Bibliotheca Polyglotta

tasmāt tarhi te ānanda parīndāmi anuparīndāmi imāṃ prajñāpāramitāṃ bhūyasyā mātrayā akṣarasaṃnipātād udgrahaṇāya dhāraṇāya vācanāya paryavāptaye pravartanāya cirasthitaye yatheyaṃ nāntardhīyeta | sacet tvam ānanda yo mayā te dharmo deśitaḥ sākṣāt sthāpayitvā prajñāpāramitām, tāṃ sarvāṃ dharmadeśanām udgṛhya punar eva vipraṇāśayeḥ, punar evotsṛjeḥ vismārayeḥ, na me tvam ānanda etāvatā aparāddhaḥ syāḥ | yat khalu punas tvam ānanda prajñāpāramitāpratisaṃyuktaṃ padaṃ vā padasāmantakaṃ vā nāśayeḥ, utsṛjeḥ, vismārayeḥ, tāvatā tvam ānanda mamāparāddhaḥ syāḥ, na ca me tvaṃ cittam ārādhayeḥ | sacet punas tvam ānanda prajñāpāramitām udgṛhya punar eva nāśayeḥ, punar evotsṛjeḥ, vismārayeḥ, na tvayāhaṃ satkṛto gurukṛtaḥ syām, na mānito na pūjito nārcito nāpacāyitaḥ syām | ye ’pi (228) te ānandātītānāgatapratyutpannā buddhā bhagavantaḥ, te ’pi tvayā ānanda na satkṛtā na gurukṛtā na mānitā na pūjitā nārcitā nāpacāyitā bhavanti | sacet punas tvam ānanda prajñāpāramitām udgṛhya punar eva nāśayeḥ, punar evotsṛjeḥ, vismārayeḥ, tāvatā tvam ānanda mamāparāddhaḥ syāḥ, na ca me tvaṃ cittam ārādhayeḥ | tat kasya hetoḥ? uktam etad ānanda tathāgatena - prajñāpāramitā atītānāgatapratyutpannānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ mātā jananī janayitrī sarvajñatāyā āhāriketi | tasmāt tarhi ānanda parīndāmi anuparīndāmi te imāṃ prajñāpāramitām , yatheyaṃ nāntardhīyeta | udgrahītavyeyam ānanda prajñāpāramitā, dhārayitavyeyam ānanda prajñāpāramitā, vācayitavyeyam ānanda prajñāpāramitā, paryavāptavyeyam ānanda prajñāpāramitā, pravartayitavyeyam ānanda prajñāpāramitā, deśayitavyeyam ānanda prajñāpāramitā, upadeṣṭavyeyam ānanda prajñāpāramitā, uddeṣṭavyeyam ānanda prajñāpāramitā, svādhyātavyeyam ānanda prajñāpāramitā, likhitavyeyam ānanda prajñāpāramitā, bhāvayitavyeyam ānanda prajñāpāramitā | sumanasikṛtā ca sudhṛtā ca suparyavāptā ca supravartitā ca tvayā ānanda iyaṃ prajñāpāramitā kartavyā | suparivyaktenākṣarapadavyañjanena suniruktā codgrahītavyā | tat kasya hetoḥ? atītānāgatapratyutpannānāṃ hi ānanda tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ dharmakāyateti tāṃ dharmatāṃ pramāṇīkṛtya | yathā tat tvam ānanda etarhi me tathāgatasya tiṣṭhato dhriyamāṇasya yāpayato hitaiṣitayā premato vā gauravato vā kalyāṇato vā sparśavihārato vā kartavyaṃ vā dātavyaṃ vā samanvāhartavyaṃ vā manyase, tathaiva tvayā ānanda iyaṃ prajñāpāramitodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā likhitavyā bhāvayitavyā satkartavyā gurukartavyā mānayitavyā pūjayitavyā arcayitavyā apacāyitavyā, tayā hitaiṣitayā tena premṇā tena gauraveṇa tayā guṇavattayā | evaṃ tvayā ānandāhaṃ pūjito bhavāmi, te ca bodhisattvā mahāsattvāḥ | atītānāgatapratyutpannānāṃ ca buddhānāṃ bhagavatām antike prema ca prasādaś ca gauravaṃ cotpāditaṃ bhavati | yadi te ānandāhaṃ priyo manaāpo ’parityaktas tathāgataḥ, tatas te ānanda iyaṃ prajñāpāramitā priyā manaāpā aparityajanīyā bhavatu, yathā te ekapadam api na praṇaśyet, yathā nāntardhīyeta | bahv api te ānandāhaṃ bhāṣeyaṃ prajñāpāramitāyāḥ parīndanāmāramya kalpaṃ vā kalpāvaśeṣaṃ vā kalpaśataṃ vā kalpasahasraṃ vā kalpaśatasahasraṃ vā kalpakoṭīṃ vā kalpakoṭīśataṃ vā kalpakoṭīsahasraṃ vā kalpakoṭīśatasahasraṃ vā tato vopari | saṃkṣepeṇa ānanda yādṛśas tavāhaṃ śāstā, tādṛśī te prajñāpāramitā śāstā | yādṛśās te atītānāgatapratyutpannā buddhā bhagavantaḥ sadevamānuṣāsurasya lokasya śāstāraḥ, tādṛśī prajñāpāramitā sadevamānuṣāsurasya lokasya śāstā | tasmāt tarhi ānandāparimāṇā prajñāpāramitā | aparimāṇayā parīndanayā prajñāpāramitāṃ te parīndāmyanuparīndāmi sadevamānuṣāsurasya lokasya hitāya sukhāya | yasya ānanda tathāgato na parityaktaḥ, dharmo na parityaktaḥ, saṃgho na parityaktaḥ, atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ bodhir na parityaktā, tasya prajñāpāramitā aparityaktā bhavatu | iyam asmākam anuśāsanī | (229) yo ’pi kaścid ānanda enāṃ prajñāpāramitām udgṛhṇīyād dhārayet paryadvācayed āpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet likhed bhāvayet, atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ tena bodhir anuparigṛhītā bhavet | yo hi kaścid ānanda enāṃ prajñāpāramitāṃ pralujyamānām anuparigṛhṇīte, atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ tena bodhir anuparigṛhītā bhavati | tat kasya hetoḥ? prajñāpāramitānirjātā hi ānanda buddhānāṃ bhagavatāṃ bodhiḥ | ye ’pi te ānandābhūvann atīte ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhāḥ, teṣām apy ānanda buddhānāṃ bhagavatāṃ prajñāpāramitānirjātaivānuttarā samyaksaṃbodhir abhūt | te ’pi te ānandānāgate ’dhvani bhaviṣyanti tathāgatā arhantaḥ samyaksaṃbuddhāḥ, teṣām apy ānanda buddhānāṃ bhagavatāṃ prajñāpāramitānirjātaivānuttarā samyaksaṃbodhir bhaviṣyati | ye ’pi te ānandāprameyeṣv asaṃkhyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā etarhi tiṣṭhanti dhriyante yāpayanti, teṣām apy ānanda buddhānāṃ bhagavatāṃ prajñāpāramitānirjātaivānuttarā samyaksaṃbodhiḥ | tasmāt tarhi ānanda bodhisattvena mahāsattvenānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena ṣaṭsu pāramitāsu śikṣitukāmena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā likhitavyā | ihaiva prajñāpāramitāyāṃ śikṣitavyaṃ yogam āpattavyam | tat kasya hetoḥ? eṣā hi ānanda prajñāpāramitā bodhisattvānāṃ mahāsattvānāṃ mātā jananī janayitrī | ye ’pi kecid ānanda bodhisattvā mahāsattvāḥ ṣaṭsu pāramitāsu śikṣitvā niryātāḥ, niryāsyanti niryānti cānuttarāyāṃ samyaksaṃbodhau, sarve te ānanda prajñāpāramitām āgamya ṣaṭsu pāramitāsu śikṣitāḥ | te ’pi sarve enām eva prajñāpāramitām āgamya ṣaṭsu pāramitāsu nirjātāḥ | tat kasya hetoḥ? prajñāpāramitānirjātā hi ānanda sarvāḥ pāramitāḥ āhārikā bhavanty anuttarāyāḥ samyaksaṃbodheḥ | tasmāt tarhi ānanda bhūyasyā mātrayā enāṃ prajñāpāramitāṃ dvitīyakam api tṛtīyakam api parīndāmy anuparīndāmi te, yatheyaṃ nāntardhīyeta | eṣā hi ānanda tathāgatānām arhatāṃ samyaksaṃbuddhānām akṣayo dharmakoṣaḥ, yad uta prajñāpāramitā | tat kasya hetoḥ? yo hi ānandātīte ’dhvani anavarāgre saṃsāre sattvānāṃ buddhair bhagavadbhir dharmo deśitaḥ, sarvaḥ sa ita eva dharmakoṣāt, yad uta prajñāpāramitātaḥ | ye ’pi te ānandānāgate ’dhvani buddhā bhagavanto ’parimite saṃsāre ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhya sattvānāṃ dharmaṃ deśayiṣyanti, te ’pi buddhā bhagavanta ita eva dharmakoṣāt, yad uta prajñāpāramitātaḥ | ye ’pi te ānanda etarhi aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti, dharmaṃ ca deśayanti, teṣām apy ānanda buddhānāṃ bhagavatām ita eva dharmakoṣāt prabhāvanā bhavati, yad uta prajñāpāramitātaḥ | tasmāt tarhi ānandākṣaya eṣa dharmakoṣo yad uta prajñāpāramitākoṣaḥ | sacet tvam ānanda śrāvakayāni śrāvakayānikānāṃ pudgalānāṃ śrāvakabhūmau dharmaṃ deśayes tasyāṃ ca dharmadeśanāyāṃ ye trisāhasramahāsāhasre lokadhātau satvās te sarve arhatvaṃ sākṣāt kuryus tathāpi tvayā me śrāvakeṇa dharmacakrapravartanānupravartanato dharmadeśayatā śrāvakakṛtyaṃ na kṛtaṃ syāt sacet punas tvam ānanda bodhisatvasya mahāsatvasya ekam api prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayeḥ saṃprakāśayeḥ evam ahaṃ tvayā śrāvakeṇa dharmacakrapravartanānuvartanato dharmaṃ deśayanato ārādhitaḥ syān. na tu tayā paurvikayā dharmadeśanayā yayā te trisāhasramahāsāhasre lokadhātau sarvasatvā arhatvaṃ prāpitās. teṣāṃ cārhatāṃ yad dānamayaṃ puṇyakriyāvastu śīlamayaṃ puṇyakriyāvastu bhāvanāmayaṃ puṇyakriyāvastu tat kiṃ manyase ānandāpi nu sa bahu puṇyaskandhaḥ?" | ānandaḥ āha | "bahu bhagavan! bahu sugata!" bhagavān āha | "tata sa ānanda! śrāvakayānikaḥ pudgalo bahutaraṃ puṇyaṃ prasavati yo bodhisatvānāṃ mahāsatvānāṃ prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayati. ato ’pi sa ānanda! bahutaraṃ puṇyaṃ prasavati yo bodhisatvo mahāsatvo ’parasya bodhisatvasya mahāsatvasya prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayati | antaśa ekadivasam api tiṣṭhatv ānandaikadivasam antaśaḥ purobhaktam api. tiṣṭhatv ānanda! purobhaktam api. tiṣṭhatv ānanda! purobhaktaṃ deśitaḥ | antaśa ekanālikām api ekanālikāntaram api vā tiṣṭhatv ānanda! ekanālikāntaram antaśo muhūrtam api tiṣṭhatv ānanda! muhūrtam antaśa ekalavam api tiṣṭhatv ānanda! ekalavam antaśa ekakṣaṇasaṃnipātam api yo hy ānanda! bodhisatvo mahāsatvaḥ aparasya bodhisatvasya mahāsatvasya ekakṣaṇalavam api prajñāpāramitāpratisaṃyuktaṃ dharmaṃ deśayanty ayaṃ tato ’tibahutaraṃ puṇyaṃ prasavati | idaṃ hy ānanda! tasya bodhisatvasya mahāsatvasya dharmadānaṃ sarvaśrāvakapratyekabuddhayānikānāṃ pudgalānāṃ kuśalamūlāny abhibhavati || evam ānanda! kuśalamūlasamanvāgato bodhisatvo mahāsatva evam etat kuśalamūlaṃ samanvāharann asthānam etad ānandānavakāśo yat sa bodhisatvo mahāsatvo vivartetānuttarāyāḥ samyaksaṃbodher naitat sthānaṃ vidyate" ||

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3. Transmission of the sutra to Ananda Therefore then, Ananda, again and again I entrust and transmit to you this perfection of wisdom, laid out in letters, so that it may be available for learning, for bearing in mind, preaching, studying and spreading wide, so that it may last long, so that it may not disappear. If, Ananda, you should again forget all the demonstrations of dharma which you have learned directly from Me – the perfection of wisdom alone being excepted – should cast them away, and allow them to be forgotten, that would be but a slight offence against Me. But if you should forget, cast away and allow to be forgotten only one verse of the perfection of wisdom, or merely a part of a verse, that would be a very serious (461) offence against Me, and it would displease Me greatly. And if, after you have learned the perfection of wisdom, you again forget it, cast it away, allow it to be forgotten, then you fail in the respect, reverence and worship which you owe to Me, and to the other Buddhas and Lords, past, future and present. Therefore, Ananda, remember that it would be a serious offence against Me if, after you had learned the perfection of wisdom, you should again forget it, cast it away, and allow it to be forgotten, and that would greatly displease Me. For the Tathagata has said that “the perfection of wisdom is the mother, the creator, the genetrix of the past, future and present Tathagatas, their nurse in all-knowledge.” Therefore then, Ananda, do I entrust and transmit to you this perfection of wisdom, so that it might not disappear. This perfection of wisdom should be learned, should be borne in mind, studied, repeated, written and developed. You should attend well to this perfection of wisdom, bear it well in mind, study it well, and spread it well. And when one learns it, one should carefully analyze it grammatically, letter by letter, syllable by syllable, word by word. (462) For as the dharma-body of the past, future and present Tathagatas is this dharma-text authoritative. In the same way in which you, Ananda, behave towards Me who at present reside as a Tathagata – with solicitude, affection, respect and helpfulness - just so, with the same solicitude, affection and respect, and in the same virtuous spirit, should you learn this perfection of wisdom, bear it in mind, study, repeat, write and develop it, respect, revere and worship it. That is the way for you to worship Me, that is the way to show affection, serene faith and respect for the past, future and present Buddhas and Lords. If Ananda, I, the Tathagata, am dear and pleasant to you, and you do not abandon Me, may thereby this perfection of wisdom become dear and pleasant to you, and may you not abandon it, so that you may not forget even one single word of it, so that it may not disappear. For long could I speak to you about this bestowal of the perfection of wisdom, for one kalpa, or for the remainder of a kalpa, for one hundred kalpas, for up to hundreds of thousands of kotis of kalpas, and more. But, to cut it short, in the same way in which I am your teacher, so is the perfection of wisdom. In the same way in which the past, future and present Buddhas and Lords are the teachers of the world with its Gods, men and Asuras, just so is the perfection of wisdom. Therefore then, Ananda, (463) with a measureless bestowal I entrust and transmit to you the perfection of wisdom, which itself is measureless, for the benefit and happiness of the world with its Gods, men and Asuras. If one does not want to abandon the Tathagata, or the Dharma, or the Samgha, if one does not want to abandon the enlightenment of the past, future and present Buddhas and Lords, - may one not abandon the perfection of wisdom! And there is this further admonition that those who learn this perfection of wisdom, bear it in mind, study, repeat, write and develop it, they assist in the enlightenment of the past, future and present Buddhas and Lords. For, whoever assists this perfection of wisdom when it is crumbling away, he assists the enlightenment of the past, future and present Buddhas and Lords. Because from the perfection of wisdom has the enlightenment of the Buddhas and Lords come forth. And that holds good of all the Tathagatas, whether past, future or present. Therefore, a Bodhisattva who wants to know full enlightenment and to train in the six perfections should listen to this perfection of wisdom, study, repeat and write it, (464,1) and he should train in this very perfection of wisdom, and make endeavours about it. For this perfection of wisdom is the mother, creator and genetrix of the Bodhisattvas. It is thanks to the perfection of wisdom that any Bodhisattvas ever train in the six perfections, and at any time go forth to full enlightenment. It is thanks to just this perfection of wisdom that they all go forth in the six perfections. Because all the perfections come to nourish the supreme enlightenment after they have come forth from the perfection of wisdom. Therefore then, Ananda, again and again, for a second time, for a third time, do I entrust and transmit this perfection of wisdom to you, so that it might not disappear. For this perfection of wisdom is the inexhaustible storehouse of dharma for the Tathagatas. The dharma which the Buddhas and Lords have demonstrated to beings in the past period, in the world of birth-and-death which has no beginning or end, all that came from just this storehouse of dharma, from the perfection of wisdom. And also the dharma which the Buddhas and Lords will, after their full enlightenment, demonstrate to beings in the future period, in the measureless world of birth-and-death, also that will come from just this storehouse of dharma, from the perfection of wisdom. And also the Buddhas and Lords who just now reside in countless world systems, and demonstrate dharma, they also have derived their revelation from just this storehouse of dharma, from the perfection of wisdom. Inexhaustible therefore is this storehouse of dharma, the perfection of wisdom. [464a] If, Ananda, you should demonstrate dharma on the Disciple-level to persons belonging to the vehicle of the Disciples, and if as a result of your demonstration of dharma all the beings in the great trichiliocosm would realize Arhatship, you would not have done your duty as My disciple if in that way you would keep moving after Me the wheel of dharma, and demonstrate dharma. But if, on the other hand, you would demonstrate and reveal but one single verse of the dharma associated with the perfection of wisdom to a Bodhisattva, then I should be pleased with you, who as My disciple turns after Me the wheel of dharma, and demonstrates dharma. If you consider that demonstration of dharma of yours through which the beings in the great trichiliocosm have all been induced to attain Arhatship, and of those Arhats the meritorious work founded on giving, on morality, and on meditational development, would all that constitute a great heap of merit? Ananda: It would, O Lord. The Lord: A person belonging to the vehicle of the Disciples begets a greater merit than that if he demonstrates to Bodhisattvas the dharma associated with the perfection of wisdom. The merit is still greater if it is a Bodhisattva who demonstrates to another Bodhisattva [a verse of] dharma associated with the perfection of wisdom, - for even one single day only, for a morning, for an hour, for half an hour, for a minute, nay for a second, for a moment, for the incidence of a single moment. For the gift of dharma on the part of a Bodhisattva surpasses all the wholesome roots of all those who belong to the vehicle of the Disciples or Pratyekabuddhas. It is quite impossible that a Bodhisattva who is thus endowed with wholesome roots, who thus brings to mind that wholesome root, could possibly turn away from full enlightenment. That cannot be.

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