapratyekabuddhamārgam ārūḍhāḥ ||

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Furthermore, Subhuti, in the world of beings few have done deeds which lead them to the authority of a universal monarch. Much more numerous are those who have done deeds which lead them to the authority of a commander of a fort. Just so, in the world of beings few are the Bodhisattvas who have mounted on this path of perfect wisdom, and who have resolved to know full enlightenment. Much more numerous are those who have mounted on the path of Disciples and Pratyekabuddhas.

punar aparaṃ subhūte tadyathāpi nāmālpakās te sattvāḥ sattvanikāye saṃvidyante, ye śakrasaṃvartanīyaṃ karma samādāya vartante | atha khalu bahutarakās te sattvāḥ sattvanikāye saṃvidyante, ye devalokasaṃvartanīyaṃ karma samādāya vartante | evam eva subhūte alpakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye ’syāṃ prajñāpāramitāśikṣāyāṃ śikṣante | atha khalu bahutarakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye śrāvakapratyekabuddhaśikṣāyāṃ śikṣante ||

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Furthermore, few only have done deeds which permit them to become Sakra, Chief of Gods. Much more numerous are those whose deeds lead them to the world of [the minor] Gods. Just so, few beings only are Bodhisattvas who train in this training in perfect wisdom. Much more numerous are the Bodhisattvas who train in the training of Disciples and Pratyekabuddhas.

punar aparaṃ subhūte tadyathāpi nāmālpakās te sattvāḥ sattvanikāye saṃvidyante, ye brahmasaṃvartanīyaṃ karma samādāya vartante | atha khalu bahutarakās te sattvāḥ sattvanikāye saṃvidyante, ye brahmapārṣadyasaṃvartanīyaṃ karma samādāya vartante | evam eva subhūte alpakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye ’vinivartanīyā anuttarāyāṃ samyaksaṃbodheḥ | atha khalu bahutarakās te bodhisattvā mahāsattvāḥ sattvanikāye saṃvidyante, ye vivartante ’nuttarāyāḥ samyaksaṃbodheḥ | tasmāt tarhi subhūte alpakās te sattvāḥ sattvanikāye saṃvidyante, ye ’nuttarāyāṃ samyaksaṃbodhau saṃprasthitāḥ | tebhyo ’pi subhūte alpebhyo ’lpatarakās te sattvāḥ, ye tathatvāya pratipadyante | (213) tebhyo ’pi subhūte alpatarakebhyas tathatvāya pratipadyamānebhyo ’lpatamās te ye prajñāpāramitāyāṃ yogam āpadyante | tebhyo ’pi subhūte alpatamebhyaḥ prajñāpāramitāyāṃ yogam āpadyamānebhyo ’lpatamāste bodhisattvā mahāsattvāḥ, ye ’vinivartanīyā anuttarāyāṃ samyaksaṃbodheḥ | tasmāt tarhi subhūte bodhisattvena mahāsattvena ya ete ’lpatamebhyo ’lpatamā avinivartanīyā bodhisattvā mahāsattvāḥ, teṣu gaṇanāṃ gantukāmena ihaiva prajñāpāramitāyāṃ śikṣitavyam, yogam āpattavyam ||

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(430) Furthermore, few beings only have done deeds which permit them to become Brahma. Much more numerous are those whose deeds lead them to Brahma’s assembly. Just so, few beings only are irreversible to full enlightenment. Much more numerous are those Bodhisattvas who turn away from full enlightenment. Therefore then, Subhuti, in the world of beings few beings exist who have set out for full enlightenment. Fewer are those who progress in Thusness. Still fewer are those very few who make endeavours about perfect wisdom. Still fewer even are those very very few Bodhisattvas who are irreversible from full enlightenment. A Bodhisattva who wants to be numbered among those very, very few irreversible Bodhisattvas should therefore train in just this perfection of wisdom, and make endeavours about it.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya evaṃ prajñāpāramitāyāṃ śikṣamāṇasya na khilasahagataṃ cittam utpadyate, na vicikitsāsahagataṃ cittam utpadyate, nerṣyāmātsaryasahagataṃ cittam utpadyate, na dauḥśīlyasahagataṃ cittam utpadyate, na vyāpādasahagataṃ cittam utpadyate, na kausīdyasahagataṃ cittam utpadyate, na vikṣepasahagataṃ cittam utpadyate, na dauṣprajñasahagataṃ cittam utpadyate |

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Moreover, Subhuti, no harsh thought arises to a Bodhisattva who thus trains in perfect wisdom, nor a doubting thought, or an envious or mean thought, or an immoral thought, or a thought of ill will, or a lazy thought, or a distracted thought, or a stupid thought.

evaṃ hi subhūte prajñāpāramitāyāṃ śikṣamāṇena bodhisattvena mahāsattvena sarvāḥ pāramitā saṃgṛhītā bhavanti, sarvāḥ pāramitodgṛhītā bhavanti, sarvāḥ pāramitā anugatā bhavanti | sarvāḥ pāramitā antargatā bhavanti | tadyathāpi nāma subhūte satkāyadṛṣṭau dvāṣaṣṭidṛṣṭigatāny antargatāni bhavanti, evam eva subhūte prajñāpāramitāyāṃ śikṣamāṇasya bodhisattvasya mahāsattvasya tasyāṃ sarvāḥ pāramitā antargatā bhavanti | tadyathāpi nāma subhūte puruṣasya jīvitendriye pravartamāne sarvāṇīndriyāṇy antargatāni bhavanti, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ śikṣamāṇasya sarvakuśalā dharmā antargatā bhavanti | tadyathāpi nāma subhūte puruṣasya jīvitendriye niruddhe sarvāṇīndriyāṇi niruddhāni bhavanti, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ śikṣamāṇasyājñāne niruddhe sarve ’kuśalā dharmā niruddhā bhavanti, sarvāś ca tadanyāḥ pāramitā antargatāḥ parigṛhītā bhavanti |

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3. The perfection of wisdom comprehends all perfections It is thus that when a Bodhisattva trains in the perfection of wisdom, (431) all the perfections are automatically incorporated, taken up, followed after and included. The view of individuality includes all the sixty-two views, and even so, for a Bodhisattva who trains in the perfection of wisdom, all the perfections are included in that. As long as someone’s life-faculty goes on, all the other faculties are included in it. Even so for a Bodhisattva who trains in perfect wisdom all the other wholesome dharmas are included in that. When someone’s life-faculty is stopped, all the other faculties are also stopped. Even so, for a Bodhisattva who trains in perfect wisdom, all the other unwholesome dharmas are stopped when only non-cognition is stopped, and all the other perfections are included in that, and automatically taken hold of.

tasmāt tarhi subhūte bodhisattvena mahāsattvena sarvāḥ pāramitāḥ parigrahītukāmena prajñāpāramitāyāṃ śikṣitavyam | prajñāpāramitāyāṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvasattvānām agratāyāṃ śikṣate | tat kasya hetoḥ? puṇyāgratvāt | tat kiṃ manyase subhūte yāvantas trisāhasramahāsāhasre lokadhātau sarvasattvāḥ sattvasaṃgraheṇa saṃgṛhyamāṇāḥ, api nu te bahavo bhavanti? subhūtir āha - jāmbūdvīpakā eva tāvad bhagavan bahavaḥ sattvā bhavanti, kaḥ punar vādo ye trisāhasramahāsāhasre lokadhātau sattvāḥ | bhagavān āha - yaḥ subhūte eko bodhisattvo mahāsattvo yāvajjīvaṃ tiṣṭhaṃstān sarvasattvān cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkāraiḥ sarvasukhopadhānaiś copatiṣṭhet, tat kiṃ manyase subhūte api nu sa bodhisattvo mahāsattvas tatonidānaṃ bahutaraṃ puṇyaṃ prasavati? subhūtir āha - bahu bhagavan, bahu sugata | bhagavān āha - ataḥ sa subhūte bodhisattvo mahāsattvas tatonidānaṃ bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām antaśo ’cchaṭāsaṃghātamātrakam api bhāvayet | tat kasya hetoḥ? evaṃ mahārthikā hi subhūte prajñāpāramitā bodhisattvasya mahāsattvasyānuttarāyāḥ samyaksaṃbodher āhārikā | tasmāt tarhi subhūte bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena sarvasattvānām anuttaratāṃ gantukāmena sarvasattvānām anāthānāṃ nāthena bhavitukāmena (214) buddhaviṣayam anuprāptukāmena buddhavṛṣabhitām anugantukāmena buddhavikrīḍitaṃ vikrīḍitukāmena buddhasiṃhanādaṃ naditukāmena buddhasaṃpattim anuprāptukāmena trisāhasramahāsāhasre lokadhātau dharmasāṃkathyaṃ kartukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam | prajñāpāramitāyāṃ subhūte śikṣamāṇasya bodhisattvasya mahāsattvasya nāhaṃ tāṃ saṃpattiṃ samanupaśyāmi, yā tena na śikṣitā bhavati |

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4. Merit from perfect wisdom Therefore then, Subhuti, a Bodhisattva who wants to take hold of all perfections should train in the perfection of wisdom. When he trains in the perfection of wisdom, a Bodhisattva trains in that which is the highest possible degree of perfection for any being. For his merit is the greatest possible. Subhuti, if you consider all the beings in the great trichiliocosm, are they many? Subhuti: Even in Jambudvipa alone there are many beings, how many more would there be in the great trichiliocosm? The Lord: If one single Bodhisattva were, during his entire life, to furnish all those beings with robes, alms bowl, lodging, medicinal appliances for use in sickness, and all that brings them happiness, - (432) would such a Bodhisattva on the strength of that beget a great deal of merit? Subhuti: He would, O Lord. The Lord: A much greater merit still would that Bodhisattva beget who would develop this perfection of wisdom for even the duration of a finger-snap. So greatly profitable is the perfection of wisdom of the Bodhisattvas, because she feeds the supreme enlightenment. A Bodhisattva should therefore train in perfect wisdom if he wants to know full enlightenment, to arrive at the supreme position among all beings, to become a protector of the helpless, to reach the sphere of the Buddha, to emulate the manliness of the Buddha, to sport with a Buddha’s sport, to roar a Buddha’s lion roar, to reach the accomplishment of a Buddha, and to explain the dharma in the great trichiliocosm. When a Bodhisattva trains in the perfection of wisdom, I do not see the accomplishment in which he has not been trained.

subhūtir āha - kiṃ punar bhagavan śrāvakasaṃpattir api tena bodhisattvena mahāsattvena śikṣitā bhavati? bhagavān āha - śrāvakasaṃpattir api subhūte tena bodhisattvena mahāsattvena śikṣitā bhavati | na khalu punaḥ subhūte bodhisattvo mahāsattvaḥ śrāvakasaṃpatyāṃ sthāsyāmīti śikṣate, śrāvakasaṃpattir vā me bhaviṣyatīti naivaṃ śikṣate | ye ’pi te subhūte śrāvakagaṇāḥ, tān api sa jānāti, na ca tatrāvatiṣṭhate | evaṃ ca vyavacārayati, na ca prativahati - mayāpy ete śrāvakaguṇā deśayitavyāḥ prakāśayitavyā iti śikṣate | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sadevamānuṣāsurasya lokasya dakṣiṇīyatāṃ gacchati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvaḥ sarvāṃstato ’nyān dakṣiṇīyān śrāvakapratisaṃyuktān pratyekabuddhapratisaṃyuktāṃś cābhibhavati, sarvajñatā cāsya āsannībhavati | evaṃ śikṣamāṇaḥ subhūte bodhisattvo mahāsattvo na riñcati, prajñāpāramitāṃ carati prajñāpāramitāyām avirahitaḥ prajñāpāramitāvihāreṇa | evaṃ caran subhūte bodhisattvo mahāsattvo ’parihāṇadharmā aparihāṇadharmeti veditavyaḥ | sarvajñatāyā dūrīkaroti śrāvakabhūmim, pratyekabuddhabhūmiṃ ca, āsannībhavaty anuttarāyāḥ samyaksaṃbodheḥ | sacet punar asyaivaṃ bhavati - iyaṃ sā prajñāpāramitā imāṃ sarvajñatām āhariṣyati, ity evaṃ saṃjānīte, carati prajñāpāramitām | atha tām api prajñāpāramitāṃ na saṃjānīte - iyaṃ sā prajñāpāramitā, asya vā prajñāpāramitā sarvajñatām āhariṣyatīti vā, evam api subhūte bodhisattvo mahāsattvo na saṃjānīte, na samanupaśyati | saced evaṃ carati bodhisattvo mahāsattvaḥ, carati prajñāpāramitāyām iti ||

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5. Bodhisattvas and disciples Subhuti: Is then a Bodhisattva also trained in the accomplishment of a Disciple? The Lord: He should also be trained in that. But he does not train with the intention of always continuing with the accomplishment of a Disciple, or with the idea of making it in any way his own. (433) Not thus does he train. He also knows the qualities of the Disciples, but does not abide with them. He assimilates them, without opposing them. He trains with the intention that he should demonstrate and reveal also the virtues of the Disciples. When he trains thus, a Bodhisattva arrives at a condition where he is worthy of receiving gifts from the world with its Gods, men and Asuras. He surpasses all other people who are worthy of gifts, associated with Disciples or Pratyekabuddhas. And all-knowledge will be near to him. When he trains thus, a Bodhisattva does not part from the perfection of wisdom, but he courses in it, is not lacking in the dwelling of the perfection of wisdom. When he courses thus a Bodhisattva should be known as “unfailing, definitely unfailing” with regard to all-knowledge, and he keeps away from the level of a Disciple or Pratyekabuddha. He is near to full enlightenment. If, however, it occurs to him that “this is the perfection of wisdom which brings this all-knowledge,” - then one who has such a notion does not course in the perfection of wisdom. On the contrary he has no notion even of perfect wisdom, he does not perceive or review that “this is the perfection of wisdom,” or “his is the perfection of wisdom,” or “it shall feed all-knowledge.” If he courses thus, a Bodhisattva courses in the perfection of wisdom.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ śikṣāparivarto nāma pañcaviṃśatitamaḥ || (215)

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