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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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māyopamaparivartaḥ ṣaḍviṃśatitamaḥ | 
 
 
 
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Chapter XXVI Like illusion 
  atha khalu śakrasya devānām indrasyaitad abhūt - carann eva tāvad ayaṃ bodhisattvo mahāsattvaḥ sarvasattvān abhibhavati, kaḥ punar vādo yadā anuttarāṃ samyaksaṃbodhim abhisaṃbuddho bhaviṣyati |  lābhās teṣāṃ sattvānāṃ sulabdhāḥ, sujīvitaṃ ca te sattvā jīvanti, yeṣāṃ sarvajñatāyāṃ cittaṃ krāmati |  kaḥ punar vādo yair anuttarāyāṃ samyaksaṃbodhau cittam utpāditam |  spṛhaṇīyās te sattvā ye sattvasārā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante || 
         
         
         
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1. Sakra praises the bodhisattvas  Thereupon it occurred to Sakra, Chief of Gods: A Bodhisattva, even if he courses only just so far, surpasses all; how much more so when he has known full enlightenment!  A great gain has accrued to those beings, a good life do they live when their thought strides in all-knowledge;  how much more so when they have raised their thought to full enlightenment!  To be envied are those beings, the very cream of all beings, who will know full enlightenment! 
atha khalu śakro devānām indro māndāravāṇi puṣpāṇy abhinirmāya puṣpāṇām añjaliṃ kṛtvā tathāgatam arhantaṃ samyaksaṃbuddham abhyavākirat, evaṃ ca vācam abhāṣata - yair bodhisattvayānikaiḥ pudgalair anuttarāyāṃ samyaksaṃbodhau cittam utpāditam - anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyāmahe, abhisaṃbudhya sarvasattvān mahatā saṃsārārṇavenohyamānān same pārime tīre pratiṣṭhāpayiṣyāma iti, samṛdhyantāṃ teṣām abhīpsitāḥ paricintitāḥ, parigṛhītāś cittotpādāḥ eteṣām eva buddhadharmāṇāṃ paripūraṇāya bhavantu, eteṣām eva sarvajñatāpratisaṃyuktānāṃ dharmāṇāṃ paripūraṇāya bhavantu, eteṣām eva svayaṃbhūdharmāṇāṃ paripūraṇāya bhavantu, eteṣām evāsaṃhāryadharmāṇāṃ paripūraṇāya bhavantu |  na me bhagavan ekacittotpādo ’py utpadyate, yat te bodhisattvā mahāsattvā mahākaruṇayā samanvāgatā vivarteran anuttarāyāḥ samyaksaṃbodher iti |  na me bhagavan ekacittotpādo ’py utpadyate yat te bodhisattvayānikāḥ pudgalā anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ saṃprasthitāḥ, tato vivarteran |  iti yadbhūyasyā mātrayā praṇidhiṃ janayiṣyanty anuttarāyāṃ samyaksaṃbodhau imāni saṃsārāvacarāṇi duḥkhāni sattvānāṃ saṃpaśyantaḥ |  tat kasya hetoḥ? tayā mahākaruṇayā arthakāmā hitakāmā hi te sadevamānuṣāsurasya lokasyānukampakāḥ, ye imair evaṃrūpaiś cittotpādaiḥ samanvāgatāḥ kim iti vayaṃ tīrṇāḥ sattvāṃs tārayema, muktā mocayema, āśvastā āśvāsayema, parinirvṛtāḥ parinirvāpayema, ity etaiś cittotpādair viharanti | 
         
         
         
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Thereupon Sakra, Chief of Gods, conjured up Mandarava flowers, saluted them reverently, scattered them over the Tathagata, and said: May those persons who belong to the vehicle of the Bodhisattvas, and who have raised their thoughts to full enlightenment, succeed in their resolve to know full enlightenment, and, after that, to transfer all beings who are borne along by the great flood of birth-and-death to the smooth yonder shore! May that thought of enlightenment which they have wished for, thought over and taken hold of, bring to fulfilment in them the dharmas of a Buddha, the dharmas associated with all-knowledge, the dharmas of the Self-Existent, the insuperable dharmas!  I have not even the slightest suspicion that those Bodhisattvas, who are endowed with the great compassion, might turn away from full enlightenment,  (435) or that those persons who belong to the vehicle of the Bodhisattvas and who have set out for full enlightenment might turn away from it.  On the contrary, I am sure that this resolve to win full enlightenment will increase more and more in them, as they survey the ills which afflict beings on the plane of birth-and-death.  For through their great compassion they desire the welfare of the world with its Gods, men and Asuras, desire to benefit it, are full of pity for it, they, who are endowed with this attitude of mind, dwell in the attitude of mind which is expressed in their resolution that “we have crossed over, we shall help beings to cross over! Freed we shall free them! Recovered we shall help them to recover! Gone to Nirvana we shall lead them to Nirvana!” 
  yas teṣāṃ bhagavan prathamayānasaṃprasthitānāṃ bodhisattvānāṃ mahāsattvānāṃ cittotpādān anumodate, avinivartanīyānām apy avinivartanīyadharmatām anumodate, ekajātipratibaddhānām api bodhisattvānāṃ mahāsattvānām ekajātipratibaddhadharmatām anumodate, kiyatsa bhagavan kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati? evam ukte bhagavān śakraṃ devānām indram etad avocat - syāt khalu punaḥ kauśika śakyeta sumeroḥ parvatarājasya palāgreṇa tulyamānasya pramāṇaṃ grahītum, na tv eva kauśika tasya kulaputrasya vā kuladuhitur vā bodhisattvasya mahāsattvasyānumodanāsahagatasya cittotpādasya puṇyapramāṇaṃ grahītum |  syāt khalu punaḥ kauśika śakyeta cāturmahādvīpake lokadhātau palāgreṇa tulyamāne pramāṇaṃ grahītum, na tv eva kauśika tasyānumodanāsahagasya cittotpādasya puṇyapramāṇaṃ grahītum |  syāt khalu punaḥ kauśika śakyeta sāhasre cūlike lokadhātau tulyamāne palāgreṇa pramāṇaṃ grahītum, na tv eva kauśika tasyānumodanāsahagatasya cittotpādasya puṇyapramāṇaṃ grahītum |  syāt khalu punaḥ kauśika śakyeta (216) dvisāhasre madhyame lokadhātau palāgreṇa tulyamāne pramāṇaṃ grahītum, na tv eva kauśika tasyānumodanāsahagatasya cittotpādasya puṇyapramāṇaṃ grahītum |  syāt khalu punaḥ kauśika śakyeta trisāhasramahāsāhasre lokadhātau tulyamāne palāgreṇa pramāṇaṃ grahītum, na tv eva kauśika tasya kulaputrasya vā kuladuhitur vā bodhisattvasya mahāsattvasyānumodanāsahagatasya cittotpādasya puṇyapramāṇaṃ grahītum || 
           
           
           
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2. Jubilation, turning over and merit  The son or daughter of good family who rejoices at the productions of thought of those Bodhisattvas who have just begun to set out in the vehicle, as well as at the productions of thought of those who progress on the course, as well as at the irreversible nature of those who are irreversible, as well as at the nature of those who are bound to one more birth only, - to what extent is their merit a superior one? The Lord: One might be able, Kausika, to grasp the measure of Sumeru, king of mountains, or of a world system, up to a great trichiliocosm, with the help of a tip of straw, but one could not possibly grasp the measure of the merit coming to that son or daughter of good family, or to a Bodhisattva, from the production of a thought connected with that jubilation.         
evam ukte śakro devānām indro bhagavantam etad avocat - mārādhiṣṭhitās te bhagavan sattvā veditavyāḥ, ye bodhisattvānāṃ mahāsattvānāṃ prathamacittotpādam upādāya yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhānām evam aprameyam anumodanāsahagatasya cittotpādasya puṇyam iti na śṛṇvanti, na jānanti, na paśyanti, tām anumodanāṃ na samanvāharanti |  mārapakṣikā bhagavaṃs te sattvā bhaviṣyanti, ye bodhisattvānāṃ mahāsattvānām imāṃś cittotpādān nānumodiṣyante |  mārabhavanebhyaś ca te bhagavan sattvāś cyutā bhaviṣyanti, ya imāṃś cittotpādāṃs teṣāṃ bodhisattvānāṃ mahāsattvānāṃ nānumodiṣyante |  tat kasya hetoḥ? mārabhavanavidhvaṃsanakarā hi tair bhagavan ime cittotpādā abhinirhṛtāḥ, yair amī cittotpādā anuttarāyāṃ samyaksaṃbodhau pariṇāmitāḥ, anumoditā vā amī cittopādāḥ |  anumoditavyā bhagavaṃs teṣāṃ bodhisattvānāṃ mahāsattvānām amī cittotpādāḥ, yair bodhisattvair mahāsattvair anuttarāyāṃ samyaksaṃbodhau cittam utpāditam |  yeṣāṃ bhagavaṃs tathāgato ’parityaktaḥ, dharmo ’parityaktaḥ, saṃgho ’parityaktaḥ, taiḥ kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditavyāḥ || 
           
           
           
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(436) Sakra: Beset by Mara are those beings who do not come to hear of this immeasurable merit of that jubilation over the career of Bodhisattva - which begins with the first thought of enlightenment and which ends with full enlightenment – who do not know it, who do not see it, who do not bring that jubilation to mind.  They are partisans of Mara,  deceased in Mara’s realms.  For those who have brought to mind those thoughts, who have turned them over into the supreme enlightenment, have rejoiced at them, they have done so in order to shatter Mara’s realm.  One should, O Lord, rejoice at the various stages of the thought which the Bodhisattvas have raised to enlightenment.  (437) Sons and daughters of good family who have not abandoned the Tathagata, and the Dharma, and the Community, they should rejoice in those stages of the thought of enlightenment! 
evam ukte bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  yeṣāṃ kauśika tathāgato ’parityaktaḥ, dharmo ’parityaktaḥ, saṃgho ’parityaktaḥ, taiḥ kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditavyāḥ |  yaiḥ kauśika kulaputraiḥ kuladuhitṛbhiś ceme cittopādā anumoditā bodhisattvayānikair vā pratyekabuddhayānikair vā śrāvakayānikair vā, te kṣipraṃ tathāgatān arhataḥ samyaksaṃbuddhān ārāgayiṣyanti, na virāgayiṣyanti |  evam ukte śakro devānām indro bhagavantam etad avocat - evam etad bhagavan, evam etat sugata |  yaiḥ kulaputraiḥ kuladuhitṛbhiś ceme cittotpādā anumoditā bodhisattvayānikair vā pratyekabuddhayānikair vā śrāvakayānikair vā, te kṣipraṃ tathāgatānarhataḥ samyaksaṃbuddhān ārāgayiṣyanti, na virāgayiṣyanti |  evaṃ tair anumodanāsahagataiś cittotpādakuśalamūlair yatra yatropapatsyante, tatra tatra satkṛtāś ca bhaviṣyanti, gurukṛtāś ca bhaviṣyanti, mānitāś ca bhaviṣyanti, pūjitāś ca bhaviṣyanti, arcitāś ca bhaviṣyanti, apacāyitāś ca bhaviṣyanti |  na ca te amanaāpāni rūpāṇi drakṣyanti |  na ca te amanaāpān gandhān ghrāsyanti |  na ca te amanaāpān rasān paribhokṣyante |  na ca te amanaāpāni spraṣṭavyāni sprakṣyanti |  na ca teṣām apāyeṣūpapattiḥ pratikāṅkṣitavyā |  svargopapattis teṣāṃ pratikāṅkṣitavyā |  tat kasya hetoḥ? tathā hi taiḥ kulaputraiḥ kuladuhitṛbhir vā sarvasattvasukhāvahāny aprameyāṇām asaṃkhyeyānāṃ sattvānāṃ kuśalamūlāny anumoditāni yair api bhagavaṃś chandam utpādya bodhaye bodhisattvayānikānāṃ pudgalānāṃ te cittotpādā anumoditāḥ, teṣāṃ te cittotpādā (217) vivardhamānā anuttarāyāḥ samyaksaṃbodher āhārakā bhaviṣyanti |  te ’py anuttarāṃ samyaksaṃbodhim abhisaṃbudhyāprameyān asaṃkhyeyān sattvān parinirvāpayiṣyanti |  bhagavān āha - evam etat kauśikaḥ, evam etat , yathā tvayā vāg bhāṣitā tathāgatasyaivānubhāvena |  yena kauśika kulaputreṇa vā kuladuhitrā vā bodhisattvayānikānāṃ pudgalānāṃ te cittotpādā anumoditāḥ, anena kauśika paryāyeṇa tena kulaputreṇa vā kuladuhitrā vā bodhisattvayānikānāṃ pudgalānāṃ tāṃś cittotpādān anumodyāprameyāṇāṃ sattvānām asaṃkhyeyānāṃ sattvānāṃ kuśalamūlāny anumoditāni bhavanti, avaropitāni abhinirhṛtāni ca bhavanti || 
                               
                               
                               
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The Lord: So it is, Kausika.    And those sons or daughters of good family who have rejoiced in the stages of the thought of enlightenment, they shall – whether they belong to the vehicle of the Bodhisattvas, or that of the Pratyekabuddhas, or that of the Disciples – soon please the Tathagatas, and not displease them.  Sakra: So it is, O Lord.    Therefore, wherever they may be reborn as a result of the wholesome roots [they have planted] when their hearts were filled with jubilation, there they shall be treated with respect, revered, worshipped and adored.  They shall never see any unpleasant sights, nor hear any unpleasant sounds,[(cm :: Schlosser: The reference to sounds is missing in Vaidya’s and Wogihara’s edition.)]  nor smell any unpleasant smells,  nor taste any unpleasant tastes,  (438) nor come into contact with anything unpleasant to the touch.  One must expect them to be reborn in the heavens, and not in the places of woe.    For they have rejoiced in the wholesome roots of countless beings, roots which bring happiness to all beings. The thoughts of jubilation of those who, after they have produced an urge towards enlightenment, have rejoiced over the successive stages of the thought of enlightenment in persons who belong to the vehicle of the Bodhisattvas, shall, as they grow, become the nourishers of full enlightenment.  After they have won full enlightenment, they also shall lead countless beings to Nirvana.  The Lord: So it is, Kausika, as you have said it, through the Tathagata’s might.  The wholesome roots of countless beings are rejoiced over, planted and consummated as a consequence of the action of a son or daughter of good family who has rejoiced over the successive stages of the thought of enlightenment in those persons who belong to the vehicle of the Bodhisattvas. 
  subhūtir āha - kathaṃ ca bhagavan māyopamaṃ cittam anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tat kiṃ manyase subhūte samanupaśyasi tvaṃ māyopamaṃ cittam? subhūtir āha - no hīdaṃ bhagavan |  bhagavān āha - tat kiṃ manyase subhūte samanupaśyasi tvaṃ māyām? āha - no hīdaṃ bhagavan |  nāhaṃ bhagavan māyopamaṃ cittaṃ nāpi māyāṃ samanupaśyāmi |  bhagavān āha - tat kiṃ manyase subhūte yan na māyāṃ nāpi māyopamaṃ cittaṃ samanupaśyasi, tat kiṃ tvam anyatra māyāyā māyopamād vā cittāt taṃ dharmaṃ samanupaśyasi yo dharmo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? āha - no hīdaṃ bhagavan |  nāhaṃ bhagavan anyatra māyāyā māyopamād vā cittāt taṃ dharmaṃ samanupaśyāmi, yo dharmo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  so ’haṃ bhagavan anyatra māyāyā māyopamād vā cittāt taṃ dharmasamanuśyan katamaṃ dharmam upadekṣyāmi astīti vā nāstīti vā? yaś cātyantavivikto dharmaḥ, na so ’stīti vā nāstīti vopaiti |  yo ’pi dharmo ’tyantatayā viviktaḥ, nāsāv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  tat kasya hetoḥ? na hi bhagavan asaṃvidyamāno dharmo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  tasmāt tarhi bhagavan atyantaviviktā prajñāpāramitā |  yaś ca dharmo ’tyantaviviktaḥ, nāsau dharmo bhāvayitavyaḥ |  nāpy asau kasyacid dharmasyāvāhako vā nirvāhako vā |  kathaṃ bhagavan bodhisattvo mahāsattvo ’tyantaviviktāṃ prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? anuttarāpi nāma bhagavan samyaksaṃbodhir atyantaviviktā |  yadā bhagavan prajñāpāramitāpy atyantaviviktā, anuttarāpi samyaksaṃbodhir atyantaviviktā, tadā kathaṃ bhagavan viviktena viviktam abhisaṃbuddhaṃ bhavati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - sādhu sādhu subhūte |  evam etat subhūte, evam etat |  atyantaviviktā subhūte prajñāpāramitā, atyantaviviktaivānuttarā samyaksaṃbodhiḥ |  yata eva subhūte atyantaviviktā prajñāpāramitā, ata evātyantaviviktā anuttarā samyaksaṃbodhir abhisaṃbudhyate |  sacet subhūte bodhisattvo mahāsattvaḥ prajñāpāramitām atyantaviviktām iti saṃjānīte, na sā prajñāpāramitā syāt |  evaṃ khalu subhūte bodhisattvo mahāsattvaḥ prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, nāpi subhūte prajñāpāramitām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  na ca vivekena vivekam abhisaṃbudhyate, abhisaṃbudhyate ca bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim |  na ca prajñāpāramitām anāgamyābhisaṃbudhyate || 
                                         
                                         
                                         
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3. The nature of illusion  Subhuti: But how can a thought which is like illusion know full enlightenment? The Lord: Subhuti, so you see the thought which is like illusion as a separate real entity? Subhuti: No, Lord.  The Lord: Do you see illusion as a separate real entity? Subhuti: No, Lord.    (439) The Lord: When you see neither illusion, nor the thought which is like illusion, as a real separate entity, do you then perhaps see that dharma which knows full enlightenment as something other than illusion, or as something other than the thought which is like illusion? Subhuti: No, Lord,  I do not.  In consequence, to what dharma could I point, and say that “it is” or “it is not”? But a dharma which is absolutely isolated, to that one cannot attribute that “it is” or that “it is not.’  Also an absolutely isolated dharma does not know full enlightenment.  Because a dharma which has no existence cannot know full enlightenment.  Therefore then, O Lord, perfect wisdom is absolutely isolated.  But a dharma which is absolutely isolated, that is not a dharma that should be developed,  nor does it bring about or remove any dharma.  How then can a Bodhisattva, by resorting to an absolutely isolated perfection of wisdom, know full enlightenment? Even full enlightenment is absolutely isolated.  (440) If, O Lord, the perfection of wisdom is absolutely isolated, and if full enlightenment is absolutely isolated, how can the isolated become known through the isolated? The Lord: So it is, Subhuti.    It is just because the perfection of wisdom is absolutely isolated that the absolutely isolated full enlightenment is known [by it].    But if a Bodhisattva forms the notion that “the perfection of wisdom is absolutely isolated,” then that is not the perfection of wisdom.  It is thus certain that it is thanks to perfect wisdom that a Bodhisattva knows full enlightenment, and that he cannot know it without resorting to it.  The isolated cannot be known by the isolated, and nevertheless a Bodhisattva knows full enlightenment,  and he does not know it without resorting to the perfection of wisdom. 
(218) subhūtir āha - yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā gambhīre bhagavan arthe carati bodhisattvo mahāsattvaḥ |  bhagavān āha - evam etat subhūte, evam etat |  gambhīre ’rthe subhūte carati bodhisattvo mahāsattvaḥ |  duṣkarakārakaḥ subhūte bodhisattvo mahāsattvaḥ, yo gambhīre ’rthe carati, taṃ cārthaṃ na sākṣātkaroti yad uta śrāvakabhūmau vā pratyekabuddhabhūmau vā || 
       
       
       
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Subhuti: As I understand the meaning of the Lord’s teaching, a Bodhisattva in this way courses in a deep object.  The Lord:    A doer of what is hard is the Bodhisattva who courses in a deep object, and who yet does not realize that object [or: gain], i.e. on the level of Disciple or Pratyekabuddha. 
subhūtir āha - yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā na kaścid duṣkarakārako bodhisattvo mahāsattvaḥ |  tat kasya hetoḥ? tathā hi bhagavan sa eva dharmo nopalabhyate yaḥ sākṣātkuryāt, so ’pi dharmo nopalabhyate yaḥ sākṣātkriyate, so ’pi dharmo nopalabhyate yena sākṣātkriyeta |  saced bhagavan evaṃ bhāṣyamāṇo bodhisattvo mahāsattvo na saṃsīdati, nāvalīyate na saṃlīyate, na vipṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate, carati prajñāpāramitāyām |  sacec carāmīti na samanupaśyati, carati prajñāpāramitāyām |  āsannā me ’nuttarā samyaksaṃbodhir iti saced evam ati na samanupaśyati, carati prajñāpāramitāyām |  dūrīkṛtā me śrāvakabhūmiḥ pratyekabuddhabhūmir veti saced asyaivam api na bhavati, carati prajñāpāramitāyām |  tadyathāpi nāma bhagavan ākāśasya naivaṃ bhavati - kasyacid aham āsannaḥ, kasyacid vā dūra iti |  tat kasya hetoḥ? avikalpatvād bhagavan ākāśasya |  evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarāṃ samyaksabodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |  tat kasya hetoḥ? nirvikalpatvād bhagavan prajñāpāramitāyāḥ |  tadyathāpi nāma bhagavan māyāpuruṣasya naivaṃ bhavati - māyākāro mamāsannaḥ, yaḥ punar anyo janakāyaḥ saṃnipatitaḥ sa mama dūra iti |  tat kasya hetoḥ? avikalpatvād bhagavan māyāpuruṣasya |  evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarā samyaksaṃbodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |  tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |  tadyathāpi nāma bhagavan pratibhāsasya naivaṃ bhavati - yenārambaṇena pratibhāsa utpadyate tan mamāsanne, ye tu khalu punar atra nopasaṃkrāntā ādarśe vodakapātre vā te mama dūra iti |  tat kasya hetoḥ? avikalpatvād bhagavan pratibhāsasya |  evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya naivaṃ bhavati - anuttarā samyaksaṃbodhir mamāsannā, śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūra iti |  tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |  tadyathāpi nāma bhagavaṃs tathāgatasya kaścit priyo vā apriyo vā na saṃvidyate, tat kasya hetoḥ? sarvakalpavikalpaprahīṇatvāt tathāgatasya, evam eva bhagavan prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya na kaścit priyo vā apriyo vā saṃvidyate |  tat kasya hetoḥ? avikalpatvād bhagavan prajñāpāramitāyāḥ |  yathaiva hi bhagavan sarvakalpavikalpaprahīṇas tathāgataḥ, tathaiva bhagavan prajñāpāramitāpi sarvakalpavikalpaprahīṇā |  tadyathāpi nāma bhagavaṃs tathāgatenārhatā samyaksaṃbuddhena yo nirmitako nirmitaḥ, na tasyaivaṃ bhavati - śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūre, anuttarā samyaksaṃbodhir mamāsanneti |  tat kasya (219) hetoḥ? avikalpatvād bhagavan nirmitasya |  evam eva bhagavan bodhisattvasya mahāsattvasya prajñāpāramitāṃ carato naivaṃ bhavati - śrāvakabhūmiḥ pratyekabuddhabhūmiś ca mama dūre, anuttarā samyaksaṃbodhir mamāsanneti |  tat kasya hetoḥ? avikalpatvād eva bhagavan prajñāpāramitāyāḥ |  tadyathāpi nāma bhagavan sa nirmitako yasya kṛtyasya kṛtaśo nirmitaḥ, tat kṛtyaṃ karoti |  sa ca nirmitako ’vikalpaḥ |  tat kasya hetoḥ? avikalpatvād eva nirmitasya |  evam eva bhagavan bodhisattvo mahāsattvo yasya kṛtyasya kṛtaśa imāṃ prajñāpāramitāṃ bhāvayati, tac ca kṛtyaṃ karoti, sā ca prajñāpāramitā avikalpā |  tat kasya hetoḥ? avikalpatvād eva bhagavan prajñāpāramitāyāḥ |  tadyathāpi nāma bhagavan dakṣeṇa palagaṇḍena vā palagaṇḍāntevāsinā vā dārumayī strī vā puruṣo vā yantrayuktaḥ kṛto bhavet |  sa yasya kṛtyasyārthāya kṛtaḥ, tac ca kṛtyaṃ karoti |  sa ca dārusaṃghāto ’vikalpaḥ |  tat kasya hetoḥ? avikalpatvād eva bhagavan dārusaṃghātasya |  evam eva bhagavan bodhisattvo mahāsattvo yasya kṛtyasya kṛtaśa imāṃ prajñāpāramitāṃ bhāvayati, tac ca kṛtyaṃ karoti, sā ca prajñāpāramitā avikalpā |  tat kasya hetoḥ? avikalpatvād eva bhagavan asyāḥ prajñāpāramitāyā iti || 
                                                                       
                                                                       
                                                                       
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Subhuti: As I understand the meaning of the Lord’s teaching, there is in this way no Bodhisattva at all who is a doer of what is hard.  (441) For that very dharma is not got at which could realize, nor that which could be realized, nor that by means of which one could realize.  If, when this is being taught, a Bodhisattva does not despond, become cowed or stolid, does not turn back, and remains unafraid, then he courses in perfect wisdom.  When he does not review it as a certain fact that he courses, then he courses in perfect wisdom.  If he does not review it as a real fact that he is near to full enlightenment, then he courses in perfect wisdom.  If it does not even occur to him that he has kept aloof from the level of Disciples and Pratyekabuddhas, then he courses in perfect wisdom.  It does not occur to space that “I am near to this, or, I am far from that.”  For space does not make such discriminations.  Just so it does not occur to a Bodhisattva who courses in perfect wisdom that “full enlightenment is near to me, the level of Disciple and Pratyekabuddha is far from me.”  For the perfection of wisdom does not make any discriminations.  It is as with a man created by magical illusion to whom it does not occur that “the conjurer is near to me, but the assembled crowd of spectators is far from me.”  For illusory men make no such discriminations.      (442) It is as with the reflection of an object in a mirror or in water, to whom it does not occur that “the object which produces the reflection is near to me, but those who come along in that mirror or bowl of water are far from me.”  For that reflection of an object makes no discriminations.      Just as a Tathagata, because he has forsaken all constructions and discriminations, finds nothing dear or not dear, just so a Bodhisattva who courses in perfect wisdom.  For there is no discrimination on the part of perfect wisdom.  Just as the Tathagata is one who has forsaken all constructions and discriminations, even so perfect wisdom has forsaken all constructions and discriminations.  It does not occur to a fictitious creature which the Tathagata has magically conjured up that “the level of Disciples and Pratyekabuddhas is far from me, full enlightenment is near to me.”  For that fictitious creature does not make any discriminations.  In the same way a Bodhisattva who courses in perfect wisdom does not think that “the level of Disciples and Pratyekabuddhas is far from me, full enlightenment is near to me.”  And that simply because of lack of all discrimination on the part of the perfection of wisdom.  (443) A fictitious creature [who has been conjured up by the Tathagata] to do a certain work [in converting beings], performs that work,  but remains without discrimination.  Just because it is so constituted that it lacks all discrimination.  Just so a Bodhisattva performs the work for the sake of which he develops the perfection of wisdom, but the perfection of wisdom remains without discrimination.  Because it is so constituted that it lacks all discrimination.  An expert mason, or mason’s apprentice, might make of wood an automatic man or woman, a puppet which could be moved by pulling the strings.  Whatever action it were made to perform, that action it would perform.  And yet that wooden machine would have no discriminations.  Because it is so constituted that it lacks all discrimination.  Just so a Bodhisattva performs the work for the sake of which he develops the perfection of wisdom, but the perfection of wisdom remains without discrimination.  Because that perfection of wisdom is so constituted that it lacks all discriminations. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ māyopamaparivarto nāma ṣaḍviṃśatitamaḥ || (220) 
 
 
 
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