atha khalv āyuṣmataḥ subhūter etad abhavat - gambhīram idaṃ sthānaṃ tathāgatena bhāṣitam |
yan nv ahaṃ tathāgataṃ pṛccheyam etat sthānam |
atha khalv āyuṣmān subhūtir bhagavantam etad avocat - akṣayā bhagavan prajñāpāramitā? bhagavān āha - akṣayā hi subhūte prajñāpāramitā yad uta ākāśākṣayatvāt sarvadharmānutpādataḥ |
subhūtir āha - kathaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā? bhagavān āha - rūpākṣayatvena subhūte bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā |
evaṃ vedanāsaṃjñāsaṃskārāḥ |
vijñānākṣayatvena subhūte bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā |
evaṃ khalu subhūte bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā |
avidyākṣayatvena subhūte bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā |
evaṃ saṃskārākṣayatvena vijñānākṣayatvena nāmarūpākṣayatvena ṣaḍāyatanākṣayatvena sparśākṣayatvena (232) vedanākṣayatvena tṛṣṇākṣayatvena upādānākṣayatvena bhavākṣayatvena jātyakṣayatvena jarāmaraṇākṣayatvena śokaparidevaduḥkhadaurmanasyopāyāsākṣayatvena subhūte bodhisattvena mahāsattvena prajñāpāramitā abhinirhartavyā |
iyaṃ subhūte bodhisattvasya mahāsattvasyāntadvayavivarjitā pratītyasamutpādavyavalokanā |
evaṃ vyavalokayan subhūte bodhisattvo mahāsattvaḥ pratītyanutpādam anādyantamadhyaṃ taṃ vyavalokayati |
ayaṃ subhūte bodhisattvasya mahāsattvasyāveṇiko dharmo bodhimaṇḍe niṣaṇṇasya, yad evaṃ pratītyasamutpādaṃ vyavalokayati |
evaṃ vyavalokayataḥ subhūte bodhisattvasya mahāsattvasya pratītyasamutpādaḥ sarvajñajñānapratilambho bhavati |
yo hi kaścit subhūte bodhisattvo mahāsattvaḥ anenākṣayābhinirhāreṇa prajñāpāramitāyāṃ caran pratītyasamutpādaṃ vyavalokayati, sa na śrāvakabhūmau vā pratyekabuddhabhūmau vā sthāsyati, api tu sthāsyati sarvajñatāyām |
ye kecit subhūte bodhisattvā mahāsattvā vivartante ’nuttarāyāḥ samyaksaṃbodheḥ, sacet imān manasikārānidaṃ copāyakauśalyamanāgamya na jānanti - kathaṃ prajñāpāramitāyāṃ caratā bodhisattvena mahāsattvenākṣayābhinirhāreṇa prajñāpāramitā abhinirhartavyā, kathaṃ cākṣayābhinirhāreṇa prajñāpāramitāyāṃ pratītyasamutpādo vyavalokayitavya iti |
ye kecit subhūte bodhisattvā mahāsattvā vivṛttā vivartante, vivartsyante cānuttarāyāḥ samyaksaṃbodheḥ, sarve te idam upāyakauśalyam anāgamya vivṛttā vivartante vivartsyante ca |
ye kecit subhūte bodhisattvā mahāsattvā na vivṛttā na vivartante na vivartsyante ca, sarve te imāṃ prajñāpāramitām āgamya na vivṛttā na vivartante na vivartsyante cānuttarāyāḥ samyaksaṃbodheḥ |
evaṃ prajñāpāramitāyāṃ caratā bodhisattvena mahāsattvenākṣayābhinirhāreṇa prajñāpāramitā abhinirhartavyā |
evaṃ cākṣayābhinirhāreṇa prajñāpāramitāyāṃ pratītyasamutpādo vyavalokayitavyaḥ |
evaṃ khalu punaḥ subhūte bodhisattvo mahāsattvaḥ pratītyasamutpādaṃ vyavalokayan na kaṃcid dharmam ahetukam utpadyamānaṃ samanupaśyati, na kaṃcid dharmaṃ nityaṃ vā dhruvaṃ vā śāśvataṃ vā avipariṇāmadharmakaṃ vā samanupaśyati |
na kaṃcid dharmaṃ kārakaṃ vā vedakaṃ vā samanupaśyati |
iyaṃ subhūte bodhisattvasya mahāsattvasya imāṃ prajñāpāramitām akṣayābhinirhāreṇābhinirharato ’syāṃ prajñāpāramitāyāṃ carataḥ pratītyasamutpādavyavalokanā |
yasmin samaye subhūte bodhisattvo mahāsattvaḥ prajñāpāramitām akṣayābhinirhāreṇābhinirharan pratītyasamutpādaṃ vyavalokayati, tasmin samaye subhūte bodhisattvo mahāsattvo na rūpaṃ samanupaśyati, na vedanāṃ na saṃjñāṃ na saṃskārān, na vijñānaṃ samanupaśyati, nāvidyāṃ samanupaśyati |
evaṃ na saṃskārānna vijñānaṃ na nāmarūpaṃ na ṣaḍāyatanaṃ na sparśaṃ na vedanāṃ na tṛṣṇāṃ nopādānaṃ na bhavaṃ na jātiṃ na jarāmaraṇaṃ na śokaparidevaduḥkhadaurmanasyopāyāsān samanupaśyati |
idaṃ buddhakṣetram iti na samanupaśyati, anyad buddhakṣetram iti na samanupaśyati |
tam api dharmaṃ na samanupaśyati, yena dharmeṇa idaṃ vā anyad vā buddhakṣetraṃ samanupaśyet |
iyaṃ sā subhūte bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitā |
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Thereupon it occurred to the venerable Subhuti: Deep is this station which the Tathagata has taught.
Let me then now question the Tathagata about this station.
And Subhuti said to the Lord: Inexhaustible, O Lord, is perfect wisdom! The Lord: Because it cannot become extinct, since, like space, it cannot be extinguished, and since all dharmas have not been produced.
Subhuti: How should a Bodhisattva consummate the perfection of wisdom? The Lord: Through the non-extinction of form, etc.
(469) Through the non-extinction of ignorance,
of the karma-formations, of consciousness, of name and form, of the six sense-fields, of contact, of feeling, of craving, of grasping, of becoming, of birth, of decay and death, of grief, lamentation, pain, sadness and despair.
In this manner the Bodhisattva surveys conditioned coproduction in such a way that he avoids the duality of the extremes.
He surveys it without seeing any beginning, end or middle.
To survey conditioned coproduction in such a manner, that is the special dharma of the Bodhisattva who is seated on the terrace of enlightenment.
When he thus surveys conditioned coproduction, he acquires the cognition of the all-knowing.
For a Bodhisattva who, while he courses in perfect wisdom through this consummation of non-extinction, surveys conditioned coproduction, cannot stand on the level of Disciple or Pratyekabuddha, but he must stand in all-knowledge.
Some Bodhisattvas may turn away from supreme enlightenment, if, because they have failed to resort to these mental activities [which aspire to the consummation of non-extinction] and to this skill in means, they do not know how a Bodhisattva who courses in perfect wisdom should consummate perfect wisdom through the consummation of non-extinction, (470) and how conditioned coproduction should be surveyed in the perfection of wisdom through the consummation of non-extinction.
All Bodhisattvas who at any time turn away from full enlightenment do so because they did not resort to this skill in means.
All those Bodhisattvas who at any time do not turn away from full enlightenment, do so thanks to this perfection of wisdom.
In this way should a Bodhisattva who courses in perfect wisdom consummate perfect wisdom through the consummation of non-extinction.
And in this way should conditioned coproduction be surveyed in the perfection of wisdom through the consummation of non-extinction.
A Bodhisattva who thus surveys conditioned coproduction, does certainly not review any dharma that is being produced without a cause nor does he review any dharmas as permanent, stable, eternal, not liable to reversal,
nor does he review any dharmas as a doer or a feeler.
This is the surveying of conditioned coproduction on the part of a Bodhisattva who consummates this perfection of wisdom through the consummation of non-extinction, and who courses in this perfection of wisdom.
At the time when a Bodhisattva, consummating the perfection of wisdom through the consummation of non-extinction, surveys conditioned coproduction, at that time he does not review form as if it were a real separate entity, nor feelings, perceptions, impulses or consciousness; nor ignorance,
karma-formations, etc., to decay and death, (471) sorrow, lamentation, pain, sadness and despair;
nor does he review the fact that “this is my Buddha-field” as if it were real, nor the fact that “that is another Buddha-field,”
nor does he review as real any dharma by which he could distinguish between this and other Buddha-fields.
This, Subhuti, is the perfection of wisdom of the Bodhisattvas, the great beings.
Complete text
1. Parivarta