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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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  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 | 
                                             
                                             
                                             
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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.” 
 
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