Bibliotheca Polyglotta

sāraparivartaḥ saptaviṃśatitamaḥ |

..

.

Chapter XXVII The Core

atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - sāre batāyam āyuṣman subhūte bodhisattvo mahāsattvaś carati, yaḥ prajñāpāramitāyāṃ carati | evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - sāre batāyam āyuṣman śāriputra bodhisattvo mahāsattvaś carati, yaḥ prajñāpāramitāyāṃ carati ||

.. .. ..

. . .

1. The bodhisattva’s courage in difficulties Sariputra: In the core and substance of things verily courses a Bodhisattva who courses in perfect wisdom! Subhuti: In something unsubstantial verily courses a Bodhisattva who courses in perfect wisdom.

atha khalu saṃbahulānāṃ kāmāvacarāṇāṃ devaputrasahasrāṇām etad abhavat - namaskartavyās te sattvāḥ, yair anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni abhinirhṛtāni | ye ceha gambhīrāyāṃ prajñāpāramitāyāṃ caranti, tathā caranto bhūtakoṭiṃ na sākṣātkurvanti, yad uta śrāvakabhūmau vā pratyakabuddhabhūmau vā | anenāpi paryāyeṇa duṣkarakārakā bodhisattvā mahāsattvā veditavyāḥ, ye dharmāṇāṃ dharmatāyāṃ caranti, na ca tāṃ dharmatāṃ sākṣātkurvanti | atha khalv āyuṣmān subhūtis teṣāṃ saṃbahulānāṃ kāmāvacarāṇāṃ devaputrasahasrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tāni saṃbahulāni kāmāvacarāṇāṃ devaputrāṇāṃ sahasrāṇy āmantrayante sma - nedaṃ devaputrās teṣāṃ bodhisattvānāṃ mahāsattvānāṃ duṣkaram, yat te tāṃ bhūtakoṭiṃ na sākṣātkurvanti | idaṃ tu devaputrās teṣāṃ bodhisattvānāṃ mahāsattvānāṃ duṣkaraṃ caiva paramaduṣkaraṃ caiva, yad aprameyān asaṃkhyeyān apramāṇān sattvān parinirvāpayiṣyāma iti saṃnāhaṃ saṃnahyante | te ca sattvā atyantatayā na saṃvidyante, asaṃvidyamānā nopalabhyante, sattvaviviktatvāt | evaṃ vainayikā atyantatayā na saṃvidyante | evaṃ ca bodhisattvā mahāsattvā anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ saṃprasthitāḥ sattvān vineṣyāma iti, ākāśaṃ sa devaputrā vinetavyaṃ manyeta yaḥ sattvān vinetavyān manyeta | tat kasya hetoḥ? ākāśaviviktatayā hi devaputrāḥ sattvaviviktatā veditavyā | anena devaputrāḥ paryāyeṇa duṣkarakārakā bodhisattvā mahāsattvāḥ, ye ’saṃvidyamānānām anupalabhyamānānāṃ sattvānāṃ kṛtaśaḥ saṃnāhaṃ saṃnahyante | ākāśena na sa devaputrāḥ sārdhaṃ veditavyaṃ manyeta, yaḥ sattvānāṃ kṛtaśaḥ saṃnāhaṃ saṃnaddhavyaṃ manyeta | ayaṃ ca saṃnāho bodhisattvena mahāsattvena sattvānāṃ kṛtaśaḥ saṃnaddhaḥ | sarvātyantatayā sattvānupalabdhir uktā tathāgatenārhatā samyaksaṃbuddhena | sā ca sattvaviviktatayaiva veditavyā, vainayikavivaktatayā ca sattvaviviktatā veditavyā | saced atraivaṃ bhāṣyamāṇe bodhisattvo mahāsattvo na saṃsīdati, veditavyam etad devaputrāḥ - caraty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām | tat kasya hetoḥ? sattvaviviktatayā hi rūpaviviktatā veditavyā | evaṃ sattvaviviktatayā vedanāsaṃjñāsaṃskāraviviktatā veditavyā | sattvaviviktatayā vijñānaviviktatā veditavyā | evaṃ yāvat sattvaviviktatayā sarvadharmaviviktatā veditavyā | evaṃ devaputrāḥ sarvadharmaviviktatā draṣṭavyā | evaṃ devaputrāḥ sarvadharmaviviktatāyāṃ bhāṣyamāṇāyāṃ bodhisattvo mahāsattvo na saṃsīdati | yato na saṃsīdati, tataś carati prajñāpāramitāyām ||

.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

. . . . . . . . . . . . . . . . . . . . . .

Thereupon this occurred to many thousands of Gods of the realm of sense-desire: Homage is due to those beings who raise their thoughts to, and who consummate their thoughts in full enlightenment, who course in this deep perfection of wisdom, and who, when they course thus, do not realize the reality-limit, be it on the level of a Disciple or that of a Pratyekabuddha. In this way also should the Bodhisattvas be known as doers of what is hard, when they course in the true nature of dharma, but do not realize it. Subhuti read their thoughts, and said to them: Not that is hard for those Bodhisattvas that they do not realize the reality-limit. This, however, is hard for them, this is most hard for them, (445) that they put on the armour of the resolution to lead countless beings to Nirvana, when absolutely those beings do not exist. And since they do not exist, they cannot be got at. Owing to the isolatedness of beings, those who should be disciplined do thus absolutely not exist. It is in this spirit that the Bodhisattvas have set out for full enlightenment, and have decided to discipline beings. One would decide to discipline space if one were to decide to discipline beings. For the isolatedness of beings should be known after the pattern of the isolatedness of space. In this way also Bodhisattvas are doers of what is hard, when they put on the armour for the sake of beings who do not exist, who cannot be got at. One would decide to put on space if one were to decide to put on the armour for the sake of beings. And yet this armour has been put on by the Bodhisattvas for the sake of beings. But that non-apprehension of beings, in [ultimate end] absolute reality, has been taught by the Tathagata. And this non-apprehension of beings can be inferred from their isolatedness, and from the isolatedness of those who should be disciplined should the isolatedness of a Bodhi-being be inferred. If a Bodhisattva, when this is being taught, does not lose heart, then one should know that he courses in the perfection of wisdom. For from the isolatedness of a being should be known the isolatedness of form, etc., and of all dharmas. (446) Thus should the isolatedness of all dharmas be viewed. When the isolatedness of all dharmas is thus being taught, a Bodhisattva does not lose heart, and because of that he courses in the perfection of wisdom.

atha khalu bhagavān jānann eva āyuṣmantaṃ subhūtim etad avocat - kiṃ kāraṇaṃ subhūte bodhisattvo mahāsattva evaṃ sarvadharmaviviktatāyāṃ bhāṣyamāṇāyāṃ na saṃsīdati? subhūtir āha - (221) viviktatvād bhagavan na saṃsīdati | anena bhagavan kāranena bodhisattvo mahāsattvaḥ sarvadharmaviviktatāyāṃ bhāṣyamāṇāyāṃ na saṃsīdati | nāpi bhagavan kaścid dharmaḥ saṃsīdati | tat kasya hetoḥ? na hi bhagavan kaścid dharma upalabhyate, yaḥ saṃsīdet | so ’pi bhagavan dharmo nopalabhyeta, yena dharmeṇa yo dharmaḥ saṃsīdet | bhagavān āha - evam etat subhūte, evam etat | api tu khalu punaḥ subhūte saced evaṃ bhāṣyamāṇe deśyamāne nirdiśyamāne evam upadiśyamāne bodhisattvo mahāsattvo na saṃsīdati na viṣīdati na viṣādam āpadyate, nāvalīyate na saṃlīyate, na vipṛṣṭhīkaroti mānasam, na bhagnapṛṣṭhīkaroti, notrasyati na saṃtrasyati na saṃtrāsam āpadyate, carati prajñāpāramitāyām |

.. .. .. .. .. .. ..

. . . . . . .

The Lord: For what reason does a Bodhisattva not lose heart when the isolatedness of all dharmas is thus being taught? Subhuti: Because of isolatedness no dharma can ever lose heart. For one cannot get at any dharma that would lose heart, nor at any dharma that would make a dharma lose heart. The Lord: So it is, Subhuti. It is quite certain that a Bodhisattva courses in perfect wisdom if, when this is being taught, demonstrated, expounded and pointed out, he does not lose heart, is not cast down or depressed, does not become cowed or stolid, does not turn his mind away from it, does not have his back broken, and remains unafraid.

subhutir āha - evam etad bhagavan, evam etat sugata | saced bhagavan bodhisattvo mahāsattva evaṃ carati, carati prajñāpāramitāyām | evaṃ carantaṃ bodhisattvaṃ mahāsattvaṃ sendrakā devāḥ sabrahmakāḥ saprajāpatikāḥ seśānāḥ sarṣinaranārīgaṇā ārāt prāñjalībhūtā namasyanti | bhagavān āha - na kevalaṃ subhūte evaṃ carantaṃ bodhisattvaṃ mahāsattvaṃ sendrakā devāḥ sabrahmakāḥ saprajāpatikāḥ seśānāḥ sarṣinaranārīgaṇā ārāt prāñjalībhūtā namasyanti, ye ’pi te subhūte brahmakāyikā devā brahmapurohitā brahmapārṣadyā mahābrahmāṇaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvā abṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhāś ca devāḥ, te ’pi subhūte taṃ bodhisattvaṃ mahāsattvaṃ prajñāpāramitāyāṃ evaṃ carantaṃ namasyanti | ye ’pi te subhūte aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā etarhi tiṣṭhanti dhriyante yāpayanti, te ’pi buddhā bhagavantaḥ prajñāpāramitāyām evaṃ carantaṃ bodhisattvaṃ mahāsattvaṃ buddhacakṣuṣā paśyanti | te ca subhūte bodhisattvaṃ mahāsattvāṃ prajñāpāramitāyāṃ carantam anugṛhṇanti, samanvāharanti | ye ca khalu punaḥ subhūte bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantas tathāgatair arhadbhiḥ samyaksaṃbuddhair anugṛhyante samanvāhriyante, te te subhūte bodhisattvā mahāsattvā avinivartanīyā anuttarāyāḥ samyaksaṃbodher dhārayitavyāḥ | na ca teṣām antarāyotpatsyante mārato vā anyato vā | tat kasya hetoḥ? ye subhūte trisāhasramahāsāhasre lokadhātau sattvāḥ, te sarve mārāḥ pāpīyāṃso bhaveyuḥ | ekaikaś ca māraḥ pāpīyāṃstāvatīreva mārasenā abhinirmimīte | te ’pi subhūte mārāḥ pāpīyāṃsas tasya buddhasamanvāhṛtasya bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato na pratibalā antarāyaṃ kartum anuttarāyāḥ samyaksaṃbodheḥ | tiṣṭhantu khalu punaḥ subhūte trisāhasramahāsāhasre lokadhātau sarvasattvā mārāḥ pāpīyāṃsaḥ, yāvanta subhūte gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sattvāḥ, te ’pi sarve mārāḥ pāpīyāṃso bhaveyuḥ, ekaikaś ca māraḥ pāpīyāṃstāvatīreva mārasenā abhinirmimīte, te ’pi subhūte mārāḥ pāpīyāṃsas tasya buddhasamanvāhṛtasya bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato na pratibalā antarāyaṃ kartum anuttarāyāḥ samyaksaṃbodheḥ | dvābhyāṃ subhūte dharmābhyāṃ samanvāgato bodhisattvo mahāsattvas tasmin samaye durdharṣo bhavati māraiḥ pāpīyobhir mārakāyikābhir vā devatābhiḥ | katamābhyāṃ dvābhyām? yad uta sarvasattvāścāsyāparityaktā bhavanti, sarvadharmāś cānena śūnyatāto vyavalokitā bhavanti | (222) ābhyāṃ subhūte dvābhyāṃ dharmābhyāṃ samanvāgato bodhisattvo mahāsattvo durgharṣo bhavati māraiḥ pāpīyobhir mārakāyikābhir vā devatābhiḥ | aparābhyāṃ subhūte dvābhyāṃ dharmābhyāṃ samanvāgato bodhisattvo mahāsattvo durgharṣo bhavati māraiḥ pāpīyobhir mārakāyikābhir vā devatābhiḥ | katamābhyāṃ dvābhyām? yad uta yathāvādī tathākārī ca bhavati, buddhaiś ca bhagavadbhiḥ samanvāhriyate | ābhyāṃ subhūte dvābhyāṃ samanvāgato bodhisattvo mahāsattvo durgharṣo bhavati māraiḥ pāpīyobhir mārakāyikābhir vā devatābhiḥ | evaṃ carataḥ subhūte bodhisattvasya mahāsattvasya devā apy upasaṃkramitavyaṃ maṃsyante | upasaṃkramya ca paripraṣṭavyaṃ maṃsyante, paripraśnīkartavyaṃ maṃsyante, paryupāsitavyaṃ maṃsyante, utsāhaṃ cāsya vardhayiṣyanti - kṣipraṃ tvaṃ kulaputrānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyase | tasmāt tarhi kulaputrānenaiva vihāreṇa vihara yad uta prajñāpāramitāvihāreṇa | tat kasya hetoḥ? etenaiva hi tvaṃ kulaputra vihāreṇa viharan anāthānāṃ sattvānāṃ nātho bhaviṣyasi, atrāṇānāṃ sattvānāṃ trātā bhaviṣyasi, aśaraṇānāṃ sattvānāṃ śaraṇaṃ bhaviṣyasi, alayanānāṃ sattvānāṃ layanaṃ bhaviṣyasi, aparāyaṇānāṃ sattvānāṃ parāyaṇaṃ bhaviṣyasi, advīpānāṃ sattvānāṃ dvīpo bhaviṣyasi, andhānāṃ sattvānām āloko bhaviṣyasi, apariṇāyakānāṃ sattvānāṃ pariṇāyako bhaviṣyasi, agatikānāṃ sattvānāṃ gatirbhaviṣyasi, mārgapranaṣṭānāṃ sattvānām apratiśaraṇānāṃ mārgapraṇetā pratiśaraṇaṃ bhaviṣyasi |

.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

. . . . . . . . . . . . . . . . . . . . . . .

2. The bodhisattva protected by the gods, and against Mara Subhuti: So it is. If a Bodhisattva courses thus, then he courses in perfect wisdom. And the Gods round Indra, round Brahman, round Prajapati, round Ishana, and the crowds of men and women round the Rishis will from a distance pay homage with folded hands to a Bodhisattva who courses thus. (447) The Lord: And not only they, but also all the other Gods, up to the Akanishta Gods, shall pay homage to him. And with their Buddha-eye the Tathagatas who at present reside in countless world systems behold the Bodhisattva who thus courses in perfect wisdom, and they help him, and bring him to mind. It is quite certain, Subhuti, that the Bodhisattvas who course in perfect wisdom, and who are helped and brought to mind by the Tathagatas, should be borne in mind as irreversible from full enlightenment. No obstacle put up by Mara or anyone else can stop them. Even if all beings in the great trichiliocosm should become evil Maras, and if each one of them would conjure up just as many diabolic armies, (448,1) then even they all together would not have the strength to obstruct on his way to full enlightenment that Bodhisattva who is brought to mind by the Buddhas, and who courses in perfect wisdom. And that would remain true even if all the beings in all the countless trichiliocosms should become evil Maras, and if each one of them should conjure up just as many diabolic armies. The endowment with two dharmas safeguards a Bodhisattva against all attacks from the Maras, or their hosts: He does not abandon any being, and he surveys all dharmas from emptiness. Two other dharmas have the same effect: As he speaks so he acts, and he is brought to mind by the Buddhas, the Lords. When a Bodhisattva courses thus, the Gods also will decide to go up to him. They will decide to ask questions and counter-questions, (449) to honour him, and to strengthen his determination by saying to him: “Soon, son of good family, shall you know full enlightenment! Therefore go on dwelling in this dwelling of perfect wisdom! For thereby you shall become a saviour of the helpless, a defender of the defenceless, a refuge to those without refuge, a place of rest to those without resting place, the final relief of those who are without it, an island to those without one, a light to the blind, a guide to the guideless, a resort to those without one, and you shall guide to the path those who have lost it, and you shall become a support to those who are without support.”

evaṃ te devaputrās tasya bodhisattvasya mahāsattvasyotsāhaṃ vardhayiṣyanti | tat kasya hetoḥ? etena hi subhūte prajñāpāramitāvihāreṇa viharato bodhisattvasya mahāsattvasya ye te ’prameyeṣv asaṃkhyeyeṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti, te ’pi bhikṣusaṃghaparivṛtā bodhisattvagaṇapuraskṛtāḥ prajñāpāramitāyāṃ carato viharatas tasya bodhisattvasya mahāsattvasya ebhir evaṃrūpair guṇaiḥ samanvāgatasya yad uta prajñāpāramitāviharaṇaguṇaiḥ, buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti tasya bodhisattvasya mahāsattvasya | tadyathāpi nāma subhūte aham etarhi ratnaketor bodhisattvasya mahāsattvasya, śikhino bodhisattvasya mahāsattvasya nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpo dharmaṃ deśayāmi, udānaṃ codānayāmi apareṣāṃ ca bodhisattvānāṃ mahāsattvānām, ya etarhi akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike brahmacaryaṃ caranti | evam eva subhūte te ’pi buddhā bhagavanto ye etarhi iha mama buddhakṣetre bodhisattvā mahāsattvā brahmacaryaṃ caranti, anena ca prajñāpāramitāvihāreṇa viharanti, teṣāṃ ca bodhisattvānāṃ mahāsattvānāṃ nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti ||

.. .. .. .. ..

. . . . .

3. The buddhas praise the bodhisattva For the Buddhas and Lords, who reside in the countless world-systems, and who, surrounded by the congregation of monks and attended by a multitude of Bodhisattvas, demonstrate dharma, will proclaim the name, clan, power, appearance and form of a Bodhisattva who courses and dwells in perfect wisdom, and who is endowed with the virtues of roaming in perfect wisdom. And they will, when they demonstrate Dharma, exult over that Bodhisattva, proclaiming his name, clan, power, colour and form. Just here and now I demonstrate dharma, and I proclaim the name, etc., of the Bodhisattva Ratnaketu, and of the Bodhisattva Sikhin. (450) I exult over them, and also over the other Bodhisattvas who just now lead the holy life with the Tathagata Akshobhya. In a similar way, the Buddhas in other Buddha-fields proclaim the name, etc., of those Bodhisattvas who just now lead the holy life here in my Buddha-field, and who dwell in the dwelling of perfect wisdom. And they exult over them.

subhūtir āha - kiṃ sarveṣām eva bhagavan bodhisattvānāṃ mahāsattvānāṃ nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpāste buddhā bhagavanto dharmaṃ deśayanti, udānaṃ codānayanti? bhagavān āha - no hīdaṃ subhūte | na subhūte sarveṣāṃ bodhisattvānāṃ mahāsattvānāṃ nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpās te buddhā bhagavanto dharmaṃ (223) deśayanti, udānaṃ codānayanti, kiṃ tarhi subhūte ye te ’vinivartanīyā bodhisattvā mahāsattvāḥ sarvasaṅgavigatāḥ, teṣāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti || subhūtir āha - santi bhagavan avinivartanīyān bodhisattvān mahāsattvān sthāpayitvā tato ’nye bodhisattvā mahāsattvāḥ, yeṣāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti? bhagavān āha - santi subhūte pratipakṣabalino bodhisattvayānikāḥ pudgalāḥ avinivartanīyān bodhisattvān mahāsattvān sthāpayitvā, yeṣāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti | te punaḥ katame? ye etarhi akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasya bodhisattvacaryām anuśikṣamāṇarūpā bodhisattvacārikāṃ caranti, anuśikṣamāṇarūpā viharanti, ime te subhūte bodhisattvayānikāḥ pudgalā avinivartanīyān bodhisattvān mahāsattvān sthāpayitvā yeṣāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti | ye ’pi te subhūte ratnaketor bodhisattvasya mahāsattvasya bodhisattvacaryām anuśikṣamāṇarūpā bodhisattvacaryāṃ caranti, anuśikṣamāṇā viharanti, ime ’pi te subhūte bodhisattvā mahāsattvā avinivartanīyān bodhisattvān mahāsattvān sthāpayitvā yeṣāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti ||

.. .. .. .. ..

. . . . .

Subhuti: Do the Buddhas honour all Bodhisattvas in such a manner? The Lord: No, Subhuti. But only those who are irreversible and free from all attachment. Subhuti: Are there, apart from the irreversible Bodhisattvas, any other Bodhisattvas whom the Buddhas honour in such a manner? The Lord: Yes, there are. They are persons belonging to the vehicle of the Bodhisattvas, who are strong in resisting the enemy. They are (451) just now engaged in learning the course of a Bodhisattva under the Tathagata Akshobhya, and the Bodhisattva Ratnaketu, course there on the pilgrimage of a Bodhisattva, and dwell engaged in learning it.

punar aparaṃ subhūte ye bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantaḥ sarvadharmā anutpattikā ity adhimuñcanti, na ca tāvad anutpattikadharmakṣāntipratilabdhā bhavanti | sarvadharmāḥ śāntā ity adhimuñcanti, na ca sarvadharmeṣv avinivartanīyavaśitāprāptim avakrāntā bhavanti | anenāpi subhūte vihāreṇa viharatāṃ teṣāṃ bodhisattvānāṃ mahāsattvānāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti | yeṣāṃ khalu punaḥ subhūte bodhisattvānāṃ mahāsattvānāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ ca rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti, prahīṇā teṣāṃ śrāvakabhūmiḥ pratyekabuddhabhūmiś ca | buddhabhūmir eva teṣāṃ pratikāṅkṣitavyā | te ’pi vyākariṣyante ’nuttarāyāṃ samyaksaṃbodhau | tat kasya hetoḥ? yeṣāṃ hi subhūte bodhisattvānāṃ mahāsattvānāṃ evaṃ prajñāpāramitāyāṃ caratāṃ te buddhā bhagavanto nāma ca gotraṃ ca balaṃ ca varṇaṃ na rūpaṃ ca parikīrtayamānarūpā dharmaṃ deśayanti, udānaṃ codānayanti, te ’py avinivartanīyatāyāṃ sthāsyanti ||

.. .. .. .. .. .. ..

. . . . . . .

In addition, those Bodhisattvas who course in perfect wisdom, and who resolutely believe that “all dharmas fail to be produced” without, however, having so far acquired definitely the patient acceptance of dharmas which fail to be produced; as well as those who resolutely believe that “all dharmas are calmly quiet,” without, however, having entered into the attainment of the irreversible domain over all dharmas; those Bodhisattvas who dwell in this dwelling are honoured by the Buddhas in the above manner. (452) But Bodhisattvas of whom the Buddhas proclaim the name, etc., and over whom they exult, must have forsaken the level of the Disciples and Pratyekabuddhas, and one must expect them to be on the level of the Buddha. And they shall be predicted to full enlightenment. For Bodhisattvas of whom the Buddhas proclaim the name, etc., and over whom they exult, they also shall stand in irreversibility.

punar aparaṃ subhūte ye bodhisattvā mahāsattvā imāṃ gambhīrāṃ prajñāpāramitāṃ bhāṣyamāṇāṃ śrutvā adhimokṣyanti, na dhandhāyiṣyanti, na kāṅkṣiṣyanti, na vicikitsiṣyanti, evam etad yathā tathāgatenārhatā samyaksaṃbuddhena bhāṣitam ity adhimucya vistareṇa śroṣyanti, evaṃ ca cittam utpādayiṣyanti - (224) imāṃ vayaṃ prajñāpāramitām akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntikād vistareṇa śṛṇuyāmīti, teṣāṃ ca bodhisattvayānikānāṃ pudgalānāṃ ye cāsya buddhakṣetre brahmacaryaṃ caranti, teṣāṃ cāntikād imām eva prajñāpāramitāṃ śrutvā adhimokṣyanti, te ’py enāṃ prajñāpāramitām adhimucyamānā yathā tathāgatena bhāṣitā tathā cādhimokṣyante, tathā cādhimucyamānā avinivartanīyatāyāṃ sthāsyanti | evaṃ subhūte bahukaraṃ prajñāpāramitāyāḥ śravaṇam api vadāmi, kaḥ punar vādo ya enām adhimokṣyanti | adhimucya tathatvāya sthāsyanti | tathatvāya pratipatsyante | tathatvāya sthitvā tathatvāya pratipadya tiṣṭhanti tathatāyām | tathatāyāṃ tiṣṭhantaḥ sarvajñatāyāṃ ca dharmaṃ deśayanti ||

.. .. .. .. .. .. ..

. . . . . . .

4. Enlightenment and suchness Moreover, Subhuti, Bodhisattvas will stand in irreversibility if, when they hear this deep perfection of wisdom being taught, they resolutely believe in it, are not stupefied, do not hesitate or doubt; if in the resolute belief that “so it is, as the Tathagata has taught” they go on listening to it in greater detail; and if they make up their minds that they will want to listen in still greater detail to this perfection of wisdom in the presence of the Tathagata Akshobhya; and if they will resolutely believe when they listen to just this perfection of wisdom in the presence of persons belonging to the vehicle of the Bodhisattvas who in his Buddha-field lead the holy life. (453) Thus I teach that merely to hear the perfection of wisdom achieves much. How much more will be achieved by those who resolutely believe in it, who, after that, take up a position in relation to Thusness and progress to Thusness, and who, after that, stand firmly in Suchness and who, standing firmly in Suchness and in all-knowledge, will demonstrate dharma.

subhūtir āha - yadā bhagavaṃs tathatāvinirmukto nānyaḥ kaścid dharma upalabhyate, tadā ko ’yaṃ bhagavan dharmaḥ sthāsyati tathatāyām, ko vā ayam anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate, ko vā ayam imaṃ dharmaṃ deśayiṣyati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - yat subhūte evaṃ vadasi - yadā tathatāvinirmukto nānyaḥ kaścid dharma upalabhyate, tadā ko ’yaṃ bhagavan dharmas tathatāyāṃ sthāsyati, ko vācam anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate, ko vāyam imaṃ dharmaṃ deśayiṣyatīti | na subhūte tathatāvinirmukto ’nyaḥ kaścid dharma upalabhyate, yo dharmas tathatāyāṃ sthāsyati | tathataiva tāvat subhūte nopalabhyate, kaḥ punar vādo yas tathatāyāṃ sthāsyati | na subhūte tathatā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate | so ’pi subhūte dharmo na kaścid upalabhyate, yo ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddho vā, abhisaṃbhotsyate vā, abhisaṃbudhyate vā | na subhūte tathatā dharmaṃ deśayati | so ’pi subhūte nopalabhyate, yo dharmo deśyeta ||

.. .. .. .. .. .. ..

. . . . . . .

Subhuti: If, O Lord, one cannot get at any different dharma, distinct from Suchness, then what is that dharma that will stand firmly in Suchness, or that will know full enlightenment, or that will demonstrate this dharma? The Lord: One cannot get at any different dharma, distinct from Suchness, that will stand firmly in Suchness. The very Suchness, to begin with, is not apprehended, how much less he who will stand firmly in Suchness. Suchness does not know full enlightenment, and no dharma is got at that has known full enlightenment, that will do so, or that does so. Suchness does not demonstrate dharma, and that dharma cannot be got at which would be demonstrated. (454,1)

atha khalu śakro devānām indro bhagavantam etad avocat - gambhīrā bhagavan prajñāpāramitā | duṣkarakārakā bhagavan bodhisattvā mahāsattvāḥ, ye ’nuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmāḥ | tat kasya hetoḥ? na ca nāma bhagavan kaścid dharmas tathatāyāṃ tiṣṭhati, nāpi kaścid dharmo ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, nāpi kaścid dharmaṃ deśayati | atra ca te nāvalīyante, nāpi kāṅkṣanti, nāpi dhandhāyante ||

.. .. .. .. ..

. . . . .

5. Emptiness and dwelling in perfect wisdom Sakra: Deep, O Lord, is the perfection of wisdom. Doers of what is hard are the Bodhisattvas who want to know full enlightenment. For, indeed, no dharma stands in Suchness, no dharma knows full enlightenment, no one demonstrates dharma. And yet that does not cow them, nor do they hesitate, nor are they stupefied.

atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - yat kauśika evaṃ vadasi - duṣkarakārakā bodhisattvā mahāsattvāḥ, yeṣām evaṃ gambhīreṣu dharmeṣu bhāṣyamāṇeṣu na bhavati | kāṅkṣāyitatvaṃ dhandhāyitatvaṃ veti | sarvadharmeṣu kauśika śūnyeṣu kasyātra kāṅkṣāyitatā vā bhavati dhandhāyitatā vā bhavati? śakra āha - yad yad eva āryasubhūtir nirdiśati, tat tad eva śūnyatām ārabhya nirdiśati, na ca kvacit sajjati | tadyathāpi nāmāntarīkṣe iṣuḥ kṣipto naiva kvacit sajjati, evam eva āryasubhūter dharmadeśanā na kvacit sajjati ||

.. .. .. ..

. . . .

Subhuti: You say, Kausika, that “doers of what is hard are the Bodhisattvas who, when dharmas as deep as these are being taught, feel neither hesitation nor stupefaction.” But, where all dharmas are empty who can therein feel hesitation or stupefaction? Sakra: Whatever the holy Subhuti may expound, that he expounds with reference to emptiness, and he does not get stuck anywhere. The holy Subhuti’s demonstration of dharma does not get stuck anywhere, no more than an arrow shot into the air.

atha khalu śakro devānām indro bhagavantam etad avocat - kaccid ahaṃ bhagavan subhūtiṃ sthaviram ārabhya evaṃ bhāṣamāṇaṃ evaṃ nirdiśaṃs tathāgatasyoktavādī bhavāmi dharmavādī ca, dharmasya cānudharmaṃ vyākurvan vyākaromi? evam ukte bhagavān śakraṃ devānām indram etad avocat - yat khalu (225) tvaṃ kauśika evaṃ bhāṣase - evam etat kauśika, evam etat | evaṃ bhāṣamāṇaṃ evaṃ nirdiśaṃs tathāgatasyoktavādī bhavasi dharmavādī ca, dharmasya cānudharmaṃ vyākurvan vyākaroṣi | tat kasya hetoḥ? yad yad eva hi kauśika subhūteḥ sthavirasya pratibhāti, tat tad eva kauśika śūnyatām ārabhya pratibhāti | tat kasya hetoḥ? subhūtir hi kauśika sthaviraḥ prajñāpāramitām api tāvan na samanupaśyati, nopalabhate, kutaḥ punar yaḥ prajñāpāramitāyāṃ carati | bodhim eva tāvan nopalabhate, kiṃ punar yo bodhim abhisaṃbhotsyate | sarvajñatām eva tāvan nopalabhate, kutaḥ punar yaḥ sarvajñatām anuprāpsyati | tathatām eva tāvan nopalabhate, kutaḥ punar yas tathāgato bhaviṣyati | anutpādam eva tāvan nopalabhate, kiṃ punar yo ’nutpādaṃ sākṣātkariṣyati | bodhisattvam eva tāvan nopalabhate, kutaḥ punar yo bodhim abhisaṃbhotsyate | balāny eva tāvan nopalabhate, kutaḥ punar yo balasamaṅgī bhaviṣyati | vaiśāradyāny eva tāvan nopalabhate, kutaḥ punar yo viśārado bhaviṣyati | dharmam eva tāvan nopalabhate, kutaḥ punar yo dharmaṃ deśayiṣyati | sarvadharmaviviktavihāreṇa sarvadharmānupalambhavihāreṇa hi kauśika subhūtiḥ sthaviro viharati | yaḥ khalu punar ayaṃ kauśika subhūteḥ sthavirasya sarvadharmaviviktavihāraḥ sarvadharmānupalambhavihāraś ca, eṣa kauśika vihāro bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharataḥ śatatamīm api kalaṃ nopaiti | sahasratamīm api śatasahasratamīm api koṭītamīm api koṭīśatatamīm api koṭīsahasratamīm api koṭīśatasahasratamīm api koṭīniyutaśatasahasratamīm api kalāṃ nopaiti | saṃkhyām api kalām api gaṇanām api upamām api aupamyam api upanisām api upaniṣadam api na kṣamate | tathāgatavihāraṃ hi kauśika sthāpayitvā tato ’nyān sarvān vihārānabhibhavatyayaṃ vihāraḥ, yo ’yaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharato vihāraḥ | ayaṃ kauśika teṣāṃ sarvavihārāṇām agra ākhyāyate, śreṣṭha ākhyāyate, jyeṣṭha ākhyāyate, vara ākhyāyate, pravara ākhyāyate, praṇīta ākhyāyate, uttama ākhyāyate, anuttama ākhyāyate, niruttara ākhyāyate, asama ākhyāyate, asamasama ākhyāyate | sarvaśrāvakapratyekabuddhavihārānayaṃ vihāro ’bhibhavati, yo ’yaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato viharato vihāraḥ | tasmāt tarhi kauśika sarvasattvānām agratāṃ gantukāmena śreṣṭhatāṃ gantukāmena jyeṣṭhatāṃ gantukāmena varatāṃ gantukāmena pravaratāṃ gantukāmena praṇītatāṃ gantukāmena uttamatāṃ gantukāmenānuttamatāṃ gantukāmena niruttaratāṃ gantukāmenāsamatāṃ gantukāmenāsamasamatāṃ gantukāmena kauśika kulaputreṇa vā kuladuhitrā vā anena vihāreṇa vihartavyam, yo ’yaṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitāyāṃ caratāṃ viharatāṃ vihāra iti ||

.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..

. . . . . . . . . . . . . . . . . . . .

Then perhaps, O Lord, I, if I take into consideration Subhuti the Elder, as he thus teaches and expounds, may become one who correctly preaches the Tathagata-truth, a preacher of Dharma, and one who declares also the logical sequence of dharma. The Lord: So it is, Kausika. When you teach and expound as he does, then you become one who correctly preaches the Tathagata-truth, a preacher of dharma, and one who declares also the dharma’s logical sequence. For whatever (455) the Elder Subhuti makes clear, that he makes clear with reference to emptiness. Because the Elder Subhuti does not, to begin with, even review or apprehend the perfection of wisdom, how much less him who courses in the perfection of wisdom. Even enlightenment, to begin with, he does not get at, how much less at him who will know full enlightenment. Even all-knowledge he does not get at, how much less at him who will reach all-knowledge. Even Suchness he does not get at, how much less at him who will become a Tathagata. Even non-production he does not get at, how much less at him who will fully awake to enlightenment. Even the powers he does not get at, how much less at him who will possess the powers. Even the grounds of self-confidence he does not review, how much less him who will be self-confident. Even the dharma he does not get at, how much less at him who will demonstrate dharma. For Subhuti the Elder dwells in the dwelling of the isolatedness of all dharmas, in the dwelling of the baselessness of all dharmas. And it is quite certain that this dwelling in the isolatedness and baselessness of all dharmas, on the part of Subhuti the Elder, is of infinitesimal value compared with the dwelling of a Bodhisattva who courses in perfect wisdom, and who dwells in it. Because, except for the dwelling of a Tathagata this dwelling of a Bodhisattva who courses in perfect wisdom, who dwells in it, surpasses all other dwellings. (456) This dwelling has been described as the foremost of all dwellings, as the best, the choicest, the most excellent, the most sublime, the highest, the supreme, the unequalled, the incomparable. It surpasses the dwellings of all Disciples and Pratyekabuddhas. Therefore then, Kausika, a son or daughter of a good family who wants to arrive at what is the highest possible degree of perfection for all beings, to arrive at the best state, the choicest state, the most excellent state, the most sublime state, the incomparable state, - they should dwell in this dwelling of the Bodhisattvas who course in perfect wisdom, who dwell in it.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ sāraparivarto nāma saptaviṃśatitamaḥ || (226)

..

.

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=7b7e6fec-5528-11e4-856a-001cc4ddf0f4

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ