You are here: BP HOME > TLB > Aṣṭasāhasrikā Prajñāpāramitā > fulltext
Aṣṭasāhasrikā Prajñāpāramitā

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū
ñ
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.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse Option1. Parivarta
Click to Expand/Collapse Option2. Parivarta
Click to Expand/Collapse Option3. Parivarta
Click to Expand/Collapse Option4. Parivarta
Click to Expand/Collapse Option5. Parivarta
Click to Expand/Collapse Option6. Parivarta
Click to Expand/Collapse Option7. Parivarta
Click to Expand/Collapse Option8. Parivarta
Click to Expand/Collapse Option9. Parivarta
Click to Expand/Collapse Option10. Parivarta
Click to Expand/Collapse Option11. Parivarta
Click to Expand/Collapse Option12. Parivarta
Click to Expand/Collapse Option13. Parivarta
Click to Expand/Collapse Option14. Parivarta
Click to Expand/Collapse Option15. Parivarta
Click to Expand/Collapse Option16. Parivarta
Click to Expand/Collapse Option17. Parivarta
Click to Expand/Collapse Option18. Parivarta
Click to Expand/Collapse Option19. Parivarta
Click to Expand/Collapse Option20. Parivarta
Click to Expand/Collapse Option21. Parivarta
Click to Expand/Collapse Option22. Parivarta
Click to Expand/Collapse Option23. Parivarta
Click to Expand/Collapse Option24. Parivarta
Click to Expand/Collapse Option25. Parivarta
Click to Expand/Collapse Option26. Parivarta
Click to Expand/Collapse Option27. Parivarta
Click to Expand/Collapse Option28. Parivarta
Click to Expand/Collapse Option29. Parivarta
Click to Expand/Collapse Option30. Parivarta
Click to Expand/Collapse Option31. Parivarta
Click to Expand/Collapse Option32. Parivarta
|| aṣṭasāhasrikā prajñāpāramitā || 
(1b1) || rgya gar skad du | ārya aṣṭasāhasrikā pradzñāpāramitā | bod skad du | ’phags pa śes rab kyi pha rol tu phyin pa brgyad stoṅ pa | 
|| prajñāpāramitā || 
 
道行般若經序釋道安撰 大哉智度。萬聖資通。咸宗以成也。地合日照。無法不周。不恃不處。累彼有名。既外有名。亦病無形。兩忘玄莫。喟然無主。此智之也。夫永壽莫美乎上乾。而齊之殤子。神偉莫美於凌虚。而同之滯。至徳莫大乎眞人。而比 之朽種。高妙莫大乎世雄。而喩之幻夢。由此論之。亮爲衆聖宗矣。何者。執道御有。卑高有差。此有爲之域耳。非據眞如遊法性冥然無名也。據眞如遊法性冥然無名者。智度之奧室也。名教遠想者。智度之蘧廬也。然在乎證者。莫不4其生無而惶5胘。存乎邇者。莫不忿其蕩冥而誕誹。道動必反優劣致殊眩誹。不其宜乎。不其宜乎。要斯法也。與進度齊軫。逍遙倶遊。千行萬定。莫不以成。衆行得字而智進全名。諸法參相成者。求之此列也。具其 經也。進咨第一義。以爲語端。退述權便。以爲談首。行無細而不歴。數無微而不極。言以煩而各有宗。義似重而各有主。璅見者慶其邇教而悦寤。宏哲者望其遠標絶目。陟者彌高而不能階。陟者彌高而不能測。謀者慮不能規。尋者度不能盡。既窈冥矣。眞可謂大業淵藪。妙矣者哉。然凡諭之者考文以微其理者。昏其趣者也。察句以驗其義者。迷其旨者也。何則考文則異同毎爲辭。尋句則觸類毎爲旨。爲辭則喪其卒成之致。爲旨則忽 其始擬之義矣。若率初以要其終。或忘文以全其質者。則大智玄通居可知也。從始發意逮一切智。曲成決著八地無染。謂之智也。故曰遠離也。三脱照空四非明有。統鑑諸法因後成用。藥病雙亡。謂之觀也。明此二行。於三十萬言。其如視諸掌乎。顛沛草次。無起無此也。佛泥曰後。外國高士。抄九十章。爲道行品。桓靈之世。朔佛齎詣京師。譯爲漢文。因本順旨轉音如已。敬順聖言。了不加飾也。然經既抄撮合成音投。音殊俗異。譯人口傳。自非三達。胡能一一得本縁故乎。由是道行頗有首尾隱者。古賢論之。往往有滯。仕行恥此尋求其本。到于闐乃得。送詣倉垣。出爲放光品。斥重省刪。務令婉便。若其悉文。將過三倍。善出無生。論空持巧。傳譯如是。難爲繼矣。二家所出。足令大智煥爾闡幽。支讖全本。其亦應然。何者抄經刪削。所害必多。委本從聖。乃佛之至戒也。安不量末學庶幾斯心。載詠載玩。未墜于地。檢其所出。事本終始。猶令折傷玷缺然無際。假無放光。何由解斯經乎。永謝先哲所蒙多矣。今集所見爲解句下。始況現首終隱現尾。出經見異銓其得否。擧本證抄敢増損也。幸我同好飾其瑕讁也 
 
(536c16)小品經序(17) 釋僧叡 (18)般若波羅蜜經者。窮理盡性之格言。菩薩成(19)佛之弘軌也。軌不弘則不足以寮群異指其(20)歸。性不盡則物何以登道場成正覺。正覺之(21)所以成。群異之所以一。何莫由斯道也。是以(22)異教慇懃。三撫以之頻發。功徳疊校。九増以(23)之屡至。如問相摽玄而玄其玄。幻品忘寄而(24)忘其忘。道行坦其津。難問窮其源。隨喜忘趣(25)以要終。照明不化以即玄。章雖三十。貫之者(26)道。言雖十萬。倍之者行。行凝然後無生。道足(27)然後補處及此而變一切智也。法華鏡本以(28)凝照。般若冥末以解懸解懸理趣。菩薩道也。(29)凝照鏡本告其終也。終而不泯則歸途扶疎。(537a1)有三實之跡。權應不夷。則亂緒紛綸。有惑(2)趣之異。是以法華般若。相待以期終。方便實(3)化。冥一以俟盡。論其窮理盡性夷明萬行。(4)則實不如照。取其大明眞化解本無三。則照(5)不如實。是故歎深則般若之功重。美實則法(6)華之用微。此經之尊。三撫三囑。未足惑也。有(7)秦太子者。寓跡儲宮。擬韻區外。翫味斯經。夢(8)想増至。准悟大品。深知譯者之失。會聞究(9)摩羅法師。神授其文。眞本猶存。以弘始十年(10)二月六日。請令出之。至四月三十日。校正都(11)訖。考之舊譯。眞若荒田之稼芸。過其半未詎(12)多也。斯經正文。凡有四種。是佛異時適化廣(13)略之説也。其多者云。有十萬偈。少者六百偈。(14)此之大品。乃是天竺之中品也。隨宜之言。復(15)何必計其多少。議其煩簡耶。梵文雅質案(16)本譯之。於麗巧不足。樸正有餘矣。幸冀文悟(17)之賢。略其華而幾其實也 
The perfection of wisdom in eight thousand lines 
om namo bhagavatyai āryaprajñāpāramitāyai | 
bam po daṅ po | saṅs rgyas daṅ byaṅ chub sems (2) dpa’ daṅ ’phags pa ñan thos daṅ raṅ saṅs rgyas thams cad la phyag ’tshal lo || 
 
 
道行般若經卷第一後漢月支國三藏支婁迦讖譯 
(478b20)大明度經卷第一 画像(21)南呉月支國居士支謙譯 
(21)摩訶般若波羅蜜經卷第一(22)丹本摩訶上有小品二字(23) 後秦龜茲國三藏鳩摩羅什譯 
 
sarvākārajñatācaryā prathamaḥ parivartaḥ | 
 
 
 
摩訶般若波羅蜜道行品第一 
(b22)行品第一 
(24)  初品第一 
Chapter I The practice of the knowledge of all modes 
  evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhakūṭe parvate mahatā bhikṣusaṃghena sārdham ardhatrayodaśabhir bhikṣuśataiḥ, sarvair arhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovaśiparamapāramiprāptair ekaṃ pudgalaṃ sthāpayitvā yad uta āyuṣmantam ānandam || 
  ’di skad bdag gis thos pa dus gcig na | bcom l dan ’das rgyal po’i khab na bya rgod kyi phuṅ po’i ri la bźugs te | (3) dge sloṅ stoṅ ñis brgya lṅa bcu’i dge sloṅ gi dge ’dun chen po dag daṅ thabs cig go || thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ du gyur pa | sems śin tu rnam (4) par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po || bya ba byas pa | byed pa byas pa | khur bor ba | raṅ gi don rjes su thob pa | srid par kun tu sbyor ba yoṅs su zad pa | (5) yaṅ dag par kun śes pas sems śin tu rnam par grol ba | sems thams cad kyi dbaṅ dam pa’i pha rol tu son pa thob pa śa stag ste | gaṅ zag gcig ma gtogs pa ni ’di lta ste | tshe daṅ ldan pa kun (2a1) dga’ bo’o || 
  [1-01] + + + ś(r)udo ekasamae bhag̱ava rayagaha viharati grijaüḍe pravade maha ? [1-02] + + + + [aḍhat]‍(ri)‍[ḍaśahi bhikhuśat]e[h]‍(i) 
   
  佛在羅閲祇耆闍崛山中。摩訶比丘僧不可計。諸弟子舍利弗。須菩提等。摩訶薩菩薩無央數。彌勒菩薩。文殊師利菩薩等。月十五日説戒時。 
  (b23)聞如是一時佛遊於王舍國其鷄山。與大比(b24)丘衆不可計。弟子善業第一。及大衆菩薩無(b25)央數。敬首爲上首。是時十五齋日月滿。 
  (25)如是我聞。一時佛在王舍城耆闍崛山中。與(26)大比丘僧千二百五十人倶皆是阿羅漢。諸(27)漏已盡如調象王。所作已辦捨於重擔。逮得(28)己利盡諸有結。正智解脱心得自在。唯除阿(29)難。 
1. Introduction  Thus have I heard at one time. The Lord dwelt at Rajagriha, on the Vulture Peak, together with a great gathering of monks, with 1,250 monks, all of them Arhats, - their outflows dried up, undefiled, fully controlled, quite freed in their hearts, well freed and wise, thoroughbreds, great Serpents, their work done, their task accomplished, their burdens laid down, their own weal accomplished, with the fetters that bound them to becoming extinguished, their hearts well freed by right understanding, in perfect control of their whole minds – with the exception of one single person, i.e., the Venerable Ananda. 
(2) tatra khalu bhagavān āyuṣmantaṃ subhūtiṃ sthaviram āmantrayate sma - pratibhātu te subhūte bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām ārabhya yathā bodhisattvā mahāsattvāḥ prajñāpāramitā niryāyur iti || 
de nas bcom ldan ’das kyis gnas brtan tshe daṅ ldan pa rab ’byor la bka’ stsal pa | rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi śes rab kyi pha rol tu phyin pa las brtsams te | ji ltar byaṅ chub sems dpa’ (2) sems dpa’ chen po rnams śes rab kyi pha rol tu phyin pa la ṅes par ’byuṅ bar ’gyur ba de bźin du khyod spobs par byos śig | 
[tatra ho bhag̱ava aïśpa suhuti amaṃtreti paḍi]‐​ [1-03] + + + + + + + + + mahasetvasa prañaparimidu aradhya yasa bosisatve mahasa[tv]e [1-04] + + + +1 [mi]dae ṇiyayae 
 
佛告須菩提。今日菩薩大會。因諸菩薩故。説般若波羅蜜。菩薩當是學成。 
佛(b26)請賢者善業。此衆菩薩集會。樂汝説菩薩大(b27)士明度無極。欲行大道當由此始[師云請之以法不以飮食(28)也] 
爾時佛告須菩提。汝樂説者。爲諸菩薩説(537b1)所應成就般若波羅蜜。 
The Lord said to the Venerable Subhuti, the Elder: Make it clear now, Subhuti, to the Bodhisattvas, the great beings, starting from perfect wisdom, how the Bodhisattvas, the great beings go forth into perfect wisdom! 
atha khalv āyuṣmataḥ śāriputrasyaitad abhavat - kim ayam āyuṣmān subhūtiḥ sthavira ātmīyena svakena prajñāpratibhānabalādhānena svakena prajñāpratibhānabalādhiṣṭhānena bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām upadekṣyati utāho buddhānubhāveneti? 
de nas tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te | ci tshe daṅ ldan pa rab ’byor ’di bdag ñid kyi raṅ gi śes rab kyi spobs pa’i (3) stobs bskyed pa daṅ | raṅ gi śes rab kyi spobs pa’i stobs byin gyis brlabs pas byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi śes rab kyi pha rol tu phyin pa ñe bar ston par ’gyur ram | ’on te saṅs rgyas kyi mthus yin sñam mo || 
asa ho aïśpasa śariputrasa edad ahoṣi kim ayaṃ aüsa subhu[ti] [1-05] + + + + yeṇa valadhaṃdaṇeṇa ṇidiśiśasi asa [h]i b(u)dhaṇ(u)bhaveṇa 
 
舍利弗心念言。今使須菩提爲諸菩薩説般若波羅蜜。自用力説耶。持佛威神説乎。 
於是秋露子念。此賢者説明度道。自己力所乘佛聖恩乎。 
舍利弗。即作是念。須(2)菩提。自以力説。爲承佛神力。 
Thereupon the Venerable Sariputra thought to himself: (4) Will that Venerable Subhuti, the Elder, expound perfect wisdom of himself, through the operation and force of his own power of revealing wisdom, or through the Buddha’s might? 
atha khalv āyuṣmān subhūtir buddhānubhāvena āyuṣmataḥ śāriputrasya imam evarūpaṃ cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ śāriputram etad avocat - yat kiṃcid āyuṣman śāriputra bhagavataḥ śrāvakā bhāṣante deśayanti upadiśanti udīrayanti prakāśayanti saṃprakāśayanti, sa sarvas tathāgatasya puruṣakāro veditavyaḥ |  tat kasya hetoḥ? yo hi tathāgatena dharmo deśitaḥ, tatra dharmadeśanāyāṃ śikṣamāṇās te tāṃ dharmatāṃ sākṣātkurvanti dhārayanti, tāṃ dharmatāṃ sākṣātkṛtya dhārayitvā yad yad eva bhāṣante, yad yad eva deśayanti, yad yad eva upadiśanti, yad yad evodīrayanti, yad yad eva (3) prakāśayanti, yad yad eva saṃprakāśayanti, sarvaṃ taddharmatayā aviruddham |  tathāgatadharmadeśanāyā eva āyuṣman śāriputra eṣa niṣyandaḥ yat te kulaputropadiśantas tāṃ dharmatāṃ dharmatayā na virodhayanti || 
de nas saṅs rgyas kyi (4) mthus tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu’i de lta bu’i tshul gyi sems kyi rtog pa de sems kyis śes nas tshe daṅ ldan pa śa ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i bu bcom ldan ’das kyi ñan thos rnams ni gaṅ ci smra ba daṅ ston pa daṅ | ñe bar ston (5) pa daṅ | rjod par byed pa daṅ | gsal bar bya ba daṅ | yaṅ dag par gsal bar byed pa de dag thams cad ni de bźin gśegs pa’i skyes bu’i mthu yin par rig par bya’o ||  de ci’i phyir źe na | de bźin gśegs pas chos gaṅ bstan pa’i chos bstan pa de la slob (6) pa na de dag gis chos ñid de mṅon sum du byas nas ’dzin to || de dag gis chos ñid de mṅon sum du byas śiṅ bzuṅ nas gaṅ daṅ gaṅ ’chaṅ ba daṅ gaṅ daṅ gaṅ ston pa daṅ gaṅ daṅ gaṅ ñe bar ston pa daṅ gaṅ daṅ gaṅ rjed par byed pa daṅ gaṅ daṅ gaṅ gsal bar byed pa daṅ (2b1) gaṅ daṅ gaṅ yaṅ dag par gsal bar byed pa de dag thams cad chos ñid daṅ mi ’gal ba yin no ||  tshe daṅ ldan pa śā ri’i bu rigs kyi bu de dag ’di ltar chos ñid de ñe bar ston pa rnams chos ñid daṅ mi ’gal ba de yaṅ de bźin gśegs pas chos bstan pa’i rgyu mthun pa’o || 
asa ho aïśpa suhuti [aïśpa] ​[1-06] + + + + + +2 [d oya] kiṃ ci aüsa śaripu(t)ra bhag̱avado ṣa[vag̱a maṃt]r(e)‍[ti sa]r[va t]. + + + + + + [1-07] + + + +  [ta] kisaṃ hedu yo hi tasagadeṇa [dha]ma deśido tatra dhaṃmadeśaṇae tatra dhaṃmadeśaṇae śikṣa‐​[1-08] + + + + + ? kṣikaroti ◦  tasagadadhaṃmadeśaṇae eṣo ṇesaṃdo ◦ yaṃ te kulaputra ◊ uvadiśaṃti [1-09] + + + + + [matae] + 
     
須菩提知舍利弗心所念。便語舍利弗言。敢佛弟子所説法。所成法。皆持佛威神。  何以故。佛所説法。法中所學。皆有證。皆隨法。展轉相教。展轉相成。法中終不共諍。  何以故。時而説法。莫不喜樂者自恣。善男子善女人而學。 
善業知其意而答曰。敢佛弟子所説。皆乘如來大士之作。  所以者何。從佛説法故有法學賢者子賢者女。得法意以爲證。[法學學法也解空不願無想寂定謂之得法意漏盡結解得道謂之證由言證已當還本無矣]其爲證者所説所誨所言。一切如法無諍[所説者解説經義也所誨者教誨人也言者廣陳法言也]  所以者何。如來説法爲斯樂者。 族姓子傅相教如經意無所諍[如如人本也來所由來也人本空無泥曰同躰也佛得三法空三界願想滅矣安般曰還爲何等還五陰知見滅處故曰如來矣佛説淨法但爲樂斯本無寂法法施也] 
須菩提知舍利(3)弗心所念。語舍利弗言。佛諸弟子敢有所説(4)皆是佛力。  所以者何。佛所説法於中學者。能(5)證諸法相。證已有所言説。  皆與法相不相違(6)背。以法相力故。 
The Venerable Subhuti, who knew, through the Buddha’s might, that the Venerable Sariputra was in such wise discoursing in his heart, said to the Venerable Sariputra: Whatever, Venerable Sariputra, the Lord’s Disciples teach, all that is to be known as the Tathagata’s work.  For in the dharma demonstrated by the Tathagata they train themselves, they realise its true nature, they hold it in mind. Thereafter nothing that they teach contradicts the true nature of dharma. It is just an outpouring of the Tathagata's demonstration of dharma.  Whatever those sons of good family may expound as the nature of dharma, that they do not bring into contradiction with the actual nature of dharma. 
  atha khalv āyuṣmān subhūtir buddhānubhāvena bhagavantam etad avocat - yad bhagavān evam āha - pratibhātu te subhūte bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām ārabhya yathā bodhisattvā mahāsattvāḥ prajñāpāramitāṃ niryāyur iti |  bodhisattvo bodhisattva iti yad idaṃ bhagavann ucyate, katamasyaitad bhagavan dharmasyādhivacanaṃ yad uta bodhisattva iti? nāhaṃ bhagavaṃs taṃ dharmaṃ samanupaśyāmi yad uta bodhisattva iti |  tam apy ahaṃ bhagavan dharmaṃ na samanupaśyāmi yad uta prajñāpāramitā nāma |  so ’haṃ bhagavan bodhisattvaṃ vā bodhisattvadharmaṃ vā avindan anupalabhamāno ’samanupaśyan, prajñāpāramitām apy avindan anupalabhamāno ’samanupaśyan katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmi anuśāsiṣyāmi? api tu khalu punar bhagavan saced evaṃ bhāṣyamāṇe deśyamāne upadiśyamāne bodhisattvasya cittaṃ nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasam, na bhagnapṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate, eṣa eva bodhisattvo mahāsattvaḥ prajñāpāramitāyām anuśāsanīyaḥ |  eṣaivāsya bodhisattvasya mahāsattvasya prajñāpāramitā veditavyā | eṣo ’vavādaḥ prajñāpāramitāyām |  saced evaṃ tiṣṭhati, eṣaivāsyāvavādānuśāsanī || 
  (2) de nas saṅs rgyas kyi mthus tshe daṅ ldan pa rab ’byor gyis bcom ldan ’das la ’di skad ces gsol to | gaṅ bcom ldan ’das kyis ’di skad du rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi śes rab kyi pha rol tu phyin pa las brtsams te | ji ltar byaṅ chub (3) sems dpa’ sems dpa’ chen po rnams śes rab kyi pha rol tu phyin pa la ṅes par ’byuṅ bar ’gyur ba de bźin du khyod spobs par byos śig ces bka’ stsal pa |  bcom ldan ’das byaṅ chub sems dpa’ byaṅ chub sems dpa’ źes brjod pa gaṅ lags pa de la bcom ldan (4) ’das ’di lta ste byaṅ chub sems dpa’ źes bgyi ba ’di chos gaṅ gi tshig bla dgas lags | bcom ldan ’das ’di lta ste byaṅ chub sems dpa’ źes bgyi ba’i chos de bdag gis yaṅ dag par rjes su ma mthoṅ ṅo ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin (5) pa źes bgyi ba’i chos de yaṅ bdag gis yaṅ dag par rjes su ma mthoṅ ṅo ||  bcom ldan ’das byaṅ chub sems dpa’ ’am byaṅ chub sems dpa’i chos kyaṅ bdag gis ma ’tshal ma dmigs yaṅ dag par rjes su ma mthoṅ śes rab kyi pha rol tu phyin pa yaṅ ma ’tshal | ma (6) dmigs yaṅ dag par rjes su ma mthoṅ na byaṅ chub sems dpa’ gaṅ źig śes rab kyi pha rol tu phyin pa gaṅ la gdams śiṅ rjes su bstan par bgyi | bcom ldan ’das ’on kyaṅ yaṅ gal te ’di ltar smras pa daṅ bstan pa daṅ ñe bar bstan pa la | byaṅ chub sems (7) dpa’ sems dpa’ chen po sems mi ’goṅ kun tu mi źum bag mi tsha | bag ’khums par mi ’gyur ’di’i yid phyir phyogs par mi bgyid bcom źiṅ phyir phyogs par mi ’gyur | mi dṅaṅ kun tu mi skrag kun tu skrag pa daṅ ldan par mi ’gyur na | ’di ñid byaṅ chub sems (3a1) dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa la rjes su bstan par bgyi ba lags so ||  ’di ñid byaṅ chub sems dpa’ sems dpa’ chen po de’i śes rab kyi pha rol tu phyin par rig par bgyi’o ||’di ñid śes rab kyi pha rol tu phyin pa la (2) gdams pa lags so ||  gal te de ltar gnas na de ñid ’di’i gdams pa daṅ rjes su bstan pa lags so || 
  + + +3 (av)u(sa) [s]u[bh]u[t]‍(i) [aṇa].o ◦ [bh]ag̱a◊vado e[da]‐​[1-10] + +4 + + ? ? [e]‍(va)‍[ṃ] + +5 bhaṣu subhuti bosisatvasa maha◊satvasa ◦ prañapara‐​[1-11] + + +6   [b]osisatvo di bhaṃte vucati kadamasa edo dhaṃmasa adhivayaṇo bosisatvo di ◦◦ ṇa hu bha(ṃ)te bha‐​[1-12] + + + +7 [maṇupaśami] ◦8   [a]mida bosisatvadha(ṃ)mo ◦  so aha(ṃ) bhaṃte [a]do ? ? bosisatv. ◦ [ṇa] ? ? .u ? + + [1-13] + + [s]o ahaṃ ◦ aṇualahamaṇa bosisatvo ◦◦◦ sa ca paramida prañaparamida asaṃmaṇu ◦ asamaṇupaśaṃti [1-14] + + + tvo ◦ prañaparamidae oadiśama ◦ avi ho vaṇa ◦ bhaṃte bhag̱ava ◦ saye he bosisatvasa ◦ eva [1-15] + + + + [u]vadiśamaṇa ◦ cito ṇa oliati ◦ ṇa viparapriṭhibhavati ◦ ṇa saṃtraso avajati eṣa yeva [1-16] + + + + + + + [paramidae ◦ a]nuśaśaṇi ◦  eṣa yeva bosi­satvasa praña­paramida ◦  saye hi ◦ e[va]ṃ [t].[ṭha] 
             
  須菩提白佛言。佛使我爲諸菩薩説般若波羅蜜。菩薩當從中學成。佛使我説菩薩。  菩薩有字便著菩薩。有字無字何而法中字菩薩。了不見 有法菩薩。    菩薩法字了無。亦不見菩薩。亦不見其處。何而有菩薩。當教般若波羅蜜。作是説般若波羅蜜。菩薩聞是心不懈怠。不恐不怯不難不畏。菩薩當念作是學。  當念作是住。當念作是學。  入中心不當念是菩薩。 
  善業言。如世尊教。樂説菩薩明度無極。 欲行大道當由此始。  [夫體道爲]菩薩[是空虚也。斯道爲菩薩亦空虚也]師云菩薩[心履踐大道欲爲體道心爲道倶無形故言空虚也斯道者謂空不願無想也]何等法貌爲菩薩者。[不見佛法有法爲菩薩也於佛經法不見五陰六衰十二縁起有菩薩也]吾於斯道無見無得。其如菩薩不可見。  明度無極亦不可見。  彼不可見何有菩薩。當説明度無極。若如是説。菩薩意志不移不捨不驚不怛。不以恐受不疲不息。不惡難此微妙明度。與之相應而以發行。則是可謂隨教者也[不移不退轉也不捨不廢大志也驚怪怛熱也不驚怪必深法心中不滿熱嫌其爲苦也必歡喜受此法不以恐迫故受此法強學之也以不爲疲不以爲勞也不息者不懈也]     
  爾時須菩提白佛言。世尊。佛(7)使我爲諸菩薩説所應成就般若波羅蜜。  世(8)尊。所言菩薩。菩薩者何等法義。是菩薩我不(9)見有法名爲菩薩。世尊。我不見菩薩不得菩(10)薩。  亦不見不得般若波羅蜜。  當教何等菩薩(11)般若波羅蜜。若菩薩聞作是説。不驚不怖不(12)沒不退。如所説行。是名教菩薩般若波羅蜜。     
2. The extinction of self  Thereupon the Venerable Subhuti, by the Buddha’s might, said to the Lord: The Lord has said, ‘Make it clear now, Subhuti, to the Bodhisattvas, the great beings, starting from perfect wisdom, how the Bodhisattvas, the great beings go forth into perfect wisdom!’  When one speaks of a ‘Bodhisattva,’ what dharma does that word ‘Bodhisattva’ denote? I do not, O Lord, see that dharma ‘Bodhisattva’ (5,1),  nor a dharma called ‘perfect wisdom.’  Since I neither find, nor apprehend, nor see a dharma ‘Bodhisattva,’ nor a ‘perfect wisdom,’ what Bodhisattva shall I instruct and admonish in what perfect wisdom? And yet, O Lord, if, when this is pointed out, a Bodhisattva’s heart does not become cowed, nor stolid, does not despair nor despond, if he does not turn away or become dejected, does not tremble, is not frightened or terrified, it is just this Bodhisattva, this great being who should be instructed in perfect wisdom.  It is precisely this that should be recognised as the perfect wisdom of that Bodhisattva, as his instruction in perfect wisdom.  When he thus stands firm, that is his instruction and admonition. 
punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāyāṃ bhāvayatā evaṃ śikṣitavyaṃ yathā asau śikṣyamāṇas tenāpi bodhicittena na manyeta |  tat kasya hetoḥ? tathā hi - tac cittam acittam |  prakṛtiś cittasya prabhāsvarā || 
bcom ldan ’das gźan yaṅ byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa la spyod ciṅ śes rab kyi pha rol tu phyin pa bsgoms pas | (3) ci ltar bslabs na ’di byaṅ chub kyi sems des kyaṅ rlom sems su mi bgyid pa de ltar bslab par bgyi’o ||  de ci’i slad du źe na | ’di ltar sems de ni sems ma mchis pa ste |  sems kyi raṅ bźin ni ’od gsal ba lags so || 
[1-17] + + + + + g̱ava ◦ bosisatveṇa mahasatveṇa evaṃ śi⟨kṣi⟩tavo yaṃ ca śikṣati teṇa yeva ◦ teṇa yeva bosisa(t)v. [1-18] + + + + ?  ? kisa hedu ◦ daṃtaṃ taṃ cito acito   
     
  何以故。有心無心。   
又菩薩大士行明度無極。當學受此。如受此者不當念是我知道意。  所以者何。是意非意  淨意光明 [For the commentary see the also following record] 
(13)復次世尊。菩薩行般若波羅蜜時。應如是學(14)不念是菩薩心。  所以者何。是心非心。  心相本(15)淨故。 
Morever, when a Bodhisattva courses in perfect wisdom and develops it, he should so train himself that he does not pride himself on that thought of enlightenment [with which he has begun his career].  That thought is no thought,  since in its essential original nature thought is transparently luminous. 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kiṃ punar āyuṣman subhūte asti tac cittaṃ yac cittam acittam? evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat kiṃ punar āyuṣman śāriputra yā acittatā, tatrācittatāyām astitā vā nāstitā vā vidyate vopalabhyate vā? śāriputra āha - na hy etad āyuṣman subhūte | 
de nas tshe daṅ ldan pa śā ri’i bus tshe (4) daṅ ldan pa rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor yaṅ ci sems gaṅ sems med pa’i sems de yod dam | de skad ces smras pa daṅ | tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i bu yaṅ ci (5) sems med pa ñid gaṅ yin pa’i sems med pa ñid de la yod pa ñid dam med pa ñid yod pa ’am dmigs par yaṅ ’gyur ram | śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor de ni med do || 
asa hu aïśpa śariputro aïśpa suhoti edad oca ◦ ki [1-19] + + + + bhuti ◦ asti taṃ cito ◦ yaṃ cito acito evaṃ vuto aïśpa suhuti aïśpa śarip(u)‍[tra edad oya ki] ? ? [1-20] + + + + ? ◦ [ya acitada] ◦ tatra [astida] ? ? nastida va ◦ uvalabhati no hidaṃ aüsa suhuti ◦ [saye hi tatra ac]‍(i)‐​[1-21] + + + ? [◦ ṇastida va ◦ uvalabhati ◦ ṇo hidaṃ aüsa suhuti ◦ 
 
舍利弗謂須菩提。云何有心無心。須菩提言。心亦不有。亦不無。亦不能得。亦不能知處。 
賢者秋露子曰。云何有是意而意非意。善業曰若非意者爲有爲無[師云當學知是非意以知非意無復想捨即爲意淨光明者無復塵冥矣也]彼可得耶[彼彼意也可得意處不乎]曰不可也[言不可者不可言無亦不可得處也] 
爾時舍利弗語須菩提。有此非心心不。(16)須菩提語舍利弗。非心心可得若有若無不。(17)舍利弗言不也。 
Sariputra: That thought which is no thought, is that something is? Subhuti: Does there exist, or can one apprehend in this state of absence of thought either a ‘there is’ or a ‘there is not’? Sariputra: No, not that. 
subhūtir āha - saced āyuṣman śāriputra tatrācittatāyām astitā vā nāstitā vā na vidyate vā nopalabhyate vā, api nu te yukta eṣa paryanuyogo bhavati yadāyuṣmān śāriputra evam āha - asti tac cittaṃ yac cittam acittam iti? evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kā punar eṣā āyuṣman subhūte acittatā? subhūtir āha - avikārā āyuṣman śāriputrāvikalpā acittatā || 
rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu gal te sems med pa de la yod (6) pa’am med pa med ciṅ mi dmigs na | tshe daṅ ldan pa śā ri’i bu ’di skad du sems gaṅ sems med pa’i sems de yod dam źes smras pa’i khyod kyi brgal ba gaṅ yin pa de ci rigs par ’gyur ram | de skad ces smras pa daṅ tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di (7) skad ces smras so || tshe daṅ ldan pa rab ’byor sems med pa ñid de yaṅ gaṅ yin | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu sems med pa de ni ’gyur ba med pa rnam par rtog pa med pa’o || 
saye hi tatra aci]tadae ◦ astida va ◦ nastida va ◦◦ na u‐​[1-22] + + + .ijati ◦ avi nu hu yoteṣo pracanuyog̱o ◦ asa ho aïśpa subhudi aïśpa śariputro edad oya ◦ ya aï [1-23] + + + + + hi ◦ ki puṇu eṣa acitada ◦ 
 
舍利弗謂須菩提。何而心亦不有亦不無。亦不能得。亦不能知處者。如是亦不有亦不無。亦不有有心。亦不無無心。須菩提言。亦不有有心。亦不無無心。 
善業曰。如非意。有與無不可得。不可得不可明。其合此相應者豈有是意意非意哉。曰如是者何謂非意。善業曰。謂其無爲[有爲者謂生死之心陰自起念捨一念一 至無不爲己非意者無復有此生死想故曰無也]無雜念也[雜念者想且在經且在五陰意不一定謂之雜念也已如空定不起五陰爲無雜念也] 
須菩提語舍利弗。若非心心(18)不可得有無者。應作是言。有心無心耶。舍利(19)弗言。何法爲非心。須菩提言。不壞不分別。 
(6) Subhuti: Was it then a suitable question when the Venerable Sariputra asked whether that thought which is no thought is something which is? Sariputra: What then is this state of absence of thought? Subhuti: It is without modification or discrimination. 
atha khalv āyuṣmān śāriputra āyuṣmate subhūtaye sādhukāram adāt - sādhu sādhv āyuṣman subhūte |  yathāpi nāma tvaṃ bhagavatā araṇāvihāriṇām agratāyāṃ nirdiṣṭo nirdiśasi | 
de nas tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la legs so źes bya ba (3b1) byin te | tshe daṅ ldan pa rab ’byor ji ltar yaṅ khyod bcom ldan ’das kyis ñon moṅs pa med pa la gnas pa’i mchog tu gsuṅs pa ltar ston pa legs so legs so ||   
asa ho aïśpa śariputro aïśpa subhudi edad oya sasu sasu suhu[ti]  [1-24] + + + + + + + [dae] ◦ agada[e ṇidiśno] ? ? 
   
舍利弗言。善哉須菩提。  爲佛學佛。而學者不説空身慧。空身慧而説最第一。 
秋露子曰。善哉善哉。  佛稱賢者説山澤行實爲第一。[See the also following record] 
   
Sariputra: Well do you expound this, Subhuti,  you whom the Lord has declared to be the foremost of those who dwell in Peace. 
ataś ca bodhisattvo mahāsattvo ’vinivartanīyo ’nuttarāyāḥ samyaksaṃbodher upaparīkṣitavyaḥ, avirahitaś ca bodhisattvo mahāsattvaḥ prajñāpāramitāyā veditavyaḥ |  śrāvakabhūmāv api śikṣitukāmena iyam eva (4) prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā | ihaiva prajñāpāramitāyāṃ śikṣitavyaṃ yogam āpattavyam |  pratyekabuddhabhūmāv api śikṣitukāmena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā | ihaiva prajñāpāramitāyāṃ śikṣitavyaṃ yogam āpattavyam |  bodhisattvabhūmāv api śikṣitukāmena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā | ihaiva prajñāpāramitāyām upāyakauśalyasamanvāgatena sarvabodhisattvadharmasamudāgamāya yogaḥ karaṇīyaḥ |  tat kasya hetoḥ? ihaiva hi prajñāpāramitāyāṃ vistareṇa sarvabodhisattvadharmopadiṣṭāḥ, yatra bodhisattvena mahāsattvena śikṣitavyaṃ yogam āpattavyam |  anuttarāyām api samyaksaṃbodhau śikṣitukāmena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā |  ihaiva prajñāpāramitāyām upāyakauśalyasamanvāgatena sarvabuddhadharmasamudāgamāya yogaḥ karaṇīyaḥ |  tat kasya hetoḥ? ihaiva hi prajñāpāramitāyāṃ vistareṇa sarvabuddhadharmā upadiṣṭāḥ, yatra bodhisattvena mahāsattvena śikṣitavyaṃ yogam āpattavyam || 
de bas na yaṅ byaṅ chub sems dpa’ sems dpa’ chen po bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (2) las phyir mi ldog par ñe bar brtag par bya’o || byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa daṅ ma bral bar yaṅ rig par bya’o ||  ñan thos kyis la slob par ’dod pas kyaṅ śes rab kyi pha rol tu phyin pa ’di ñid mñan par bya gzuṅ bar bya | (3) bcaṅ bar bya | klag par bya kun chub par bya rab tu gdon par bya’o || śes rab kyi pha rol tu phyin pa ’di ñid la bslab par bya’o rnal ’byor du bya’o ||  raṅ saṅs rgyas kyi sa la slob par ’dod pas kyaṅ śes rab kyi pha rol tu phyin pa ’di ñid mñan par bya gzuṅ bar bya bcaṅ bar bya (4) klag par bya kun chub par bya rab tu gdon par bya’o || śes rab kyi pha rol tu phyin pa ’di ñid la bslab par bya’o rnal ’byor du bya’o ||  byaṅ chub sems dpa’i sa la slob par ’dod pas kyaṅ śes rab kyi pha rol tu phyin pa ’di ñid mñan par bya gzuṅ bar bya bcaṅ bar bya klag par bya kun chub (5) par bya rab tu gdon par bya’o || śes rab kyi pha rol tu phyin pa ’di ñid la thabs mkhas pa daṅ ldan pas byaṅ chub sems dpa’i chos thams cad thob par bya ba’i phyir rnal ’byor du bya’o ||  de ci’i phyir źe na | byaṅ chub sems dpa’ sems dpa’ chen pos gaṅ la bslabs śiṅ rnal (6) ’byor du bya ba’i byaṅ chub sems dpa’i chos thams cad rgyas par śes rab kyi pha rol tu phyin pa ’di ñid las bstan to ||  bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la slob par ’dod pas kyaṅ śes rab kyi pha rol tu phyin pa ’di ñid mñan par bya gzuṅ bar bya bcaṅ bar (7) bya klag par bya kun chub par bya rab tu gdon par bya’o ||  śes rab kyi pha rol tu phyin pa ’di ñid la thabs mkhas pa daṅ ldan pas saṅs rgyas kyi chos thams cad thob par bya ba’i phyir rnal ’byor du bya’o ||  de ci’i phyir źe na | śes rab kyi pha rol tu phyin pa ’di ñid las (4a1) ni byaṅ chub sems dpa’ sems dpa’ chen pos gaṅ la bslab par bya ba rnal ’byor du bya ba’i saṅs rgyas kyi chos thams cad rgyas par bstan to || 
+ + + + + + ? ? eṣo uvari[kṣ]‍(i)davo ◦ avi ? + + + + + [1-25] + + + + + + [tae] ◦ vedaïdavo ◦   ṣavag̱abhumie va śikṣamaṇeṇa ◦ ayam eva prañaparamida śodava ◦          [yoa]  [1-26] + + + [ña]para + + e ◦ dhaṃmavigubaṇa uvadiṭha ◦ yasa bosisatveṇa ◦ śikṣitavo ◦ 
               
菩薩從是中。已得阿惟越致。學字終不復失般若波羅蜜。如是菩薩以在般若波羅蜜中住。    欲學阿羅漢法。當聞般若波羅蜜。當學當持當守。欲學辟支佛法。當聞般若波羅蜜。當學當持當守。  欲學菩薩法。當聞般若波羅蜜。當學當持當守。  何以故。般若波羅蜜法甚深。菩薩如學。       
菩薩受此無上正眞之道[善業意解微妙常善於山澤空淨之行故爲佛所稱]不退轉菩薩受此意[不轉謂菩薩得住第七地也]觀而不休。明度無極當以知此[觀而不休謂惟此經意不疲倦也]  欲學弟子地。當聞是經擇取奉持[弟子趣欲空不願無想得泥洹已不望知佛權道大悲也]  欲學縁一覺地[縁一覺者望欲得佛慈悲不著不密於善權也]      若學佛地。當聞是經[學佛地者弘慈普濟不中道取證矣]擇取奉持。    所以者何。是明度道説法甚廣。是爲菩薩大士所學[善權十力無畏佛法度人欲一切知言是經廣大在三學者自擇取也] 
(20)菩薩聞作是説。不驚不怖不沒不退。當知是(21)菩薩不離般若波羅蜜行。  若善男子善女人(22)欲學聲聞地。當聞是般若波羅蜜受持讀誦(23)如説修行。  欲學辟支佛地。當聞是般若波羅(24)蜜受持讀誦如説修行。  欲學菩薩地。亦當聞(25)是般若波羅蜜受持讀誦  所以者(26)何。般若波羅蜜中廣説菩薩所應學法。       
And for that reason [i.e. because he does not pride himself on that thought of enlightenment] should a Bodhisattva be considered as incapable of turning away from full enlightenment, and as one who will never cease from taking perfect wisdom to heart.  Whether one wants to train on the level of Disciple, or Pratyekabuddha, or Bodhisattva, - one should listen to this perfection of wisdom, take it up, bear it in mind, recite it, study it, spread it among others, and in this very perfection of wisdom should one be trained and exert oneself.  See the previous record  In this very perfection of wisdom should one endowed with skill in means exert himself, with the aim of procuring all the dharmas which constitute a Bodhisattva. In this very perfection of wisdom should one endowed with skill in means exert himself, with the aim of procuring all the dharmas which constitute a Bodhisattva.  (7) In just this perfection of wisdom all the dharmas which constitute a Bodhisattva, and in which he should be trained and exert himself, are indicated in full detail.  He who wants to train for full enlightenment should also listen, etc., to this perfection of wisdom.  One who is endowed with skill in means should exert himself in just this perfection of wisdom, with the aim of procuring all the dharmas which constitute a Buddha.   
atha khalv āyuṣmān subhūtir bhagavantam etad avocat - yo ’haṃ bhagavan etad eva bodhisattvanāmadheyaṃ na vedmi nopalabhe na samanupaśyāmi, prajñāpāramitām api na vedmi nopalabhe na samanupaśyāmi |  so ’haṃ bhagavan etad eva bodhisattvanāmadheyam avindan anupalabhamāno ’samanupaśyan prajñāpāramitām api avindan anupalabhamāno ’samanupaśyan katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmi anuśāsiṣyāmi? etad eva bhagavan kaukṛtyaṃ syāt, yo ’haṃ vastv avindan anupalabhamāno ’samanupaśyan nāmadheyamātreṇa āyavyayaṃ kuryāṃ yad uta bodhisattva iti |  api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam |  tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya |  evaṃ tan nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam |  saced bodhisattvasya mahāsattvasya evaṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ deśyamānāyām upadiśyamānāyāṃ cittaṃ nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasam, na bhagnapṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate | adhimucyate ’dhyāśayenāvirahito bodhisattvo mahāsattvaḥ prajñāpāramitāyā veditavyaḥ, sthito ’vinivartanīyāyāṃ bodhisattvabhūmau, susthito ’sthānayogena |  punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāṃ bhāvayatā na rūpe sthātavyaṃ na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu, na vijñāne sthātavyam |  tat kasya hetoḥ? saced rūpe tiṣṭhati, rūpābhisaṃskāre carati, na carati prajñāpāramitāyām | evaṃ saced vedanāyāṃ saṃjñāyāṃ saṃskāreṣu | saced vijñāne tiṣṭhati, vijñānābhisaṃskāre carati, na carati prajñāpāramitāyām |  tat kasya hetoḥ? na hi abhisaṃskāre caran prajñāpāramitāṃ parigṛhṇāti, nāpi prajñāpāramitāyāṃ yogam āpadyate, nāpi prajñāpāramitāṃ paripūrayate |  aparipūrayamāṇaḥ prajñāpāramitāṃ na niryāsyati (5) sarvajñatāyām aparigṛhītaṃ parigṛhṇan |  tat kasya hetoḥ? rūpaṃ hi aparigṛhītaṃ prajñāpāramitāyām | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ hi aparigṛhītaṃ prajñāpāramitāyām |  yaś ca rūpasyāparigrahaḥ, na tad rūpam | evaṃ yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | yo vijñānasyāparigrahaḥ, na tad vijñānam | sāpi prajñāpāramitā aparigṛhītā |  evaṃ hy atra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caritavyam |  ayaṃ ca bodhisattvasya mahāsattvasya sarvadharmāparigṛhīto nāma samādhir vipulaḥ puraskṛtaḥ apramāṇaniyato ’sādhāraṇaḥ | sarvaśrāvakapratyekabuddhaiḥ sāpi sarvajñatā aparigṛhītā, na hi nimittato grahītavyā |  sacen nimittato grahītavyā abhaviṣyat, na ceha śreṇikaḥ parivrājakaḥ śraddhām alapsyata |  tatra hi śreṇikaḥ parivrājakaḥ sarvajñajñāne adhimucya śraddhānusārī prādeśikena jñānenāvatīrṇaḥ |  so ’vatīrya na rūpaṃ parigṛhṇīte | evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān | na vijñānaṃ parigṛhṇīte |  nāpi tatra prītisukhena tajjñānaṃ samanupaśyati |  nādhyātmaṃ rūpasya tajjñānaṃ samanupaśyati | na bahirdhā rūpasya tajjñānaṃ samanupaśyati | nādhyātmabahirdhā rūpasya tajjñānaṃ samanupaśyati | nāpy anyatra rūpāt tajjñānaṃ samanupaśyati |   evaṃ nādhyātmaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | nādhyātmaṃ vijñānasya tajjñānaṃ samanupaśyati | na vahirdhā vijñānasya tajjñānaṃ samanupaśyati | nādhyātmavahirdhā vijñānasya tajjñānaṃ samanupaśyati | nāpy anyatra vijñānāt tajjñānaṃ samanupaśyati |  atra padaparyāye śreṇikaḥ parivrājako ’dhimuktaḥ | so ’tra sarvatra śraddhānusārī sarvajñajñāne dharmatāṃ pramāṇīkṛtya evam adhimukta iti |  tena na kaścid dharmaḥ parigṛhītaḥ | nāpi sa kaścid dharmo ya upalabdhaḥ, yaṃ gṛhṇīyān muñced vā | sa nirvāṇam api na manyate |  iyam api bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā veditavyā yad rūpaṃ na parigṛhṇīte | evaṃ yad vedanāṃ saṃjñāṃ saṃskārān | yad vijñānaṃ na parigṛhṇīte |  na cāntarā parinirvāti, aparipūrṇair daśabhis tathāgatabalaiś caturbhis tathāgatavaiśāradyair aṣṭādaśabhiś ca āveṇikair buddhadharmaiḥ |  tasmād iyam api bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā veditavyā || 
de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das (2) byaṅ chub sems dpa’i miṅ gaṅ lags pa ’di ñid bdag gis ma ’tshal ma dmigs yaṅ dag par rjes su mi mthoṅ ṅo || śes rab kyi pha rol tu phyin pa yaṅ ma ’tshal ma dmigs yaṅ dag par rjes su mi mthoṅ ṅo ||  bcom ldan ’das bdag gis byaṅ chub sems (3) dpa’i miṅ ’di ñid ma ’tshal ma dmigs yaṅ dag par rjes su ma mthoṅ śes rab kyi pha rol tu phyin pa yaṅ ma ’tshal ma dmigs yaṅ dag par rjes su ma mthoṅ na byaṅ chub sems dpa’ gaṅ źig śes rab kyi pha rol tu phyin pa gaṅ la gdams śiṅ rjes su bstan par bgyi | (4) bcom ldan ’das gaṅ bdag gis dṅos po ma ’tshal ma dmigs yaṅ dag par rjes su ma mthoṅ na | miṅ tsam gyis ’di lta ste byaṅ chub sems dpa’ źes ’du ba daṅ ’god par bgyid pa ni bdag gi glo ba la gcags lags so ||  bcom ldan ’das ’on kyaṅ miṅ de yaṅ (5) gnas pa ma lags śiṅ mi gnas pa yaṅ ma lags la gnas pa daṅ bral ba ma lags śiṅ gnas pa daṅ bral ba ma lags pa yaṅ ma lags so ||  de ci’i slad du źe na | miṅ de ma mchis pa’i slad du’o ||  de ltar miṅ de gnas pa ma lags śiṅ mi gnas pa yaṅ ma lags la (6) gnas pa daṅ bral ba ma lags śiṅ gnas pa daṅ bral ba ma lags pa yaṅ ma lags so ||  bcom ldan ’das gal te de ltar śes rab kyi pha rol tu phyin pa zab mo bśad pa daṅ bstan pa daṅ ñe bar bstan pa la byaṅ chub sems dpa’ sems dpa’ chen po’i sems mi ’goṅ kun tu mi (7) źum bag mi tsha | bag ’khums par mi ’gyur ’di’i yid phyir phyogs par mi bgyid bcom źiṅ phyir phyogs par mi ’gyur | mi dṅaṅ kun tu mi skrag kun tu skrag pa daṅ ldan par mi ’gyur źiṅ | lhag pa’i bsam pas mos pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni (4b1) śes rab kyi pha rol tu phyin pa daṅ ma bral bar rig par bgyi’o || phyir mi ldog pa’i byaṅ chub sems dpa’i sa la gnas pa ste mi gnas pa’i tshul gyis legs par gnas pa lags so ||  bcom ldan ’das gźan yaṅ byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi (2) pha rol tu phyin pa la spyod ciṅ śes rab kyi pha rol tu phyin pa bsgom pas gzugs la gnas par mi bgyi’o || de bźin du tshor ba la ma lags ’du śes la ma lags ’du byed rnams la ma lags rnam par śes pa la gnas par mi bgyi’o ||  ci’i slad du źe na | gal te (3) gzugs la gnas na gzugs mṅon par ’du byed pa la spyod kyi śes rab kyi pha rol tu phyin pa la spyod pa ma lags so || de bźin du gal te tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ gal te rnam par śes pa la gnas na rnam par śes pa mṅon par ’du byad pa la spyad kyi (4) śes rab kyi pha rol tu phyin pa la spyod pa ma lags so ||  de ci’i slad du źe na | mṅon par ’du byed pa la spyod na śes rab kyi pha rol tu phyin pa yoṅs su ’dzin pa ma lags śes rab kyi pha rol tu phyin pa la rnal ’byor du bgyid pa yaṅ ma lags śes rab kyi pha rol tu phyin pa yoṅs (5) su rdzogs par bgyid pa yaṅ ma lags so ||  śes rab kyi pha rol tu phyin pa yoṅs su rdzogs par ma gyur na yoṅs su mi gzuṅ ba yoṅs su gzuṅ bas thams cad mkhyen pa ñid la ṅes par ’byuṅ bar mi ’gyur ro ||  de ci’i slad du źe na | śes rab kyi pha rol tu phyin pa la (6) gzugs yoṅs su gzuṅ ba ma mchis so || de bźin du śes rab kyi pha rol tu phyin pa la tshor ba daṅ ’du śes daṅ ’du byad rnams daṅ rnam par śes pa yoṅs su gzuṅ ba ma mchis so ||  gzugs yoṅs su gzuṅ ba ma mchis pa gaṅ lags pa de ni gzugs ma lags | de bźin (7) du tshor ba gaṅ lags pa daṅ ’du śes gaṅ lags pa daṅ | ’du byed rnams gaṅ lags pa daṅ rnam par śes pa yoṅs su gzuṅ ba ma mchis pa gaṅ lags pa de ni rnam par śes pa ma lags te | śes rab kyi pha rol tu phyin pa de yaṅ yoṅs su gzuṅ ba ma mchis so ||  (5a1) de bźin du byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa ’di la spyad par bgyi’o ||  ’di yaṅ byaṅ chub sems dpa’ sems dpa’ chen po’i chos thams cad yoṅs su gzuṅ ba ma mchis pa źes bgyi ba’i tiṅ ṅe ’dzin te (2) yaṅs pa mdun du bgyis pa tshad med par ṅes pa ñan thos daṅ raṅ saṅs rgyas thams cad daṅ thun moṅ ma lags pa’o || thams cad mkhyen pa ñid de yaṅ yoṅs su gzuṅ ba ma mchis te | mtshan mar gzuṅ ba ma lags so ||  gal te mtshan mar bzuṅ bar gyur na kun (3) tu rgyu phreṅ ba can ’di la dad par mi ’gyur ba źig na |  kun tu rgyu phreṅ ba can thams cad mkhyen pa’i ye śes ’di la mos nas dad pas rjes su ’braṅ źiṅ phyogs gcig pa’i ye śes kyis źugs so ||  de źugs nas kyaṅ gzugs yoṅs su mi ’dzin to || de bźin du tshor ba ma (4) lags ’du śes ma lags ’du byed rnams ma lags rnam par śes pa yoṅs su mi ’dzin to ||  de la śes pa de dga’ ba daṅ bde bar yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  śes pa de naṅ gi gzugs kyi yin par yaṅ dag par rjes su mi mthoṅ ṅo || śes pa de phyi rol (5) gyi gzugs kyi yin par yaṅ dag par rjes su mi mthoṅ || śes pa de phyi naṅ gi gzugs kyi yin par yaṅ dag par rjes su mi mthoṅ | śes pa de gzugs las gźan du yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  de bźin du śes pa de naṅ gi tshor ba daṅ ’du śes daṅ ’du (6) byed rnams kyi ma yin | śes pa de naṅ gi rnam par śes pa’i yin par yaṅ dag par rjes su mi mthoṅ ṅo || śes pa de phyi rol gyi rnam par śes pa’i yin par yaṅ dag par rjes su mi mthoṅ || śes pa de phyi naṅ gi rnam par śes pa’i yin par yaṅ dag par rjes su mi mthoṅ | (7) śes pa de rnam par śes pa las gźan du yaṅ yaṅ dag par rjes su mi mthoṅ ste |  tshig gi rnam graṅs ’dis kun tu rgyu phreṅ ba can mos so || de thams cad mkhyen pa’i ye śes ’di la thams cad du dad pas rjes su ’braṅ źiṅ chos ñid tshad mar bgyis te ’di ltar mos pa (5b1) źes bgyi’o ||  des chos gaṅ yaṅ yoṅs su ma bzuṅ ṅo || gaṅ gzuṅ ba’am gtaṅ bar bgyi ba’i chos de gaṅ yaṅ ma dmigs so || de mya ṅan las ’das par yaṅ rlom sems su mi bgyid do ||  bcom ldan ’das ’di yaṅ byaṅ chub sems dpa’ sems (2) dpa’ chen po’i śes rab kyi pha rol tu phyin par rig par bgyi ste | gaṅ gzugs yoṅs su mi ’dzin | de bźin du gaṅ tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ gaṅ rnam par śes pa yoṅs su mi ’dzin la |  de bźin gśegs pa’i stobs bcu daṅ de bźin gśegs (3) pa’i mi ’jigs pa bźi daṅ saṅs rgyas kyi chos ma ’dres pa bcwa brgyad rnams yoṅs su ma rdzogs par bar ma dor yoṅs su mya ṅan las mi ’da’ ba ste |  de bas na bcom ldan ’das ’di yaṅ byaṅ chub sems dpa’ sems dpa’ chen po’i śes rab kyi pha rol tu phyin par (4) rig par bgyi’o || 
asa ho aïśpa suho[ti] [1-27] + + ? ya ◦ yatra ho bhaṃte bhag̱ava ◦ eda yeva ◦ bosisatvo ṇama ◦ ṇa vedami ◦ ṇa uvalahami ◦  aviṃdamaṇa ◦ aṇua‐​[1-28] + ? [ma] bosisatvo prañaparamidae ◦ anuśaśemi ◦ edod eya me bha(ṃ)te ◊ bhag̱ava ◦ [k]‍(o)‍[kaca] + + [1-29] + + + [labhamaṇa] ◦ ṇamadh(e)o karea bosisa[t]vo di ◦  avi ◊ ho vaṇa bhaṃte bhag̱a[va] [1-30] + + [a] iṭhido ◦ ṇa thido      saye hi bosi◊satvasa ◦ prañaparamida uadiśamaṇae ◦ ṇa oli + [1-31] + + + [sa]‍(ṃ)traso avajati ◦ thido bosisatvo ◦ niyudo ◦ avevaṭiae dhaṃdue ◦  puṇavaro bhaṃte bhag̱ava + + [1-32] + + + + + [para]midae caṃraṃtena ◦ rua ti no thadavo  saye rua ti staveti ruaavisaṃkhare caṃrati ◦ e + + [1-33] + + + + + + + + + + + + [saye vi]ñaṇaṃ ti stavati ◦ [viñanaavisaṃkhare carati  ta ki] + + + + + [1-34] + + + + + + + + + + + + + ? [pari]ghiṇati ◦    asa ho aaśpa śariputro aïśpa suhuti evaṃm aha ◦ kasa ? [1-35] + + + + + [ñaparamida] parighiṇati evaṃ vuto aïśpa suhuti aïśpa śariputro [eda]d oya ruo aüsa śari‐  [1-36] + + + + hi ? yo ruasa aparigraho ṇa so ruo ◦ evaṃ ve[d].[ṇa sa]ṃña saṃ[kha]ra [v]i[ñ]. + + [a]parigrahido ◦ [yo vi] + + [1-37] + + + + [viñaṇa ◦ sa vi prañaparamida ◦ aparig].[h].da  [ev]. [h]. + + + + + + + [sat]‍(v)e[ṇa] ma[hasa]‍(tv)e + [1-38] + + ? [caridav]o  [a]yaṃ bosisatvasa aparigra[h].[d]. [ṇa]‍(ma) [sa]‍(ma)‍[si] asadha[ra] ? [apar]‍(i)‍[g̱ahe] .[ra] ? [g̱a].[u] [1-39] + + [ñada] aparigrahida ◦ ta kisa [h]edu ◦ na hi sa ṇimitado vihatavo ◦                      [ava]ṃ pi bhaṃte bhag̱ava bosisatvasa [1-40] + + + + paramida ◦ 
                                                 
須菩提白佛言。我熟念菩薩心不可得。亦不可知處。亦不可見何所。  是菩薩般若波羅蜜。亦不能及説。亦不能逮説菩薩字。菩薩無有處處。了不可得。  亦無而出。亦無如入。亦無如住。亦無如止。  何以故。菩薩字了不可得故。  無如住無如止。  作是説般若波羅蜜。菩薩聞是心不懈倦。不難不恐不畏。以入阿惟越致中悉了知。不可復退  菩薩行般若波羅蜜。色不當於中住。痛痒思想生死識。不當於中住。  何以故。住色中爲行識。住痛痒思想生死識中爲行識。不當行識。設住其中者。爲不隨般若波羅蜜教。  何以故。行識故。是爲不行般若波羅蜜。  不行者。菩薩不得薩芸若。  舍利弗謂須菩提。菩薩當云何行般若波羅蜜得般若波羅蜜。須菩提言。菩薩行般若波羅蜜。色不受。痛痒思想生死識不受。  何以故不受。如影無所取。無所得故不受。  菩薩行般若波羅蜜。  一切字法不受。是故三昧無有邊。無有正。諸阿羅漢辟支佛。所不能及復次舍利弗。薩芸若不受。何以故。菩薩不當持想視薩芸若。  設想視者爲不了爲。如餘道人不信薩芸若。  何以故。反謂有身。正使餘道人信佛。信佛已。反持小道入佛道中。  入佛道中已不受。色痛痒思想生死識不受。  不受已亦未曉。尚未成。  亦不見慧。亦不於内見慧。亦不於外見慧。亦不於餘處見慧。  亦不於内痛痒思想生死識見慧。亦不於外痛痒思想生死識餘處見慧。亦不於餘處脱。  以學成就佛。了知從法中以脱去。  謂法等一泥洹。  菩薩莫作是行。莫内外視法。吁與般若波羅蜜等。一切無所受無所從。誰得法。無所持無所收。亦無所泥洹想。是故菩薩般若波羅蜜亦不受。色痛痒思想生死識亦不受。  亦不中道般泥洹。悉具十種力。四無所畏。佛十八事。  是故菩薩般若波羅蜜。 
善業白佛言。吾以爲菩薩者其不可見。名亦不可得[師云菩薩與名皆空當以何爲之説明度經也又所匡政皆不可見不可得者。當何爲菩薩説法欲以道匡政天下著欲之徒使其無爲邪見之行也]  如是世尊。所疑有著。吾與物也斯不可得一切[所疑謂有吾身與萬物也貲貨費耗皆非有得吾與萬物皆非已有難可常保也]但以名爲菩薩。[至于佛亦名也。]  然不住不住[佛與菩薩在世間但名耳其法意非住也不住者以權著也]  所以者何。名不可得。  是故名者非住非不住。[名者猶水中月像也]  若爲菩薩説深明度意。不移不捨不疲不息不有惡難。 不驚不怛不以恐受。以體解而性入[性與道倶如合符契也]是爲住不退轉。應於無處當以知此。  又妙世尊[師云妙者此經義甚深妙也]菩薩修行明度無極不以色住[不倚此色身住也]於痛想行不以識住[不以名身任也]  所以者何。若止於色爲造色行[是爲甫始主作生無身業也]止痛想行爲造識[斯又甫欲與造邪識之行始衆生矣]非爲應受[非如法受也]  明度無極不造行爲應受識不造色行是爲應受明度矣  受此其不具足明度無極。終不得一切知[於斯經中有邪想行如毛髮謂之不具終不得作佛也]  秋露子曰。菩薩何行而受明度。善業曰。以不取色。[取着也不着於色也]不取痛想行識。所以者 何。色無彼受。痛想行識無有彼受。  若此色無彼受爲非色。痛想行識無有彼受爲非識。明度之道無有彼受。[所以者何。吾受如取影無所得。]  是爲明度無極之行也。  是名曰菩薩大士諸法無受之定[我於世間所受如夢如影影爲無所得也]場廣趣大而無有量。一切弟子諸縁一覺所不能持也[教順之場極廣所趣之道極大四等弘普周遍無極畢央濟衆苦痛難忍甘心進擢志大不權弟子若佛所不能究竟曰不能持矣]又一切知亦無彼受[師云一切知佛也唯佛得無不知]所以者何。無想見故。  若想見者終不得此爲。若異學先泥之信不得一切知。  彼先泥信解道學度入慧。  亦不取色。不取痛想行識。  不從色見慧。  不内色見慧。不外色見慧。不内外色見慧。不以異色見慧。  於痛想行如上説不從識。不以内外異識見慧。  如是究暢從信解得道地。法意作量以爲脱。  便無受無獲[無受不復受五盛陰想無獲無復罪福故言無所獲矣]已受解得度滅[已受解者謂八正道及正解正智爲意已受無復思想爲已得應義也]明度不爲智想。  如是世尊雖菩薩於是道不取色痛想行識。  亦不中道滅度。而具如來十力四無所畏佛十八不絶 之法也[菩薩得明度意見空甫修佛事以其力無畏十八法成相好嚴佛刹不違本願欲度十方不中道滅度也]   
須菩(27)提白佛言。世尊。我不得不見菩薩。  當教何等(28)菩薩般若波羅蜜。世尊。我不見菩薩法來去。(29)而與菩薩作字言。是菩薩我則疑悔。  世尊。又(537c1)菩薩字無決定無住處。  所以者何。是字無所(2)有故。  無所有亦無定無處。  若菩薩聞是事。不(3)驚不怖不沒不退。當知是菩薩畢竟住不退(4)轉地。住無所住。  復次世尊。菩薩行般若波羅(5)蜜時。不應色中住。不應受想行識中住。  何以(6)故。若住色中爲作色行。若住受想行識中。爲(7)作識行。  若行作法。則不能受般若波羅蜜。不(8)能習般若波羅蜜。  不具足般若波羅蜜。則不(9)能成就薩婆若。  何以故。色無受想。受想行識(10)無受想。  若色無受則非色。受想行識無受則(11)非識。般若波羅蜜亦無受。  菩薩應如是學行(12)般若波羅蜜。  是名菩薩諸法無受三昧廣大(13)無量無定。一切聲聞辟支佛所不能壞。何以故(14)是三昧不可以相得。  若是三昧可以相得。先(15)尼梵志。於薩婆若智不應生信。  先尼梵志以(16)有量智入是法中。  入已不受色。不受受想行(17)識。  是梵志不以得門見。  是智不以内色見。(18)是智不以外色見。是智不以内外色見。是智(19)亦不離内外色見。  是智不以内受想行識見。(20)是智不以外受想行識見。是智不以内外受(21)想行識見。是智亦不離内外受想行識見。  是(22)智先尼梵志信解薩婆若智。以得諸法實相(23)故得解脱。  得解脱已。於諸法中無取無捨。乃(24)至涅槃亦無取無捨。  世尊。是名菩薩般若波(25)羅蜜。不受色不受受想行識。  雖不受色不受(26)受想行識。未具足佛十力四無所畏十八不共(27)法。終不中道而般涅槃。   
Subhuti: I who do not find anything to correspond to the word ‘Bodhisattva,’ or the words ‘perfect wisdom,’ – which Bodhisattva should I then instruct and admonish in which perfect wisdom?  It would surely be regrettable if I, unable to find the thing itself, should merely in words cause a Bodhisattva to arise and to pass away.  Moreover, what is thus designated is not continuous nor not-continuous, not discontinuous or not-discontinuous.  And why? Because it does not exist.  That is why it is not continuous nor not-continuous, not discontinuous or not-discontinuous.  A Bodhisattva who does not become afraid when this deep and perfect wisdom is being taught (8) should be recognized as not lacking in perfect wisdom, as standing at the irreversible stage of a Bodhisattva, standing firmly, in consequence of not taking his stand anywhere.  Moreover, a Bodhisattva who courses in perfect wisdom and develops it, should not stand in form, etc.  Because, when he stands in form, etc., he courses in its formative influences, he cannot gain perfect wisdom, nor exert himself upon it, nor fulfil it.    When he does not fulfil perfect wisdom, he cannot go forth to all-knowledge, so long as he remains one who tries to appropriate the essentially elusive.  For in perfect wisdom form is not appropriated.  But the non-appropriation of form, etc., is not form, etc. And perfect wisdom also cannot be appropriated.  It is thus that a Bodhisattva should course in this perfect wisdom.  This concentrated insight of a Bodhisattva is called ‘the non-appropriation of all dharmas.’ It is vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas. The state of all-knowledge itself cannot be taken hold of, because it cannot be seized through a sign.  If it could be seized through a sign, then Srenika, the Wanderer, would not have gained faith in this our religion.  Srenika, the Wanderer, believed resolutely in this cognition of the all-knowing, and as a ‘faith-follower’ he (9) entered on a cognition with a limited scope.  He did not take hold of form, etc.  Nor did he review that cognition with joyful zest and pleasure.  He viewed it neither as inside form, etc., nor as outside, nor as both inside and outside,  nor as other than form, etc.  In this scripture passage, Srenika, the Wanderer, as one who always resolutely believes in this cognition of the all-knowing, is called a faith-follower.  so that he did not take hold of any dharma, nor apprehend any dharma, which he could have appropriated or released. He did not even care about Nirvana.  This also should be known as a Bodhisattva’s perfect wisdom, that he does not take hold of form, etc.,  and that he does not enter Nirvana midway, before he has realized the ten powers of a Tathagata, his four grounds of self-confidence, and the eighteen dharmas peculiar to a Buddha.  Therefore this too should be known as a Bodhisattva’s perfect wisdom. 
punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prajñāpāramitāṃ bhāvayatā evam upaparīkṣitavyam evam upanidhyātavyam - katamaiṣā prajñāpāramitā? kasya caiṣā prajñāpāramitā? kiṃ yo dharmo na vidyate nopalabhyate, sā prajñāpāramiteti? saced evam upaparīkṣamāṇaḥ evam upanidhyāyan nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasam, na bhagnapṛṣṭhībhavati, notrasyati na saṃtrasyati na saṃtrāsam āpadyate, avirahito bodhisattvo mahāsattvaḥ prajñāpāramitayā veditavyaḥ || 
bcom ldan ’das gźan yaṅ byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa la spyod ciṅ śes rab kyi pha rol tu phyin pa la bsgom pas ’di ltar ñe bar brtag ciṅ ’di ltar ṅes par bsam par bgyi ste | śes rab kyi pha rol tu (5) phyin pa ’di gaṅ yin śes rab kyi pha rol tu phyin pa ’di gaṅ gi yin | ci chos gaṅ med pa daṅ mi dmigs pa de śes rab kyi pha rol tu phyin pa yin nam źes | gal te de ltar ñe bar brtags de ltar ṅes par bsams na | mi ’god kun tu mi źum bag mi tsha | bag ’khums (6) par mi ’gyur ’di’i yid phyir phyogs par mi bgyid bcom źiṅ phyir phyogs bar mi ’gyur | mi dṅaṅ kun tu mi skrag kun tu skrag pa daṅ ldan par mi ’gyur na byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa daṅ ma bral bar rig par bgyi’o || 
puṇavaro bhaṃte bhag̱ava bosisatveṇa mahasatveṇa prañaparamidae caraṃteṇa ◦ evaṃ uva‐​[1-41] + + + + + + + + + + + + [p].[ñ].[para]‍(mi)‍[da] kaseṣa prañaparamida ◦ ki yo dhaṃmo na vijati na labhati ◦ sa prañaparami‐​[1-42] + + + + + + + [na sa]ṃ[tra]sati ? ? [ma].o [avirahito bosisat]v[o prañapara]‍(m)‍[idae 
 
菩薩已入般若波羅蜜中行。當作是視何所。是般若波羅蜜在何所。般若波羅蜜中法。了不能得。了不能知處。是故般若波羅蜜。菩薩當作是念。聞是不懈不却不恐不畏不難。知是菩薩不離般若波羅蜜。菩薩當了知如是。 
又菩薩大士行明度無極當以觀此何等是智慧。何所爲明度。何以明諸法無所從得[師云不從内色外色内外痛想行見惠是爲無所從得也]是故謂之明度無極。如是觀省察思惟。不驚不怛不移不疲。如是菩薩爲不中休明度無極以知此。 
復次世尊。菩薩行般(28)若波羅蜜。應如是思惟。何等是般若波羅蜜。(29)是誰般若波羅蜜。若法不可得。是般若波羅(538a1)蜜耶。若菩薩作是思惟。觀時不驚不畏不怖(2)不沒不退。當知是菩薩不離般若波羅蜜行 
(10) Further, a Bodhisattva who courses in perfect wisdom and develops it, should consider and meditate on what that perfect wisdom is, on him who has it, and on this perfect wisdom as a dharma which does not exist, which cannot be apprehended. When these considerations do not make him afraid, then he is to be known as a Bodhisattva who possesses perfect wisdom. 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kiṃ kāraṇam āyuṣman subhūte avirahito bodhisattvo mahāsattvaḥ prajñāpāramitayā veditavyaḥ? yadā rūpam eva virahitaṃ rūpasvabhāvena, evaṃ yadā vedanaiva saṃjñaiva saṃskārā eva, yadā vijñānam eva virahitaṃ vijñānasvabhāvena, yadā prajñāpāramitaiva virahitā prajñāpāramitāsvabhāvena, yadā sarvajñataiva virahitā sarvajñatāsvabhāvena || 
de (7) nas tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor ’di ltar gaṅ gi tshe gzugs ñid gzugs kyi ṅo bo ñid daṅ bral ba | de bźin du gaṅ gi tshe tshor ba ñid daṅ ’du śes ñid daṅ | ’du byed rnams ñid daṅ de bźin du ’di ltar gaṅ (6a1) gi tshe rnam par śes pa ñid kyaṅ rnam par śes pa’i ṅo bo ñid daṅ bral ba | gaṅ gi tshe śes rab kyi pha rol tu phyin pa ñid kyaṅ śes rab kyi pha rol tu phyin pa’i ṅo bo ñid daṅ bral ba | gaṅ gi tshe thams cad mkhyen pa ñid kyaṅ thams cad mkhyen pa’i ṅo bo ñid daṅ (2) bral ba yin na de ci’i phyir byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa daṅ ma bral bar rig par bya | 
asa h]o [S]u + + [1-43]? [edad] oya ◦ kiṃkaraṇo avirahido bosisatvo prañaparamidae ◦ 
 
舍利弗謂須菩提。菩薩何因曉般若波羅蜜。色離本色。痛痒思想生死識離本識。般若波羅蜜離本般若波羅蜜。 
秋露子曰。何故菩薩知己休止。爲如於色休色本性。於痛想行休識本性。明度無極休識本性[色之本性着復著起復起五陰悉爾菩薩於五陰休其本性不着起也]明度無極休智本性。 
(3)爾時舍利弗語須菩提。若色離色性。受想行(4)識離識性。般若波羅蜜離般若波羅蜜性者。(5)何故説菩薩不離般若波羅蜜行。 
Sariputra: How can a Bodhisattva be known as possessing perfect wisdom, when the very form does not possess the own-being of form, etc.; when perfect wisdom does not possess the own-being of perfect wisdom; when the very all-knowledge does not possess the own-being of all-knowledge? 
(6) evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - evam etad āyuṣman śāriputra evam etat |  rūpam evāyuṣman śāriputra virahitaṃ rūpasvabhāvena | evaṃ vedanaiva saṃjñaiva saṃskārā eva | vijñānam evāyuṣman śāriputra virahitaṃ vijñānasvabhāvena |  prajñāpāramitaiva āyuṣman śāriputra virahitā prajñāpāramitāsvabhāvena |  sarvajñataiva āyuṣman śāriputra virahitā sarvajñatāsvabhāvena |  prajñāpāramitālakṣaṇenāpi prajñāpāramitā virahitā |  lakṣaṇasvabhāvenāpi lakṣaṇaṃ virahitam |  lakṣyasvabhāvenāpi lakṣyaṃ virahitam |  svabhāvalakṣaṇenāpi svabhāvo virahitaḥ || 
de skad ces smras pa daṅ | tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i (3) bu de de bźin no ||  de de bźin te | śā ri’i bu gzugs ñid gzugs kyi ṅo bo ñid daṅ bral ba’o || de bźin du tshor ba ñid daṅ ’du śes ñid daṅ ’du byed rnams ñid daṅ de gźin du rnam par śes pa ñid kyaṅ tshe daṅ ldan pa śā ri’i bu rnam par śes pa’i ṅo bo ñid daṅ bral ba’i  (4) tshe daṅ ldan pa śā ri’i bu śes rab kyi pha rol tu phyin pa ñid kyaṅ śes rab kyi pha rol tu phyin pa’i ṅo bo ñid daṅ bral ba’o ||  tshe daṅ ldan pa śā ri’i bu thams cad mkhyen pa ñid kyaṅ thams cad mkhyen pa’i ṅo bo ñid daṅ bral ba’o ||  śes rab kyi pha rol tu phyin pa ni śes (5) rab kyi pha rol tu phyin pa’i mtshan ñid daṅ yaṅ bral ba’o ||  mtshan ñid ni mtshan ñid kyi ṅo bo ñid daṅ yaṅ bral ba’o ||  mtshan ñid kyi gźi yaṅ mtshan ñid kyi gźi’i ṅo bo ñid daṅ yaṅ bral ba’o |  ṅo bo ñid ni ṅo bo ñid kyi mtshan ñid daṅ yaṅ bral ba’o || 
evaṃ vuto aïśpa suh[u]‐​[1-44] + + + + + + + [e]dad oya  ruo yeva aüsa śariputra virahido ruasvabhaveṇa ◦ eva vedaṇa saṃña saṃkhara ◦ viñaṇo [1-45] + + + + + [ri]putra virahido viñaṇasvabhaveṇa  prañaparamida yeva aüsa śariputra vira[hi]da prañaparami‐​[1-46] + + + + +           
               
須菩提言。如是。               
善業曰。如是賢者。  其於色也休色自然[菩薩學明度本心欲分別知望得惠當休是欲知望之想無所復起也]於痛想行休識自然。  明度無極休識自然。  明度無極休智自然。[行此道者於智休止。]智之自然者休矣[於五陰中皆休其自起不復起矣]    相休止。相之自然者休矣。     
須菩提言。(6)如是舍利弗。  色離色性。受想行識離識性。  般(7)若波羅蜜離般若波羅蜜性。          是法皆離自性。(8)性相亦離。 
Subhuti: It is so, Sariputra.  Form itself does not possess the own-being of form, etc.      Perfect wisdom does not possess the mark (of being) ‘perfect wisdom.’  A mark does not possess the own-being of a mark.  The marked does not possess the own-being of being marked,  and own-being does not possess the mark of [being] own-being. 
evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kiṃ punar āyuṣman subhūte yo bodhisattvo mahāsattvo ’tra śikṣiṣyate, sa niryāsyati sarvajñatāyām? āyuṣmān subhūtir āha - evam etad āyuṣman śāriputra, evam etat | yo bodhisattvo mahāsattvo ’tra śikṣiṣyate, sa niryāsyati sarvajñatāyām |  tat kasya hetoḥ? ajātā hy anirjātā1 hy āyuṣman śāriputra sarvadharmāḥ |  evaṃ carata āyuṣman śāriputra bodhisattvasya mahāsattvasya sarvajñatā āsannībhavati |  yathā yathā sarvajñatā āsannībhavati, tathā tathā sattvaparipācanāya kāyacittapariśuddhir lakṣaṇapariśuddhiḥ buddhakṣetraśuddhiḥ | buddhaiś ca samavadhānaṃ bhavati |  evaṃ ca punar āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvajñatāyā āsannībhavati || 
de skad ces (6) smras pa daṅ | tshe daṅ ldan pa śā ri’i bas tshe daṅ ldan ba rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor yaṅ ci byaṅ chub sems dpa’ sems dpa’ chen po gaṅ ’di la slob par ’gyur ba de thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ram | (7) tshe daṅ ldan pa rab ’byor gyis smras pa tshe daṅ ldan pa śā ri’i bu de de bźin no de de bźin to | byaṅ chub sems dpa’ sems dpa’ chen po gaṅ ’di la slob par ’gyur ba de thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ro ||  de ci’i phyir źe na | tshe daṅ ldan pa (6b1) śā ri’i bu chos thams cad ni ṅes par ’byuṅ ba med ciṅ ma skyes pa’o ||  tshe daṅ ldan pa śā ri’i bu de ltar spyod pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni thams cad mkhyen pa ñid la ñe bar ’gyur ro ||  ci lta ci ltar thams cad mkhyen pa ñid la ñe bar (2) gyur pa de lta de ltar sems can yoṅs su smin pa’i phyir | lus daṅ sems yoṅs su dag pa daṅ mtshan yoṅs su dag pa daṅ saṅs rgyas kyi źiṅ yoṅs su dag pa daṅ saṅs rgyas daṅ ñe bar yaṅ ’gyur ro ||  tshe daṅ ldan pa śā ri’i bu byaṅ chub sems dpa’ sems (3) dpa’ chen po de ltar śes rab kyi pha rol tu phyin pa la spyod pa ni thams cad mkhyen pa ñid la ñe ba yin no || 
+ + + + + + + + + + [edad oya] + + + + + + + [b]o[sisatvo] (a)‍[t]‍(ra) [śikṣiśati] ? + + + + + + + [1-47] + + + + + (aï)śpa subhuti edad o[ya] evam edo aüsa śari[p]u + + + + + + + + + [1-48] + + + + + sisatvo atra [śikṣiśati sa ṇiya]ïśati sarvañadae ◦  ta kisa hedu aniyada a[jato saṃrvadhaṃ]ma  [1-49] + + + + + [si]satvasa mahasatvasa ◦ sarvañuda abhasaṃṇa bhavati ◦    ayaṃ puṇu bosisatvo mahasatvo prañaparami‐​[1-50] + + + + + + + [a]bhaśibhavati 
         
舍利弗言。善哉須菩提。菩薩設使出是中。便自致薩芸若。須菩提言。如是菩薩出是中。便自致薩芸若。  何以故。薩芸若無所從生無所從生。  如是菩薩疾近作佛。    菩薩行般若波羅蜜。於薩芸若中無所罣礙。舍利弗言。善哉。 
秋露子曰。善哉善哉其學此者必出一切智[行此道者休其欲之心即知心自起者皆休止也]善業曰。然菩薩學此出一切知。  所以者何其於諸法無出無生。  如是學故逮得佛坐[學如此者必從生死之出成佛一切知矣]    菩薩履行明度無極。 
舍利弗言。若菩薩於是中學。能成(9)就薩婆若耶。須菩提言如是。舍利弗。菩薩如(10)是學者。能成就薩婆若。  所以者何。一切法無(11)生無成就故。  若菩薩如是行者。則近薩婆(12)若     
(11) Sariputra: Nevertheless, the Bodhisattva who trains in this will go forth to all-knowledge? Subhuti: He will.  Because all dharmas are unborn, and do not go forth.  When he courses thus, a Bodhisattva comes near to all-knowledge.  To the extend that he comes near to all-knowledge, his body, thought and marks shall become perfectly pure, for the sake of maturing beings, and he shall meet with the Buddhas.  It is thus that a Bodhisattva who courses in perfect wisdom comes near to all-knowledge. 
punar aparam āyuṣmān subhūtir bodhisattvaṃ mahāsattvam ārabhyaivam āha - saced rūpe carati, nimitte carati | saced rūpanimitte carati, nimitte carati | saced rūpaṃ nimittam iti carati, nimitte carati |  saced rūpasyotpāde carati, nimitte carati |  saced rūpasya nirodhe carati, nimitte carati |  saced rūpasya vināśe carati, nimitte carati |  saced rūpaṃ śūnyam iti carati, nimitte carati |  ahaṃ carāmīti carati, nimitte carati |  ahaṃ bodhisattva iti carati, nimitte carati |  ahaṃ bodhisattva iti hy upalambha eva sa carati |  evaṃ saced vedanāyāṃ saṃjñāyāṃ saṃskāreṣu | saced vijñāne carati, nimitte carati |  saced vijñānanimitte carati, nimitte carati saced vijñānaṃ nimittam iti carati, nimitte carati |  saced vijñānasyotpāde carati, nimitte carati | saced vijñānasya nirodhe carati, nimitte carati | saced vijñānasya vināśe carati, nimitte carati | saced vijñānaṃ śūnyam iti carati, nimitte carati |  ahaṃ carāmīti carati, nimitte carati |  ahaṃ bodhisattva iti carati, nimitte carati |  ahaṃ bodhisattva iti hy upalambha eva sa carati |  sacet punar asyaivaṃ bhavati - ya evaṃ carati, sa prajñāpāramitāyāṃ carati, sa prajñāpāramitāṃ bhāvayatīti, nimitta eva sa carati | ayaṃ bodhisattvo ’nupāyakuśalo veditavyaḥ || 
gźan yaṅ tshe daṅ ldan pa rab ’byor gyis byaṅ chub sems dpa’ sems dpa’ chen po las brtsams te ’di skad ces smras so || gal te gzugs la spyod na (4) mtshan ma la spyod do || gal te gzugs kyi mtshan ma la spyod na mtshan ma la spyod do || gal te gzugs mtshan ma’o sñam du spyod na mtshan ma la spyod do ||  gal te gzugs kyi skye ba la spyod na mtshan ma la spyod do ||  gal te gzugs kyi ’gag pa la spyod na mtshan ma la (5) spyod do ||  gal te gzugs kyi ’jig pa la spyod na mtshan ma la spyod do ||  gal te gzugs stoṅ ba’o sñam du spyod na mtshan ma la spyod do ||  bdag spyod do sñam du spyod na mtshan ma la spyod do ||  bdag byaṅ chub sems dpa’o sñam du spyod na mtshan ma la spyod do ||  bdag byaṅ chub (6) sems dpa’o sñam na de dmigs pa ñid la spyod do ||  de bźin du gal te tshor ba daṅ | ’du śes daṅ ’du byed rnams daṅ gal te rnam par śes pa la spyod na mtshan ma la spyod do ||  gal te rnam par śes pa’i mtshan ma la spyod na mtshan ma la spyod do || gal te rnam par śes (7) pa mtshan ma’o sñam du spyod na mtshan ma la spyod do ||  gal te rnam par śes pa’i skye ba la skyod na mtshan ma la spyod do || gal te rnam par śes pa’i ’gag pa la spyod na mtshan ma la spyod do || gal te rnam par śes pa’i ’jig pa la spyod na mtshan ma la spyod do || gal te rnam (7a1) par śes pa stoṅ ba’o sñam du spyod na mtshan ma la spyod do ||  bdag spyod do sñam du spyod na mtshan ma la spyod do ||  bdag byaṅ chub sems dpa’o sñam du spyod na mtshan ma la spyod do ||  bdag byaṅ chub sems dpa’o sñam na de dmigs pa ñid la spyod do ||  (2) gal te yaṅ de ’di sñam du gaṅ de ltar spyod pa de ni śes rab kyi pha rol tu phyin pa la spyod pa ste de ni śes rab kyi pha rol tu phyin pa sgom par byed pa yin no sñam du sems na de mtshan ma ñid la spyod pa ste | byaṅ chub sems dpa’ ’di ni thabs mi mkhas par rig par bya’o || 
punavaro aïśpa suhuti bosisatvo aradhva evaṃ aha ◦ saye ruve carati    [1-51] + + + + + + + + + + ? [ṇ]‍(i)‍[miti cara]ti  [say]‍(e) [r]‍(uva)‍[sa viṇa]śe carati ṇimiti carati  roo su‐​[1-52] + + + + [ra]ti  ahaṃ carami ti ? + + +    + + labha carati  pialo eva vedana saṃña saṃkhara saye viñaṇe carati + + + + [1-53] + + + +    [saye] viñaṇasa upade carati ṇimiti carati saye viñaṇasa viṇaśe carati ? + + + [rati] ? [1-54] + + + + ṇ[i]miti carati  ahaṃ carami ti ◦    ualaṃbhe carati ◦◦◦  ayaṃ bosisatvo mahasatvo [ṇimita] yeva [1-55] + + + + + + + + + + [eva]‍(ṃ) [carati so prañaparamidae carat]i prañaparamida bhaveti ṇimita [1-56] + + + + + + + + + + + + + + + + + + + + + + + + 
                             
菩薩精進作是語。設使行色爲行想。   設生色行爲行想。設觀色行爲行想。  設滅色行爲行想。    設空色行爲行想。        設識行立欲得爲行想。痛痒思想生死識行爲行想。    生識行爲行想。觀識行爲行想。滅識行爲行想。空識行爲行想。        如是菩薩爲反行想。作是守行者爲不守般若波羅蜜。爲不行般若波羅蜜。若想行者菩薩護行。當莫隨其中。 
若行色爲想行。若行色占爲想行。若行色不占爲想行。  若行色興爲想行。  若行色敗爲想行。若行色滅爲想行。  See the previous record (The first one)  若行色思爲想行。若行色空爲想行。若行色非身爲想行。        痛想行識如上説皆爲想行。若識有是吾當行欲得。行設有是如是行。如是惟爲惟行[師云説色如此痛想行識亦如色説也]            此道爲是菩薩大士。爲行得想之行。無善權方便以爲休於明度無極[此上章皆爲三界生死不合明度大智之道也] 
(13)爾時須菩提語舍利弗言。菩薩若行色行爲(14)行相。  若生色行爲行相。  若滅色行爲行相。  若(15)壞色行爲行相。  若空色行爲行相。  我行是(16)行亦是行相。      若行受想行識行爲行相。    若生(17)識行爲行相。若滅識行爲行相。若壞識行爲(18)行相。若空識行爲行相。  我行是行亦是行相。      (19)若作是念。能如是行者。是行般若波羅蜜。亦(20)是行相。當知是菩薩未善知方便。 
Subhuti said further concerning the Bodhisattva: He courses in a sign when he courses in form, etc., or in the sign of form, etc., or in the idea that ‘form is a sign,’  or in the production of form,  or in the stopping  or destruction of form,  or in the idea that ‘form is empty,’  or ‘I course,’  or ‘I am a Bodhisattva.’   For he actually courses in the idea ‘I am a Bodhisattva’ as a basis.              (12) Or, when it occurs to him ‘he who courses thus, courses in perfect wisdom and develops it,’ – he courses only in a sign. Such a Bodhisattva should be known as unskilled in means. 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kathaṃ punar āyuṣman subhūte caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām? evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - saced āyuṣman śāriputra bodhisattvo mahāsattvo na rūpe carati, na rūpanimitte carati, na rūpaṃ nimittam iti carati, na rūpasyotpāde carati, na rūpasya nirodhe (7) carati, na rūpasya vināśe carati, na rūpaṃ śūnyam iti carati, nāhaṃ carāmīti carati, nāhaṃ bodhisattva iti carati |  evaṃ sacen na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu |  sacen na vijñāne carati, na vijñānanimitte carati, na vijñānaṃ nimittam iti carati, na vijñānasyotpāde carati, na vijñānasya nirodhe carati, na vijñānasya vināśe carati, na vijñānaṃ śūnyam iti carati, nāhaṃ carāmīti carati, nāhaṃ bodhisattva iti carati |  sacet punar nāsyaivaṃ bhavati - ya evaṃ carati, sa prajñāpāramitāyāṃ carati, sa prajñāpāramitāṃ bhāvayatīti |  evaṃ caran bodhisattvo mahāsattvaś carati prajñāpāramitāyām |  sa hi caraṃś carāmīti nopaiti, na carāmīti nopaiti, carāmi ca na carāmi ceti nopaiti, naiva carāmi na na carāmīti nopaiti, cariṣyāmīti nopaiti, na cariṣyāmīti nopaiti, cariṣyāmi ca na cariṣyāmi ceti nopaiti, naiva cariṣyāmi na cariṣyāmīti nopaiti |  tat kasya hetor nopaiti? sarvadharmā hy anupagatā anupāttāḥ |  ayam ucyate sarvadharmānupādāno nāma samādhir bodhisattvasya mahāsattvasya, vipulaḥ puraskṛto ’pramāṇaniyato ’sādhāraṇaḥ sarvaśrāvakapratyekabuddhaiḥ |  anenaiva samādhinā viharan bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate || 
de (3) nas tshe daṅ ldan pa śā ri’i bus | tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor yaṅ byaṅ chub sems dpa’ sems dpa’ chen po ci ltar spyod na śes rab kyi pha rol tu phyin pa la spyod pa yin | de skad ces smras pa daṅ | tshe daṅ ldan pa rab (4) ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i bu gal te byaṅ chub sems dpa’ sems dpa’ chen po gzugs la mi spyod | gzugs kyi mtshan ma la mi spyod | gzugs mtshan ma’o sñam du mi spyod | gzugs kyi skye ba la mi spyod | (5) gzugs kyi ’gag pa la mi spyod | gzugs kyi ’jig pa la mi spyod | gzugs stoṅ pa’o sñam du mi spyod | bdag spyod do sñam du mi spyod | bdag byaṅ chub sems dpa’o sñam du mi spyod | bdag byaṅ chub sems dpa’o sñam du dmigs pa la mi spyod pa daṅ |  de bźin du (6) gal te tshor ba la ma yin | ’du śes la ma yin | ’du byed rnams la ma yin |  gal te rnam par śes pa la mi spyod | rnam par śes pa’i mtshan ma la mi spyod | rnam par śes pa mtshan ma’o sñam du mi spyod | rnam par śes pa’i skye ba la mi spyod | rnam par śes pa’i ’gag (7) pa la mi spyod | rnam par śes pa ’jig pa la mi spyod | rnam par śes pa stoṅ pa’o sñam du mi spyod | bdag spyod do sñam du mi spyod do || bdag byaṅ chub sems dpa’o sñam du mi spyod | bdag byaṅ chub sems dpa’o sñam du dmigs pa la mi spyod ciṅ |  gal te (7b1) yaṅ de ’di sñam du gaṅ de ltar spyod pa de ni śes rab kyi pha rol tu phyin pa la spyod pa ste | de ni śes rab kyi pha rol tu phyin pa sgom par byed pa yin no sñam du mi sems pa ste |  da ltar spyod pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni śes rab kyi pha rol tu phyin pa la (2) spyod pa yin no ||  de spyod kyaṅ spyod do sñam du ñe bar mi rtogs | mi spyod do sñam du ñe bar mi rtogs | spyod kyaṅ spyod la mi spyod kyaṅ mi spyod do sñam du ñe bar mi rtogs | spyod pa yaṅ ma yin la mi spyod pa yaṅ ma yin no sñam du ñe bar mi rtogs | spyad par bya ba’o sñam du yaṅ ñe bar mi (3) rtogs | spyad par mi bya’o sñam du yaṅ ñe bar mi rtogs | spyad par bya ba yaṅ yin la spyad par mi bya ba yaṅ yin no sñam du ñe bar mi rtogs | spyad par bya ba yaṅ ma yin la spyad par mi bya ba yaṅ ma yin pa ñid do sñam du ñe bar mi rtogs so ||  de ci’i phyir źe na | chos thams cad ni ñe (4) bar ma rtogs śiṅ ma zin pas so ||  ’di ni byaṅ chub sems dpa’ sems dpa’ chen po’i tiṅ ṅe ’dzin chos thams cad len pa med pa źes bya ba ste | yaṅs pa mdun du byas pa tshad med par ṅes pa ñan thos daṅ raṅ saṅs rgyas thams cad daṅ thun moṅ ma yin pa’o ||  tiṅ ṅe (5) ’dzin ’dis gnas pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni myur du bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya’o || 
+ + + + + + + [r]ip[u]tra a ? [sa]                 
                 
舍利弗謂須菩提。菩薩當云何行般若波羅蜜。須菩提言。不行色。不生色行。不觀色行。不滅色行。不空色行。   不痛痒思想生死識行。  不生識行。不觀識行。不滅識行。不空識行。不行色。不色想行。不色生行。不色觀行。不識滅行。不識空行。      亦無見亦無行。亦無見行。無行無見。亦復無行。亦無止行。如是爲無見。  何以故。一切法無所從來亦無所持。  菩薩摩訶薩一切字法不受字。是故三昧無有邊無有正。諸阿羅漢辟支佛所不能及知。  菩薩摩訶薩隨三昧者。疾得作佛 
秋露子曰。菩薩何行爲無想無得行。有善權方便而不休於明度無極。答曰。不行色。不行色占。不行色興。不行色敗。不行色滅。不行色想。不行色空。不行色非身。  痛想行識如上説不有是[師云不以有識知有此想也]  吾當得行是行。不有是此行惟爲行此道。  如是行菩薩大士爲無想無得行。爲有善權方便而不休於明度無極[不以識知有此相應於明度無極也右此章所説無想無得之行也]  又菩薩大士行明度無極。  又菩薩大士行明度無極。於此不近爲不行不近行[師云菩薩於此五陰念無所依近爲不行者謂無所行也]不行不近[菩薩意不近行亦不行不近以爲眞]亦不行[亦不行如此也]斯不否行。斯不近行。斯不近不行。斯亦不近於行不行於不近。於不行不否行。於不近[如此上謂意上事亦不離此上意矣]   秋露子曰。何故不近。善業曰。如諸法無所近無從度。  是名菩薩大士[不著行亦不斷行者爲生死斷爲泥能護此兩意是名爲特曉明度善權也]一切諸法無度之定[如十二因縁皆空如無想可近者不着不縛故無得道也]場曠趍大而無有量。一切弟子諸縁一覺所不能持。  行斯定者疾得無上正眞之道。爲無不覺乘佛聖旨。 
舍利弗語(21)須菩提。今菩薩云何行。名爲行般若波羅蜜(22)須菩提言。若菩薩不行色。不行色生不行色(23)滅。不行色壞不行色空。  不行受想行識。  不行(24)識生不行識滅。不行識壞不行識空。  是名行(25)般若波羅蜜。  See the next record  不念行般若波羅蜜。不念不行。不念行不行。亦不念非行非不行。是名行般(27)若波羅蜜。  所以者何。一切法無受故。  是名(28)菩薩諸法無受三昧廣大無量無定。一切聲(29)聞辟支佛所不能壞。  菩薩行是三昧。疾得阿(538b1)耨多羅三藐三菩提。 
Sariputra: How then must a Bodhisattva course if he is to course in perfect wisdom? Subhuti: He should not course in the skandhas, nor in their sign, nor in the idea that ‘the skandhas are signs,’ nor in the production of the skandhas, in their stopping or destruction, nor in the idea that ‘the skandhas are empty,’ or ‘I course,’ or ‘I am a Bodhisattva.’      And (13) it should not occur to him, ‘he who courses thus, courses in perfect wisdom and develops it.’    He courses but he does not entertain such ideas as ‘I course,’ ‘I do not course,’ ‘I course and I do not course,’ ‘I neither course nor do I not course,’ and the same [four] with ‘I will course.’  He does not go near any dharma at all, because all dharmas are unapproachable and unappropriable.  The Bodhisattva then has the concentrated insight ‘Not grasping at any dharma’ by name, vast, noble, unlimited and steady, not shared by any of the Disciples or Pratyekabuddhas.  When he dwells in this concentrated insight, a Bodhisattva will quickly win the full enlightenment 
buddhānubhāvena āyuṣmān subhūtiḥ sthavira evam āha - vyākṛto ’yaṃ bhagavan bodhisattvo mahāsattvaḥ pūrvakais tathāgatair arhadbhiḥ samyaksaṃbuddhair anuttarāyāṃ samyaksaṃbodhau, yo ’nena samādhinā viharati |  sa tam api samādhiṃ na samanupaśyati, na ca tena samādhinā manyate - ahaṃ samāhitaḥ, ahaṃ samādhiṃ samāpatsye, ahaṃ samādhiṃ samāpadye, ahaṃ samādhis amāpannaḥ, iti, evaṃ tasya sarveṇa sarvaṃ sarvathā sarvaṃ na saṃvidyate || 
de nas saṅs rgyas kyi mthus gnas brtan tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das (6) gaṅ tiṅ ṅe ’dzin ’dis gnas pa’i byaṅ chub sems dpa’ sems dpa’ chen po de ni sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan pa lags so ||  de ni tiṅ ṅe ’dzin de (7) yaṅ yaṅ dag par rjes su mi mthoṅ | tiṅ ṅe ’dzin ṅas kyaṅ rlom sems su mi bgyid bdag ni mñam par bźag pa ste | bdag tiṅ ṅe ’dzin la sñoms par ’jug go || bdag tiṅ ṅe ’dzin la sñoms par bźag pa’o || bdag tiṅ ṅe ’dzin la sñoms par źugs pa’o sñam (8a1) pa de lta bu de la thams cad nas thams cad rnam pa thams cad du thams cad ma mchis so || 
   
   
持佛威神。須菩提説是語。菩薩皆得阿惟越致字。前過去佛時得作佛。隨三昧  亦不見三昧。亦無有三昧想。亦不作三昧。亦不念識三昧。亦不想識坐三昧。亦不言我三昧。已隨是 法者無有疑。 
善業曰。是菩薩大士受拜於往昔如來至眞等正佛者。乃行斯定。  彼受無見。無見爲定其於定者不知吾受之[師云菩薩於定不作思想也]吾已定吾依定也。彼於是中一切不明[不以意分明之也] 
(b01-02)須菩提承佛威神。而作是言。若菩薩行是三昧。(b02-03:corresponding to the next passage:不念不分別是三昧。我當入是三昧。我今入我已入。無如是分別。)(b04-05)當知是菩薩已從諸佛。得受阿耨多羅三藐三菩提記。  不念不分別是三昧。我當入是三昧。我今入我已入。無如是分別。 
which the Tathagatas of the past have predicted for him.  But when he dwells in that concentration, he does not review it, nor think ‘I am collected,’ ‘I will enter into concentration,’ ‘I am entering into concentration,’ ‘I have entered into concentration.’ All that in each and every way does not exist for him. 
evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - katamenāyuṣman subhūte samādhinā viharan bodhisattvo mahāsattvas tathāgatair arhadbhiḥ samyaksaṃbuddhair vyākriyate ’nuttarāyāṃ samyaksaṃbodhau? śakyaḥ sa samādhir darśayitum? subhūtir āha - no hīdam āyuṣman śāriputra |  tat kasya hetoḥ? tam api hi sa kulaputraḥ samādhiṃ na jānāti, na saṃjānīte |  āyuṣmān śāriputra āha - na jānāti na saṃjānīte ity āyuṣman subhūte vadasi? āyuṣmān subhūtir āha - na jānāti na saṃjānīte ity āyuṣman śāriputra vadāmi |  tat kasya hetor na jānāti na saṃjānīte? avidyamānatvena tasya samādhes taṃ samādhiṃ na jānāti na saṃjānīte |  atha khalu bhagavān āyuṣmate subhūtaye sādhukāram adāt - sādhu sādhu subhūte |  evam etat subhūte, evam etat |  yathāpi nāma tathāgatānubhāvena te pratibhāti, tathāgatādhiṣṭhānenopadiśasi |  evaṃ cātra bodhisattvena mahāsattvena śikṣitavyam |  tat kasya hetoḥ? evaṃ hi śikṣamāṇo bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate || 
de skad ces gsol pa daṅ | tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor tiṅ ṅe ’dzin gaṅ gis (2) gnas na byaṅ chub sems dpa’ sems dpa’ chen po de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ ston pa’i tiṅ ṅe ’dzin de bstan par nus sam | rab ’byor gyis smras pa | (3) tshe daṅ ldan pa śā ri’i bu de ni ma yin no ||  de ci’i phyir źe na | rigs kyi bu des ni tiṅ ṅe ’dzin de yaṅ mi śes yaṅ dag par mi śes so ||  tshe daṅ ldan pa śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor mi śes yaṅ dag par mi śes źes zer ram | tshe daṅ ldan pa rab (4) ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu mi śes yaṅ dag par mi śes źes zer ro ||  de ci’i phyir źe na | tiṅ ṅe ’dzin de med pas na mi śes yaṅ dag par mi śes so || tiṅ ṅe ’dzin de yaṅ mi śes yaṅ dag par mi śes so ||  de nas bcom ldan ’das kyis tshe daṅ (5) ldan pa rab ’byor la legs so || źes bya ba byin te ||  See the next record.  ji ltar yaṅ khyod de bźin gśegs pa’i mthus spobs pa daṅ de bźin gśegs pa’i byin gyis brlabs kyis ston pa ni rab ’byor legs so legs so || rab ’byor de de bźin no de de bźin te |  byaṅ chub sems (6) dpa’ sems dpa’ chen pos ni de bźin du ’di la bslab par bya’o ||  de ci’i phyir źe na | byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na śes rab kyi pha rol tu phyin pa la slob bo || 
                 
                 
舍利弗謂須菩提。何所三昧隨行。菩薩已得阿惟越致字。前過去佛時得作佛。可得見三昧處不。須菩提言。不可得見也。舍利弗。  善男子亦不知亦不了。  舍利弗謂須菩提。(corresponding to next passage:何以故。不知不了)須菩提言。  何以故。不知不了。(corresponding to previous passage:須菩提言。)亦不得三昧。亦無有三昧。亦不得字。  佛言。善哉須菩提。  如我所説。  空身慧  作是爲諸菩薩爲隨般若波羅蜜教。  菩薩作是學爲學般若波羅蜜1也。 
秋露子曰。云何菩薩爲昔如來所説拜。當得佛者彼能見定。是定者乎[彼謂以得拜家寧能自見意定爲以定耶]答曰。不也。 
舍利弗語須菩提。菩薩所行三昧。得從諸佛受阿耨多羅三藐三菩提記。是三昧可得示不。須菩提言。不也舍利弗。  何以故。善男子。不分別是三昧。  所以者何。三昧性無所有故。  佛讃須菩提言。善哉善哉。  如我所説。(original order of kumalajiva translation:我説汝於(10)無諍三昧人中最爲第一。如我所説。)  我説汝於無諍三昧人中最爲第一。(Corresponding to the previous passage:如我所説。)  菩薩應如是學般若波羅蜜。  若如是學者。是名學般若波羅蜜。 
(14) Sariputra: Can one show forth that concentration? Subhuti: No, Sariputra.  Because that son of good family neither knows nor perceives it.  Sariputra: You say that he neither knows nor perceives it? Subhuti: I do, for that concentration does not exist.    The Lord: Well said, Subhuti.    And thus should a Bodhisattva train therein, because then he trains in perfect wisdom.     
atha khalv āyuṣmān śāriputro bhagavantam etad avocat - evaṃ śikṣamāṇo bhagavan bodhisattvo (8) mahāsattvaḥ prajñāpāramitāyāṃ śikṣate? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate || 
de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol (7) to || bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na śes rab kyi pha rol tu phyin pa la slob pa lags sam | de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu (8b1) byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na śes rab kyi pha rol tu phyin pa la slob pa yin no || 
 
 
舍利弗白佛言。天中2天。菩薩學如是。爲學般若波羅蜜。 
 
Sariputra: When he thus trains, he trains in perfect wisdom? The Lord: When he thus trains, he trains in perfect wisdom. 
evam ukte āyuṣmān śāriputro bhagavantam etad avocat - evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ katamasmin dharme śikṣate? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvo na kasmiṃścid dharme śikṣate |  tat kasya hetoḥ? na hi te śāriputra dharmās tathā saṃvidyante yathā bālapṛthagjanā aśrutavanto ’bhiniviṣṭāḥ |  āyuṣmān śāriputra āha - kathaṃ tarhi te bhagavan saṃvidyante? bhagavān āha - yathā śāriputra na saṃvidyante, tathā saṃvidyante evam avidyamānāḥ |  tenocyante avidyeti |   tān bālapṛthagjanā aśrutavanto ’bhiniviṣṭāḥ |  tair asaṃvidyamānāḥ sarvadharmāḥ kalpitāḥ |  te tān kalpayitvā dvayor antayoḥ saktāḥ tān dharmānna jānanti na paśyanti |  tasmāt te ’saṃvidyamānān sarvadharmān kalpayanti |  kalpayitvā dvāv antāv abhiniviśante abhiniviśya tannidānam upalambhaṃ niśrityātītān dharmān kalpayanti, anāgatān dharmān kalpayanti, pratyutpannān dharmān kalpayanti te kalpayitvā nāmarūpe ’bhiniviṣṭāḥ |  tair asaṃvidyamānāḥ sarvadharmāḥ kalpitāḥ |  te tān asaṃvidyamānān sarvadharmān kalpayanto yathābhūtaṃ mārgaṃ na jānanti na paśyanti |  yathābhūtaṃ mārgam ajānanto ’paśyanto na niryānti traidhātukāt, na budhyante bhūtakoṭim |  tena te bālā iti saṃjñāṃ gacchanti |  te satyaṃ dharmaṃ na śraddhadhati |  na khalu punaḥ śāriputra bodhisattvā mahāsattvā kaṃcid dharmam abhiniviśante || 
de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ sems (2) dpa’ chen po de ltar slob na chos gaṅ la slob pa lags | de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la bka’ stsal pa | śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob pa ni chos gaṅ la yaṅ mi slob bo ||  (3) de ci’i phyir źe na | śā ri’i bu chos de dag ni byis pa so so’i skye bo thos pa daṅ mi ldan pas ci ltar mṅon par chags pa de bźin du yod pa ma yin no ||  tshe daṅ ldan pa śā ri’i bus gsol pa | bcom ldan ’das ’o na de dag ci ltar mchis | bcom ldan ’das kyis (4) bka’ stsal pa | śā ri’i bu ci ltar med pa de bźin du yaṅ dag par yod de de ltar med pa de’i phyir ma rig pa źes bya’o ||  See the previous record.  de dag la byis pa so so’i skye bo thos pa daṅ mi ldan pa rnams mṅon par chags te |  de dag gis chos thams cad med pa la brtags so ||  de dag (5) gis de la brtags nas mtha’ gñis la źen pas chos de dag mi śes mi mthoṅ ste |  de’i phyir de dag med bźin du chos thams cad la rtog go ||  brtags nas mtha’ gñis la mṅon par chags so || mṅon par chags pa de’i gźi dmigs pa la gnas nas (6) ’das pa’i chos la rtog go ma ’oṅs pa’i chos la rtog go da ltar byuṅ ba’i chos la rtog go || de dag gis brtags nas miṅ daṅ gzugs la mṅon par źen to ||  de dag gis med pa’i chos thams cad la brtags so ||  de dag gis med pa’i chos de dag thams cad la (7) brtags pas lam yaṅ dag pa ji lta ba bźin du mi śes mi mthoṅ ṅo ||  (09.04.2019) lam yaṅ dag pa ji lta ba bźin du ma śes ma mthoṅ bas khams gsum las ṅes par mi ’byuṅ yaṅ dag pa’i mtha’ khoṅ du mi chud de de’i phyir de dag byis pa źes bya ba’i graṅs su ’gro’o || de dag (9a1) chos bden pa la yid mi ches so || śā ri’i bu yaṅ byaṅ chub sems dpa’ sems dpa’ chen po rnams ni chos gaṅ la yaṅ mṅon par źen par mi byed do || de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad (2) ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na thams cad mkhyen pa ñid la slob pa lags sam | bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na (3) thams cad mkhyen pa ñid la slob ste | śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na chos thams cad la slob bo || śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na thams cad mkhyen pa ñid la slob par ’gyur thams (4) cad mkhyen pa ñid la ñe bar ’gyur thams cad mkhyen pa ñid du ṅes par ’byuṅ bar ’gyur ro || de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das gaṅ źig ’di skad du ’dri ste ci sgyu ma’i skyes bu ’di thams cad (5) mkhyen pa ñid la slob par ’gyur ram thams cad mkhyen pa ñid la ñe bar ’gyur ram thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ram źes de skad du yoṅs su ’dri na bcom ldan ’das de la ji ltar bstan par bgyi | de skad ces gsol pa daṅ | bcom (6) ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces rab ’byor de bas na ’dir khyod ñid la dri bar bya yis khyod kyis ci nus pa de bźin du ston ci gces bka’ stsal pa daṅ | bcom ldan ’das legs so źes gsol nas tshe daṅ ldan pa rab ’byor bcom ldan ’das kyi (7) ltar mñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||  rab ’byor ’di ji sñam du sems sgyu ma de gźan la gzugs de gźan nam de bźin du sgyu ma de gźan la tshor ba de gźan nam ’du śes de gźan nam ’du byed rnams de gźan nam | (9b1) rab ’byor de ci sñam du sems sgyu ma de gźan la rnam par śes pa de gźan nam | rab ’byor gyis gsol pa | bcom ldan ’das de lta ma lags te sgyu ma de gźan la gzugs de gźan ma lags te | bcom ldan ’das gzugs ñid sgyu ma lags so ||  sgyu ma ñid (2) gzugs lags so || 
                             
                             
舍利弗問佛言。如是爲學何法。佛言。如是菩薩。爲學無所學法。  何以故。法無所逮得。莫癡如小兒學。  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
舍利弗白佛言。世尊。菩薩如是學爲學何法。佛告舍利弗。菩薩如是學於法無所學。  何以故。舍利弗。是諸法不爾如凡夫所著。  如是諸法無所有故名無明。  (17)凡夫分別無明貪著無明。    墮於二邊不知不見。  (18)於無法中憶想分別貪著名色。  因貪著故。於(19)無所有法不知不見。不出不信不住。  是故墮(20)在凡夫貪著數中。            舍利弗白佛言。世尊。菩薩(21)如是學亦不學薩婆若。佛告舍利弗。菩薩如(22)是學亦不學薩婆若。 
Sariputra: When he thus trains, which dharmas does he train in? The Lord: He does not train in any dharma at all.  (15) Because the dharmas do not exist in such a way as foolish untaught, common people are accustomed to suppose.  Sariputra: How then do they exist? The Lord: As they do not exist, so they exist.  And so, since they do not exist [avidyamāna], they are called [the result of] ignorance [avidyā].  Foolish, untaught, common people have settled down in them.  Although they do not exist, they have constructed all the dharmas.  Having constructed them, attached to the two extremes, they do not know or see those dharmas [in their true reality].  So they construct all dharmas which yet do not exist.  Having constructed them, they settle down in the two extremes. They then depend on that link as a basic fact, and construct past, future and present dharmas.  After they have constructed, they settle down in name and form.  They have constructed all dharmas which yet do not exist. But while they construct all dharmas which yet do not exist, they neither know nor see the path which is that which truly is.  In consequence they do not go forth from the triple world, and do not wake up to the reality-limit.  For that reason they come to be styled ‘fools.’  They have no faith in the true dharma.  But a Bodhisattva does not settle down in any dharma. 
evam ukte āyuṣmān śāriputro bhagavantam etad avocat - evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate? bhagavān āha - evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ sarvajñatāyām api na śikṣate |  evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ sarvadharmeṣu śikṣate |  evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyā āsannībhavati, sarvajñatāyāṃ niryāsyati || 
bcom ldan ’das de bźin du sgyu ma de gźan la tshor ba de gźan daṅ ’du śes de gźan daṅ ’du byed rnams de gźan yaṅ ma lags te | bcom ldan ’das tshor ba daṅ ’du śes daṅ ’du byed rnams ñid sgyu ma lags so ||  sgyu ma ñid tshor ba (3) daṅ ’du śes daṅ ’du byed rnams lags so ||  bcom ldan ’das sgyu ma de gźan la rnam par śes pa de gźan yaṅ ma lags te | bcom ldan ’das rnam par śes pa ñid sgyu ma lags so sgyu ma ñid rnam paRa śes pa lags so || 
     
     
..  ..  .. 
  如是學亦名學薩婆若。(23)成就薩婆若。  須菩提白佛言。世尊。若有問幻(24)人學薩婆若當成就薩婆若不。世尊。我當云(25)何答。須菩提。我還問 
Sariputra: When he trains thus, is a Bodhisattva trained in all-knowledge? The Lord: When he thus trains himself, a Bodhisattva is not even trained in all-knowledge, and yet he is trained in all dharmas.    (16) When he thus trains himself, a Bodhisattva is trained in all-knowledge, comes near to it, goes forth to it. 
atha khalv āyuṣmān subhūtir bhagavantam etad avocat - yo bhagavan evaṃ paripṛcchet - kim ayaṃ māyāpuruṣāḥ sarvajñatāyāṃ śikṣiṣyate, sarvajñatāyā āsannībhaviṣyati, sarvajñatāyāṃ niryāsyatīti? tasya bhagavan evaṃ paripṛcchataḥ kathaṃ nirdeṣṭavyaṃ syāt? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - tena hi subhūte tvām evātra pratiprakṣyāmi |  yathā te kṣamate, tathā vyākuryāḥ |  sādhu bhagavann ity āyuṣmān subhūtir bhagavataḥ pratyaśrauṣīt |  bhagavān etad avocat - tat kiṃ manyase subhūte anyā sā māyā, anyattadrūpam, anyā sā māyā, anyā sā vedanā |  anyā sā saṃjñā, anye te saṃskārāḥ |  anyā sā māyā, anyattadvijñānam? subhūtir āha - na hy etad bhagavan |  na hi bhagavan anyā sā māyā anyattadrūpam |  rūpam eva bhagavan māyā, māyaiva rūpam |  na hi bhagavan anyā sā māyā anyā sā vedanā, anyā sā saṃjñā anye te saṃskārāḥ |  vedanā saṃjñā (9) saṃskārā eva bhagavan māyā, māyaiva vedanāsaṃjñāsaṃskārāḥ |  na bhagavan anyā sā māyā anyattadvijñānam |  vijñānam eva bhagavan māyā, māyaiva vijñānam || 
bcom ldan ’das kyis bka’ stsal pa | (4) rab ’byor ’di ci sñam du sems | ñe bar len pa’i phuṅ po lṅa po ’di rnams la ’di lta ste byaṅ chub sems dpa’ źes bya ba’i ’du śes daṅ kun śes pa daṅ rnam par rig pa daṅ tha sñad ’di yin nam | de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa (5) rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das de de bźin te bde bar gśegs pa de de bźin no ||  bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa la slob pa des ni sgyu ma’i skyes bu ltar bla na med pa yaṅ dag par (6) rdzogs pa’i byaṅ chub la bslab par bgyi’o ||  de ci’i slad du źe na | bcom ldan ’das ’di lta ste ñe bar len pa’i phuṅ po lṅa po de dag ñid sgyu ma’i skyes bur gzuṅ bar bgyi’o ||  de ci’i slad du źe na | bcom ldan ’das ’di ltar bcom ldan ’das kyis gzugs ni sgyu ma lta bur (7) gsuṅs te | gzugs gaṅ lags pa de yaṅ dbaṅ po drug daṅ phuṅ po lṅa po de dag lags so ||  bcom ldan ’das ’di ltar bcom ldan ’das kyis tshor ba daṅ ’du śes daṅ ’du byed rnams sgyu ma lta bur gsuṅs śiṅ bcom ldan ’das ’di ltar bcom ldan ’das kyis (10a1) rnam par śes pa yaṅ sgyu ma lta bur gsuṅs te | bcom ldan ’das rnam par śes pa gaṅ lags pa de yaṅ dbaṅ po drug daṅ phuṅ po lṅa po de dag lags so ||  bcom ldan ’das theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ sems dpa’ (2) chen po rnams bstan pa ’di thos na dṅaṅ źiṅ kun tu skrag la kun tu skrag pa daṅ ldan par mi ’gyur ram | bcom ldan ’das kyis bka’ stsal pa | rab ’byor gal te theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams sdig pa’i grogs po’i (3) lag tu soṅ bar gyur na ni | dṅaṅ źiṅ kun tu skrag la kun tu skrag pa daṅ ldan par ’gyur ro ||  rab ’byor gal te theg pa la gsar du źugs pa’i byaṅ chub sems dpa’ sems dpa’ chen po dge ba’i bśes gñen gyi lag tu soṅ bar gyur na ni mi dṅaṅ kun tu mi skrag (4) kun tu skrag pa daṅ ldan par mi ’gyur ro ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das yaṅ byaṅ chub sems dpa’ sems dpa’ chen po’i dge ba’i bśes gñen (5) gaṅ rnams lags par rig par bgyi | bcom ldan ’das kyis bka’ stsal pa | gaṅ de dag la pha rol tu phyin pa rnams ’doms śiṅ rjes su ston pa rnams daṅ | gaṅ de dag la bdud kyi las rnams ñe bar ston pa ste | bdud kyi ñes pa ni ’di lta bur rig par (6) bya | bdud kyi ñes pa ni ’di dag yin | bdud kyi las ni ’di dag yin par rig par bya | bdud kyi las ’di dag khyed kyis rtogs nas spaṅ bar bya’o źes bya ba ste | rab ’byor ’di dag ni byaṅ chub sems dpa’ sems dpa’ chen po go cha chen po bgos pa theg pa chen (7) po la yaṅ dag par źugs pa theg pa chen po la yaṅ dag par gnas pa’i dge ba’i bśes gñen rnams su rig par bya’o ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das kyis (10b1) gaṅ ’di skad du rab ’byor ’di dag ni byaṅ chub sems dpa’ sems dpa’ chen po go cha chen po bgos pa theg pa chen po la yaṅ dag par źugs pa theg pa chen po la yaṅ dag par gnas pa’i dge ba’i bśes gñen rnams su rig par bya’o źes bka’ stsal pa daṅ | (2) bcom ldan ’das gaṅ yaṅ byaṅ chub sems dpa’ sems dpa’ chen po źes bka’ stsal pa de la byaṅ chub sems dpa’ źes bgyi ba’i gźi’i don gaṅ lags | de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ (3) stsal to || 
                       
                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
汝隨意答。    於意云何。(26)幻異色色異幻。幻異受想行識耶。    須菩提言  (27)幻不異色色不異幻。  幻即是色色即是幻。  幻(28)不異受想行識。    識不異幻。  幻即是識識即是(29)幻。  須菩提。於意云何。五受陰名爲菩薩不。如(538c1)是世尊。 
Subhuti: If, O Lord, someone should ask, - ‘Will this illusory man be trained in all-knowledge, will he come near it, will he go forth to it?’ – How should one explain it? The Lord: I will ask you a counter-question which you may answer as best you can.    Subhuti: Well said, O Lord. And the Venerable Subhuti listened to the Lord.  The Lord: What do you think, Subhuti, is form, etc., one thing, and illusion another?    Subhuti: No Lord.  Because it is not so that illusion is one thing, and form, etc., another; the very form is illusion, the very illusion is form.           
bhagavān āha - tat kiṃ manyase subhūte atraiṣāṃ saṃjñā samajñā prajñaptir vyavahāraḥ pañcasūpādānaskandheṣu yad uta bodhisattva iti? evam ukte āyuṣmān subhūtir bhagavantam etad avocat - evam etad bhagavan, evam etat sugata |  tena hi bhagavan bodhisattvena mahāsattvena prajñapāramitāyāṃ śikṣamāṇena māyāpuruṣeṇeva śikṣitavyaṃ bhavaty anuttarāyāṃ samyaksaṃbodhau |  tat kasya hetoḥ? sa eva hi bhagavan māyāpuruṣo dhārayitavyo yad uta pañcopādānaskandhāḥ |  tat kasya hetoḥ? tathā hi bhagavan māyopamaṃ rūpamuktaṃ bhagavatā |  yac ca rūpaṃ tatṣaḍindriyaṃ te pañca skandhāḥ |  tathā hi bhagavan māyopamā vedanāsaṃjñāsaṃskāroktāḥ |  tathā hi bhagavan māyopamaṃ vijñānamuktaṃ bhagavatā |  yac ca vijñānaṃ tatṣaḍindriyaṃ te pañca skandhāḥ |  mā bhagavan navayānasaṃprasthitā bodhisattvā mahāsattvā imaṃ nirdeśaṃ śrutvotrasiṣuḥ saṃtrasiṣuḥ saṃtrāsam āpatsyante |  bhagavān āha - yadi subhūte navayānasaṃprasthitā bodhisattvā mahāsattvāḥ pāpamitrahastagatā bhaviṣyanti, utrasiṣyanti saṃtrasiṣyanti saṃtrāsam āpatsyante |  atha cetsubhūte navayānasaṃprasthitā bodhisattvā mahāsattvāḥ kalyāṇamitrahastagatā bhaviṣyanti, notrasiṣyanti na saṃtrasiṣyanti na saṃtrāsam āpatsyante || 
rab ’byor byaṅ chub sems dpa’i gźi’i don ni gźi’i don med pa yin no ||  de ci’i phyir źe na | rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po ni chos thams cad kyi chags pa med pa la slob bo ||  rab ’byor byaṅ chub sems dpa’ sems (4) dpa’ chen po ni chos thams cad rjes su rtogs pa’i don du chags pa med pa na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’chaṅ rgya ste | rab ’byor byaṅ chub don du gñer bas na byaṅ chub sems dpa’ sems dpa’ chen po źes bya’o ||  (5) rab ’byor gyis gsol pa | bcom ldan ’das kyis gaṅ yaṅ ’di skad du byaṅ chub sems dpa’ sems dpa’ chen po źes bka’ stsal pa | bcom ldan ’das rgyu ci’i slad du byaṅ chub sems dpa’ sems dpa’ chen po źes bgyi | bcom ldan ’das kyis bka’ (6) stsal pa | sems can gyi phuṅ po chen po daṅ sems can gyi ris chen po’i mchog ñid du bya’o sñam pa ste don des na byaṅ chub sems dpa’ sems dpa’ chen po źes bya’o ||  de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to ||  bcom ldan (7) ’das bdag kyaṅ don gaṅ gi slad du byaṅ chub sems dpa’ sems dpa’ chen po źes bgyi bar spobs so ||  bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu de de’i dus la bab par śes na spobs par gyis śig | tshe daṅ ldan pa śā ri’i bus gsol pa | bdag tu (11a1) lta ba daṅ sems can du lta ba daṅ | srog tu lta ba daṅ | gaṅ zag tu lta ba daṅ ’byuṅ bar lta ba daṅ ’jig par lta ba daṅ chad par lta ba daṅ rtag par lta ba daṅ raṅ gi lus la lta ba chen po ’di lta bu la sogs pa’i lta ba de dag spaṅ ba’i slad du chos (2) bstan to sñam ste | don des na byaṅ chub sems dpa’ sems dpa’ chen po źes bgyi’o ||  de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das bdag kyaṅ don gaṅ gi slad du byaṅ chub sems dpa’ sems (3) dpa’ chen po źes bgyi bar spobs so ||  bcom ldan ’das kyis bka’ stsal pa | rab ’byor de’i dus la bab par śes na spobs par gyis śig | rab ’byor gyis gsol pa | bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po źes bgyi ba ni | (4) bcom ldan ’das de byaṅ chub kyi sems thams cad mkhyen pa’i sems zag pa med pa’i sems mñam pa med pa’i sems mi mñam pa daṅ mñam pa’i sems ñan thos daṅ raṅ saṅs rgyas thams cad daṅ thun moṅ ma lags pa’i sems gaṅ lags pa’i sems de la yaṅ ma chags (5) yoṅs su ma zin to ||  de ci’i slad du źe na | ’di ltar thams cad mkhyen pa’i sems de ni zag pa ma mchis pa yoṅs su ma zin pa’o || 
                     
                     
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
佛告須菩提。菩薩學阿耨多羅三藐三(2)菩提。當如幻人學。  何以故。當知五陰即是幻(3)人。  所以者何。説色如幻。    説受想行識如幻。    (4)識是六情五陰。  世尊。新發意菩薩聞是説者(5)將無驚怖退沒耶。  佛告須菩提。若新發意菩(6)薩隨惡知識。則驚怖退沒。  若隨善知識聞是(7)説者。則無驚怖沒退。  須菩提言。世尊。何等(8)是菩薩惡知識。佛言。教令遠離般若波羅蜜。(9)使不樂菩提。又教令學取相分別嚴飾文頌。(10)又教學雜聲聞辟支佛經法。又與作魔事因(11)縁。是名菩薩惡知識。 
The Lord: What do you think, Subhuti, is that notion ‘Bodhisattva,’ that denomination, that concept, that conventional expression, - in the five grasping skandhas? Subhuti: Yes, it is.  Because a Bodhisattva who trains himself in perfect wisdom should train himself like an illusory man for full enlightenment.  (17) For one should bear in mind that the five grasping aggregates are like an illusory man.  Because the Lord has said that form is like an illusion.  And what is true of form, is true also of the six sense organs, and of the five [grasping] aggregates.        Subhuti: Will not Bodhisattvas who have newly set out in the vehicle tremble when they hear this exposition?  The Lord: They will tremble if they get into the hands of bad friends,  but not if they get into the hands of good friends. 
evam ukte āyuṣmān subhūtir bhagavantam etad avocat - kāni punar bhagavan bodhisattvasya mahāsattvasya kalyāṇamitrāṇi veditavyāni? bhagavān āha - ya enaṃ pāramitāsu avavadanti anuśāsati |  ye ’smai mārakarmāṇy upadiśanti |  evaṃ māradoṣā boddhavyāḥ - ime māradoṣāḥ |  evaṃ mārakarmāṇi boddhavyāni - imāni mārakarmāṇi |  tāni tvayā buddhvā vivarjayitavyānīti |  imāni subhūte bodhisattvasya mahāsattvasya mahāsaṃnāhasaṃnaddhasya mahāyānasaṃprasthitasya mahāyānasamārūḍhasya kalyāṇamitrāṇi veditavyāni | 
de ni thams cad mkhyen pa’i sems zag pa ma mchis śiṅ yoṅs su ma zin pa gaṅ lags pa’i sems de la yaṅ ma chags śiṅ yoṅs su ma (6) zin te don des na byaṅ chub sems dpa’ sems dpa’ chen po źes bgyi ba’i graṅs su mchi’o ||  de nas tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  tshe daṅ ldan pa rab ’byor ci’i rgyus sems de la yaṅ ma chags śiṅ yoṅs su ma zin | rab ’byor (11a.7) gyis smras pa | tshe daṅ ldan pa śā ri’i bu sems med pa’i phyir sems de la yaṅ ma chags śiṅ yoṅs su ma zin to ||  śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci sems gaṅ sems med pa’i sems de yod dam | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu yaṅ ci sems (11b1) med pa de yod pa’am med pa yod pa’am dmigs par ’gyur ram | śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor de ni ma yin no || rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu gal te sems med pa de la gaṅ yod pa’am med pa med ciṅ mi dmigs na | tshe daṅ ldan (2) pa śā ri’i bu de ji ltar ’di skad du sems gaṅ sems med pa’i sems de yod dam źes zer | śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor ltar yaṅ khyod bcom ldan ’das kyis ñon moṅs pa med pa la gnas pa’i mchog tu gsuṅs pa ltar ston pa lags so legs so || de nas bcom ldan (3) ’das la tshe daṅ ldan pa gaṅ po byams ma’i bus ’di skad ces gsol to ||  bcom ldan ’das sems dpa’ chen po sems dpa’ chen po źes bgyi ba gaṅ lags pa ’di ni sems dpa’ de go cha chen po bgos pa | sems dpa’ de theg pa chen po la yaṅ dag par źugs pa theg pa chen po la yaṅ (4) dag par gnas pa lags te | de’i slad du sems dpa’ chen po sems dpa’ chen po źes bgyi ba’i graṅs su mchi’o ||  de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to || 
           
           
..  ..  ..  ..  ..  .. 
世尊。何等爲菩薩善知(12)識。若教令學般若波羅蜜。  爲説魔事説魔過(13)惡。  令知魔事魔過惡已。    教令遠離。  須菩提。是(14)名發大乘心大莊嚴菩薩摩訶薩善知識。 
Subhuti: Who then are a Bodhisattva’s good friends? The Lord: Those who instruct and admonish him in the perfections.  Those who point out to him the deeds of Mara,  saying ‘this is how the faults and deeds of Mara should be recognized.  These are the faults and deeds of Mara.  You should get rid of them after you have recognized them.’  These should be known as the good friends of a Bodhisattva, a great being, who is armed with the great armour, who has set out in the great vehicle, who has mounted on the great vehicle. (18,1) 
  evam ukte āyuṣmān subhūtir bhagavantam etad avocat - yad bhagavān evam āha - imāni subhūte bodhisattvasya mahāsattvasya mahāsaṃnāhasaṃnaddhasya mahāyānasaṃprasthitasya mahāyānasamārūḍhasya kalyāṇamitrāṇi veditavyānīti |  yac ca bodhisattvo mahāsattva iti bhagavann ucyate, tatra bodhisattva iti bhagavan kaḥ padārtha? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - apadārthaḥ subhūte bodhisattvapadārthaḥ |  tat kasya hetoḥ? sarvadharmāṇāṃ hi subhūte bodhisattvo mahāsattvo ’saktatāyāṃ śikṣate |  sarvadharmāṇāṃ hi subhūte bodhisattvo mahāsattvo ’nubodhanārthenāsaktatāyām anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate |  bodhyarthena tu subhūte bodhisattvo mahāsattva ity ucyate | 
bcom ldan ’das go cha chen po bgos pa go cha chen po bgos pa źes bgyi ba ’di (5) gsuṅs na | bcom ldan ’das ci tsam gyis na byaṅ chub sems dpa’ sems dpa’ chen po go cha chen po bgos pa lags | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di la byaṅ chub sems dpa’ sems dpa’ chen po ’di sñam du bdag gis sems can gźal du med pa yoṅs su (6) mya ṅan las bzla bar bya’o bdag gis sems can graṅs med pa yoṅs su mya ṅan las bzla’o sñam la | gaṅ gis gaṅ yoṅs su mya ṅan las bzlas pa’i sems can de dag kyaṅ yod pa ma yin no sñam ste | des sems can de sñed pa de dag yoṅs su mya ṅan las zlo bar byed la gaṅ (7) yoṅs su mya ṅan las bzlas pa daṅ gaṅ gis yoṅs su mya ṅan las bzlas pa’i sems can yaṅ ’ga’ yaṅ yod pa ma yin no ||  de ci’i phyir źe na | rab ’byor sgyu ma’i chos ñid ñe bar bzuṅ na chas rnams kyi chos ñid ’di yin pa’i phyir ro ||  rab ’byor dper na sgyu ma byed pa mkhas pa (12a1) ’am sgyu ma byed pa’i ñe gnas kyis lam po che’i bźi mdor skye bo’i tshogs chen po mṅon par sprul te mṅon par sprul nas skye bo’i tshogs chen po de mi snaṅ bar byas na | rab ’byor de ji sñam du sems | de la yaṅ gaṅ gis gaṅ yaṅ bsad pa’am śi ba ’am bśig (2) pa’am mi snaṅ bar byas pa yod dam | rab ’byor gyis gsol pa bcom ldan ’das de ni ma mchis so ||  bcom ldan ’das kyis bka’ stsal pa | rab ’byor de bźin du byaṅ chub sems dpa’ sems dpa’ chen pos sems can gźal du med graṅs med pa rnams yoṅs su mya ṅan (3) las zlo bar byed de gaṅ yoṅs su mya ṅan las bzlas pa daṅ gaṅ gis yoṅs su mya ṅan las bzlas par ’gyur ba’i sems can yaṅ ’ga’ źig yod pa ma yin no ||  gal te byaṅ chub sems dpa’ sems dpa’ chen po bstan pa ’di lta bu ’di thos nas mi dṅaṅ kun tu mi skrag kun tu (4) skrag pa daṅ ldan par mi ’gyur na | ’di tsam gyis rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po de go cha chen po bgos par rig par bya’o ||  de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to || 
           
           
..  ..  ..  ..  ..  .. 
  須(15)菩提白佛言。  世尊。所言菩薩。菩薩有何義。佛(16)告須菩提。  爲學一切法無障礙。  亦如實知一切(17)法。  是名菩薩義。 
3. The meaning of ‘Bodhisattva’    Subhuti: With regard to what the Lord has said, in speaking of ‘Bodhisattva,’ – what is meant by the word ‘Bodhisattva’? The Lord: Nothing real is meant by the word ‘Bodhisattva.’  Because a Bodhisattva trains himself in non-attachment to all dharmas.  For the Bodhisattva, the great being, awakes in non-attachment to full enlightenment in the sense that he understands all dharmas.  Because he has enlightenment as this aim, an ‘enlightenment-being’ [Bodhisattva], a great being, is so called. 
  subhūtir āha - yat punar bhagavān evam āha - bodhisattvo mahāsattva iti, kena kāraṇena bhagavan bodhisattvo mahāsattva ity ucyate? bhagavān āha - mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratāṃ kārayiṣyati, tenārthena bodhisattvo mahāsattva ity ucyate || 
bcom ldan ’das kye ma bcom ldan (5) ’das kyis ji ltar gsuṅs pa’i don bdag gis ’tshal ba de ltar na bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po ’di ni go cha ma mchis pa bgos pa lags par rig par bgyi’o ||  bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bźin te byaṅ chub sems (6) dpa’ sems dpa’ chen po ’di ni go cha med par bgos par rig par bya’o || 
   
   
..  .. 
  須菩提白佛言。世尊。若知一(18)切法名爲菩薩義。復以何義。名爲摩訶薩。佛(19)言。當爲大衆作上首。名爲摩訶薩義。 
4. The meaning of ‘great being’  Subhuti: Again, when the Lord speaks of a Bodhisattva as ‘a great being,’ – for what reason is a Bodhisattva called a ‘great being’? The Lord: A Bodhisattva is called ‘a great being’ in the sense that he will cause a great mass and collection of beings to achieve the highest. 
atha khalv āyuṣmān śāriputro bhagavantam etad avocat - mamāpi bhagavan pratibhāti yenārthena bodhisattvo mahāsattva ity ucyate |  bhagavān āha - pratibhātu te śāriputra yasyedānīṃ kālaṃ manyase |  āyuṣmān śāriputra āha - mahatyā ātmadṛṣṭyāḥ sattvadṛṣṭyāḥ jīvadṛṣṭyāḥ pudgaladṛṣṭyāḥ (10) bhavadṛṣṭyāḥ vibhavadṛṣṭyāḥ ucchedadṛṣṭyāḥ śāśvatadṛṣṭyāḥ svakāyadṛṣṭyāḥ, etāsām evam ādyānāṃ dṛṣṭīnāṃ prahāṇāya dharmaṃ deśayiṣyatīti, tenārthena bodhisattvo mahāsattva ity ucyate |  atha khalv āyuṣmān subhūtir bhagavantam etad avocat - mamāpi bhagavan pratibhāti yenārthena bodhisattvo mahāsattva ity ucyate |  bhagavān āha - pratibhātu te subhūte yasyedānīṃ kālaṃ manyase |  subhūtir āha - bodhisattvo mahāsattva iti bhagavann ucyate |  yad api tad bhagavan bodhicittaṃ sarvajñatācittam anāsravaṃ cittam asamaṃ cittaṃ asamasamaṃ cittam asādhāraṇaṃ sarvaśrāvakapratyekabuddhaiḥ, tatrāpi citte asakto ’paryāpannaḥ |  tat kasya hetoḥ? tathā hi tatsarvajñatācittam anāsravam aparyāpannaṃ tat, yad api tatsarvajñatācittam anāsravam aparyāpannam |  tatrāpi citte asakto ’paryāpannaḥ |  tenārthena bodhisattvo mahāsattva iti saṃkhyāṃ gacchati || 
de ci’i phyir źe na | rab ’byor thams cad mkhyen pa ñid ni ma byas pa rnamaka par ma bsgyur ba mṅon par ’dus ma byas pa’o ||  sems can gaṅ dag gi don du go cha ’di bgos pa’i sems can de dag kyaṅ (7) ma byas pa rnam par ma bsgyur ba mṅon pas ’dus ma byas pa’o ||  de skad ces bka’ stsal pa daṅ bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das de de bźin no bde bar gśegs pa de de bźin no ||  de ci’i slad du źe na | (12b1) bcom ldan ’das ’di ltar gzugs ni ma bciṅs ma grol ba’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ bcom ldan ’das ’di ltar rnam par śes pa ni ma bciṅs ma grol ba’o ||  bcom ldan ’das gzugs kyi de bźin ñid kyaṅ ma bciṅs ma (2) grol ba’o ||  de bźin du tshor ba’i de bźin ñid daṅ ’du śes kyi de bźin ñid daṅ ’du byed rnams kyi de bźin ñid daṅ bcom ldan ’das rnam par śes pa’i de bźin ñid kyaṅ ma bciṅs ma grol ba’o ||  de nas tshe daṅ ldan pa gaṅ po byams ma’i bus tshe daṅ ldan pa rab ’byor (3) la ’di skad ces smras so ||  tshe daṅ ldan pa rab ’byor gzugs ma bciṅs ma grol ba źes zer ram | de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ tshe daṅ ldan pa rab ’byor rnam par śes pa ma bciṅs ma grol ba źes zer ram | tshe daṅ ldan pa rab ’byor (4) gzugs kyi de bźin ñid kyaṅ ma bciṅs ma grol ba źes zer ram | de bźin du tshor ba’i de bźin ñid daṅ ’du śes kyi de bźin ñid daṅ ’du byed rnams kyi de bźin ñid daṅ tshe daṅ ldan pa rab ’byor rnam par śes pa’i de bźin ñid kyaṅ ma bciṅs ma grol ba źes zer ram | (5) tshe daṅ ldan pa rab ’byor ’on te gzugs gaṅ ma bciṅs ma grol ba źes zer ba’i gzug de gaṅ yin | de bźin du tshor ba de gaṅ yin ’du śes de gaṅ yin ’du byed rnams de gaṅ yin tshe daṅ ldan pa rab ’byor rnam par śes pa yaṅ ma bciṅs ma grol ba źes zer ba’i rnam par (6) śes pa de gaṅ yin | tshe daṅ ldan pa rab ’byor gzugs kyi de bźin ñid ma bciṅs ma grol ba źes zer ba’i gzugs kyi de bźin ñid de gaṅ yin | de bźin du tshor ba’i de bźin ñid daṅ | ’du śes kyi de bźin ñid daṅ ’du byed rnams kyi de bźin ñid de gaṅ yin | (7) tshe daṅ ldan pa rab ’byor rnam par śes pa’i de bźin ñid ma bciṅs ma grol ba źes zer ba’i rnam par śes pa’i de bźin ñid de de gaṅ yin | de skad ces smras pa daṅ | tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa gaṅ po byams ma’i bu la ’di skad ces smas so || 
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
舍利弗(20)白佛言。世尊。我亦樂説所以爲摩訶薩義。  佛(21)言。樂説便説。  舍利弗白佛言。世尊。菩薩爲斷(22)我見衆生見壽者見人見有見無見斷見常(23)見等而爲説法。是名摩訶薩義。      於是中心無(24)所著。        亦名摩訶薩義。 
Sariputra: It is clear also to me in what sense a Bodhisattva is called a ‘great being.’ (19,1)  The Lord: Then make it clear what you think now!  Sariputra: A Bodhisattva is called a ‘great being’ in the sense that he will demonstrate dharma so that the great errors should be forsaken, - such erroneous views as the assumption of a self, a being, a living soul, a person, of becoming, of not-becoming, of annihilation, of eternity, of individuality, etc.  Subhuti: It is clear also to me in what sense a Bodhisattva is called a ‘great being.’  The Lord: Then make it clear what you think now!  Subhuti: A Bodhisattva is called a ‘great being,’  if he remains unattached to, and uninvolved in, the thought of enlightenment, the thought of all-knowledge, the thought without outflows, the unequalled thought, the thought which equals the unequalled, unshared by any of the Disciples or Pratyekabuddhas.  Because that thought of all-knowledge is [itself] without outflows, and unincluded [in the empirical world]. And in respect of that thought of all-knowledge, which is without outflows and unincluded,  he remains unattached and uninvolved.  In that sense does a Bodhisattva come to be styled a ‘great being.’ 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - kena kāraṇena āyuṣman subhūte tatrāpi citte asakto ’paryāpannaḥ? subhūtir āha - acittatvād āyuṣman śāriputra tatrāpi citte asakto ’paryāpannaḥ || 
tshe daṅ ldan (13a1) pa gaṅ po gaṅ gi tshe sgyu ma’i skyes bu’i gzugs gaṅ yin pa de ni ma bciṅs ma grol ba’o || 
 
 
.. 
舍利弗問須菩提。何故(25)於是中心無所著。須菩提言。無心故於是中(26)心無所著。 
Sariputra: For what reason is he unattached even to that thought, and uninvolved in it? Subhuti: Because it is no thought. 
śāriputra āha - kiṃ punar āyuṣman subhūte asti tac cittaṃ yac cittam acittam? subhūtir āha - kiṃ punar āyuṣman śāriputra tatrācittatāyām astitā vā nāstitā vā vidyate vopalabhyate vā? śāriputra āha - no hīdam āyuṣman subhūte |  subhūtir āha - tad yadi āyuṣman śāriputra tatrācittatāyām astitā vā nāstitā vā na vidyate vā nopalabhyate vā, tat katham āyuṣmān śāriputra evam āha - asti tac cittaṃ yac cittam acittam iti? śāriputra āha - sādhu sādhu āyuṣman subhūte |  yathāpi nāma tvaṃ bhagavatā araṇāvihāriṇāmagratāyāṃ nirdiṣṭo nirdiśasi || 
de bźin du sgyu ma’i skyes bu’i tshoṅ pa gaṅ yin pa daṅ | sgyu ma’i skyes bu’i ’du śes gaṅ yin pa daṅ | sgyu ma’i skyes bu’i ’du byed rnams gaṅ yin pa daṅ | (2) tshe daṅ ldan pa gaṅ po gaṅ gi tshe sgyu ma’i skyes bu’i rnam par śes pa gaṅ yin pa de ni ma bciṅs ma grol ba’o ||  tshe daṅ ldan pa gaṅ ’o sgyu ma’i skyes bu’i gzugs kyi de bźin ñid gaṅ yin pa de ni ma bciṅs ma grol ba’o ||  de bźin du sgyu ma’i skyes bu’i tshor ba’i de (3) bźin ñid daṅ ’du śes kyi de bźin ñid daṅ ’du byed rnams kyi de bźin ñid gaṅ yin pa daṅ tshe daṅ ldan pa gaṅ po sgyu ma’i skyes bu’i rnam par śes pa’i de bźin ñid gaṅ yin pa de ni ma bciṅs ma grol ba’o || 
     
     
..  ..  .. 
     
Sariputra: Is that thought, which is no thought, something which is? (20) Subhuti: Does there exist, or can one apprehend, in this state of absence of thought either a ‘there is’ or a ‘there is not’? Sariputra: No, not that.  Subhuti: How then can the Venerable Sariputra say, ‘is that thought, which is no thought, something which is’? Sariputra: Well do you expound this,  you whom the Lord has announced as the foremost of those who dwell in Peace. 
atha khalv āyuṣmān pūrṇo maitrāyaṇīputro bhagavantam etad avocat - mahāsattvo mahāsattva iti yad idaṃ bhagavann ucyate, mahāsaṃnāhasaṃnaddhaḥ sa sattvaḥ |  mahāyānasaṃprasthito mahāyānasamārūḍhaś ca sa sattvaḥ |  tasmāt sa mahāsattvo mahāsattva iti saṃkhyāṃ gacchati || 
de ci’i slad du źe na | yaṅ dag pa ma yin pas na ma bciṅs ma (4) grol ba’o ||  de ban pas na ma bciṅs ma grol ba’o ||  ma skyes pas nam bciṅs ma grol ba ste | ’di dag ni byaṅ chub sems dpa’ sems dpa’ chen po’i go cha chen po bgos pa theg pa chen po la yaṅ dag par źugs pa theg pa chen po la yaṅ dag par gnas pa’i go cha (5) chen po go cha med pa’o || 
     
     
..  ..  .. 
富樓那彌多羅尼子白佛言。  世尊。(27)菩薩發大莊嚴乘大乘故。  是名摩訶薩義。 
Thereupon the Venerable Purna, son of Maitrayani, said to the Lord: ‘Great being,’ one who is so called, armed with the great armour is that being,  he sets out in the great vehicle, is mounted on the great vehicle.  That is why he comes to be styled a ‘great being.’ 
atha khalv āyuṣmān subhūtir bhagavantam etad avocat - mahāsaṃnāhasaṃnaddho mahāyānasaṃnaddha iti yad idaṃ bhagavann ucyate, kiyatā bhagavan bodhisattvo mahāsattvo mahāsaṃnāhasaṃnaddho bhavati? bhagavān āha - iha subhūte bodhisattvasya mahāsattvasyaivaṃ bhavati - aprameyā mayā sattvāḥ parinirvāpayitavyā iti |  asaṃkhyeyā mayā sattvāḥ parinirvāpayitavyā iti |  na ca te santi yairye parinirvāpayitavyā iti |  sa tāṃs tāvataḥ sattvān parinirvāpayati |  na ca sa kaścit sattvo yaḥ parinirvṛto yena ca parinirvāpito bhavati |  tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya syāt |  yathāpi nāma subhūte dakṣo māyākaro vā māyākārāntevāsī vā caturmahāpathe mahāntaṃ janakāyam abhinirmimīte |  abhinirmāya tasyaiva mahato janakāyasyāntardhānaṃ kuryāt |  tat kiṃ manyase subhūte api nu tatra kenacit kaścid dhato vā mṛto vā nāśito vā antarhito vā? subhūtir āha - no hīdaṃ bhagavan |  bhagavān āha - evam eva subhūte bodhisattvo (11) mahāsattvo ’prameyān asaṃkhyeyān sattvān parinirvāpayati |  na ca sa kaścit sattvo yaḥ parinirvṛto yena ca parinirvāpito bhavati |  saced bodhisattvo mahāsattva imaṃ nirdeśam evaṃ nirdiśyamānaṃ śrutvā notrasyati na saṃtrasyati na saṃtrāsam āpadyate, iyatā ayaṃ subhūte bodhisattvo mahāsattvo mahāsaṃnāhasaṃnaddho veditavyaḥ || 
de skad ces smras pa daṅ | tshe daṅ ldan pa gaṅ po byams ma’i bu caṅ mi smra bar gyur to ||  de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das de ltar byaṅ chub sems dpa’ sems dpa’ (6) chen po go cha chen po bgos par gyur pa theg pa chen po la yaṅ dag par źugs śiṅ theg pa chen po la yaṅ dag par gnas par ’gyur ba’i theg pa chen po de ni gaṅ lags | theg pa chen po de la ji ltar yaṅ dag par źugs par rig par bgyi ba ’am | theg pa chen po des (7) gaṅ nas ṅes par ’byuṅ bar ’gyur ba ’am theg pa chen po de la gaṅ gis yaṅ dag par źugs pa’am | theg pa chen po des gaṅ du gnas par ’gyur ba’am | theg pa chen po des gaṅ źig ṅes par ’byuṅ bar ’gyur | de skad ces gsol pa daṅ | bcom (13b1) ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to ||  rab ’byor theg pa chen po źes bya ba ’di ni gźal du med pa’i tshig bla dgas so ||  rab ’byor gźal du med pa źes bya ba ’di ni tshad med pa’i phyir ro ||  rab ’byor gaṅ yaṅ ’di skad du (2) theg pa chen po de la ji ltar yaṅ dag par źugs par rig par bgyi ba’am | theg pa chen po des gaṅ nas ṅes par ’byuṅ bar ’gyur ba’am | theg pa chen po de la gaṅ gis yaṅ dag par źugs pa ’am | theg pa chen po des gaṅ du gnas par ’gyur ba’am | (3) theg pa chen po des gaṅ źig ṅes par ’byuṅ bar ’gyur źes zer ba ni | pha rol tu phyin pa rnams kyi sgo nas yaṅ dag par źugs nas | khams gsum nas ṅes par ’byuṅ bar ’gyur źiṅ mi dmigs pa gaṅ yin pas yaṅ dag par źugs te thams cad mkhyen pa ñid (4) du gnas par ’gyur la | byaṅ chub sems dpa’ sems dpa’ chen po ṅes par ’byuṅ bar ’gyur te | ’on kyaṅ gaṅ nas kyaṅ ṅes par ’byuṅ ba med gaṅ gis kyaṅ yaṅ dag par ma źugs gaṅ du yaṅ gnas par mi ’gyur mod kyi gnas pa med pa’i tshul gyis thams cad (5) mkhyen pa ñid la gnas par ’gyur la | theg pa chen po des gaṅ yaṅ ṅes par ma phyuṅ ṅes par ’byuṅ bar yaṅ mi ’gyur ṅes par phyuṅ ba laṅ med de | de ci’i phyir źe na | gaṅ ṅes par ’byuṅ ba daṅ gaṅ gis ṅes par ’byuṅ ba’i chos de gñi ga yaṅ med ciṅ mi dmigs (6) te | de ltar na chos thams cad med ciṅ mi dmigs pa la chos gaṅ źig chog baṅ gis ṅes par ’byuṅ bar ’gyur | de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das theg pa chen (7) po theg pa chen po źes bgyi ba ’di ni lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten zil gyis mnan nas ṅes par ’byuṅ bar ’gyur ba la rjod do ||  nam mkha’ ltar mñam pa ñid kyi phyir de ni theg pa chen po’o ||  ji ltar nam mkha’ la sems can gźal du ma mchis graṅs (14a1) ma mchis tshad ma mchis pa’i go skabs mchis pa de bźin du bcom ldan ’das theg pa chen po la yaṅ sems can gźal du ma mchis graṅs ma mchis tshad ma mchis pa’i go skabs mchis te | bcom ldan ’das rnam graṅs ’dis na ’di ni byaṅ chub (2) sems dpa’ sems dpa’ chen po rnams kyi theg pa chen po’o ||  ’di la ’oṅ ba yaṅ ma mthoṅ ’di la ’gro ba yaṅ ma mthoṅ źiṅ ’di la gnas pa yaṅ ma mchis so ||  bcom ldan ’das ’di ltar theg pa chen po ’di la sṅon gyi mtha’ mi dmigs phyi ma’i mtha’ (3) yaṅ mi dmigs dbus kyaṅ mi dmigs te | bcom ldan ’das theg pa de ni dus gsum du mñam pa’o ||  de bas na theg pa chen po theg pa chen po źes bgyi’o || 
                       
                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
須(28)菩提白佛言。世尊。所言菩薩發大莊嚴。云何(29)名爲發大莊嚴。佛言。菩薩作是念。我應度無(539a1)量阿僧祇衆生。    度衆生已無有衆生滅度者。      (2)何以故。諸法相爾。  譬如工幻師於四衢道化作(3)大衆悉斷化人頭。  No Chienese  於意云何。寧有傷有死者(4)不。須菩提言。不也世尊。  佛言。菩薩亦如是。(5)度無量阿僧祇衆生已。  無有衆生滅度者。  若(6)菩薩聞是事不驚不怖。當知是菩薩發大莊(7)嚴。 
Subhuti: How great is that which entitles him to be called ‘armed with the great armour’? The Lord: Here the Bodhisattva, the great being, thinks thus: ‘countless beings should I lead to Nirvana  and yet there are none who lead to Nirvana,  or who should be led to it.’  However many beings he may lead to Nirvana,  yet there is not any being that has been led to Nirvana, nor that has led others to it.  For such is the true nature of dharmas, seeing that their nature is illusory.  (21) Just as if, Subhuti, a clever magician, or magician’s apprentice, were to conjure up at the crossroads a great crowd of people, and then make them vanish again.    What do you think, Subhuti, was anyone killed by anyone, or murdered, or destroyed, or made to vanish? Subhuti: No indeed, Lord.  The Lord: Even so a Bodhisattva, a great being, leads countless beings to Nirvana,  and yet there is not any being that has been led to Nirvana, nor that has led others to it.  To hear this exposition without fear, that is the great thing which entitles the Bodhisattva to be known as ‘armed with the great armour.’ 
atha khalv āyuṣmān subhūtir bhagavantam etad avocat - yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā asaṃnāhasaṃnaddho batāyaṃ bhagavan bodhisattvo mahāsattvo veditavyaḥ |  bhagavān āha - evam etat subhūte, evam etat |  asaṃnāhasaṃnaddho batāyaṃ bodhisattvo mahāsattvo veditavyaḥ |  tat kasya hetoḥ? akṛtā hi subhūte sarvajñatā avikṛtā anabhisaṃskṛtā |  te ’pi sattvā akṛtā avikṛtā anabhisaṃskṛtāḥ, yeṣāṃ sattvānām arthāyāyaṃ saṃnāhasaṃnaddhaḥ || 
de nas bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la legs so źes bya ba byin te | rab ’byor (4) legs so legs so ||  rab ’byor de de bźin no de de bźin te | de ltar na ’di ni byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi theg pa chen po yin no ||  byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis ’di la bslabs pas thams cad mkhyen pa ñid rjes (5) su thob par gyur to rjes su thob po rjes su ’thob par ’gyur ro ||  de nas bcom ldan ’das ’tshe daṅ ldan pa gaṅ po byams ma’i bus ’di skad ces gsol to ||  bcom ldan ’das gnas brtan rab ’byor śes rab kyi pha rol tu phyin pa’i slad du byin gyis brlabs pa ’di ni theg pa (6) chen po bśad par bya bar sems lags so || 
         
         
..  ..  ..  ..  .. 
須菩提言。如我解佛所説義。當知是菩薩(8)發大莊嚴而自莊嚴。      何以故。薩婆若是不作(9)不起法。  爲衆生故發大莊嚴。是衆生亦是不(10)作不起法。 
Subhuti: As I understand the meaning of the Lord’s teaching, as certainly not armed with an armour should this Bodhisattva, this great being, be known.  The Lord: So it is.    For all-knowledge is not made, not unmade, not effected.  Those beings also for whose sake he is armed with the great armour are not made, not unmade, not effected. 
evam ukte āyuṣmān subhūtir bhagavantam etad avocat - evam etad bhagavan, evam etat sugata |  tat kasya hetoḥ? tathā hi bhagavan rūpam abaddham amuktam |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  tathā hi bhagavan vijñānam abaddham amuktam |  rūpatathatāpi bhagavan abaddhā amuktā |  evaṃ vedanātathatāpi saṃjñātathatāpi saṃskāratathatāpi |  vijñānatathatāpi bhagavan abaddhā amuktā || 
de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das bdag ni śes rab kyi pha rol tu phyin pa daṅ ’gal bar theg pa chen po ston par ma gyur lags graṅ | bcom ldan ’das (7) kyis bka’ stsal pa | rab ’byor de ni ma yin te rab ’byor khyod ni śes rab kyi pha rol tu phyin pa la theg pa chen po rjes su mthun par ston to ||  de skad ces bka’ stsal pa daṅ bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to ||  bcom ldan ’das saṅs rgyas (14b1) kyi mthus lags so ||  bcom ldan ’das gźan yaṅ byaṅ chub sems dpa’ sṅon gyi ma bar yaṅ ñe bar ma rtogs byaṅ chub sems dpa’ phyi ma’i mthar yaṅ ñe bar ma rtogs byaṅ chub sems dpa’ dbus su yaṅ ñe bar ma rtogs so ||  ñe bar ma rtogs pa de ci’i slad (2) du źe na | gzugs mu ma mchis pas na byaṅ chub sems dpa’ yaṅ mu ma mchis par rig par bgyi’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa mu ma mchis pas na byaṅ chub sems dpa’ yaṅ mu ma mchis par rig par bgyi’o || 
             
             
..  ..  ..  ..  ..  ..  .. 
  何以故。色無縛無解。  受想行識無(11)縛無解故。         
Subhuti: So it is.  For form, etc., (22) is neither bound nor freed.      And that is true also of the Suchness of form,  the Suchness of feeling, etc.   
atha khalv āyuṣmān pūrṇo maitrāyaṇīputra āyuṣmantaṃ subhūtim etad avocat - rūpam āyuṣman subhūte abaddham amuktam iti vadasi |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  vijñānam āyuṣman subhūte abaddham amuktam iti vadasi |  rūpatathatāpi āyuṣman subhūte abaddhā amukteti vadasi |  evaṃ vedanātathatāpi saṃjñātathatāpi saṃskāratathatāpi |  vijñānatathatāpy āyuṣman subhūte abaddhā amukteti vadasi |  atha katamat tad āyuṣman subhūte rūpaṃ yad rūpam abaddham amuktam iti vadasi? evaṃ katamā sā vedanā, katamā sā saṃjñā, katame te saṃskārāḥ? katamat tad āyuṣman subhūte vijñānaṃ yad vijñānam abaddham amuktam iti vadasi? katamā sā āyuṣman subhūte rūpatathatā yā rūpatathatāpy abaddhā amukteti vadasi? evaṃ katamā sā vedanātathatā saṃjñātathatā saṃskāratathatā? katamā sā āyuṣman subhūte vijñānatathatā yā vijñānatathatāpy abaddhā amukteti vadasi? evam ukte āyuṣmān subhūtir āyuṣmantaṃ pūrṇaṃ maitrāyaṇīputram etad avocat - yad āyuṣman pūrṇa māyāpuruṣasya rūpaṃ tad abaddham amuktam |  evaṃ yā māyāpuruṣasya vedanā, yā māyāpuruṣasya saṃjñā, ye māyāpuruṣasya saṃskārāḥ |  yad āyuṣman pūrṇa māyāpuruṣasya vijñānaṃ tad abaddham amuktam |  yā āyuṣman pūrṇa māyāpuruṣasya rūpatathatā sā abaddhā amuktā |  evaṃ yā māyāpuruṣasya vedanātathatā saṃjñātathatā saṃskāratathatā |  yā āyuṣman pūrṇa māyāpuruṣasya vijñānatathatā sā abaddhā amuktā |  tat kasya hetoḥ? asadbhūtatvād abaddhā amuktā, viviktatvād abaddhā amuktā, anutpannatvād abaddhā amuktā |  ayaṃ sa bodhisattvasya mahāsattvasya mahāsaṃnāhasaṃnaddhasya mahāyānasaṃprasthitasya mahāyānasamārūḍhasya mahāsaṃnāho ’saṃnāhaḥ |  evam ukte āyuṣmān pūrṇo maitrāyaṇīputras tūṣṇīm abhūt || 
gzugs (3) byaṅ chub sems dpa’o źes ñe bar ma rtogs te ’di yaṅ ma mchis mi dmigs so ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa byaṅ chub sems dpa’o źes ñe bar ma rtogs te | ’di yaṅ ma mchis mi dmigs so ||  bcom ldan ’das de (4) ltar bdag gis byaṅ chub sems dpa’i chos thams cad nas thams cad rnam pa thams cad du thams cad mi dmigs pas bcom ldan ’das ’di lta ste | byaṅ chub sems dpa’ źes bgyi ba’i miṅ ’di gaṅ la yod pa’i chos de yaṅ dag par rjes su mi mthoṅ ṅo ||  śes rab (5) kyi pha rol tu phyin pa yaṅ yaṅ dag par rjes su mi mthoṅ mi dmigs thams cad mkhyen pa ñid kyaṅ yaṅ dag par rjes su mi mthoṅ mi dmigs te | bcom ldan ’das bdag gis chos thams cad nas thams cad rnam pa thams cad du thams cad yaṅ dag par ma mthoṅ źiṅ ma (6) dmigs na chos gaṅ źig chos gaṅ gis chos gaṅ la gdams śiṅ rjes su bstan par bgyi | bcom ldan ’das saṅs rgyas źes bgyi ba ’di ni miṅ tsam mo ||  bcom ldan ’das byaṅ chub sems dpa’ źes bgyi ba ’di yaṅ miṅ tsam mo ||  bcom ldan ’das śes (7) rab kyi pha rol tu phyin pa źes bgyi ba ’di yaṅ miṅ tsam mo ||  miṅ de yaṅ mṅon par ma grub ste | bcom ldan ’das ji ltar bdag bdag ces rjod kyaṅ bcom ldan ’das bdag śin tu mṅon par ma grub pa bźin no ||  de ltar chos thams cad ṅo bo ñid ma mchis pa la (15a1) gaṅ źig gzuṅ du ma mchis śiṅ mṅon par ma grub pa’i gzugs gaṅ lags | tshor ba daṅ ’du śes daṅ ’du byed rnams de gaṅ lags | gaṅ źig gzuṅ du ma mchis śiṅ mṅon par ma grub pa’i rnam par śes pa de gaṅ lags | de ltar chos de dag (2) thams cad kyi ṅo bo ñid ma mchis pa gaṅ lags pa de ni mṅon par ma grub pa lags la | gaṅ chos thams cad kyi mṅon par ma grub pa gaṅ lags pa de yaṅ chos ma lags te | des na śes rab kyi pha rol tu phyin pa la mṅon par ma grub pas mṅon par ma grub pa la ci źig (3) gdams śiṅ rjes su bstan par bgyi | bcom ldan ’das mṅon par ma grub pa las gźan na chos thams cad dam saṅs rgyas kyi chos sam byaṅ chub sems dpa’i chos sam gaṅ byaṅ chub tu spyod pa yaṅ mi dmigs so ||  bcom ldan ’das gal te de ltar bśad ciṅ de (4) ltar bstan te de ltar ñe bar bstan pa la | byaṅ chub sems dpa’ sems dpa’ chen po’i sems mi ’god kun tu mi źum bag mi tsha | bag ’khums par mi ’gyur ’di’i yid phyir phyogs par mi bgyid bcom źiṅ phyir phyogs par mi ’gyur | mi dṅaṅ kun tu mi skrag kun tu skrag (5) pa daṅ ldan par mi ’gyur na byaṅ chub sems dpa’ sems dpa’ chen po ’di ni śes rab kyi pha rol tu phyin pa la spyod pa’o ||  byaṅ chub sems dpa’ sems dpa’ chen po ’di ni śes rab kyi pha rol tu phyin pa la bsgom pa’o ||  byaṅ chub sems dpa’ sems dpa’ chen po ’di (6) ni śes rab kyi pha rol tu phyin pa la ñe bar rtog pa’o ||  byaṅ chub sems dpa’ sesama dpa’ chen po ’di ni śes rab kyi pa rol tu phyin pa la ṅes par sems pa’o źes de ltar rig par bgyi’o ||  de ci’i slad du źe na | bcom ldan ’das gaṅ gi tshe byaṅ chub sems dpa’ sems (7) dpa’ chen po śes rab kyi pha rol tu phyin pa la chos ’di dag ñe bar rtog pa de’i tshe | gzugs ñe bar mi rtogs gzugs ñe bar mi ’dzin gzugs skye bar yaṅ dag par rjes su mi mthoṅ gzugs ’gag par yaṅ dag par rjes su mi mthoṅ | de bźin du tshor ba ma yin ’du śes ma yin (15b1) ’du byed rnams ma yin rnam par śes pa ñe bar mi rtogs rnam par śes pa ñe bar mi ’dzin rnamaka par śes pa skye bar yaṅ dag par rjes su mi mthoṅ rnam par śes pa ’gag par yaṅ dag par rjes su mi mthoṅ ṅo ||  de ci’i slad du źe na | ’di ltar gzugs kyi skye ba ma mchis pa gaṅ (2) lags pa de ni gzugs ma lags | gzugs kyi ’jig pa ma mchis pa gaṅ lags pa de ni gzugs ma lags te | des na skye pa ma mchis pa daṅ gzugs źes bgyi ba ’di ni gñis su ma mchis śiṅ gñis su bgyir ma mchis so ||  des na ’jig pa ma mchis pa (3) daṅ gzugs źes bgyi ba ’di yaṅ gñis su ma mchis śiṅ gñis su bgyir ma mchis te | gaṅ yaṅ ’di skad du gzugs źes bgyi ba ’di ni gñis su ma mchis pa’i graṅs su gtogs so || 
                             
                             
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
富樓那語須菩提。色無縛無解。受(12)想行識無縛無解耶。須菩提言。色無縛無解。(13)受想行識無縛無解。            富樓那言。何等色無縛(14)無解。何等受想行識無縛無解。須菩提言。幻(15)人色是無縛無解。  幻人受想行識是無縛無(16)解。          無所有故無縛無解。離故無縛無解。無生(17)故無縛無解。  是名菩薩摩訶薩發大莊嚴而(18)自莊嚴。   
Purna: But what then is that form of which you say that it is neither bound nor freed, and what is that Suchness of form, etc.?            Subhuti: The form of an illusory man is neither bound nor freed. The Suchness of the form of an illusory man is neither bound nor freed.            (23) Because in reality it is not there at all, because it is isolated, because it is unproduced.  This is the great armour, the great non-armour of a Bodhisattva, a great being, who is armed with the great armour, who has set out in the great vehicle, who has mounted on the great vehicle.  After these words the Venerable Purna was silent. 
  atha khalv āyuṣmān subhūtir bhagavantam etad avocat - evaṃ bhagavan bodhisattvo mahāsattvo (12) mahāsaṃnāhasaṃnaddhaḥ san mahāyānasaṃprasthito mahāyānasamārūḍho bhavati |  katamac ca tan mahāyānam? kathaṃ vā tatsaṃprasthito veditavyaḥ? kuto vā tan mahāyānaṃ niryāsyati? kena vā tan mahāyānaṃ saṃprasthitam? kva vā tan mahāyānaṃ sthāsyati? ko vā anena mahāyānena niryāsyati? evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat - mahāyānam iti subhūte aprameyatāyā etad adhivacanam |  aprameyam iti subhūte apramāṇatvena |  yad api subhūte evaṃ vadasi - kathaṃ vā tatsaṃprasthito veditavyaḥ? kuto vā tan mahāyānaṃ niryāsyati? kena vā tan mahāyānaṃ saṃprasthitam? kva vā tan mahāyānaṃ sthāsyati? ko vā anena mahāyānena niryāsyatīti? pāramitābhiḥ saṃprasthitaḥ |  traidhātukān niryāsyati |  yenārambaṇaṃ tena saṃprasthitam |  sarvajñatāyāṃ sthāsyati |  bodhisattvo mahāsattvo niryāsyati, api tu khalu punar na kutaścin niryāsyati |  na kenāpi saṃprasthitam |  na kvacit sthāsyati |  api tu sthāsyati sarvajñatāyām asthānayogena |  nāpi kaścit tena mahāyānena niryāto nāpi niryāsyati nāpi niryāti |  tat kasya hetoḥ? yaś ca niryāyāt, yena ca niryāyāt, ubhāv etau dharmau na vidyete nopalabhyete |  evam avidyamāneṣu sarvadharmeṣu katamo dharmaḥ katamena dharmeṇa niryāsyati? evaṃ hi subhūte bodhisattvo mahāsattvo mahāyānasaṃnaddho mahāyānasaṃprasthito mahāyānasamārūḍho bhavati || 
de bźin du ’di ltar tshor ba’i gaṅ lags pa daṅ | ’du śes kyi gaṅ (4) lags pa daṅ ’du byed rnams kyi gaṅ lags pa daṅ | ’di ltar rnam par śes pa’i skye ba ma mchis pa gaṅ lags pa de ni rnam par śes pa ma lags | rnam par śes pa’i ’jig pa ma mchis pa gaṅ lags pa de ni rnam par śes pa ma lags te | des na skye ba ma (5) mchis pa daṅ rnam par śes pa źes bgyi ba ’di yaṅ gñis su ma mchis śiṅ gñis su bgyir ma mchis so ||  des na ’jig pa ma mchis pa daṅ rnam par śes pa źes bgyi ba ’di yaṅ gñis su ma mchis śiṅ gñis su bgyir ma mchis te | gaṅ yaṅ ’di skad du rnam par (6) śes pa źes bgyi ba ’di ni gñis su ma mchis pa’i graṅs su gtogs so ||  bcom ldan ’das de ltar śes rab kyi pha rol tu phyin pa la chos thams cad rnam pa thams cad du ñe bar rtog na | de’i tshe gzugs ña bar mi rtogs gzugs ñe bar mi ’dzin gzugs skye bar yaṅ dag (7) par rjes su mi mthoṅ gzugs ’gag par yaṅ dag par rjes su mi mthoṅ | de bźin du tshor ba ma yin ’du śes ma yin ’du byed rnams ma yin | rnam par śes pa ñe bar mi rtogs rnam par śes pa ñe bar mi ’dzin rnam par śes pa skye bar yaṅ dag par rjes su mi mthoṅ rnam (16a1) par śes pa ’gag par yaṅ dag par rjes su mi mthoṅ ṅo ||  de ci’i slad du źe na | ’di ltar gzugs kyi skye ba ma mchis pa gaṅ lags pa de ni gzugs ma lags | gzugs kyi ’jig pa ma mchis pa gaṅ lags pa de ni gzugs ma lags te | des na (2) skye ba ma mchis pa daṅ gzugs źes bgyi ba ’di ni gñis su ma mchis śiṅ gñis su bgyir ma mchis so ||  des na ’jig pa ma mchis pa daṅ gzugs źes bgyi ba ’di ni gñis su ma mchis śiṅ gñis su bgyir ma mchis te | gaṅ yaṅ ’di skad du gzugs źes bgyi ba (3) ’di ni gñis su ma mchis pa’i graṅs su gtogs so ||  de bźin du ’di ltar tshor ba’i gaṅ lags pa daṅ | ’du śes kyi gaṅ lags pa daṅ | ’du byed rnams kyi gaṅ lags pa daṅ | ’di ltar rnam par śes pa’i skye ba ma mchis pa gaṅ lags pa de ni rnam par śes pha ma (4) lags | rnam par śes pa’i ’jig pa ma mchis pa gaṅ lags pa de ni rnam par śes pa ma lags te | des na skye ba ma mchis pa daṅ rnam par śes pa źes bgyi ba ’di yaṅ gñis su ma mchis śiṅ gñis su bgyir ma mchis so ||  des na ’jig pa ma mchis pa daṅ rnam (5) par śes pa źes bgyi ba ’di yaṅ gñis su ma mchis śiṅ gñis su bgyir ma mchis te | gaṅ yaṅ ’di skad du rnam par śes pa źes bgyi ba ’di ni gñis su ma mchis pa’i graṅs su gtogs so ||  ||  śes rab kyi pha rol tu phyin pa brgyad stoṅ (6) pa | bam po gñis pa | de nas tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  de’i phyir tshe daṅ ldan pa rab ’byor gyis ji skad smras pa’i don bdag gis śes pa de ltar na byaṅ chub sems dpa’ yaṅ skye ba med pa yin no ||  tshe daṅ ldan pa rab ’byor (7) gal te yaṅ byaṅ chub sems dpa’ yaṅ skye ba med pa yin na byaṅ chub sems dpa’ dka’ ba spyad pa spyod pa ’am sems can rnams kyi phyir sdug bsṅal gaṅ yin pa de dag ñams su myoṅ ba’i don du spro ba yaṅ ci źig yod | de skad ces smras pa daṅ | tshe daṅ ldan pa rab ’byor gyis tshe (16b1) daṅ ldan pa śā ri’i bu la ’di skad ces smras so ||  tshe daṅ ldan pa śā ri’i bu kho bo ni byaṅ chub sems dpa’ sems dpa’ chen po dka’ ba spyad pa spyod par mi ’dod do ||  gaṅ źig dka’ ba’i ’du śes kyis spyod pa de ni byaṅ chub sems dpar yaṅ mi ’gyur te | de ci’i phyir źe na | (2) tshe daṅ ldan pa śā ri’i bu dka’ ba’i ’du śes bskyed nas ni sems can gźal du med graṅs med pa’i don bya bar mi nus so || ’on kyaṅ bde ba’i ’du śes ñid du byas nas de sems can thams cad la mar ’du śes pa daṅ par ’du śes pa daṅ bur ’du śes pa daṅ bu mor ’du śes (3) bskyed par byas śiṅ | de bźin du skyes pa daṅ bud med dag la ’du śes de dag byas nas | byaṅ chub sems dpa’ sems dpa’ chen po byaṅ chub sems dpa’i spyad pa spyod do ||  de bas na byaṅ chub sems dpa’ sems dpa’ chen pos sems can thams cad la mar (4) ’du śes pa daṅ bar ’du śes pa daṅ bur ’du śes pa daṅ bu mor ’du śes pa daṅ bdag ñid kyi bar du yaṅ ’du śes bskyed par bya ste | ji ltar bdag ni thams cad nas thams cad rnam pa thams cad du thams cad sdug bsṅal thams cad las thar bar bya ba de bźin du sems can (5) thams cad thams cad nas thams cad rnam pa thams cad du sdug bsṅal thams cad las thar bar bya’o źes de ltar sems can thams cad la yaṅ ’du śes bskyed par bya ste | bdag gis sems can ’di dag thams cad yoṅs su mi gtaṅ ṅo ||  bdag gis sems can ’di (6) dag thams cad sdug bsṅal gyi phuṅ po dpag tu med pa las thar bar bya’o || 
                             
                             
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  須菩提白佛言。  世尊。云何爲大乘。云(19)何爲菩薩發趣大乘。是乘住何處。是乘從何(20)處出。佛告須菩提。大乘者無有量無分數故。    (21)是乘從何處出。住何處者。  是乘從三界出    住(22)薩婆若 無乘是乘出者。          何以故。出法出者(23)倶無所有。  何法當出。   
5. The meaning of ‘great vehicle’  Subhuti: It is thus, O Lord, that a Bodhisattva, a great being is armed with the great armour, and becomes one who has set out in the great vehicle, who has mounted on the great vehicle.  But what is that great vehicle? How should one know the one who has set out in it? From whence will it go forth and whither? Who has set out in it? Where will it stand? Who will go forth by means of this great vehicle? The Lord: ‘Great vehicle,’ that is a synonym of immeasurableness.  ‘Immeasurable’ means infinitude.  By means of the perfections has a Bodhisattva set out in it.  From the triple world it will go forth.  It has set out to where there is no objective support.    It will be a Bodhisattva, a great being who will go forth, - but he will not go forth to anywhere.  Nor has anyone set out in it.  It will not stand anywhere,  but it will stand on all-knowledge, by way of taking its stand nowhere.  [And finally], by means of this great vehicle no one goes forth, no one has gone forth, no one will go forth.  (24) Because neither of these dharmas, - he who would go forth, and that by which he would go forth – exist, nor can they be got at.  Since all dharmas do not exist, what dharma could go forth by what dharma? It is thus, Subhuti, that a Bodhisattva, a great being, is armed with the great armour, and has mounted on the great vehicle. 
evam ukte āyuṣmān subhūtir bhagavantam etad avocat - mahāyānaṃ mahāyānam iti bhagavann ucyate |  sadevamānuṣāsuraṃ lokam abhibhavan niryāsyati ākāśasamatayā atimahattayā tan mahāyānam |  yathā ākāśe aprameyāṇām asaṃkhyeyānāṃ sattvānām avakāśaḥ, evam eva bhagavan asmin yāne aprameyāṇām asaṃkhyeyānāṃ sattvānām avakāśaḥ |  anena bhagavan paryāyeṇa mahāyānam idaṃ bodhisattvānāṃ mahāsattvānām |  naivāsyāgamo dṛśyate, naivāsya nirgamo dṛśyate, nāpy asya sthānaṃ saṃvidyate |  evam asya bhagavan mahāyānasya naiva pūrvānta upalabhyate, nāpy aparānta upalabhyate, nāpi madhya upalabhyate |  atha samaṃ bhagavaṃs tad yānam |  tasmān mahāyānaṃ mahāyānam ity ucyate |  atha khalu bhagavān āyuṣmate subhūtaye sādhukāram adāt - sādhu sādhu subhūte |  evam etat subhūte, evam etat |  evaṃ mahāyānam idaṃ bodhisattvānāṃ mahāsattvānām |  atra śikṣitvā bodhisattvair mahāsattvaiḥ sarvajñatā anuprāptā, anuprāpsyate anuprāpyate ca || 
bdag gi lus brgyar gtubs kyaṅ chub du na ’di dag la bdag gis gnod sems kyaṅ mi bskyed do sñam du | de ltar byaṅ chub sems dpa’ sems dpa’ chen pos sems bskyed par bya’o ||  gal te sems (7) can de ltar gnas na dka’ ba byed pa’i ’du śes su spyod pa ma yin no ||  dka’ ba byed pa’i ’du śes su gnas pa ma yin no ||  tshe daṅ ldan pa śā ri’i bu gźan yaṅ byaṅ chub sems dpa’ sems dpa’ chen pos ci nas kyaṅ bdag ni thams cad nas thams cad rnam pa thams cad du (17a1) thams cad med ciṅ mi dmigs pa de bźin du chos thams cad thams cad nas thams cad rnam pa thams cad du thams cad med ciṅ mi dmigs pa de ltar sems bskyed par bya źiṅ de ltar naṅ daṅ phyi’i chos thams cad la ’du śes bskyed par bya’o ||  gal te sems (2) de ltar spyod na dka’ ba’i ’du śes can du spyod pa ma yin dka’ ba’i ’du śes can du gnas pa ma yin no ||  tshe daṅ ldan pa śā ri’i bus gaṅ yaṅ ’di skad du byaṅ chub sems dpa’ yaṅ skye ba med pa yin no źes smras pa ni de de bźin no tshe daṅ ldan pa śā ri’i bu de de bźin te | (3) byaṅ chub sems dpa’ ni skye ba med pa’o ||  śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci byaṅ chub sems dpa’ ñid skye pa med dam ’on te byaṅ chub sems dpa’i chos rnams kyaṅ skye ba med | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu byaṅ chub sems dpa’i (4) chos rnams kyaṅ skye ba med do ||  śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci byaṅ chub sems dpa’i chos rnams kho na skye ba med dam ’on te thams cad mkhyen pa ñid kyaṅ skye ba med | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu thams cad mkhyen pa ñid kyaṅ skye (5) ba med do ||  śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci thams cad mkhyen pa ñid kho na skye ba med dam ’on te thams cad mkhyen pa ñid kyi chos rnams kyaṅ skye ba med | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu thams cad mkhyen pa ñid kyi chos rnams (6) kyaṅ skye ba med do ||  śā ri’i bus smras pa | tshe daṅ ldan pa rab ’a’abyora yaṅ ci thams cad mkhyen pa’i chos rnams kho na skye ba med dam ’on te so so’i skye bo yaṅ skye ba med | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu so so’i skye bo yaṅ skye ba med do ||  śā ri’i bus (7) smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci so so’i skye bo ñid skye ba med dam | ’on te so so’i skye bo’i chos rnams kyaṅ skye ba med | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu so so’i skye bo’i chos rnams kyaṅ skye ba med do ||  de skad ces smras pa daṅ | tshe daṅ ldan (17b1) pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || 
                       
                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
須菩提白佛言。世尊。(24)所言摩訶衍。  摩訶衍者。勝出一切世間天人(25)阿修羅。世尊。摩訶衍與虚空等。  如虚空受無(26)量阿僧祇衆生摩訶衍亦如是。受無量阿僧(27)祇衆生。是摩訶衍。    如虚空無來處無去處無(28)住處。  摩訶衍亦如是。不得前際不得中際不(29)得後際。  是乘三世等。  是故名爲摩訶衍。  佛讃(539b1)須菩提言。善哉善哉。    諸菩薩摩訶薩摩訶衍。  (2)應如汝所説。 
Subhuti: The Lord speaks of the ‘great vehicle.’  Surpassing the world with its Gods, men and Asuras that vehicle will go forth. For it is the same as space, and exceedingly great.  As in space, so in this vehicle there is room for immeasurable and incalculable beings.  So is this the great vehicle of the Bodhisattvas, the great beings.  One cannot see its coming, or going, and its abiding does not exist.  Thus one cannot get at the beginning of this great vehicle, nor at its end, nor at its middle.  But it is self-identical everywhere.  Therefore one speaks of a ‘great vehicle.’  The Lord: Well said, Subhuti.  So it is.  It is thus that this is the great vehicle of the Bodhisattvas, the great beings.  Trained therein, Bodhisattvas do reach all-knowledge, have reached it, will reach it. 
atha khalv āyuṣmān pūrṇo maitrāyaṇīputro bhagavantam etad avocat - ayaṃ bhagavan subhūtiḥ sthaviraḥ prajñāpāramitāyāḥ kṛtaśo ’dhīṣṭo mahāyānam upadeṣṭavyaṃ manyate |  atha khalv āyuṣmān subhūtir bhagavantam etad avocat - nāhaṃ bhagavan prajñāpāramitāṃ vyatikramya mahāyānam avocam |  bhagavān āha - no hīdaṃ subhūte |  anulomatvaṃ subhūte prajñāpāramitāyā mahāyānam upadiśasi | 
tshe daṅ ldan pa rab ’byor gal te byaṅ chub sems dpa’ yaṅ skye ba med byaṅ chub sems dpa’i chos rnams kyaṅ skye ba med thams cad mkhyen pa ñid kyaṅ skye ba med thams cad mkhyen pa ñid kyi chos rnams (2) kyaṅ skye ba med so so’i skye bo yaṅ skye ba med so so’i skye bo’i chos rnams kyaṅ skye ba med pa yin na | tshe daṅ ldan pa rab ’byor ’o na byaṅ chub sems dpa’ sems dpa’ chen pos thams cad mkhyen pa ñid rjes su thob pa yin nam | de skad ces smras pa daṅ | tshe daṅ ldan pa rab (3) ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so ||  tshe daṅ ldan pa śā ri’i bu kho bo ni ma skyes pa’i chos la thob par mi ’dod la mṅon par rtogs par yaṅ ma yin te | ma skyes pa’i chos kyis thob pa ma skyes pa ’thob par yaṅ mi ’gyur ro ||  śā ri’i bus smras pa tshe (4) daṅ ldan pa rab ’byor yaṅ ci ma skyes pa’i chos kyis thob pa skyes pa ’thob par ’gyur ram | ’on te skyes pa’i chos kyis thob pa ma skyes pa ’thob par ’gyur | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu yaṅ ci ma skyes pa’i chos skyes pa yin nam | ’on te ma skyes pa’i (5) chos ma skyes pa ñid yin | śā ri’i bus smras pa | tshe daṅ ldan pa rab ’byor yaṅ ci skye ba’i chos ñid mi skye ba yin nam ’on te mi skye ba’i chos mi skye ba yin | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu skye ba’i chos sam mi skye pa’i chos źes smra bar mi spobs so ||  śā ri’i (6) bus smras pa | tshe daṅ ldan pa rab ’byor khyod kyis skye ba med pa yaṅ smra bar mi spobs sam | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu skye ba med pa ñid rjod pa yin la tshe daṅ ldan pa śā ri’i bu skye ba med pa ñid so sor snaṅ ba yin no || 
       
       
..  ..  ..  .. 
爾時富樓那彌多羅尼子白佛(3)言。世尊。佛使須菩提説般若波羅蜜乃説摩(4)訶衍。  須菩提白佛言。世尊。我所説將無離般(5)若波羅蜜耶。  不也須菩提。  汝所説隨順般若(6)波羅蜜。 
Purna: This Elder Subhuti, when asked about perfect wisdom, fancies that the great vehicle is something that can be pointed out.  (25) Subhuti: Have I, O Lord, spoken of the great vehicle without transgressing against perfect wisdom?  The Lord: You have.  In agreement with perfect wisdom you point out the great vehicle. 
  evam ukte āyuṣmān subhūtir bhagavantam etad avocat - buddhānubhāvād bhagavan |  api nu khalu punar bhagavan pūrvāntato bodhisattvo nopaiti, aparāntato bodhisattvo nopaiti, madhyato bodhisattvo nopaiti |  tat kasya hetor nopaiti? rūpāparyantatayā hi bodhisattvāparyantatā veditavyā, evaṃ vedanāsaṃjñāsaṃskārāḥ |  (13) vijñānāparyantatayā hi bodhisattvāparyantatā veditavyā |  rūpaṃ bodhisattva iti nopaiti |  idam api na vidyate nopalabhyate |  evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ bodhisattva iti nopaiti, idam api na vidyate nopalabhyate |  evaṃ bhagavan sarveṇa sarvaṃ sarvathā sarvaṃ bodhisattvadharmam anupalabhamāno nāhaṃ bhagavan taṃ dharmaṃ samanupaśyāmi yasyaitan nāmadheyaṃ yad uta bodhisattva iti |  prajñāpāramitām api na samanupaśyāmi nopalabhe |  sarvajñatām api na samanupaśyāmi nopalabhe |  so ’haṃ bhagavan sarveṇa sarvaṃ sarvathā sarvaṃ taṃ dharmam anupalabhamāno ’samanupaśyan katamaṃ dharmaṃ katamena dharmeṇa katam asmin dharme ’vavadiṣyāmi anuśāsiṣyāmi? buddha iti bhagavan nāmadheyamātram etat |  bodhisattva iti bhagavan nāmadheyamātram etat |  prajñāpāramiteti bhagavan nāmadheyamātram etat |  tac ca nāmadheyam anabhinirvṛttam |  yathā ātmā ātmeti ca bhagavann ucyate, atyantatayā ca bhagavann anabhinirvṛtta ātmā |  evam asvabhāvānāṃ sarvadharmāṇāṃ katamat tad rūpaṃ yad agrāhyam anabhinirvṛttam? katame te vedanāsaṃjñāsaṃskārāḥ? katamat tad vijñānaṃ yad agrāhyam anabhinirvṛttam? evam eteṣāṃ sarvadharmāṇāṃ yā asvabhāvatā, sā anabhinirvṛttiḥ |  yā ca sarvadharmāṇām anabhinirvṛttir na te dharmāḥ |  tat kim anabhinirvṛttim anabhinirvṛttyāṃ prajñāpāramitāyām avavadiṣyāmy anuśāsiṣyāmi? na cānyatra bhagavan anabhinirvṛttitaḥ sarvadharmā vā buddhadharmā vā bodhisattvadharmā vopalabhyante, yo vā bodhāya caret |  saced bhagavan evaṃ bhāṣyamāṇe evaṃ deśyamāne evam upadiśyamāne bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasaṃ na bhagnapṛṣṭhībhavati notrasyati na saṃtrasyati na saṃtrāsam āpadyate, evaṃ veditavyam - caraty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām |  bhāvayaty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām |  upaparīkṣate ’yaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām |  upanidhyāyaty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām iti |  tat kasya hetoḥ? yasmin hi samaye bhagavan bodhisattvo mahāsattvaḥ imān dharmān prajñāpāramitāyāṃ vyupaparīkṣate, tasmin samaye na rūpam upaiti, na rūpam upagacchati, na rūpasyotpādaṃ samanupaśyati, na rūpasya nirodhaṃ samanupaśyati |  evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān |  na vijñānam upaiti, na vijñānam upagacchati, na vijñānasyotpādaṃ samanupaśyati, na vijñānasya nirodhaṃ samanupaśyati |  tat kasya hetoḥ? tathā hi yo rūpasyānutpādo na tad rūpam |  yo rūpasyāvyayo na tad rūpam |  ity anutpādaś ca rūpaṃ cādvayam etad advaidhīkāram |  ity avyayaś ca rūpaṃ cādvayam etad advaidhīkāram |  yat punar etad ucyate rūpam iti, advayasyaiṣā gaṇanā kṛtā |  evaṃ tathā hi yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām |  tathā hi yo vijñānasyānutpādo na tad vijñānam, yo vijñānasyāvyayo na tad vijñānam |  ity anutpādaś ca vijñānaṃ cādvayam etad advaidhīkāram |  ity avyayaś ca vijñānaṃ cādvayam etad advaidhīkāram |  yat punar etad ucyate vijñānam iti, advayasyaiṣā gaṇanā kṛtā |  evaṃ bhagavan prajñāpāramitāyāṃ sarvākāraṃ sarvadharmān vyupaparīkṣamāṇaḥ tasmin samaye na rūpam upaiti, na rūpam upagacchati, na rūpasyotpādaṃ samanupaśyati, na rūpasya nirodhaṃ samanupaśyati |  evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān |  na vijñānam upaiti, (14) na vijñānam upagacchati, na vijñānasyotpādaṃ samanupaśyati, na vijñānasya nirodhaṃ samanupaśyati |  tat kasya hetoḥ? tathā hi yo rūpasyānutpādo na tadrūpam |  yo rūpasyāvyayo na tadrūpam |  ity anutpādaś ca rūpaṃ cādvayam etad advaidhīkāram |  ity avyayaś ca rūpaṃ cādvayam etad advaidhīkāram |  yat punar etad ucyate rūpam iti, advayasyaiṣā gaṇanā kṛtā |  evaṃ tathā hi yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām |  tathā hi yo vijñānasyānutpādo na tad vijñānam, yo vijñānasyāvyayo na tad vijñānam |  ity anutpādaś ca vijñānaṃ cādvayam etad advaidhīkāram |  ity avyayaś ca vijñānaḥ cādvayam etad advaidhīkāram |  yat punar etad ucyate vijñānam iti, advayasyaiṣā gaṇanā kṛtā || 
tshe daṅ ldan pa śā ri’i bu skye ba med pa ñid (7) spobs pa yin te | tshe daṅ ldan pa śā ri’i bu de kho na bźin du śin tu so sor snaṅ ba ñid do ||  de skad ces smras pa daṅ tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  tshe daṅ ldan pa rab ’byor ni chos ston pa’i naṅ na mchog tu gźag par bya’o ||  de ci’i (18a1) phyir źe na | ’di ltar gnas brtan tshe daṅ ldan pa rab ’byor ni gaṅ daṅ gaṅ ñid la yoṅs su dri ba byas pa de daṅ de ñid la ṅes par ’byuṅ bar ’gyur źiṅ chos ñid las kyaṅ mi g-yo la chos ñid de daṅ ’gal bar yaṅ mi byed do ||  de skad ces smras pa daṅ tshe daṅ (2) ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so ||  tshe daṅ ldan pa śā ri’i bu bcom ldan ’das kyi ñan thos mi gnas pa’i chos can rnams kyi chos ñid ni ’di yin te de dag ni gaṅ daṅ gaṅ ñid la yoṅs su dri ba byas pa de daṅ de ñid la ṅes par ’byuṅ bar ’gyur (3) źiṅ chos ñid daṅ ’gal bar yaṅ mi byed la chos ñid las kyaṅ mi ’da’o ||  de ci’i phyir źe na | ’di ltar yaṅ chos thams cad mi gnas pa’i phyir ro ||  de skad ces smras pa daṅ tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  tshe daṅ ldan pa (4) rab ’byor legs so legs so ||  byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi chos thams cad la mi gnas pa’i pha rol tu phyin pa ’di gaṅ yin | rab ’byor gyis smras pa | tshe daṅ ldan pa śā ri’i bu śes rab kyi pha rol tu phyin pa ñid ni theg pa thams cad chos thams (5) cad la mi gnas pa’i phyir chos thams cad la mi gnas pa’i pha rol tu phyin pa yin no ||  de ltar byaṅ chub sems dpa’ sems dpa’ chen po gaṅ śes rab kyi pha rol tu phyin pa zab mo ’di ltar bśad ciṅ ’di ltar bstan pa daṅ ’di ltar ñe bar bstan pa la sems źum par mi ’gyur (6) ba daṅ nem nur du mi ’gyur ba daṅ rmoṅs par mi ’gyur ba daṅ | sems gźan du mi ’gyur na byaṅ chub sems dpa’ sems dpa’ chen po de ni śes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas śiṅ yid la byed pa ’di daṅ ma bral ba yin no źes rig par bya’o ||  de nas (7) tshe daṅ ldan pa śā ri’i bus tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  tshe daṅ ldan pa rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po śes rab kyi pha rol tu phyin pa’i gnas pas gnas pa gaṅ yin pa de ci ltar yid la byed pa daṅ ma bral bar ’gyur | tshe daṅ (18b1) ldan pa rab ’byor gal te byaṅ chub sems dpa’ sems dpa’ chen po yid la byed pa daṅ ma bral ba yin na | de lta na ni de śes rab kyi pha rol tu phyin pa’i gnas pa daṅ bral bar ’gyur źiṅ | tshe daṅ ldan pa rab ’byor gal te yaṅ byaṅ chub sems dpa’ sems dpa’ chen po śes rab (2) kyi pha rol tu phyin pa la gnas pa daṅ ma bral na de lta na ni de yid la byed pa de daṅ bral bar ’gyur ro ||  tshe daṅ ldan pa rab ’byor gal te yaṅ byaṅ chub sems dpa’ sems dpa’ chen po yid la byed pa daṅ ma bral yaṅ śes rab kyi pha rol tu phyin pa’i gnas pa daṅ ma bral pa ñid (3) du ’gyur na de lta yin du zin na sems can thams cad kyaṅ śes rab kyi pha rol tu phyin pa’i gnas pa daṅ ma bral bar ’gyur te | de ci’i phyir źe na | sems can thams cad kyaṅ yid la byed pa daṅ ma bral bar gnas so ||  de skad ces smras pa daṅ tshe daṅ ldan pa rab ’byor gyi tshe daṅ ldan pa (4) śā ri’i bu la ’di skad ces smras so ||  tshe daṅ ldan pa śā ri’i bu legs so legs so || ’on kyaṅ khyod la yaṅ glan gar ’gyur te | tshe daṅ ldan pa śā ri’i bus ni don ’di ñid yaṅ dag pa’i tshig tu brjod par yaṅ yoṅs su gzuṅ ba yin no ||  de ci’i phyir źe na | tshe daṅ ldan pa śā (5) ri’i bu sems can ṅo bo ñid med pas na yid la byed pa ṅo bo ñid med par rig par bya’o ||  tshe daṅ ldan pa śā ri’i bu sems can dṅos po med pas na yid la byed pa dṅos po med par rig par bya’o ||  tshe daṅ ldan pa śā ri’i bu sems can dben pas na yid la byed pa dben par rig (6) par bya’o ||  tshe daṅ ldan pa śā ri’i bu sems can bsam gyis mi khyab pas na yid la byed pa bsam gyis mi khyab par rig par bya’o ||  tshe daṅ ldan pa śā ri’i bu sems can mṅon par rdzogs par byaṅ ma chub pas na yid la byed pa mṅon par rdzogs par byaṅ ma chub par rig par bya’o ||  (7) tshe daṅ ldan pa śā ri’i bu sems can yaṅ dag pa ji lta ba ma yin pa’i don du mṅon par rdzogs par byaṅ chub pas na yid la byed pa yaṅ dag pa ji lta ba ma yin pa’i don du mṅon par rdzogs par byaṅ chub par rig par bya’o ||  tshe daṅ ldan pa śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen (19a1) po ni de lta bu’i ṅo bo’i yid la byed pa ’di daṅ gnas pa ’dis gnas par ’dod do ||                                                     
                                                                                                 
                                                                                                 
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  世尊。  我不得過去世菩薩。亦不得未(7)來現在世菩薩。  色無邊故。菩薩亦無邊。受想(8)行識無邊故。菩薩亦無邊。          世尊。如是一切處(9)一切時一切種。菩薩不可得。當教何等菩薩般(10)若波羅蜜。我不得不見菩薩。  當教何法入般(11)若波羅蜜。      世尊。所言菩薩。菩薩者但有名字。      (12)譬如所説我我法畢竟不生。  世尊。一切法性(13)亦如是。此中何等是色不著不生。何等是受(14)想行識不著不生。色是菩薩不可得。受想行(15)識是菩薩不可得。不可得亦不可得。  世尊。一(16)切處一切時一切種。菩薩不可得。  當教何法(17)入般若波羅蜜。世尊。菩薩但有名字。如我畢(18)竟不生。諸法性亦如是。此中何等是色不著(19)不生。何等是受想行識不著不生。諸法性如(20)是。是性亦不生。不生亦不生。世尊。我今當教(21)不生法入般若波羅蜜耶。  何以故。離不生法(22)不可得。菩薩行阿耨多羅三藐三菩提。若菩(23)薩聞作是説不驚不怖。  當知是菩薩行般若(24)波羅蜜。      世尊。菩薩隨行般若波羅蜜時。作是(25)觀。諸法即不受色。      何以故。色無生即非色。  色(26)無滅即非色。  無生無滅無二無別。    若説是色(27)即是無二法。  菩薩行般若波羅蜜。時不受受(28)想行識。  何以故。識無生即非識。識無滅即非(29)識。  無生無滅無二無別。    若説識即是無二法。                           
6. Attainment  Subhuti: Through the Buddha’s might, O Lord.  Moreover, O Lord, a Bodhisattva [who sets out on his journey] does not approach [the goal of full Bodhisattvahood] from where it begins, nor where it ends, nor in the middle either.  Because a Bodhisattva is as boundless as form, etc., is boundless.    He does not approach the idea that ‘a Bodhisattva is form,’ etc.  That also does not exist, and is not apprehended.    Thus in each and every way I do not get at any of the dharmas which constitute a Bodhisattva. I do not see that dharma which the word ‘Bodhisattva’ denotes.  Perfect wisdom also I neither see nor get at.  All-knowledge also I neither see nor get at.  Since in each and every way I neither apprehend nor see that dharma, - what dharma should I instruct and admonish through what dharma in what dharma? ‘Buddha,’ Bodhisattva,’ ‘perfect wisdom,’ all these are mere words.      And what they denote is something uncreated.  It is as with the self.  (26) Although we speak of a ‘self,’ yet absolutely the self is something uncreated. Since therefore all dharmas are without own-being, what is that form, etc., which cannot be seized, and which is something uncreated? Thus the fact that all dharmas are without own-being is the same as the fact that they are uncreated.  But the non-creation of all dharmas differs from those dharmas [themselves].  How shall I instruct and admonish a non-creation in a perfect wisdom which is also a non-creation? And yet, one cannot apprehend as other than uncreated all the dharmas, be they those which constitute a Buddha, or a Bodhisattva, or him who marches to enlightenment.  If a Bodhisattva, when this is being taught, is not afraid, then one should know that ‘this Bodhisattva, this great being, courses in perfect wisdom, develops it, investigates it, and meditates on it.’        Because at the time a Bodhisattva investigates these dharmas in perfect wisdom, at that time he does not approach form, etc., nor go to it. Nor does he review the production of form, etc., nor its stopping.      For the non-production of form, etc., is not form, etc.  (27) The non-passing-away of form, etc., is not form, etc.  Non-production and form are therefore not two, nor divided. Not-passing-away and form, etc., are therefore not two, nor divided.    Inasmuch as one calls it ‘form,’ etc., one makes a count of what is not two.            Thus the Bodhisattva investigates in perfect wisdom all dharmas in all their modes, and at that time he does (28) not approach form, etc.                         
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - tena hi yathāham āyuṣmataḥ subhūter bhāṣitasyārtham ājānāmi, tathā bodhisattvo ’py anutpādaḥ |  yadi ca āyuṣman subhūte bodhisattvo ’py anutpādaḥ kiṃ bodhisattvo duṣkaracārikāṃ carati? yāni vā tāni sattvānāṃ kṛtaśo duḥkhāny utsahate pratyanubhavitum? evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - nāham āyuṣman śāriputra icchāmi bodhisattvaṃ mahāsattvaṃ duṣkaracārikāṃ carantam nāpi sa bodhisattvo mahāsattvo yo duṣkarasaṃjñayā carati |  tat kasya hetoḥ? na hi āyuṣman śāriputra duṣkarasaṃjñāṃ janayitvā śakyo ’prameyāṇām asaṃkhyeyānāṃ sattvānām arthaḥ kartum |  api tu sukhasaṃjñām eva kṛtvā |  sarvasattvānām antike mātṛsaṃjñāṃ pitṛsaṃjñāṃ putrasaṃjñāṃ duhitṛsaṃjñāṃ kṛtvā strīpuruṣeṣu |  evam etāḥ saṃjñāḥ kṛtvā bodhisattvo mahāsattvo bodhisattvacārikāṃ carati |  tasmān mātṛsaṃjñā pitṛsaṃjñā putrasaṃjñā duhitṛsaṃjñā bodhisattvena mahāsattvena sarvasattvānām antike yāvad ātmasaṃjñotpādayitavyā |  yathā ātmā sarveṇa sarvaṃ sarvathā sarvaṃ sarvaduḥkhebhyo mocayitavyaḥ, evaṃ sarvasattvāḥ sarveṇa sarvaṃ sarvathā sarvaṃ sarvaduḥkhebhyo mocayitavyā iti |  evaṃ ca sarvasattveṣu saṃjñotpādayitavyā - mayaite sarvasattvā na parityaktavyāḥ |  mayaite sarvasattvāḥ parimocayitavyā aparimāṇato duḥkhaskandhāt |  na ca mayaiteṣu cittapradoṣa utpādayitavyāntaśaḥ śataśo ’pi chidyamāneneti |  evaṃ hi bodhisattvena mahāsattvena cittam utpādayitavyam saced evaṃcitto vihariṣyati, na duṣkarasaṃjñī cariṣyati, na duṣkarasaṃjñī vihariṣyati |  punar aparam āyuṣman śāriputra bodhisattvena mahāsattvena evaṃ cittam utpādayitavyam - yathā sarveṇa sarvaṃ sarvathā sarvam ātmā na vidyate nopalabhyate, evaṃ sarveṇa sarvaṃ sarvathā sarvaṃ sarvadharmā na saṃvidyante nopalabhyante |  evam ādhyātmikabāhyeṣu sarvadharmeṣu saṃjñotpādayitavyā |  saced evaṃcittaś cariṣyati, na duṣkarasaṃjñī cariṣyati, na duṣkarasaṃjñī vihariṣyati |  yad apy āyuṣman śāriputra evam āha - anutpādo bodhisattvo iti |  evam etad āyuṣman śāriputra, evam etat |  anutpādo bodhisattva iti || 
                                   
                                   
                                   
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
(539c1)舍利弗問須菩提。如我解須菩提所説義。菩(2)薩即是無生。  若菩薩無生。何以故。有難行爲(3)衆生故受苦惱。須菩提言。我不欲使菩薩有(4)難行。  何以故。生難行想苦行想。不能利益無(5)量阿僧祇衆生。    於衆生生易想樂想父母想(6)子想我所想。  則能利益無量阿僧祇衆生。              如(7)我法一切處一切時一切種不可得。  菩薩於(8)内外法中。應生如是想。  若菩薩以如是心行(9)亦名難行。  如舍利弗所言。菩薩無生。  如是舍(10)利弗。  菩薩實無生。 
Sariputra: As I understand the teaching of the Venerable Subhuti, a Bodhisattva also is a non-production.  But if a Bodhisattva is a non-production, how then does he go on the difficult pilgrimage, and how can he possibly endure the experience of those sufferings [which he is said to undergo] for the sake of beings? Subhuti: I do not look for a Bodhisattva who goes on the difficult pilgrimage. In any case, one who courses in the perception of difficulties is not a Bodhisattva.  Because one who has generated a perception of difficulties is unable to work the weal of countless beings.  On the contrary, he forms the notion of ease,  he forms the notion that all beings, whether men or women, are his parents and children,  and thus he goes on the pilgrimage of a Bodhisattva.  A Bodhisattva should therefore identify all beings with his parents or children, yes, even with his own self,  like this: ‘As I myself want to be quite free from all sufferings, just so all beings want to be quite free from all sufferings.’  In addition with regard to all beings one should form the notion: ‘I ought not to desert all these beings.  I ought to set them free from the quite measureless heap of sufferings!  And I should not produce towards them a thought of hate, even though I might be dismembered a hundred times!’  It is thus that a Bodhisattva should lift up his heart. When he dwells as one whose heart is such, then he will neither course nor dwell as one who perceives difficulties.  (29) And further a Bodhisattva should produce the thought that ‘as in each and every way a self does not exist, and is not got at, so in each and every way all dharmas do not exist, and are not got at.’  He should apply this notion to all dharmas, inside and outside.  When he dwells as one whose heart is such, then he will neither course, nor dwell, as one who perceives difficulties.  But when the Venerable Sariputra said that ‘a non-production is the Bodhisattva,’  indeed, it is so,  ‘a non-production is the Bodhisattva.’ 
śāriputra āha - kiṃ punar āyuṣman subhūte bodhisattva evānutpādaḥ, utāho bodhisattvadharmā apy anutpādaḥ? subhūtir āha - bodhisattvadharmā api āyuṣman śāriputrānutpādaḥ śāriputra āha - kiṃ punar āyuṣman subhūte bodhisattvadharmā evānutpādaḥ, utāho sarvajñatāpy anutpādaḥ? subhūtir āha - sarvajñatāpy āyuṣman śāriputrānutpādaḥ |  āha - kiṃ punar āyuṣman subhūte (15) sarvajñataivānutpādaḥ, utāho sarvajñatādharmā apy anutpādaḥ? āha - sarvajñatādharmā apy āyuṣman śāriputrānutpādaḥ |  āha - kiṃ punar āyuṣman subhūte sarvajñatādharmā evānutpādaḥ, utāho pṛthagjano ’py anutpādaḥ? āha - pṛthagjano ’py āyuṣman śāriputrānutpādaḥ |  āha - kiṃ punar āyuṣman subhūte pṛthagjana evānutpādaḥ, utāho pṛthagjanadharmā apy anutpādaḥ? āha - pṛthagjanadharmā āpy āyuṣman śāriputrānutpādaḥ |  evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - yady āyuṣman subhūte bodhisattvo ’py anutpādaḥ, bodhisattvadharmā apy anutpādaḥ, sarvajñatāpy anutpādaḥ, sarvajñatādharmā apy anutpādaḥ, pṛthagjano ’py anutpādaḥ, pṛthagjanadharmā apy anutpādaḥ, nanv āyuṣman subhūte anuprāptaivāyatnena bodhisattvena mahāsattvena sarvajñatā bhavati |  evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - nāham āyuṣman śāriputrānutpannasya dharmasya prāptim icchāmi, nāpy abhisamayam |  nāpy anutpannena dharmeṇānutpannā prāptiḥ prāpyate |  āha - kiṃ punar āyuṣman subhūte anutpannena dharmeṇānutpannā prāptiḥ prāpyate, utāho_utpannena dharmeṇānutpannā prāptiḥ prāpyate? āha - kiṃ punar āyuṣman śāriputrānutpanno dharma utpannaḥ, utāho anutpanna eva dharmo ’nutpannaḥ? āha - kiṃ punar āyuṣman subhūte utpāda eva dharmo ’nutpādaḥ, utāho anutpādo dharma utpādaḥ? āha - utpādo dharmo ’nutpādo dharma ity āyuṣman śāriputra na pratibhāti jalpitum |  āha - anutpādo ’pi te āyuṣman subhūte pratibhāti jalpitum |  āha - anutpāda evāyuṣman śāriputra jalpaḥ |  anutpāda eva āyuṣmān śāriputra pratibhāti |  anutpāda eva āyuṣman śāriputra pratibhānam |  evam evāyuṣman śāriputrātyantaṃ pratibhāti || 
                         
                         
                         
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
舍利弗言。但菩薩無生薩(11)婆若亦無生。須菩提言。薩婆若亦無生。    舍利(12)弗言。薩婆若無生凡夫亦無生 須菩提言。(13)凡夫亦無生。    舍利弗語須菩提。若菩薩無生(14)菩薩法亦無生。薩婆若無生。薩婆若法亦無(15)生。凡夫無生凡夫法亦無生。今以無生得無(16)生。菩薩應得薩婆若。  須菩提言。我不欲令無(17)生法有所得。  何以故。無生法不可得故。  舍利(18)弗言。生生無生生。  汝所言樂説爲生爲(19)無生。  須菩提言。諸法無生。  所言無生  樂説(20)亦無生。  如是樂説。 
Sariputra: Further, is just a Bodhisattva a non-production, or the dharmas also which constitute him? Subhuti: The dharmas which constitute a Bodhisattva are also a non-production. Sariputra: Are just the dharmas which constitute a Bodhisattva a non-production, or also the state of all-knowledge? Subhuti: The state of all-knowledge is also a non-production.  Sariputra: Is just the state of all-knowledge a non-production, or also the dharmas which constitute it? Subhuti: The dharmas which constitute all-knowledge are also a non-production.  Sariputra: Are just the dharmas which constitute all-knowledge a non-production, or also the common people? Subhuti: The common people are also a non-production.  Sariputra: Are just the common people a non-production, or also the dharmas which constitute them? Subhuti: The dharmas which constitute the common people are also a non-production.  (30) Sariputra: If, venerable Subhuti, the Bodhisattva is a non-production and also the dharmas which constitute him, and also the state of all-knowledge, and also the dharmas which constitute it, and also the common people, and also the dharmas which constitute them, - then, surely, the state of all-knowledge is reached by a Bodhisattva without any exertion?  Subhuti: I do not wish for the attainment of an unproduced dharma, nor for reunion with one.    Further, does one attain an unproduced attainment through an unproduced dharma? Sariputra: Is then an unproduced attainment attained through an unproduced dharma, or through a produced dharma? Subhuti: Is then an unproduced dharma produced, or is it unproduced? Sariputra: Is then production a dharma which is a non-production, or is non-production a dharma which is production? Subhuti: To talk of a production-dharma as a non-production-dharma is not intelligible.  Sariputra: To talk of non-production is also not intelligible.  Subhuti: Non-production is just talk.  Non-production just appears before the mind’s eye.  Non-production is just a flash in the mind.  Absolutely it is nothing more than that. 
evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - dhārmakathikānām āyuṣmān subhūtir agratāyāṃ sthāpitavyaḥ |  tat kasya hetoḥ? tathā hy āyuṣmān subhūtiḥ sthaviro yato yata eva paripraśnīkriyate, tatastata eva niḥsarati, dharmatāyāś ca na calati, tāṃ ca dharmatāṃ na virodhayati |  evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - dharmataiṣā āyuṣman śāriputra bhagavataḥ śrāvakāṇām aniśritadharmāṇām |  te yato yata eva paripraśnīkriyante, tatas tata eva niḥsaranti, dharmatāṃ ca na virodhayanti, dharmatāyāś ca na vyativartante |  tat kasya hetoḥ? yathāpi nāmāniśritattvāt sarvadharmāṇām |  evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - sādhu sādhu āyuṣman subhūte |  katamaiṣā sarvadharmāniśritapāramitā bodhisattvānāṃ mahāsattvānām? subhūtir āha - prajñāpāramitaiva āyuṣman śāriputra sārvayānikī, sarvadharmāniśritatayā sarvadharmāniśritapāramitā ca |  iti hi yasya bodhisattvasya mahāsattvasya evaṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyām evaṃ deśyamānāyām evam upadiśyamānāyāṃ na bhavati cittasyāvalīnatvam, na bhavati kāṅkṣāyitatvam, na bhavati dhaṃdhāyitatvam, na bhavati cittasyānyathātvam, veditavyam ayaṃ bodhisattvo mahāsattvo viharatyanena prajñāpāramitāvihāreṇāvirahitaś cānena manasikāreṇeti || (16) 
               
               
    ... [y](ā)vusa śār[i]pu(tra) ...  ... ◊ subhūti [pa](r)i ...         
..  ..  ..  ..  ..  ..  ..  .. 
舍利弗言。善哉善哉。須(21)菩提。汝於説法人中爲最第一。  何以故。(22)須菩提。隨所問皆能答故。  須菩提言。法應(23)爾。諸佛弟子於無依止法所問能答。    何以(24)故。一切法無定故。  舍利弗言。善哉善哉。    (25)是何波羅蜜力。須菩提言。是般若波羅蜜(26)力。舍利弗。若菩薩聞如是説如是論時。不(27)疑不悔不難。當知是菩薩行是行不離是念。 
Sariputra: In the first rank of the preachers of dharma should the Venerable Subhuti be placed.  (31) For in whatever way he may be questioned, he finds a way out; he does not swerve from [the correct teaching about] the true nature of Dharma, and he does not contradict that true nature of Dharma.  Subhuti: This is the Lord’s Absolute, the essence of the Disciples who are without any support,  so that, in whatever way they are questioned, they find a way out, do not contradict the true nature of dharmas, nor depart from it.  And that because they do not rely on any dharmas.  Sariputra: Well said, Subhuti.  And what is that perfection of the Bodhisattvas which [allows them not to] lean on any dharmas? Subhuti: The perfection of wisdom, beneficial to all the [three] vehicles, is also the perfection which [allows them not to] lean on any dharma, because [it shows that] all dharmas have no support [and can therefore give none].  For if a Bodhisattva, when this deep perfection of wisdom is being taught, remains unafraid, then one should know that he has adjusted himself to the perfection of wisdom, and that he is not lacking in this attention [to the true facts about dharmas]. 
atha khalv āyuṣmān śāriputra āyuṣmataṃ subhūtim etad avocat - katham āyuṣman subhūte avirahito bodhisattvo mahāsattvo ’virahito manasikāreṇa bhavati, yaḥ prajñāpāramitāvihāreṇa viharati? yadi hy āyuṣman subhūte bodhisattvo mahāsattvo ’virahito manasikāreṇa bhavati, evaṃ sa virahitaḥ prajñāpāramitāvihāreṇa bhavati |  yadi ca āyuṣman subhūte avirahito bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa bhavati, evaṃ sa virahito manasikāreṇa bhavati |  yadi ca āyuṣman subhūte manasikāreṇāvirahito bodhisattvo mahāsattvaḥ, avirahita eva prajñāpāramitāvihāreṇa bhavati |  evaṃ sati sarvasattvā apy avirahitā bhaviṣyanti prajñāpāramitāvihāreṇa |  tat kasya hetoḥ? sarvasattvā api hy avirahitā manasikāreṇa viharanti || 
         
         
         
..  ..  ..  ..  .. 
(28)舍利弗言。  若菩薩不離是行不離是念  一(29)切衆生亦不離是行不離是念。  一切衆生亦(540a1)當是菩薩。  何以故。一切衆生不離是念故。 
Sariputra: How is it that a Bodhisattva does not lack in attention when he is adjusted to perfect wisdom? (32) For if a Bodhisattva is not lacking in attention, then he should [automatically] lack in adjustment to the perfection of wisdom.  And if he does not lack in adjustment to the perfection of wisdom, then he would be lacking in attention.  But if [in] a Bodhisattva the two facts that he is not lacking in attention, and that he is not lacking in dwelling in the perfection of wisdom, belong together,  then all beings also will not be lacking in dwelling in the perfection of wisdom.  Because they also dwell not lacking in attention. 
evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - sādhu sādhu āyuṣman śāriputra |  api tu upālapsye tvā |  artha eva tv āyuṣmatā śāriputreṇa bhūtapadābhidhānena parigṛhītaḥ |  tat kasya hetoḥ? sattvāsvabhāvatayā āyuṣman śāriputra manasikārāsvabhāvatā veditavyā |  sattvāsadbhāvatayā āyuṣman śāriputra manasikārāsadbhāvatā veditavyā |  sattvaviviktatayā āyuṣman śāriputra manasikāraviviktatā veditavyā |  sattvācintyatayā āyuṣman śāriputra manasikārācintyatā veditavyā |  sattvānabhisaṃbodhanatayā āyuṣman śāriputra manasikārānabhisaṃbodhanatā veditavyā |  sattvāyathābhūtārthābhisaṃbodhanatayā āyuṣman śāriputra manasikārāyathābhūtārthābhisaṃbodhanatā veditavyā |  anena āyuṣman śāriputra evaṃrūpeṇa manasikāreṇa icchāmi bodhisattvaṃ mahāsattvaṃ viharantam anena vihāreṇeti || 
                   
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
善業曰。善哉善哉。賢者。     勸助爲説是致要語。如賢者言。行等念等助一切人不 画像廢此行。  夫衆生自然念亦自然。當以知。      此衆生恢廓念恢廓。當以知此。  衆生之不正覺。而念不正覺。行亦不正覺。當以知此。  See the previous record  如是行念吾樂菩薩思惟念此行[衆生靈空恢廓廣大無邊故可導利昇此大道一切人不能正覺當以正覺開寤之也]  
(2)須菩提言。善哉善哉舍利弗。    汝欲離我而成(3)我義。  所以者何。衆生無性故當知念亦無性。  (4)衆生離故念亦離。  衆生不可得故念亦不可(5)得        舍利弗。我欲令菩薩以是念行般若波羅(6)蜜 
Subhuti: Well said,  and yet I must reprove you,  although the Venerable Sariputra has taken hold of the matter correctly as far as the words are concerned.  Because one should know that attention is without own-being in the same way in which beings are without own-being;  that attention has no real existence in the same way in which beings have no real existence;  that attention is isolated in the same way in which beings are isolated;  that attention is unthinkable in the same way in which beings are unthinkable;  that acts of mental attention do not undergo the process which leads to enlightenment in the same way in which beings do not undergo that process;  that acts of attention do not in any real sense undergo the process which leads to enlightenment, any more than beings do.  It is through an attention of such a character that I wish that a Bodhisattva, a great being, may dwell in this dwelling. 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ sarvākārajñatācaryāparivarto nāma prathamaḥ || (17) 
’phags pa śes rab kyi pha rol tu phyin pa brgyad stoṅ pa las rnam pa thams cad mkhyen pa ñid kyi spyod pa’i le’u źes bya ba ste daṅ po’o || 
 
 
.. 
明度經卷第一 
 
 
śakraparivarto dvitīyaḥ | 
 
 
 
.. 
大明度經卷第二南呉月支國居士支謙於涼州譯 天帝釋問品 持品 功徳品  變謀明慧品 天帝釋問品第二 
(7)  摩訶般若波羅蜜釋提桓因品第二 
Chapter II Sakra 
  tena khalu punaḥ samayena śakro devānām indras tasyām eva parṣadi saṃnipatitaḥ saṃniṣaṇṇo ’bhūt catvāriṃśatā trāyastriṃśatkāyikair devaputrasahasraiḥ sārdham | catvāraś ca lokapālā viṃśatyā cāturmahārājakāyikair devaputrasahasraiḥ sārdham | brahmāpi sahāpatir daśabhir brahmakāyikair devaputrasahasraiḥ sārdham |  pañca ca śuddhāvāsānāṃ devaputrāṇāṃ sahasrāṇi tasyām eva parṣadi saṃnipatitāni saṃniṣaṇṇānyabhūvan |  yo ’pi ca devānāṃ svakarmavipākajo ’vabhāsaḥ, so ’pi sarvo buddhānubhāvena buddhatejasā buddhādhiṣṭhānenābhibhūto ’bhūt || 
  || de’i tshe yaṅ (2) lha rnams kyi dbaṅ po brgya byin sum cu rtsa gsum gyi ris kyi lha’i bu bźi khri daṅ lhan cig tu ’khor de ñid du ’dus te ’khod par gyur to || ’jig rten skyoṅ ba bźi yaṅ rgyal chen bźi’i ris kyi lha’i bu ñi khrir bcas pa daṅ | mi mjed kyi bdag po tshaṅs pa yaṅ tshaṅs ris kyi lha’i bu khrir (3) bcas pa daṅ |  gnas gtsaṅ ma’i lha’i bu lṅa stoṅ yaṅ ’khor de ñid du ’dus te ’khod par gyur te |  lha rnams kyi raṅ gi las kyi rnam par smin pa las skyes pa’i ’od gaṅ yin pa de thams cad kyaṅ saṅs rgyas kyi mthu daṅ saṅs rgyas kyi gzi brjid daṅ saṅs rgyas kyi byin gyi rlabs (4) kyis zil gyis mnan to || 
       
      ... [a]bhibhūto abhū(t)[i](ti) ... 
..  ..  ..  .. 
  爾時帝釋與四萬天子四天王。與二萬天子梵衆天。與萬天子梵輔天。  與五千天子倶皆來會坐。  諸天子宿命功徳光耀巍巍。持佛神力明徹照。 
  (8)爾時釋提桓因。與四萬天子倶在會中。四天(9)王與二萬天子倶在會中。娑婆世界主梵天(10)王。與萬梵天倶在會中。  乃至淨居天衆無數(11)千種倶在會中。  是諸天衆業報光明。以佛身(12)神力光明故皆不復現。 
1. Preamble  At that time again, many Gods came to that assembly, and took their seats: Sakra, Chief of Gods, with forty thousand Gods of the Thirty-three; the four world-guardians, with twenty thousand Gods belonging to the retinue of the four Great Kings; Brahma, ruler of this world system, with ten thousand Gods belonging to the company of Brahma;  and five thousand Gods of the Pure Abode.  But the might of the Buddha, his majesty and authority surpassed even the splendour of the Gods, a reward for the deeds they had done in the past. 
atha khalu śakro devānām indra āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - imāny ārya subhūte saṃbahulāni devaputrasahasrāṇi asyāṃ parṣadi saṃnipatitāni saṃniṣaṇṇāni āryasya subhūter antikāt prajñāpāramitāṃ śrotukāmāni bodhisattvānāṃ mahāsattvānām upadeśam avavādānuśāsanīṃ ca |  tatkathaṃ bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam, kathaṃ śikṣitavyam, kathaṃ yogam āpattavyam? sthaviraḥ subhūtir āha - tena hi kauśika upadekṣyāmi te buddhānubhāvena buddhatejasā buddhādhiṣṭhānena |  yair devaputrair anuttarāyāṃ samyaksaṃbodhau cittaṃ notpāditam, tair utpādayitavyam |  ye tv avakrāntāḥ samyaktvaniyāmam, na te bhavyā anuttarāyāṃ samyaksaṃbodhau cittam utpādayitum |  tat kasya hetoḥ? baddhasīmāno hi te saṃsārasrotasaḥ |  abhavyā hi te punaḥ punaḥ saṃsaraṇāyānuttarāyāṃ samyaksaṃbodhau cittam utpādayitum | api nu khalu punas teṣām apy anumode |  sacet te ’py anuttarāyāṃ samyaksaṃbodhau cittāny utpādayeran, nāhaṃ kuśalamūlasyāntarāyaṃ karomi |  viśiṣṭebhyo hi dharmebhyo viśiṣṭatamā dharmā adhyālambitavyāḥ || 
de nas lha rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa gnas brtan rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor lha’i bu stoṅ phrag maṅ po ’khor ’dir ’dus te ’khod pa ’di rnams ’phags pa rab ’byor las byaṅ chub sems dpa’ sems (5) dpa’ chen po rnams kyi śes rab kyi pha rol tu phyin pa la ñe bar bstan pa daṅ gdams pa daṅ rjes su bstan pa ñan par ’dod na |  byaṅ chub sems dpa’ sems dpa’ chen po des ci ltar śes rab kyi pha rol tu phyin pa la gnas par bya ci ltar bslab par bya ci ltar rnal ’byor du bya | gnas (6) brtan rab ’byor gyis smras pa | kau śi ka de’i phyir saṅs rgyas kyi mthu daṅ saṅs rgyas kyi gzi brjid daṅ saṅs rgyas kyi byin gyi rlabs kyis ñe bar bstan par bya ste |  lha’i bu gaṅ dag gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems ma bskyed pa de dag gis sems bskyed (7) par bya’o ||  gaṅ dag yaṅ dag pa ñid du ṅes pa la źugs pa de dag ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa’i skal ba med do ||  de ci’i phyir źe na | de dag gis ’khor ba’i rgyun las mtshams bcad pas  de dag yaṅ daṅ yaṅ du ’khor źiṅ bla na med pa (19b1) yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa’i skal ba med do ||  ’on kyaṅ gal te de dag gis kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed na de dag la yaṅ rjes su yi raṅ bar bya’o || kho bo ni de dag gi dge ba la bar chad mi byed de  khyad par du (2) ’phags pa’i chos rnams las ches khyad par du ’phags pa’i chos rnams la lhag par dmigs par bya’o || 
               
  ... p[āra]mitāye ◊ [s]. ...             
..  ..  ..  ..  ..  ..  ..  .. 
釋問善業言。是諸天子大會欲聽説智度無極。  云何闓士大士於大明中立乎。善業曰。諸天子。樂聞者聽我説。因持佛力廣説智度。  何天子。未求闓士道者今皆當求。  以得溝港道者不可復得闓士道士。  何以故。閉生死道已。    正使是輩求者。我代其喜不斷功徳也。  悉欲使取經中極尊法使上至佛。 
爾時釋提桓因語須(13)菩提言。是諸無數天衆皆共集會。欲聽須菩(14)提説般若波羅蜜義。  菩薩云何住般若波羅(15)蜜。須菩提語釋提桓因及諸天衆。憍尸迦。我(16)今當承佛神力説般若波羅蜜。  若諸天子未(17)發阿耨多羅三藐三菩提心者。今應當發。  若(18)人已入正位。則不堪任發阿耨多羅三藐三(19)菩提心。  何以故。已於生死作障隔故。    是人若(20)發阿耨多羅三藐三菩提心。我亦隨喜。終不(21)斷其功徳。  所以者何。上人應求上法。 
Sakra: These many thousands of Gods, Subhuti, have come to this assembly, and taken their seats, because they want to hear about perfect wisdom from the Holy Subhuti, and to listen to his advice to the Bodhisattvas, to his instruction and admonition.  How then should a Bodhisattva stand in perfect wisdom, how train in it, how devote himself to it? Subhuti: Let me then explain it to you, through the Buddha’s might, majesty and authority.  Those Gods, who have not yet aspired to full enlightenment should do so.  Those, however, who are certain that they have got safely out of this world [i.e., the Arhats who have reached their last birth, and think they have done with it all] are unfit for full enlightenment [because they are not willing to go, from compassion, back into birth-and-death].  And why? The flood of birth-and-death hems them in.  (34) Incapable of repeated rebirths, they are unable to aspire to full enlightenment. And yet, if they also will aspire to full enlightenment, I confirm them also.  I shall not obstruct their wholesome root.  For one should uphold the most distinguished dharmas above all others. 
atha khalu bhagavān āyuṣmantaṃ subhūtim āmantrayate sma - sādhu sādhu subhūte, sādhu khalu punas tvaṃ subhūte, yas tvaṃ bodhisattvānāṃ mahāsattvānām utsāhaṃ dadāsi |  evam ukte āyuṣmān subhūtir bhagavantam etad avocat - kṛtajñair asmābhir bhagavan bhagavato bhavitavyaṃ nākṛtajñaiḥ |  tat kasya hetoḥ? paurvakāṇāṃ hi bhagavaṃs tathāgatānām arhatāṃ samyaksaṃbuddhānām antike ’smadarthe bhagavān yathā brahmacaryaṃ bodhāya caran pūrvaṃ bodhisattvabhūta eva san, yaiḥ śrāvakair avavadito ’nuśiṣṭaś ca pāramitāsu, tatra bhagavatā caratā anuttaraṃ jñānam utpāditam |  evaṃ bhagavan asmābhir api bodhisattvā mahāsattvā anuparigrahītavyā anuparivārayitavyāś ca, saṃparigrahītavyāḥ saṃparivārayitavyāś ca |  tat kasya hetoḥ? asmābhir api hi bhagavan bodhisattvā mahāsattvā anuparigṛhītā anuparivāritāś ca, saṃparigṛhītāḥ saṃparivāritāś ca kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante || 
de nas bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la bka’ stsal pa | rab ’byor legs so legs so || khyod byaṅ chub sems dpa’ sems dpa’ chen po rnams (3) la spro ba skyed pa gaṅ yin pa ni rab ’byor yaṅ khyod legs so ||  de skad ces bka’ stsal pa daṅ bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das bdag cag gis ni bcom ldan ’das kyi bka’ drin gzo bar bgyi ste bka’ drin mi (4) gzo bar mi bgyi’o ||  de ci’i slad du źe na | bcom ldan ’das ji ltar sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi druṅ du bcom ldan ’das sṅon byaṅ chub sems dpar gyur pa ñid kyis bdag cag rnams kyi don du byaṅ chub kyi phyir tshaṅs (5) par spyad pa spyod pa na ñan thos gaṅ dag gis pha rol tu phyin pa rnams la gdams śiṅ rjes su bstan te | de la bcom ldan ’das kyis spyad pas bla na med pa’i ye śes bskyed pa de bźin du |  bcom ldan ’das bdag cag gis kyaṅ byaṅ chub sems dpa’ sems dpa’ chen po rnams (6) rjes su yoṅs su gzuṅ bar bgyi źiṅ rjes su yoṅs su bskor par bgyi’o yaṅ dag par yoṅs su gzuṅ bar bgyi źiṅ yaṅ dag par yoṅs su bskor bar yaṅ bgyi’o ||  de ci’i slad du źe na | bcom ldan ’das ’di la bdag cag gis kyaṅ byaṅ chub sems dpa’ sems dpa’ chen po (7) rnams rjes su yoṅs su bzuṅ źiṅ rjes su yoṅs su bskor ba daṅ yaṅ dag par yoṅs su bzuṅ źiṅ yaṅ dag par yoṅs su bskor bas myur du bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ro || 
         
         
..  ..  ..  ..  .. 
佛言。善哉善哉。勸樂闓士學乃爾乎。  善業白佛言。我當報恩。終不敢違之。  所以然者。往昔如來無所著正眞道最正覺。皆與弟子爲諸闓士説智度。如來時亦在中學斯經妙行。今自致作佛。用是故當報恩。    我作是説法。闓士受之我勸樂。勸樂以大道疾令作佛。 
爾時佛(22)讃須菩提言。善哉善哉。汝能如是勸樂諸菩(23)薩。  須菩提言。世尊。我當報佛恩。  如過去諸佛(24)及諸弟子。教如來住空法中。亦教學諸波羅(25)蜜。如來學是法。得阿耨多羅三藐三菩提。  世(26)尊。我今亦當如是護念諸菩薩。  以我護念因(27)縁故。諸菩薩當疾得阿耨多羅三藐三菩提。 
The Lord: Well said, Subhuti. You do well to encourage the Bodhisattvas.  Subhuti then said to the Lord: We should be grateful to the Lord, and not ungrateful.  For in the past the Lord has, in the presence of the Tathagatas of the past, led, for our sake, the holy life with enlightenment as his aim. Even after he had definitely become a Bodhisattva [a being dedicated to enlightenment], disciples still instructed and admonished him in the perfections, and by his coursing therein he has produced the utmost cognition.  Even so also we should help, champion, aid and sustain the Bodhisattvas.  Because the Bodhisattvas, if we help, champion, aid and sustain them, will soon know full enlightenment. 
  atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram āmantrayate sma - tena hi kauśika śṛṇu, sādhu ca suṣṭhu ca manasi kuru, bhāṣiṣye ’haṃ te yathā bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam |  śūnyatāyāṃ kauśika tiṣṭhatā bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam |  tena hi kauśika (18) bodhisattvena mahāsattvena mahāsaṃnāhasaṃnaddhena bhavitavyam |  na rūpe sthātavyam | na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu | na vijñāne sthātavyam |  na cakṣuṣi sthātavyam | na rūpe sthātavyam | na cakṣurvijñāne sthātavyam | na cakṣuḥsaṃsparśe sthātavyam | na cakṣuḥsaṃsparśajāyāṃ vedanāyāṃ sthātavyam | evaṃ na śrotraghrāṇajihvākāyamanaḥsu sthātavyam | na śabdagandharasaspraṣṭavyadharmeṣu, na śrotravijñāne, yāvan na manovijñāne | na manaḥsaṃsparśe, na manaḥsaṃsparśajāyāṃ vedanāyāṃ sthātavyam |  na pṛthivīdhātau sthātavyam | nābdhātau, na tejodhātau, na vāyudhātau, nākāśadhātau, na vijñānadhātau sthātavyam |  na smṛtyupasthāneṣu sthātavyam |  na samyakprahāṇarddhipādendriyabalabodhyaṅgeṣu, na mārgāṅgeṣu sthātavyam |  na srotaāpattiphale sthātavyam | na sakṛdāgāmiphale, nānāgāmiphale, nārhattve sthātavyam | na pratyekabuddhatve sthātavyam | na buddhatve sthātavyam |  iti hi rūpam iti na sthātavyam | iti hi vedaneti, saṃjñeti, saṃskārā iti | iti hi vijñānam iti na sthātavyam | iti hi cakṣur iti, yāvan manaḥsaṃsparśajā vedaneti na sthātavyam | iti hi pṛthivīdhātur iti, yāvad vijñānadhātur iti na sthātavyam | iti hi smṛtyupasthānānīti na sthātavyam | iti hi samyakprahāṇarddhipādendriyabalabodhyaṅgānīti, iti hi mārgāṅgānīti na sthātavyam | iti hi srotaāpattiphalam iti na sthātavyam, iti hi sakṛdāgāmiphalam iti, anāgāmiphalam iti, arhattvam iti na sthātavyam | iti hi pratyekabuddhatva miti na sthātavyam | iti hi buddhatvam iti na sthātavyam |  rūpaṃ nityam anityam iti na sthātavyam |   evaṃ vedanāsaṃjñāsaṃskārāḥ vijñānaṃ nityam anityam iti na sthātavyam |  rūpaṃ sukhaṃ duḥkham iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ sukhaṃ duḥkham iti na sthātavyam |  rūpaṃ śūnyam aśūnyam iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śūnyam aśūnyam iti na sthātavyam |  rūpam ātmānātmeti na sthātavyam evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānam ātmānātmeti na sthātavyam |  rūpaṃ śubham aśubham iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śubham aśubham iti na sthātavyam |  rūpaṃ śūnyam upalabhyate veti na sthātavyam |  evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śūnyam upalabhyate veti na sthātavyam |  srotaāpattiphalam asaṃskṛtaprabhāvitam iti na sthātavyam |  evaṃ sakṛdāgāmiphalam anāgāmiphalam arhattvam asaṃskṛtaprabhāvitam iti na sthātavyam pratyekabuddhatvam asaṃskṛtaprabhāvitam iti na sthātavyam |  srotaāpanno dakṣiṇīya iti na sthātavyam |  srotaāpannāḥ saptakṛto bhavaparamā iti na sthātavyam |  sakṛdāgāmī dakṣiṇīya iti na sthātavyam |  sakṛd āgāmya pariniṣṭhitattvāt sakṛd imaṃ lokam āgamya duḥkhasyāntaṃ kariṣyatīti na sthātavyam |  anāgāmī dakṣiṇīya iti na sthātavyam anāgāmī anāgamya imaṃ lokaṃ tatraiva parinirvāsyatīti na sthātavyam |  arhan dakṣiṇīya iti na sthātavyam |  arhann ihaivānupadhiśeṣe nirvāṇadhātau parinirvāsyatīti na sthātavyam |  pratyekabuddho dakṣiṇīya iti na sthātavyam |  pratyekabuddho ’tikramya śrāvakabhūmim aprāpya buddhabhūmiṃ parinirvāsyatīti na sthātavyam |  buddho dakṣiṇīya iti na sthātavyam |  buddho ’tikramya (19) pṛthagjanabhūmim atikramya śrāvakabhūmim atikramya pratyekabuddhabhūmim aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kṛtvā aprameyāṇy asaṃkhyeyāni sattvakoṭīniyutaśatasahasrāṇi parinirvāpyāprameyān asaṃkhyeyān sattvān śrāvakapratyekabuddhasamyaksaṃbuddhatvaniyatān kṛtvā buddhabhūmau sthitvā buddhakṛtyaṃ kṛtvā anupadhiśeṣe nirvāṇadhātau buddhaparinirvāṇena parinirvāsyati ity evam apy anena na sthātavyam || 
  de nas tshe daṅ ldan pa rab ’byor gyis lha (20a1) rnams kyi dbaṅ po brgya byin la smras pa | ko śi ka de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ | ji ltar byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa la gnas par bya ba ṅas khyod la bśad par bya’o ||  kau śi ka byaṅ chub (2) sems dpa’ sems dpa’ chen pos stoṅ pa ñid la gnas pas śes rab kyi pha rol tu phyin pa la gnas par bya ste |  kau śi ka de’i phyir byaṅ chub sems dpa’ sems dpa’ chen pos go cha chen po bgos par ’gyur bar bya’o ||  gzugs la gnas par mi bya’o || tshor ba la ma (3) yin ’du śes la ma yin ’du byed rnams la ma yin rnam par śes pa la gnas par mi bya’o ||  mig la gnas par mi bya’o gzugs la gnas par mi bya’o || mig gi rnam par śes pa la gnas par mi bya’o || mig gi ’dus te reg pa la gnas par mi bya’o mig gi ’dus te reg (4) pa las byud pa’i tshor ba la gnas par mi bya’o || de bźin du rna ba daṅ sna daṅ lce daṅ lus daṅ yid la gnas par mi bya’o || sgra daṅ dri daṅ ro daṅ reg daṅ chos rnams daṅ | rna ba’i rnam par śes pa nas yid kyi rnam par śes pa’i bar daṅ yid kyi ’dus te reg pa daṅ | yid kyi ’dus (5) te reg pa las byuṅ ba’i tshor ba’i bar la gnas par mi bya’o ||  sa’i khams la gnas par mi bya’o || chu’i khams daṅ me’i khams daṅ rluṅ gi khams daṅ nam mkha’i khams daṅ rnam par śes pa’i khams la gnas par mi bya’o ||  dran pa ñe bar gźag pa la gnas par mi bya’o ||  (6) yaṅ dag par spoṅ ba daṅ rdzu ’phrul gyi rkaṅ pa daṅ dbaṅ po daṅ stobs daṅ byaṅ chub kyi yan lag daṅ lam la gnas par mi bya’o ||  rgyun tu źugs pa’i ’bras bu la gnas par mi bya’o || lan cig phyir ’oṅ ba’i ’bras bu daṅ phyir mi ’oṅ ba’i ’bras bu daṅ dgra bcom pa ñid la gnas (7) par mi bya’o || raṅ saṅs rgyas ñid la gnas par mi bya’o || saṅs rgyas ñid la gnas par mi bya’o ||  de ltar na gzugs so źes gnas par mi bya’o || de ltar na tshor ba’o źes bya ba daṅ ’du śes so źes bya ba daṅ ’du byed rnams so źes bya ba daṅ de ltar na rnam par śes pa’o (20b1) źes gnas par mi bya’o || de ltar na mig go źes bya ba nas yid kyi ’dus te reg pa las byuṅ ba’i tshor ba’o źes bya ba’i bar du gnas par mi bya’o || de ltar na sa’i khams so źes bya ba nas rnam par śes pa’i khams so źes bya ba’i bar du gnas par mi bya’o || de ltar na (2) dran pa ñe bar gźag pa’o źes gnas par mi bya’o || de ltar na yaṅ dag par spoṅ ba daṅ rdzu ’phrul gyi rkaṅ pa daṅ dbaṅ po daṅ stobs daṅ byaṅ chub kyi yan lag rnams so źes bya ba daṅ de ltar na lam gyi yan lag go źes gnas par mi bya’o || de ltar na yaṅ dag par spoṅ ba daṅ rdzu ’phrul gyi rkaṅ pa daṅ dbaṅ po daṅ stobs daṅ byaṅ chub kyi yan lag rnams so źes bya ba daṅ de ltar na lam gyi yan lag go źes gnas par mi bya’o || de ltar na lan cig phyir ’oṅ ba’i ’bras bu’o źes bya ba daṅ de ltar na phyir mi ’oṅ ba’i ’bras bu’o źes bya ba daṅ de ltar na dgra bcom pa’o źes gnas par mi bya’o || de ltar na raṅ saṅs rgyas so źes gnas par mi bya’o || de ltar na saṅs rgyas so (4) źes gnas par mi bya’o ||  gzugs rtag pa daṅ mi rtag pa’o źes gnas par mi bya’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa rtag pa daṅ mi rtag pa’o źes gnas par mi bya’o ||  See the previous record.  gzugs bde ba daṅ sdug bsṅal ba’o źes gnas par mi bya’o || (5) de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa bde ba daṅ sdug bsṅal ba’o źes gnas par mi bya’o ||  gzugs stoṅ pa daṅ mi stoṅ pa’o źes gnas par mi bya’o || de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa stoṅ pa daṅ mi (6) stoṅ pa’o źes gnas par mi bya’o ||  gzugs bdag daṅ bdag med pa’o źes gnas par mi bya’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa bdag daṅ bdag med pa’o źes gnas par mi bya’o ||  gzugs sdug pa daṅ mi sdug pa’o źes (7) gnas par mi bya’o || de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa sdug pa daṅ mi sdug pa’o źes gnas par mi bya’o ||  gzugs stoṅ pa’o źes ñe bar dmigs pas gnas par mi bya’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam (21a1) par śes pa stoṅ pa’o źes ñe bar dmigs pas gnas par mi bya’o ||  rgyun tu źugs pa’i ’bras bu ’dus ma byas kyis rab tu phye ba’o źes gnas par mi bya’o ||  de bźin du lan cig phyir ’oṅ ba’i ’bras bu daṅ phyir mi ’oṅ ba’i ’bras bu daṅ dgra bcom pa ñid ’dus (2) ma byas kyis rab tu phye ba’o źes gnas par mi bya’o ||  raṅ saṅs rgyas ñid ’dus ma byas kyis rab tu phye ba’o źes gnas par mi bya’o || saṅs rgyas ñid ’dus ma byas kyis rab tu phye ba’o źes gnas par mi bya’o ||  rgyan tu źugs pa sbyin pa’i gnas so źes bya bar gnas par (3) mi bya’o ||  rgyun tu źugs pa re ltar thogs na srid pa  lan bdun pa’o źes gnas par mi bya’o ||  lan cig phyir ’oṅ ba sbyin pa’i gnas so źes gnas par mi bya’o || lan cig phyir ’oṅ ba yoṅs su mthar ma phyin pa’i phyir ’jig rten ’dir lan cig phyir ’oṅs nas sdug bsṅal mthar byed (4) par ’gyur ro źes gnas par mi bya’o ||  phyir mi ’oṅ ba sbyin pa’i gnas so źes gnas par mi bya’o || phyir mi ’oṅ ba ’jig rten ’dir phyir mi ’oṅ bar de ñid du yoṅs su mya ṅan las ’da’o źes gnas par mi bya’o ||  dgra bcom pa ñid sbyin pa’i gnas so źes gnas par mi bya’o ||  (5) dgra bcom pa ’di ñid du phuṅ po’i lhag ma ma lus par mya ṅan las ’das pa’i dbyiṅs su yoṅs su mya ṅan las ’das par ’gyur ro źes gnas par mi bya’o ||  raṅ saṅs rgyas sbyin pa’i gnas so źes gnas par mi bya’o ||  raṅ saṅs rgyas ni ñan thos kyi sa las ’das nas saṅs rgyas (6) kyi sa ma thob par yoṅs su mya ṅan las ’da’ bar ’gyur ro źes gnas par mi bya’o ||  See the previous record.  saṅs rgyas ni so so’i skye bo’i sa las ’das pa daṅ ñan thos kyi sa las ’das pa daṅ raṅ saṅs rgyas kyis las ’das nas gźal (7) du med graṅs med pa’i sems can rnams kyi don mdzad de | gźal du med graṅs med pa’i sems can bye ba khrag khrig brgya stoṅ yoṅs su mya ṅan las bzlas | gźal du med graṅs med pa’i sems can rnams ñan thos daṅ raṅ saṅs rgyas daṅ yaṅ dag par rdzogs pa’i saṅs rgyas (21b1) su ṅes par mdzad ciṅ saṅs rgyas kyi sa la bźugs te saṅs rgyas kyi mdzad pa mdzad nas phuṅ po’i lhag ma med pa’i mya ṅan las ’das pa’i dbyiṅs su saṅs rgyas kyi yoṅs su mya ṅan las ’da’ bas yoṅs su mya ngan las ’da’ bar ’gyur ro źes des ’di ltar yaṅ gnas par mi (2) bya’o || 
                                                                     
                        ... jñā sa(ṃ)sk[ā]rā  vijñāna(ṃ) n[i](t)y(aṃ) ...      ... anātmā ti na thātavyaṃ ◊ ...      ... ..vā upalabhati [v]ā (it)[i] ...    ... ..tphala(ṃ) asa(ṃ)skṛtapra ...  ... [ta]vyaṃ ◊  pratyekabuddhatvaṃ [a] ...                  ... nirvas(y)aīti na s[th]ā ...     
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  釋欲所聞者聽所問矣。問曰。闓士云何立智度中乎。  答曰。持空法立如是。    釋問。闓士大士以影弘誓大乘。所至奏五陰。不當於中住。          溝港頻來不還應儀。縁一覺至於佛。不當於中住。    五陰無常。不當於中住。  See the previous record  See the previous record  於苦樂好醜是我所非我所。不當於中住。    See the previous record (two records before)  See the following record (two records ahead)        溝港道不動成就。不當於中住。何以故。七死七生便度去。  頻來道不動成就。不當於中住。何以故。一死一生便度去。不還道不動成就。不當於中住。何以故。於上滅度。應儀道不動成就。不當於中住。何以故。應儀道成已便盡於滅度中而滅訖。  縁一覺道不動成就。不當於中住。何以故。不能逮佛道便滅訖。是故不當於中住。                      如來無所著正眞道最正覺用無量人故作功徳。我皆當令滅訖正於佛中住。佛所作皆究竟已乃滅訖。亦不當於中住。 
  (28)須菩提語釋提桓因言。憍尸迦。汝一心聽菩(29)薩住般若波羅蜜。  憍尸迦。菩薩發大莊嚴乘。(540b1)於大乘以空法住般若波羅蜜。  See the previous record  不應住色。不(2)應住受想行識。              不應住色若常若無常。  不應(3)住受想行識若常若無常。  See the previous record  不應住色若苦若(4)樂。不應住受想行識若苦若樂。    See the following record (three records ahead)    不應住色若(5)淨若不淨。不應住受想行識若淨若不淨。  不(6)應住色若我若無我。不應住受想行識若我(7)若無我。不應住色若空若不空。不應住受想(8)行識若空若不空。  See the previous record  不應住須陀洹果。  不應住(9)斯陀含果。不應住阿那含果。不應住阿羅漢(10)果。  不應住辟支佛道。不應住佛法。不應住須(11)陀洹無爲果。  不應住須陀洹福田。  不應住須(12)陀洹乃至七往來生死。  不應住斯陀含無爲(13)果。不應住斯陀含福田。  不應住斯陀含一來(14)此間當得盡苦。  不應住阿那含無爲果不應(15)住阿那含福田不應住阿那含彼間滅度。  不(16)應住阿羅漢無爲果。不應住阿羅漢福田。  不(17)應住阿羅漢今世入無餘涅槃。  不應住辟支(18)佛道無爲果。不應住辟支佛福田。  不應住辟(19)支佛過聲聞地不及佛地而般涅槃。  不應住(20)佛法。  利益無量衆生。滅度無量衆生。 
2. How to stand in emptiness, or the perfection of wisdom  Subhuti then said to Sakra: Now, Kausika, listen and attend well. I will teach you how a Bodhisattva should stand in perfect wisdom.  Through standing in emptiness should he stand in perfect wisdom.  (35) Armed with the great armour, the Bodhisattva should so develop that he does not take his stand on any of these:  not on form, feeling, perception, impulses, consciousness;  not on eye, ear, nose, tongue, body, mind; not on forms, sounds, smells, tastes, touchables, mind-objects; not on eye-consciousness, etc., until we come to; not on mind-consciouness, etc.,  until we come to: not on the elements, i.e., earth, water, fire, wind, ether, consciousness:  not on the pillars of mindfulness,  right efforts, roads to psychic power, faculties, powers, limbs of enlightenment, limbs of the Path;  not on the fruits of Streamwinner, Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood, nor on Buddhahood.  He should not take his stand on the idea that ‘this is form,’ ‘this is feeling,’ etc., to: ‘this is Buddhahood.’  He should not take his stand on the ideas that ‘form, etc., is permanent, [or] impermanent’;  See the previous record  See the previous record  (36) that ‘form is ease or ill’;    that ‘form is the self, or not the self,’    that ‘form is lovely or repulsive,’  that ‘form is empty, or apprehended as something.’  See the previous record    He should not take his stand on the notion that the fruits of the holy life derive their dignity from the Unconditioned.    Or that a Streamwinner is worthy of gifts,  and will be reborn seven times at the most.  Or that a Once-Returner is worthy of gifts,  and will, as he has not yet quite won through to the end, make an end of ill after he has once more come into this world.  Or that a Never-Returner is worthy of gifts, and will, without once more returning to this world, win Nirvana elsewhere.  Or that an Arhat is worthy of gifts,  and will just here in this very existence win Nirvana in the realm of Nirvana that leaves nothing behind.  Or that a Pratyekabuddha is worthy of gifts,  and will win Nirvana after rising above the level of a Disciple, but without having attained the level of a Buddha.  That a Buddha is worthy of gifts,  and will win Nirvana in the Buddha-Nirvana, in the realm of Nirvana that leaves nothing behind, after he has risen above the levels of a common man, of a Disciple, and of a Pratyekabuddha, wrought the weal of countless beings, led to Nirvana countless hundreds of thousands of niyutas of kotis of beings, assured countless beings (37) of Discipleship, Pratyekabuddhahood and full Buddhahood, stood on the stage of a Buddha and done a Buddha’s work, - even thereon a Bodhisattva should not take his stand. 
atha khalv āyuṣmataḥ śāriputrasyaitad abhavat - yadi buddho ’tikramya pṛthagjanabhūmim atikramya śrāvakabhūmim atikramya pratyekabuddhabhūmim aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kṛtvā aprameyāṇy asaṃkhyeyāni sattvakoṭīniyutaśatasahasrāṇi parinirvāpyāprameyān asaṃkhyeyān sattvān śrāvakapratyekabuddhasamyaksaṃbuddhatvaniyatān kṛtvā buddhabhūmau sthitvā buddhakṛtyaṃ kṛtvā anupadhiśeṣe nirvāṇadhātau buddhaparinirvāṇena parinirvāsyati ity evam apy anena na sthātavyam, tat kathaṃ punar anena sthātavyaṃ, kathaṃ śikṣitavyam iti? atha khalv āyuṣmān subhūtir buddhānubhāvena āyuṣmataḥ śāriputrasya cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ śāriputram etad avocat - tat kiṃ manyase āyuṣman śāriputra kva tathāgato ’rhan samyaksaṃbuddhaḥ sthitaḥ? āyuṣmān śāriputra āha - na kvacid āyuṣman subhūte tathāgato ’rhan samyaksaṃbuddhaḥ sthitaḥ |  tat kasya hetor? apratiṣṭhitamānaso hi tathāgato ’rhan samyaksaṃbuddhaḥ |  sa naiva saṃskṛte dhātau sthito nāpy asaṃskṛte dhātau sthito na ca tato vyutthitaḥ || 
de nas tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te | gal te saṅs rgyas ni so so’i skye bo’i sa las ’das pa daṅ ñan thos kyi sa las ’das pa daṅ raṅ saṅs rgyas kyi sa las ’das nas gźal du med graṅs med pa’i sems can rnams kyi don mdzad de | gźal du (3) med graṅs med pa’i sems can bye ba khrag khrig brgya stoṅ yoṅs su mya ṅan las bzlas | gźal du med graṅs med pa’i sems can rnams ñan thos daṅ raṅ saṅs rgyas daṅ yaṅ dag par rdzogs pa’i saṅs rgyas su ṅes par mdzad ciṅ saṅs rgyas kyi sa la bźugs te saṅs rgyas kyi (4) mdzad pa mdzad nas phuṅ ba’i lhag ma med pa’i mya ṅan las ’das pa’i dbyiṅs su saṅs rgyas kyi mya ṅan las ’da’ bas yoṅs su mya ṅan las ’da’ bar ’gyur ro źes des ’di ltar yaṅ gnas par mi bya na des yaṅ ci ltar ’di la gnas par bya ci ltar bslab par bya sñam pa daṅ | (5) de nas saṅs rgyas kyi mthus tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu’i sems kyi rtog pa sems kyis śes nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || tshe daṅ ldan pa śā ri’i bu de ji sñam du sems de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs (6) pa’i saṅs rgyas ci źig la gnas | tshe daṅ ldan pa śā ri’i bus smras pa tshe daṅ ldan pa rab ’byor de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ni ci la yaṅ gnas pa ma yin no ||  de ci’i phyir źe na | de bźin gśegs pa dgra bcom pa yaṅ dag (7) par rdzogs pa’i saṅs rgyas kyi thugs ni śin tu mi gnas pa ste  de ni ’dus byas kyi khams la yaṅ mi gnas la ’dus ma byas kyi khams la yaṅ mi gnas te de las bźeṅs ba yaṅ ma yin no || 
     
     
..  ..  .. 
秋露子問設使闓士大士不當住五陰溝港頻來不還應儀縁一覺上至佛。當云何住。善業言。如來無所著正眞道最正覺有住處乎。答曰。不也。  何以故。佛無所住。  亦不在動搖不動搖處住。亦不不住。亦無無住。 
爾時舍(21)利弗。作是念。菩薩當云何住。須菩提知舍利(22)弗心所念。語舍利弗。於意云何如來爲住何(23)處。舍利弗言。如來無所住無住心名爲如來。    (24)如來不住有爲性。亦不住無爲性。 
Thereupon the Venerable Sariputra thought to himself: If even thereon one should not take one’s stand, how then should one stand, and train oneself? The Venerable Subhuti, through the Buddha’s might, read his thoughts and said: What do you think, Sariputra, where did the Tathagata stand? Sariputra: Nowhere did the Tathagata stand,  because his mind sought no support.  He stood neither in what is conditioned, nor in what is unconditioned, nor did he emerge from them. 
atha khalv āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - evam eva āyuṣman śāriputra bodhisattvena mahāsattvena sthātavyam, evaṃ śikṣitavyam - yathā tathāgato ’rhan samyaksaṃbuddho na kvacit sthito nāsthito na viṣṭhito nāviṣṭhitaḥ, tathā sthāsyāmīty evam anena śikṣitavyam |  yathā tathāgatasthānaṃ tathā sthāsyāmīti, tathā śikṣiṣye iti, yathā tathāgatasthānaṃ tathā sthāsyāmīti, tathā śikṣiṣye iti, yathā tathāgatasthānaṃ tathā sthāsyāmīti susthito ’sthānayogeneti evam atra bodhisattvena mahāsattvena sthātavyam evaṃ śikṣitavyam |  evaṃ hi śikṣamāṇo bodhisattvo mahāsattvo viharaty anena prajñāpāramitāvihāreṇāvirahitaś cānena manasikāreṇeti || 
de nas tshe daṅ ldan pa rab ’byor gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || (22a1) tshe daṅ ldan pa śā ri’i bu de bźin du byaṅ chub sems dpa’ sems dpa’ chen pos ’di lta bu ñid gnas sar bya źiṅ ’di ltar bslab par bya ste | ci ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’ga’ źig la gnas pa ma yin (2) źiṅ mi gnas pa yaṅ ma yin la mi ’thun par gnas pa ma yin źiṅ mi ’thun par mi gnas pa yaṅ ma yin pa de bźin du gnas par bya’o sñam pa daṅ |  de bźin gśegs pa’i gnas pa ci lta ba de bźin du gnas par bya’o sñam źiṅ de bźin du bslab par bya’o sñam pa daṅ | de bźin (3) gśegs pa’i gnas pa ci lta ba de bźin du gnas na mi gnas pa’i tshul gyis śes par gnas pa yin no sñam du ’dis de ltar bslab par bya’o || ’di la byaṅ chub sems dpa’ sems dpa’ chen pos de ltar gnas par bya źiṅ de bźin du bslab par bya ste |  de ltar slob (4) pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni śes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas śiṅ yid la byed pa ’di daṅ ma bral ba yin no || 
     
     
..  ..  .. 
一切無是如如來住。當作是住。不當住不住。亦不當住無住。當作是住學無所住矣     
舍利弗。菩(25)薩摩訶薩亦應如是住。  如如來住於一切法。(26)非住非不住。   
Subhuti: Even so should a Bodhisattva stand and train himself. He should decide that ‘as the Tathagata does not stand anywhere, nor not stand, (38) nor stand apart, nor not stand apart, so will I stand.’ Just so should he train himself ‘as the Tathagata is stationed, so will I stand, and train myself.’ Just so should he train himself.  ‘As the Tathagata is stationed, so will I stand, well placed because without a place to stand on.’ Even so should a Bodhisattva stand and train himself.  When he trains thus, he adjusts himself to perfect wisdom, and will never cease from taking it to heart. 
  atha khalu tatra parṣadi keṣāṃcid devaputrāṇām etad abhūt - yāni tāni yakṣāṇāṃ yakṣabhāṣitāni yakṣarutāni yakṣapadāni yakṣamantritāni yakṣapravyāhṛtāni, tāni vijñāyante jalpyamānāni | na punar idaṃ vijñāyate yat subhūtiḥ sthaviro bhāṣate pravyāharati deśayaty upadiśati |  atha khalv āyuṣmān subhūtir buddhānubhāvena teṣāṃ devaputrāṇām imam evaṃrūpaṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate sma - na vijñāyate na vijñāyate idaṃ devaputrāḥ |  tathā hi nātra kiṃcit sūcyate, nātra kiṃcit śrūyate || 
  de nas ’khor de’i naṅ nas lha’i bu kha cig ’di sñam du sems par gyur te | gnod sbyin rnams kyi gnod sbyin gyi skad daṅ (5) gnod sbyin gyi skra daṅ gnod sbyin gyi tshig daṅ gnod sbyin gyi gtam du byas ba daṅ gnod sbyin gyi rab tu brjod pa gaṅ yin pa de dag smras pa ni śes par ruṅ gi | gnas brtan rab ’byor gaṅ ’chad pa daṅ rab tu rjod pa daṅ ston pa daṅ ñe bar ston pa ’di ni śes par yaṅ mi ruṅ ṅo sñam (6) mo ||  de nas lha’i bu de dag yaṅ ’di sñam sems bar gyur te | e ma’o ’phags pa rab ’byor ’dis źi gsal ba dbyed bar ’gyur ro e ma’o ’phags pa rab ’byor ’dis ni gsal bar byed par ’gyur te |  See the previous record. 
       
       
..  ..  ..  .. 
  爾時諸天子心念。諸鬼神所語悉可了知。今是尊者善業所説經道了不可知。  善業知其心所念。語諸天子。是經難了難了。所以者何。我所道説所教起都爲空矣。  以斯故難聞。聞而難了。 
  爾時衆中有諸天子作是念。諸(27)夜叉衆語言章句尚可知義。須菩提所説所(28)論難可得解。  須菩提知諸天子心所念。語諸(29)天子言。是中無説  無示無聽。 
3. The saints and their goal are illusions  Thereupon the thought came to some of the Gods in that assembly: What the fairies talk and murmur, that we understand though mumbled. What Subhuti has just told us, what we do not understand.  Subhuti read their thoughts, and said: There is nothing to understand, nothing at all to understand.  For nothing in particular has been indicated, nothing in particular has been explained. 
atha khalu teṣāṃ devaputrāṇāṃ punar evaitad abhūt - uttānīkariṣyati batāyam āryasubhūtiḥ | uttānīkariṣyati batāyam āryasubhūtir iti |  dūrād dūrataram āryasubhūtiḥ praviśati, sūkṣmāt sūkṣmataram |  gambhīrād gambhīrataram āryasubhūtiḥ praviśati deśayati bhāṣata iti |  atha khalv āyuṣmān subhūtir buddhānubhāvena punar api teṣām eva devaputrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate (20) sma - tena hi devaputrāḥ yaḥ srotaāpattiphalaṃ prāptukāmaḥ srotaāpattiphale sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... peyālam |  yaḥ sakṛdāgāmiphalaṃ prāptukāmaḥ, sakṛdāgāmiphale sthātukāmaḥ, yo ’nāgāmiphalaṃ prāptukāmo ’nāgāmiphale sthātukāmaḥ, yo ’rhattvaṃ prāptukāmo ’rhattve sthātukāmaḥ, yaḥ pratyekabodhiṃ prāptukāmaḥ pratyekabodhau sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... |  yo ’nuttarāṃ samyaksaṃbodhiṃ prāptukāmo ’nuttarāyāṃ samyaksaṃbodhau sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... || 
’phags pa rab ’byor ni (22b1) riṅ ba bas kyaṅ ches riṅ du ’jug pa ’phags pa rab ’byor ni phra ba bas kyaṅ ches phra ba zab pa bas kyaṅ ches zab par ’jug pas ston ciṅ ’chad do sñam mo ||  See the previous record.  See two records above.  de nas yaṅ saṅs rgyas kyi mthus tshe daṅ ldan pa rab ’byor gyis lha’i bu de dag gi sems kyi rtog pa sems kyis śes nas (2) lha’i bu de dag la ’di skad ces smras so || lha’i bu dag de lta bas na gaṅ rgyun tu źugs pa’i ’bras bu thob par ’dod pa daṅ rgyun tu źugs pa’i ’bras bu la gnas par ’dod pa des bzod pa ’di la ma rten par mi ’grub bo || de bźin du sbyar te  gaṅ lan cig phyir ’oṅ ba’i ’bras bu thob (3) par ’dod pa daṅ lan cig phyir ’oṅ ba’i ’bras bu la gnas par ’dod pa daṅ | gaṅ phyir mi ’oṅ ba’i ’bras bu thob par ’dod pa daṅ phyir mi ’oṅ ba’i ’bras bu la gnas par ’dod pa daṅ | gaṅ dgra bcom pa ñid thob par ’dod pa daṅ dgra bcom pa ñid la gnas par ’dod pa daṅ | (4) gaṅ raṅ byaṅ chub thob par ’dod pa daṅ raṅ byaṅ chub la gnas par ’dod pa des bzod pa ’di la ma rten par mi ’grub bo ||  gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub thob par ’dod ciṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la gnas par ’dod pa des bzod (5) pa ’di la ma rten par mi ’grub bo || 
           
           
..  ..  ..  ..  ..  .. 
諸天子心復作是念。是語當解當解。  今尊者善業深入於法身。    即告諸天子。設使欲索溝港頻來不還應儀縁一覺無上正眞道。若於其道中住。皆當學明度。當持守。  See the previous record  See the previous record 
諸天子作是念。(540c1)須菩提欲令此義易解而轉深妙。      須菩提知(2)諸天子心所念。語諸天子言。若行者欲證須(3)陀洹果。欲住須陀洹果不離是忍。  欲證斯陀(4)含果阿那含果阿羅漢果。  欲證辟支佛道。欲(5)證佛法。亦不離是忍。 
Thereupon the Gods thought: May the Holy Subhuti enlarge on this! May the Holy Subhuti enlarge on this!  What the Holy Subhuti here explores, demonstrates and teaches, that is remoter than the remote,  subtler than the subtle, deeper than the deep.  Subhuti read their thoughts, and said: No one can attain any of the fruits of the holy life, or keep it, - from the Streamwinner’s fruit to full enlightenment – (39) unless he patiently accepts the elusiveness of the dharma.     
atha khalu punar api teṣāṃ devaputrāṇām etad abhavat - kiṃrūpā asya āryasubhūter dhārmaśravaṇikā eṣṭavyāḥ? atha khalv āyuṣmān subhūtir buddhānubhāvena teṣāṃ devaputrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate sma - māyānirmitasadṛśā hi devaputrā mama dhārmaśravaṇikā eṣṭavyāḥ |  tat kasya hetoḥ? tathā hi te naiva śroṣyanti na ca sākṣātkariṣyanti || 
de nas yaṅ lha’i bu de dag ’di sñam du sems te | ’phags pa rab ’byor ’di la chos ñan pa raṅ bźin ci lta bu źig btsal bar bya sñam pa daṅ | de nas saṅs rgyas kyi mthus tshe daṅ ldan pa rab ’byor gyis lha’i bu de dag gi sems kyi rtog pa (6) sems kyis śes nas lha’i bu de dag la smras pa | lha’i bu dag kho bo la chos ñan pa ni sgyu ma daṅ sprul pa lta bu dag btsal bar bya’o ||  de ci’i phyir źe na | ’di ltar de dag ni ñan par mi ’gyur mṅon du byed par mi ’gyur ro || 
   
   
..  .. 
諸天子心復念。所説乃爾。當復於何處更索經師。又告諸天子。欲知我所説法者。如幻人  無所聞無所行。 
爾時諸天子作是念。何(6)等人能隨順聽須菩提所説。須菩提知諸天(7)子心所念。語諸天子言。幻人能隨順聽我所(8)説。  而無聽無證。 
Then those Gods thought: What should one wish those to be like who are worthy to listen to the doctrine from the Holy Subhuti? Subhuti read their thoughts, and said: Those who learn the doctrine from me one should wish to be like an illusory magical creation,  for they will neither hear my words, nor experience the facts which they express. 
atha khalu te devaputrā āyuṣmantaṃ subhūtim etad avocan - kiṃ punar ārya subhūte māyopamās te sattvā na te māyā? evam ukte āyuṣmān subhūtis tān devaputrān etad avocat - māyopamās te devaputrāḥ sattvāḥ |  svapnopamās te devaputrāḥ sattvāḥ |  iti hi māyā ca sattvāś cādvayam etad advaidhīkāram, iti hi svapnaś ca sattvāś cādvayam etad advaidhīkāram |  sarvadharmā api devaputrā māyopamāḥ svapnopamāḥ |  srotaāpanno ’pi māyopamaḥ svapnopamaḥ |  srotaāpattiphalam api māyopamaṃ svapnopamam |  evaṃ sakṛdāgāmy api sakṛdāgāmiphalam api, anāgāmy api anāgāmiphalam api, arhann api arhattvam api māyopamaṃ svapnopamam |  pratyekabuddho ’pi māyopamaḥ svapnopamaḥ |  pratyekabuddhatvam api māyopamaṃ svapnopamam |  samyaksaṃbuddho ’pi māyopamaḥ svapnopamaḥ |  samyaksaṃbuddhatvam api māyopamaṃ svapnopamam |  atha khalu devaputrā āyuṣmantaṃ subhūtim etad avocan - samyaksaṃbuddho ’py ārya subhūte māyopamaḥ svapnopama iti vadasi? samyaksaṃbuddhatvam api māyopamaṃ svapnopamam iti vadasi? subhūtir āha - nirvāṇam api devaputrā māyopamaṃ svapnopamam iti vadāmi, kiṃ punar anyaṃ dharmam |  te devaputrā āhuḥ - nirvāṇam apy ārya subhūte māyopamaṃ svapnopamam iti vadasi? āyuṣmān subhūtir āha - tad yadi devaputrā nirvāṇād apy anyaḥ kaścid dharmo viśiṣṭataraḥ syāt, tam apy ahaṃ māyopamaṃ svapnopamam iti vadeyam |  iti hi devaputrā māyā ca nirvāṇaṃ cādvayam etad advaidhīkāram | iti hi svapnaś ca nirvāṇaṃ cādvayam etad advaidhīkāram || 
de nas lha’i bu de dag gis tshe daṅ ldan pa rab ’byor (7) la ’di skad ces smras so || ’phags pa rab ’byor yaṅ ci sems can de dag sgyu ma lta bu yin gyi de dag sgyu ma ni ma yin nam | de skad ces smras pa daṅ tshe daṅ ldan pa rab ’byor gyis lha’i bu de dag la ’di skad ces smras so || lha’i bu dag sems can de dag ni sgyu ma lta bu lha’i bu dag sems (23a1) can de dag ni rmi lam lta bu ste |  See the previous record.  lha’i bu dag de ltar na sgyu ma daṅ sems can dag ni gñis su med de gñis su byar med do || de ltar na rmi lam daṅ sems can dag ni gñis su med de gñis su byar med do ||  lha’i bu dag chos thams cad kyaṅ sgyu ma lta bu rmi lam (2) lta bu’o ||  rgyun tu źugs pa yaṅ sgyu ma lta bu rmi lam lta bu’o ||  rgyun tu źugs pa’i ’bras bu yaṅ sgyu ma lta bu rmi lam lta bu’o ||  de bźin du lan cig phyir ’oṅ ba daṅ lan cig phyir ’oṅ ba’i ’bras bu daṅ | phyir mi ’oṅ ba daṅ phyir mi ’oṅ ba’i ’bras bu daṅ | dgra bcom pa yaṅ sgyu (3) ma lta bu rmi lam lta bu’o || dgra bcom pa ñid kyaṅ sgyu ma lta bu rmi lam lta bu’o ||  raṅ saṅs rgyas kyaṅ sgyu ma lta bu rmi lam lta bu’o ||  raṅ saṅs rgyas ñid kyaṅ sgyu ma lta bu rmi lam lta bu’o ||  yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ sgyu ma lta bu rmi lam lta bu’o ||  yaṅ dag par (4) rdzogs pa’i saṅs rgyas ñid kyaṅ sgyu ma lta bu rmi lam lta bu’o ||  de nas lha’i bu de dag gis tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ sgyu ma lta bu rmi lam lta bu’o || źes zer ram yaṅ dag par rdzogs pa’i saṅs (5) rgyas ñid kyaṅ sgyu ma lta bu rmi lam lta bu’o źes zer ram | rab ’byor gyis smras pa | lha’i bu dag mya ṅan las ’das pa yaṅ sgyu ma lta bu rmi lam lta bur smra na chos gźan lta ci smos |  lha’i bu de dag gis smras pa | ’phags pa rab ’byor mya ṅan las ’das pa yaṅ sgyu ma lta bu rmi lam lta bu’o (6) źes zer ram | tshe daṅ ldan pa rab ’byor gyis smras pa | lha’i bu dag bdag ni gal te mya ṅan las ’das pa las khyad par du ’phags pa’i chos gźan źig yod kyaṅ de yaṅ sgyu ma lta bu rmi lam lta bu’o źes smra’o ||  lha’i bu dag de ltar na sgyu ma daṅ mya ṅan las ’das pa ’di ni gñis su med (7) de gñis su byar med do || de ltar na rmi lam daṅ mya ṅan las ’das pa ’di ni gñis su med de gñis su byar med do || 
                           
                           
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
諸天問。今在是聞法者是人爲非幻乎。善業言。人如幻幻如人。        如求溝港頻來不還應儀縁一覺正眞道。人如幻幻如佛道。  See the previous record  See the previous record  See the previous record  See the previous record  See the previous record  See the previous record  諸天子復問。乃至佛亦復如幻如人乎。曰乃至滅度亦如幻如人。  諸天子言。滅度亦復如幻如人乎。曰設使有法過於滅度者。亦復如幻如人矣。  善業告諸天子。是幻是人泥洹皆空倶無所有。 
諸天子作是念。但聽者如幻。(9)衆生亦如幻。須陀洹果乃至辟支佛道亦如(10)幻。須菩提。知諸天子心所念。語諸天子言。我(11)説衆生如幻如夢。          須陀洹果亦如幻如夢。  斯(12)陀含果阿那含果阿羅漢果辟支佛道亦如幻(13)如夢。          諸天子言。須菩提。亦説佛法如幻如夢。(14)須菩提言。我説佛法亦如幻如夢。説我涅槃(15)亦如幻如夢。  諸天子言。大徳須菩提。亦説涅(16)槃如幻如夢耶。須菩提言。諸天子設復有法(17)過於涅槃。我亦説如幻如夢。  諸天子。幻夢涅(18)槃無二無別。 
Gods: Beings that are like a magical illusion, are they not just an illusion? Subhuti: Like a magical illusion are those beings,  like a dream.  For not two different things are magical illusion and beings, are dreams and beings.  All objective facts also are like a magical illusion, like a dream.  The various classes of saints, from Streamwinner to Buddhahood, also are like a magical illusion, like a dream.  See the previous record  See the previous record  See the previous record  See the previous record  See the previous record  See the previous record  (40) Gods: A fully enlightened Buddha also, you say, is like a magical illusions, is like a dream? Buddhahood also, you say, is like a magical illusion, is like a dream? Subhuti: Even Nirvana, I say, is like a magical illusion, is like a dream. How much more so anything else!  Gods: Even Nirvana, Holy Subhuti, you say, is like an illusion, is like a dream? Subhuti: Even if perchance there could be anything more distinguished, of that too I would say that it is like an illusion, like a dream.  For not two different things are illusion and Nirvana, are dreams and Nirvana. 
atha khalv āyuṣmān śāriputraḥ, āyuṣmāṃś ca pūrṇo maitrāyaṇīputraḥ, āyuṣmāṃś ca mahākoṣṭhilaḥ, āyuṣmāṃś ca mahākātyāyanaḥ, āyuṣmāṃś ca mahākāśapaḥ, anye ca mahāśrāvakā anekair bodhisattvasahasraiḥ sārdham āyuṣmantaṃ subhūtiṃ sthaviram āmantrayante sma - ke ’syā āyuṣman subhūte prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ pratyeṣakā bhaviṣyanti? atha khalv āyuṣmān ānandastān sthavirān etad avocat - te khalv āyuṣmanto veditavyā avinivartanīyā bodhisattvā (21) mahāsattvāḥ, dṛṣṭisaṃpannā vā pudgalāḥ, arhanto vā kṣīṇāsravāḥ, ye ’syāḥ prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ pratyeṣakā bhaviṣyanti || 
de nas tshe daṅ ldan pa śā ri’i bu daṅ tshe daṅ ldan pa gaṅ po byams ma’i bu daṅ tshe daṅ ldan pa lto riṅs chen po daṅ tshe daṅ ldan pa kātyāyana chen po daṅ tshe daṅ ldan pa ’od (23b1) sruṅ chen po daṅ ñan thos chen po gźan dag gis byaṅ chub sems dpa’ stoṅ phrag du ma daṅ thabs cig tu tshe daṅ ldan pa gnas brtan rab ’byor la ’di skad ces smras so || tshe daṅ ldan pa rab ’byor śes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la su dag yaṅ dag par ’dzin par (2) ’gyur | de nas tshe daṅ ldan pa kun dga’ bos gnas brtan de dag la ’di skad ces smras so || tshe daṅ ldan pa dag phyir mi ldog pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams sam | lta ba phun sum tshogs pa’i gaṅ zag rnams sam | dgra bcom pa zag pa zad pa (3) gaṅ yin pa de dag śes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la yaṅ dag par ’dzin par ’gyur ro || 
 
 
.. 
爾時舍利弗。富樓那彌多羅尼(19)子。摩訶拘絺羅。摩訶迦栴延。問須菩提。如是(20)説般若波羅蜜義。誰能受者。時阿難言。如是(21)説般若波羅蜜義。阿毘&T;致菩薩具足正見者(22)滿願阿羅漢。是等能受。 
Thereupon the Venerable Sariputra, the Venerable Purna, son of Maitrayani, the Venerable Mahakoshthila, the Venerable Mahakatyayana, the Venerable Mahakashyapa, and the other Great Disciples, together with many thousands of Bodhisattvas, said: Who, Subhuti, will be those who grasp this perfect wisdom as here explained? Thereupon the Venerable Ananda said to those Elders: Bodhisattvas who cannot fall back will grasp it, or persons who have reached sound views, or Arhats in whom the outflows have dried up. 
atha khalv āyuṣmān subhūtiḥ sthaviras tān sthavirān etad avocat - nāsyā āyuṣmantaḥ prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ kecit pratyeṣakā bhaviṣyanti |  tat kasya hetoḥ? tathā hi - atra na kaścid dharmaḥ sūcyate, na kaścid dharmaḥ paridīpyate, na kaścid dharmaḥ prajñapyate |  tad yathaivātra na kaścid dharmaḥ sūcyate, na kaścid dharmaḥ paridīpyate, na kaścid dharmaḥ prajñapyate, tathaivāsyāḥ prajñāpāramitāyā evaṃ nirdiśyamānāyā na kaścit pratyeṣako bhaviṣyati || 
de nas tshe daṅ ldan pa rab ’byor gyis gnas brtan de dag la ’di skad ces smras so || tshe daṅ ldan bdag śes rab kyi pha rol tu phyin pa ’di ltar bśad pa ’di la yaṅ dag (4) bar ’dzin pa su yaṅ mi ’byuṅ ṅo ||  de ci’i phyir źe na | ’di ltar ’di la ches gaṅ yaṅ ma smos chos gaṅ yaṅ yoṅs su snaṅ bar ma byas | chos gaṅ yaṅ ma bźag go ||  de bas na ci ltar ’di la chos gaṅ yaṅ ma smos chos gaṅ yaṅ yoṅs su snaṅ bar ma byas chos gaṅ yaṅ ma bźag pa de (5) bźin du śes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la yaṅ dag par ’dzin pa gaṅ yaṅ mi ’byuṅ ṅo || 
     
     
..  ..  .. 
須菩提言。如是説般(23)若波羅蜜義無能受者。  所以者何。此般若波羅(24)蜜法中。無法可説無法可示。  以是義故無能(25)受者。 
Subhuti: No one will grasp this perfect wisdom as here explained [i.e. explained in such a way that there is really no explanation at all].  (41) For no dharma at all has been indicated, lit up, or communicated.  So there will be no one who can grasp it. 
  atha khalu śakrasya devānām indrasyaitad abhūt - asya dharmaparyāyasya āryeṇa subhūtinā bhāṣyamāṇasya pūjārthaṃ yan nv ahaṃ puṣpāṇy abhinirmāya āryaṃ subhūtim abhyavakireyam iti |  atha khalu śakro devānām indras tasyāṃ velāyāṃ puṣpāṇy abhinirmāya āyuṣmantaṃ subhūtim abhyavākirat |  atha khalv āyuṣmataḥ subhūteḥ sthavirasya śakraṃ devānām indram anuvyāharaṇāyaitad abhūt - na khalu punar imāni puṣpāṇi mayā trāyastriṃśeṣu deveṣu pracaranti dṛṣṭapūrvāṇi, yānīmāni śakreṇa devānām indreṇābhyavakīrṇāni |  nirmitāny etāni puṣpāṇi |  naitāni puṣpāṇi vṛkṣagulmalatānirjātāni, yāni śakreṇa devānām indreṇābhyavakīrṇāni, manomayāny etāni puṣpāṇīti |  atha khalu śakro devānām indra āyuṣmataḥ subhūteś cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ subhūtim etad avocat - anirjātāny etāny ārya subhūte puṣpāṇi |  tat kasya hetoḥ? na hi manonirjātāni kānicit puṣpāṇi, nāpi vṛkṣagulmalatānirjātāni |  atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - yat tvaṃ kauśika evaṃ vadasi - anirjātāny etāni puṣpāṇi, naitāni manonirjātāni, nāpi vṛkṣagulmalatānirjātānīti |  yat kauśikānirjātaṃ na tat puṣpam | 
  de nas lha rnams kyi dbaṅ po brgya byin ’di sñam du sems te | ’phags pa rab ’byor gyis de ltar chos kyi rnam graṅs ’di bstan pa la bdag gis kyaṅ mchod pa’i don du ’di ltar me (6) tog dag mṅon par sprul te ’phags pa rab ’byor la mṅon par gtor to sñam mo ||  de nas lha rnams kyi dbaṅ po brgya byin gyis de’i tshe me tog dag mṅon par sprul nas tshe daṅ ldan pa rab ’byor la mṅon par gtor to ||  de nas gnas brtan tshe daṅ ldan pa rab ’byor lha rnams kyi dbaṅ po brgya byin (7) la rjes su brjod pa’i phyir ’di sñam du sems te | yaṅ ’di ltar lha rnams kyi dbaṅ po brgya byin gyis mṅon par gtor ba’i me tog ’di dag ni bdag gis sṅon chad sum cu rtsa gsum lha’i gnas na yaṅ yod par ma mthoṅ ste | me tog ’di dag ni sprul pa’o || ’di ltar lha rnams kyi dbaṅ pos (24a1) mṅon par gtor ba’i me tog ’di dag ni śiṅ daṅ gel ba daṅ ’khri śiṅ las skyes pa ma yin gyi yid las byuṅ ba’i me tog go sñam pa daṅ | de nas lta rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa rab ’byor gyi sems kyi rtog pa sems kyis śes nas tshe daṅ ldan pa rab (2) ’byor la ’di skad ces smras so || ’phags pa rab ’byor me tog ’di dag ni ma skyes pa’o || de ci’i phyir źe na | yid las skyes pa’i me tog ni gaṅ yaṅ med de śiṅ daṅ gel ba daṅ ’khri śiṅ las skyes ba yaṅ ma yin no || de nas tshe daṅ ldan pa rab ’byor gyis lha rnams kyi dbaṅ po (3) brgya byin la ’di skad ces smras so || kau śi ka gaṅ khyod ’di skad du me tog ’di dag ni ma skyes pa ste | me tog ’di dag ni yid las skyes pa ma yin śiṅ daṅ gel ba daṅ ’khri śiṅ las skyes pa yaṅ ma yin no źes zer na | kau śi ka gaṅ ma skyes ba de ni me tog ma yin no || de nas (4) lha rnams kyi dbaṅ po brgya byin ’di sñam du sems te | e ma’o ’phags pa rab ’byor ni śes rab zab ste miṅ daṅ tshig tu btags pa de yaṅ ston la de daṅ yaṅ ’gal bar yaṅ mi byed | de ñid kyaṅ gsal bar byed ciṅ de ñid kyaṅ ñe bar ston to sñam mo || de nas lha rnams kyi dbaṅ po brgya (5) byin gyis tshe daṅ ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor de de bźin no de de bźin te | ’phags pa rab ’byor ci skad du ñe bar ston pa de bźin du byaṅ chub sems dpa’ sems dpa’ chen po rnams kyis ’di la bslab par bya’o || de skad ces smras pa daṅ | (6) tshe daṅ ldan pa rab ’byor gyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces smras so || kau śi ka de de bźin no de de bźin te | de ltar byaṅ chub sems dpa’ sems dpa’ chen pos ’di la bslab par bya’o || kau śa ka byaṅ chub sems dpa’ sems dpa’ chen po de ltar slob na rgyun (7) tu źugs pa’i ’bras bu la mi slob bo || lan cig phyir ’oṅ ba’i ’bras bu la mi slob phyir mi ’oṅ ba’i ’bras bu la mi slob dgra bcom pa ñid la mi slob bo || raṅ saṅs rgyas ñid la mi slob saṅs rgyas ñid la mi slob ste | gaṅs ’di dag la mi slob pa de ni saṅs rgyas ñid daṅ thams cad (24b1) mkhyen pa ñid la slob bo || gaṅ saṅs rgyas ñid daṅ thams cad mkhyen pa ñid la slob pa de ni saṅs rgyas kyi chos gźal du med graṅs med pa la slob bo || gaṅ saṅs rgyas kyi chos gźal du med graṅs med pa la slob pa de ni gzugs ’phel bar bya ba daṅ ’grib par bya ba’i phyir mi slob (2) bo ||  de bźin du de tshor ba la ma yin ’du śes la ma yin ’du byed rnams la ma yin de rnam par śes pa ’phel bar bya ba daṅ ’grib par bya ba’i phyir mi slob bo ||  gaṅ gzugs ’phel bar bya ba daṅ ’grib par bya ba’i phyir mi slob pa daṅ gaṅ tshor ba la ma yin ’du śes la ma yin ’du (3) byed rnams la ma yin gaṅ rnam par śes pa ’phel bar bya ba daṅ ’grib par bya ba’i phyir mi slob pa de na gzugs yoṅs su gzuṅ ba daṅ dor bar bya ba’i phyir mi slob bo ||  de bźin du de tshor ba la ma yin ’du śes la ma yin ’du byed rnams la ma yin de rnam par śes pa yoṅs su (4) gzuṅ ba daṅ dor bar bya ba’i phyir mi slob bo ||  chos ’ga’ źig yoṅs su gzuṅ ba’i phyir yaṅ mi slob ste | skye ba’i phyir mi slob nub pa’i phyir mi slob bo ||  gaṅ chos ’ga’ źig yoṅs su gzuṅ ba’i phyir mi slob ciṅ skye ba’i phyir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa (5) ñid kyaṅ yoṅs su gzuṅ ba’i phyir mi slob ciṅ skye ba’i phyir mi slob nub pa’i phyir mi slob ste | de ltar slob pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni thams cad mkhyen pa ñid la slob ciṅ thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ro ||  de nas tshe daṅ ldan pa śā ri’i bus tshe (6) daṅ ldan pa rab ’byor la ’di skad ces smras so || 
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  爾時釋提桓因作是念。長老須菩提爲(26)雨法雨。我寧可化作華散須菩提上。  釋提桓(27)因即化作華散須菩提上。  須菩提作是念。釋(28)提桓因今所散華。我於忉利天上所未曾見。    (29)是華從心樹出不從樹生。  釋提桓因知須菩(541a1)提心所念。語須菩提言。  是華非生華。亦非心(2)樹生。  須菩提語釋提桓因言。憍尸迦。汝言是(3)華非生華。亦非心樹生。  若非生法不名爲華。 
4. Sakra’s flowers  Thereupon the thought came to Sakra: Let me now, in order to do worship to this discourse on dharma which is being taught by the Holy Subhuti, conjure up some flowers, and scatter them over the Holy Subhuti.  Sakra then conjured up flowers, and scattered them over the Venerable Subhuti.  The Venerable Subhuti thought to himself by the way of reply: These flowers which [now] appear among the Gods of the Thirty-three I had not noticed before.    These flowers, which Sakra has scattered, are magical creations. They have not issued from trees, shrubs or creepers. These flowers which Sakra has scattered are mind-made.  Sakra replied: These flowers did not issue forth at all.  For there are really no flowers, whether they issue forth from mind, or from trees, shrubs or creepers.  Subhuti then said to him: As you say, Kausika, ‘these flowers did not issue forth at all, (42) neither from mind, nor from trees shrubs or creepers’  – because that which has never issued forth is not a flower. 
  atha khalu śakrasya devānām indrasyaitad abhūt - gambhīraprajño batāyam āryaḥ subhūtiḥ |  tāṃ ca nāma padaprajñaptiṃ nirdiśati, tāṃ ca na virodhayati, tāṃ cottānīkaroti, tām eva copadiśati |  atha khalu śakro devānām indra āyuṣmataṃ subhūtim etad avocat - evam etad ārya subhūte, evam etat |  evaṃ cātra bodhisattvena mahāsattvena śikṣitavyaṃ yathā āryasubhūtir upadiśati |  evam ukte āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  evam atra bodhisattvena mahāsattvena śikṣitavyam |  evaṃ śikṣamāṇaḥ kauśika bodhisattvo mahāsattvo na srotaāpattiphale śikṣate, na sakṛdāgāmiphale, nānāgāmiphale, nāhartve śikṣate, na pratyekabuddhatve śikṣate, na buddhatve śikṣate |  yo nāsu bhūmiṣu śikṣate, sa buddhatve sarvajñatve vā śikṣate |  yo buddhatve sarvajñatve vā śikṣate, so ’prameyeṣv asaṃkhyeyeṣu buddhadharmeṣu śikṣate |  yo ’prameyeṣv asaṃkhyeyeṣu buddhadharmeṣu śikṣate, sa na rūpasya vivṛddhaye śikṣate, na parihāṇāya |  evaṃ sa na vedanāyā na saṃjñāyā na saṃskārāṇām |  sa na vijñānasya vivṛddhaye śikṣate, na parihāṇāya |  yo na rūpasya vivṛddhaye śikṣate na parihāṇāya |  evaṃ na vedanāyā na saṃjñāyā na saṃskārāṇām |  yo na vijñānasya vivṛddhaye śikṣate na parihāṇāya, sa na rūpasya parigrahāya śikṣate notsargāya |  (22) evaṃ sa na vedanāyā na saṃjñāyā na saṃskārāṇām |  sa na vijñānasya parigrahāya śikṣate, notsargāya, nāpi kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate |  yo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate |  evaṃ śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati || 
tshe daṅ ldan pa rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po gaṅ chos ’ga’ źig yoṅs su gzuṅ ba’i phyir mi slob ciṅ skye ba’i phyir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa ñid kyaṅ yoṅs su gzuṅ ba’i phyir mi slob (7) ciṅ skye ba’i phyir mi slob | nub pa’i phyir mi slob na | tshe daṅ ldan pa rab ’byor de ltar slob pa’i byaṅ chub sems dpa’ sems dpa’ chen po thams cad mkhyen pa ñid la slob ciṅ thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ram | tshe daṅ ldan pa rab ’byor gyis smras pa | tshe daṅ (25a1) ldan pa śā ri’i bu de de bźin no de de bźin te | tshe daṅ ldan pa śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen po gaṅ chos ’ga’ źig yoṅs su gzuṅ ba’i phyir mi slob ciṅ skye ba’i byir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa ñid kyaṅ yoṅs (2) su gzuṅ ba’i phyir mi slob ciṅ skye ba’i phyir mi slob nub pa’i phyir mi slob saṅs rgyas kyi chos rnams kyaṅ yoṅs su gzuṅ ba’i phyir mi slob ciṅ skye ba’i phyir mi slob nub pa’i phyir mi slob ste | tshe daṅ ldan pa śā ri’i bu de ltar slob pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni thams (3) cad mkhyen pa ñid la slob ciṅ thams cad mkhyen pa ñid la ṅes par ’byuṅ bar ’gyur ro ||  de nas lha rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || ’phags pa śā ri’i bu byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa (4) gaṅ las btsal bar bya | śā ri’i bus smras pa | kau śi ka byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa ni tshe daṅ ldan pa rab ’byor gyi le’u las btsal bar bya’o ||  de skad ces smras pa daṅ | lha rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa śā ri’i bu (5) la ’di skad ces smras so || ’phags pa śā ri’i bu ’di ltar ’phags pa rab ’byor śes rab kyi pha rol tu phyin pa ’chaṅ ba gaṅ yin pa ’di su’i mthur rig par bya ’di su’i byin gyi rlabs su rig par bya | tshe daṅ ldan pa śā ri’i bus smras pa | kau śi ka tshe daṅ ldan pa rab ’byor śes rab kyi pha (6) rol tu phyin pa ’chad pa gaṅ yin pa ’di ni de bźin gśegs pa’i mthur rig par bya | ’di ni de bźin gśegs pa’i byin gyi rlabs su rig par bya’o ||  de nas tshe daṅ ldan pa rab ’byor gyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces smras so ||  kau śi ka gaṅ ’di skad du ’phags pa (7) rab ’byor gaṅ śes rab kyi pha rol tu phyin pa ’chad pa gaṅ yin pa ’di su’i mthur rig par bya ’di su’i byin gyi rlabs su rig par bya źes zer ba ni kau śi ka bdag śes rab kyi pha rol tu phyin pa ’chad pa gaṅ yin pa ’di ni de bźin gśegs pa’i mthur rig par bya’o ||  ’di ni de bźin (25b1) gśegs pa’i byin gyi rlabs su rig par bya’o ||  kau śi ka gaṅ yaṅ ’di skad du byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa gaṅ las btsal bar bya źes zer ba ni | kau śi ka byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu (2) phyin pa gzugs las btsal bar mi bya gzugs las gźan du yaṅ btsal bar mi bya’o ||  de bźin du tshor ba las ma yin ’du śes las ma yin ’du byed rnams las ma yin rnam par śes pa las btsal bar mi bya rnam par śes pa las gźan du yaṅ btsal bar mi bya’o ||  (3) de ci’i phyir źe na | kau śi ka ’di ltar gzugs ni śes rab kyi pha rol tu phyin pa ma yin | gzugs las gźan na yaṅ śes rab kyi pha rol tu phyin pa med do ||  de bźin du tshor ba ma yin ’du śes ma yin ’du byed rnams ma yin rnam par śes pa śes rab kyi pha rol tu phyin pa ma yin (4) rnam par śes pa las gźan na yaṅ śes rab kyi pha rol tu phyin pa med do ||  de skad ces smras pa daṅ | lha rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  ’phags pa rab ’byor ’di lta ste | śes rab kyi pha rol tu phyin pa ’di ni pha (5) rol tu phyin pa chen po’o ||  ’phags pa rab ’byor ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o ||  ’phags pa rab ’byor ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o ||  ’phags pa rab ’byor ’di lta (6) ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  gnas brtan rab ’byor gyis smras pa de de bźin no kau śi ka de de bźin te kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o ||  kau śi ka ’di lta ste śes rab kyi pha rol (7) tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  de ci’i phyir źe na | gzugs che ba’i (26a1) phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o || 
                                       
                                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  (4)釋提桓因作是念。長老須菩提智慧甚深。  不(5)壞假名而説實義。  念已語須菩提言。如是如(6)是須菩提。  如須菩提所説。菩薩應如是學。      菩(7)薩如是學者。不學須陀洹果斯陀含果阿那(8)含果阿羅漢果辟支佛道。  若不學是地。是名(9)學佛法學薩婆若。  若學佛法學薩婆若。則學(10)無量無邊佛法。  若學無量無邊佛法者。不(11)爲増減色學。  不爲増減受想行識學。    不爲受(12)色學。  不爲受受想行識學。  是人於法無所取(13)無所滅故學。         
5. Training in perfect wisdom  Then the thought came to Sakra, Chief of Gods: Profoundly wise, surely, is the Holy Subhuti,  in that he explains this merely nominal existence [of all separate things], does not bring it into conflict [with the norm of truth], but enlarges on it and simply expounds it.  He then said to the Venerable Subhuti: So it is.  The Bodhisattva should so train himself therein [in this insight] as the Holy Subhuti points out.  Subhuti: So he should.  When he thus train himself,  he does not train himself in the fruit of a Streamwinner, nor in the other fruits of the holy life, up to Buddhahood.  When one trains oneself on those stages, one trains oneself in Buddhahood,  or the state of all-knowledge; and thereby in the immeasurable and incalculable Buddha-dharmas.  Thereby one trains oneself neither for the increase of form, feeling, etc., nor yet for their decrease;          (43) neither to appropriate form, etc., nor to let them go.      Nor does one train oneself to get hold of any other dharma, even of all-knowledge, nor to produce one, or make one disappear.  When he trains thus, a Bodhisattva trains in all-knowledge, and he shall go forth to all-knowledge. 
atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - ya āyuṣman subhūte bodhisattvo mahāsattvo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāsya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate |  evaṃ śikṣamāṇa āyuṣmān subhūte bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati || 
de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa che ba’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o | (2) gzugs tshad ma med pa’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa tshad ma med pa’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad ma (3) med pa’i pha rol tu phyin pa’o || 
   
   
..  .. 
舍利弗語須菩提。行者不爲取(14)薩婆若。  不爲滅薩婆若故學。 
Sakra: Will a Bodhisattva go forth to all-knowledge, even though he does not train himself to get hold of any dharma, - even of all-knowledge, - nor to produce one, or make one disappear?   
āyuṣmān subhūtir āha - evam etad āyuṣman śāriputra, evam etat |  ya āyuṣman śāriputra bodhisattvo mahāsattvo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate |  sarvabuddhadharmāṇām api na parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate |  evaṃ cāyuṣman śāriputra śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati || 
gzugs tshad med pa’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa tshad med pa’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu (4) phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o ||  gzugs mtha’ yas pa’i phyir kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa mtha’ yas pa’i phyir kau śi (5) ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || 
       
       
..  ..  ..  .. 
須菩提言。如是(15)如是舍利弗  菩薩乃至薩婆若。不取不滅故(16)學。    如是觀時。能學薩婆若能成就薩婆若。 
Subhuti: He will.       
atha khalu śakro devānām indra āyuṣmantaṃ śāriputram etad avocat - prajñāpāramitā ārya śāriputra bodhisattvena mahāsattvena kuto gaveṣitavyāḥ? śāriputra āha - prajñāpāramitā kauśika bodhisattvena mahāsattvena āyuṣmataḥ subhūteḥ parivartād gaveṣitavyā |  evam ukte śakro devānām indra āyuṣmantaṃ śāriputram etad avocat - kasyaiṣa ārya śāriputrānubhāvo veditavyaḥ? kasyaitad adhiṣṭhānaṃ veditavyaṃ yad āryasubhūtiḥ prajñāpāramitāṃ bhāṣate? āyuṣmān śāriputra āha - tathāgatasyaiṣa kauśikānubhāvo veditavyaḥ |  tathāgatasyaitad adhiṣṭhānaṃ veditavyaṃ yad āyuṣmān subhūtiḥ prajñāpāramitāṃ bhāṣate |  atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - yat kauśika evaṃ vadasi - kasyaiṣo ’nubhāvo veditavyaḥ, kasyaitad anuṣṭhānaṃ veditavyaṃ yad āryasubhūtiḥ prajñāpāramitāṃ bhāṣate iti? tathāgatasyaiṣa kauśikānubhāvo veditavyaḥ |  tathāgatasyaitad adhiṣṭhānaṃ veditavyaṃ yad ahaṃ prajñāpāramitāṃ bhāṣe |  yad api kauśika evaṃ vadasi - prajñāpāramitā bodhisattvena mahāsattvena kuto gaveṣitavyeti? prajñāpāramitā kauśika bodhisattvena mahāsattvena na rūpād gaveṣitavyā nāpy anyatra rūpād gaveṣitavyā |  evaṃ na vedanāyā na saṃjñāyā na saṃskārebhyaḥ na vijñānād gaveṣitavyāḥ, nāpy anyatra vijñānād gaveṣitavyā |  tat kasya hetoḥ? tathā hi na rūpaṃ prajñāpāramitā, nāpy anyatra rūpāt prajñāpāramitā |  evaṃ na vedanā na saṃjñā na saṃskārāḥ |  na vijñānaṃ prajñāpāramitā, nāpy anyatra vijñānāt prajñāpāramitā || 
kau śi ka de bźin du pha rol tu phyin pa chen po źes bya bar mṅon par chags par mi byed de | de bźin du tshad ma med pa’i pha rol tu phyin pa źes bya ba daṅ de bźin du tshad med pa’i pha rol tu phyin (6) bźes bya ba daṅ de bźin du mtha’ yas pa’i pha rol tu phyin pa’o źes mṅon par chags par mi byed do ||  kau śi ka de lta bas na ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o ||  ’di ni tshad ma med pa’i pha rol tu phyin pa’o ||  ’di ni tshad med pa’i pha rol tu phyin (7) pa’o ||  kau śi ka ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka dmigs pa mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni (26b1) mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka yaṅ ci ltar na dmigs pa mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa yin źe na ||  kau śi ka ’di ltar chos thams cad kyi thog ma daṅ dbus daṅ tha ma mi dmigs te de bas na (2) kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa ste | kau śi ka rnam graṅs ’dis dmigs pa mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka gźan yaṅ gaṅ gi phyir ’di (3) ltar chos thams cad mtha’ yas mu med de de rnams kyi thog ma’am dbus sam tha ma yaṅ mi dmigs te | de bas na kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || 
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
爾(17)時釋提桓因語舍利弗。菩薩摩訶薩般若波(18)羅蜜。當於何求。舍利弗言。般若波羅蜜當於(19)須菩提所轉中求。  釋提桓因語須菩提。是誰(20)神力。須菩提言。是佛神力。    憍尸迦。如所問般(21)若波羅蜜當於何求。    般若波羅蜜不應色中(22)求。不應受想行識中求。亦不離色求。亦不離(23)受想行識求。    何以故。色非般若波羅蜜。離色(24)亦非般若波羅蜜。  受想行識非般若波羅蜜。(25)離受想行識亦非般若波羅蜜。   
(44) Sakra then said to Sariputra: Where should a Bodhisattva search for perfect wisdom? Sariputra: In the exposition of the Venerable Subhuti.  Sakra: Through whose might, and on whose authority, does the Holy Subhuti teach perfect wisdom? Sariputra: Through the Tathagata’s might, and on his authority.    Subhuti: It is indeed the Tathagata’s might, Sakra, by which I teach perfect wisdom.    And when you ask, ‘Where should a Bodhisattva search for perfect wisdom?’, the answer is: He should not search for it in form, nor in any other skandha; nor in what which is other than form, or other than any other skandha.    Because perfect wisdom is not one of the skandhas, nor yet other than they. (45,1)     
  evam ukte śakro devānām indra āyuṣmantaṃ subhūtim etad avocat - mahāpāramiteyam ārya subhūte yad uta prajñāpāramitā |  apramāṇapāramiteyam ārya subhūte yad uta prajñāpāramitā |  aparimāṇapāramiteyam ārya (23) subhūte yad uta prajñāpāramitā |  anantapāramiteyam ārya subhūte yad uta prajñāpāramitā |  sthaviraḥ subhūtir āha - evam etat kauśika, evam etat |  mahāpāramiteyaṃ kauśika yad uta prajñāpāramitā |  apramāṇapāramiteyaṃ kauśika yad uta prajñāpāramitā |  aparimāṇapāramiteyaṃ kauśika yad uta prajñāpāramitā |  anantapāramiteyaṃ kauśika yad uta prajñāpāramitā |  tat kasya hetoḥ? rūpamahattayā hi kauśika mahāpāramiteyaṃ yad uta prajñāpāramitā |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  vijñānamahattayā hi kauśika mahāpāramiteyaṃ yad uta prajñāpāramitā |  rūpāpramāṇatayā kauśikāpramāṇapāramiteyaṃ yad uta prajñāpāramitā |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  vijñānāpramāṇatayā kauśikāpramāṇapāramiteyaṃ yad uta prajñapāramitā |  rūpāparimāṇatayā kauśikāparimāṇapāramiteyaṃ yad uta prajñāpāramitā |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  vijñānāparimāṇatayā kauśikāparimāṇapāramiteyaṃ yad uta prajñapāramitā |  rūpānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  evaṃ vedanāsaṃjñāsaṃskārāḥ |  vijñānānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  evaṃ mahāpāramiteti kauśika nābhiniviśate |  evam apramāṇapāramiteti, evam aparimāṇapāramiteti, evam anantapāramiteti nābhiniviśate |  tasmāt kauśika mahāpāramiteyam, apramāṇapāramiteyam, aparimāṇapāramiteyam, anantapāramiteyaṃ yad uta prajñāpāramitā || 
de ci’i phyir źe na | kau śi ka gzugs kyi thog ma’am dbus sam tha (4) ma yaṅ mi dmigs so ||  kau śi ka de bźin du tshor ba daṅ ’du śes daṅ ’du byed rnams daṅ rnam par śes pa’i thog ma’am dbus sam tha ma yaṅ mi dmigs te | kau śi ka rnam graṅs ’dis kyaṅ dmigs pa mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni (5) mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka gźan yaṅ sems can mtha’ yas mu med do ||  de ci’i phyir źe na | sems can la thog ma’am dbus sam tha ma yaṅ mi dmigs so ||  kau śi ka de bas na sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu (6) phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  de nas lha rnams kyi dbaṅ po brgya byin gyis tshe daṅ ldan pa rab ’byor la ’di skad ces smras so ||  ’phags pa rab ’byor ji ltar na sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas (7) pa’i pha rol tu phyin pa yin | gnas brtan rab ’byor gyis smras pa | kau śi ka bgraṅ ba daṅ mi ldan pa’am bgraṅ ba maṅ pos sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di | mtha’ yas pa’i pha rol tu phyin pa yin no ||  brgya byin gyis smras pa | (27a1) ’phags pa rab ’byor ’o na ci ltar sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di mtha’ yas pa’i pha rol tu phyin pa źes bya | gnas brtan rab ’byor gyis smras pa | kau śi ka ’di ji sñam du sems ’di lta ste sems can sems (2) can źes bya ba ’di chos gaṅ gi tshig bla dgas yin | brgya byin gyis smras pa | ’phags pa rab ’byor ’di lta ste sems can sems can źes bya ba ’di ni chos kyi tshig bla dgas kyaṅ ma yin chos med pa’i tshig bla dgas kyaṅ ma yin te miṅ du btags pa ’di ni blo bur du byuṅ ba’o ||  (3) miṅ du btags pa ’di ni dṅos po med pa’o ||  miṅ du btags pa ’di ni bdag gi ba med pa’o ||  ’di lta ste sems can sems can źes miṅ du btags pa ’di ni dmigs su med pa’o ||  gnas brtan rab ’byor gyis smras pa | kau śi ka ’di ji sñam du sems ’di la sems (4) can du yoṅs su brtan par byas pa gaṅ yaṅ yod dam | brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no ||  rab ’byor gyis smras pa | kau śi ka ga ṅa la sems can yoṅs su bstan par byas pa ’ga’ źig med pa de la sems can mtha’ yas pa yod dam | (5) kau śi ka gal te de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis bskal pa gaṅ gā’i kluṅ gi bye ma sñed du yaṅ bźugs te mtha’ las ’das pa rnam par rig par byed pa’i dbyaṅs daṅ gsuṅ dbyaṅs zab mos sems can sems can źes tshig tu (6) brjod du zin kyaṅ de la sems can gaṅ yaṅ skyes pa ’am skye bar ’gyur ba’am skye ba’am ’gag pa’am ’gag par ’gyur ba’am ’gag pa yod dam | brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no ||  de ci’i phyir źe na | sems can thog ma nas dag pa’i (7) phyir daṅ thog ma nas yoṅs su dag pa’i phyir ro ||  rab ’byor gyis smras pa | kau śi ka rnam graṅs ’dis kyaṅ ’di ltar sems can mtha’ yas pa’i phyir ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||  kau śi ka de ltar yaṅ sems can mtha’ (27b1) yas pa’i phyir śes rab kyi pha rol tu phyin pa mtha’ yas par rig par bya’o ||  de nas dbaṅ po daṅ bcas pa’i lha rnams daṅ tshaṅs pa daṅ bcas pa daṅ skye dgu’i bdag po daṅ bcas pa daṅ draṅ sroṅ daṅ bcas pa daṅ skyes pa daṅ bud med kyi tshogs daṅ bcas pa rnams kyis lan (2) gsum du ched du brjod pa ched du brjod de | e ma’o chos e ma’o chos rnams kyi chos ñid de bźin gśegs pa ’byuṅ ba gaṅ yin pa de ni ’phags pa gnas brtan rab ’byor gyis legs par smras pas brjod ciṅ bstan te bśad la rab tu bźag go ||  bcom (3) ldan ’das de ṅa slan cad bdag cag ni byaṅ chub sems dpa’ sems dpa’ chen po gaṅ śes rab kyi pha rol tu phyin pa ’di daṅ ma bral ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po gaṅ dag śes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas pa ’di ni de bźin (4) gśegs pa lags par ’dzin to ||  de nas bcom ldan ’das kyis dbaṅ po daṅ bcas pa’i lha rnams daṅ tshaṅs pa daṅ bcas pa daṅ skye dgu’i bdag po daṅ bcas pa daṅ draṅ sroṅ daṅ bcas pa daṅ skyes pa daṅ bud med kyi tshogs de rnams la bka’ stsal pa | lha’i bu (5) dag de de bźin no de de bźin te lha’i bu dag gaṅ gi tshe rgyal po’i pho braṅ ’khor na mar me can źes bya ba’i tshoṅ dus kyi dbus su mar me mdzad de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi druṅ naṅ śes rab kyi pha rol tu phyin pa ’di daṅ ma bral bar (6) gyur pas | de’i tshe mar me mdzad de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis | bram ze’i khye’u khyod ma ’oṅs pa’i dus kyi bskal pa graṅs med pa na śākya thub pa źes bya ba de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas (7) rig pa daṅ rkaṅ par ldan pa bde bar gśegs pa ’jig rten rig pa skyes bu gdul bya’i kha lo sgyur ba bla na med pa lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das su ’gyur ro źes pa bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan to ||  de nas bcom ldan (28a1) ’das la lha’i bu de dag gis ’di skad ces bcom ldan ’das byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi śes rab kyi pha rol tu phyin pa ’di thams cad mkhyen pa ñid kyi bar du sgrub par byed pa daṅ rjes su yoṅs su ’dzin par byed pa ṅo mtshar to ||  bde (2) bar gśegs pa śin tu ṅo mtshar to źes gsol to ||  ’phags pa śes rab kyi pha rol tu phyin pa brgyad stoṅ pa las brgya byin gyi le’u źes bya ste gñis pa’o ||  || śes rab kyi pha rol tu phyin pa brgyad stoṅ pa | bam po gsum pa | de nas bcom (3) ldan ’das kyis ’khor der lha’i bu gaṅ dag ’dus te ’khod par gyur pa daṅ dge sloṅ daṅ dge sloṅ ma daṅ dge bsñen daṅ dge bsñen ma’i ’khor gaṅ dag ’dus te ’khod par gyur pa daṅ | lha’i bu de rnams ’dus te ’khod par gyur par mkhyen ciṅ ’khor bźi po thams cad ’dus (4) śiṅ ’khod par yaṅ mkhyen nas | ’dod pa na spyod pa daṅ gzugs na spyod pa’i lha’i bu rnams daṅ tshaṅs ris kyi lha’i bu rnams daṅ ’od gsal daṅ dge chuṅ daṅ ’og min gyi lha’i bu rnams dbaṅ du bźag ste | lha rnams kyi dbaṅ po brgya byin la sogs pa ’dod pa na spyod pa’i lha’i (5) bu rnams daṅ tshaṅs pa chen po la sogs pa tshaṅs ris kyi lha’i bu rnams daṅ ’od gsal gyi lha’i bu rnams la bka’ stsal pa | lha’i bu dag rigs kyi bu’am rigs kyi bu mo gaṅ la la śes rab kyi pha rol tu phyin pa ’di ’dzin tam ’chaṅ ṅam klog gam kun chub par byed dam rab tu (6) ’don na | de la bdud dam bdud kyi rigs kyi lha glags lta ba daṅ glags tshol ba dag gis glags rñed par mi ’gyur ro ||  rigs kyi bu ’am rigs kyi bu mo de la mi ’am mi ma yin pa glags lta ba daṅ glags tshol ba rnams kyis glags rñed par yaṅ mi ’gyur ro ||  (7) rigs kyi bu ’am rigs kyi bu mo de yaṅ yaṅ ba ma spaṅs bar ’chi ba’i dus byed par mi ’gyur ro || 
                                                 
                                                 
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  釋提桓因言。(26)摩訶波羅蜜是般若波羅蜜。  無量波羅蜜是(27)般若波羅蜜。    無邊波羅蜜是般若波羅蜜。  須(28)菩提言。如是如是憍尸迦。  摩訶波羅蜜是般(29)若波羅蜜。  無量波羅蜜是般若波羅蜜。    無邊(541b1)波羅蜜是般若波羅蜜。  憍尸迦。      色無量故般(2)若波羅蜜無量。  受想行識無量故般若波羅(3)蜜無量。                     
6. The infinitude of perfect wisdom  Sakra: This perfection of wisdom, Subhuti, is a great perfection,  unlimited,  measureless,  infinite.  Subhuti: So it is.  And why? Perfect wisdom is great,  unlimited,  measureless  and infinite  because form, feelings, etc., are so.                        Hence one does not settle down in the conviction that this is a ‘great perfection,’  an ‘unlimited perfection,’ a ‘measureless perfection,’ and ‘infinite perfection.’  That is why perfect wisdom is a great perfection, unlimited, measureless and infinite. 
ārambaṇānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  sattvānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  kathaṃ punaḥ kauśika ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā? sarvadharmāṇāṃ hi kauśika yato nānto na madhyaṃ na paryavasānam upalabhyate, tataḥ kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  anena kauśika paryāyeṇa ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā |  punar aparaṃ kauśika yasmāt sarvadharmā anantā aparyantāḥ, na teṣām anto vā madhyaṃ vā paryavasānaṃ vopalabhyate, tasmāt kauśikānantapāramiteyaṃ yad uta prajñāpāramitā |  tat kasya hetoḥ? rūpasya hi kauśika nānto na madhyaṃ na paryavasānam upalabhyate |  evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇām |  vijñānasya hi kauśika nānto na madhyaṃ na paryavasānam upalabhyate |  anenāpi kauśika paryāyeṇa ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā || 
lha’i bu dag gźan yaṅ lha’i bu gaṅ dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa rnams daṅ lha’i bu gaṅ dag gis śes rab kyi pha rol tu phyin pa ’di ma (28b1) bzuṅ ba daṅ ma bcaṅs pa daṅ ma klags pa daṅ kun chub par ma byas pa daṅ rab tu mi ’don pa’i lha’i bu de dag rigs kyi bu de’i druṅ du ’oṅ ’dod par ’gyur te | rigs kyi bu śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ | ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ (2) rab tu ’don pa de la ñan par ’gyur te | thos nas kyaṅ ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ro ||  lha’i bu dag gźan yaṅ rigs kyi bu ’am rigs kyi bu mo śes rab kyi pha rol tu phyin pa ’dzin pa daṅ ’chaṅ (3) ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa de dgon par soṅ yaṅ ruṅ śiṅ druṅ du soṅ yaṅ ruṅ khyim stoṅ du soṅ yaṅ ruṅ blag pa med par soṅ yaṅ ruṅ lam du soṅ yaṅ ruṅ lam gol bar soṅ yaṅ ruṅ ’brog dgon par soṅ yaṅ ruṅ rgya mtsho chen por soṅ yaṅ ruṅ | (4) de daṅ der ’gro ba ’am ’chag pa ’am ’dug pa ’am ñal ba na yaṅ ruṅ ste | ’jigs par ’gyur ba ’am reṅs par ’gyur ba ñid mi ’byuṅ mi skye’o ||  de nas bcom ldan ’das la rgyal po chen po bźis ’di skad ces gsol to ||  bcom ldan ’das rigs kyi bu ’am (5) rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don par ’gyur ba de ni theg pa gsum gyis sems can rnams ’dul bar bgyid ciṅ sems can gyi ’du śes kyaṅ mi skyed pa ni ṅo mtshar to ||  bcom (6) ldan ’das bdag cag gis rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don par ’gyur ba de la bsruṅ ba daṅ bskyab pa daṅ sba bar bgyi’o ||  de nas bcom ldan ’das la lha rnams (7) kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das bdag gis kyaṅ rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don par ’gyur ba de dag la bsruṅ ba daṅ bskyab pa (29a1) daṅ sba bar bgyi’o ||  bcom ldan ’das la tshaṅs pa mi mjed kyi bdag po tshaṅs ris kyi lha’i bu rnams daṅ bcas pas kyaṅ ’di skad ces gsol to ||  bcom ldan ’das bdag cag gis kyaṅ rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol (2) tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don par ’gyur ba de la bsruṅ ba daṅ bskyab pa daṅ spa bar bgyi’o || 
                 
                 
..  ..  ..  ..  ..  ..  ..  ..  .. 
縁無邊故般若波羅蜜無邊。  衆生無(4)邊故般若波羅蜜無邊。  憍尸迦。云何縁無邊(5)故般若波羅蜜無邊。諸法無前無中無後。  是(6)故縁無邊般若波羅蜜無邊。  復次憍尸迦。諸(7)法無邊。前際不可得。中際後際不可得。        是(8)故縁無邊般若波羅蜜無邊。 
(46) Perfect wisdom is an infinite perfection because objects  as well as [individual] beings are infinite.  Perfect wisdom is an infinite perfection because one cannot get at the beginning, middle, or end of any objective fact [since as a dharma it has no own-being].  Moreover, perfect wisdom is an infinite perfection because all objective facts are endless and boundless, and their beginning, middle, or end are not apprehended.  For one cannot apprehend the beginning, middle and end of form, etc.        In that way perfect wisdom is an infinite perfection by reason of the infinitude of objects. 
punar aparaṃ kauśika sattvo ’nanto ’paryantaḥ |  tat kasya hetoḥ? na hi sattvasyānto vā madhyaṃ vā paryavasānaṃ vopalabhyate |  tasmāt kauśika sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā |  atha khalu śakro devānām indra āyuṣmantaṃ subhūtim etad avocat - katham āyuṣman subhūte sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā? sthaviraḥ subhūtir āha - na hi kauśika gaṇanāyogena vā gaṇanābahutvena vā sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā || 
de nas bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das rigs kyi (3) bu’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ | rab tu ’don pa de tshe ’di la yon tan ’di dag ṅes par ’thob ciṅ yoṅs su ’dzin par ’gyur ba ṅo mtshar to ||  bcom ldan ’das yaṅ ci śes rab (4) kyi pha rol tu phyin pa ’di bzuṅ na pha rol tu phyin pa drug po thams cad gzuṅ bar ’gyur ram | de skad ces gsol pa daṅ bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de de bźin no || 
       
       
..  ..  ..  .. 
釋提桓因言長(9)老須菩提。云何衆生無邊般若波羅蜜無邊。  (10)憍尸迦。衆生無量算數不可得  是故衆生無(11)邊般若波羅蜜無邊。   
And further again, a being is endless and boundless  because one cannot get at its beginning, middle or end.  Therefore perfect wisdom is an infinite perfection by reason of the infinitude of beings.  Sakra: How is it, Holy Subhuti, that perfect wisdom is an infinite perfection by reason of the infinitude of beings? Subhuti: It is not so because of their exceedingly great number and abundance. 
śakra āha - kathaṃ tarhīdānīm ārya subhūte sattvānantatayā anantapāramiteyaṃ yad uta (24) prajñāpāramitā? sthaviraḥ subhūtir āha - tat kaṃ manyase kauśika katamasyaitad dharmasyādhivacanaṃ yad uta sattvaḥ sattva iti? śakra āha - naitad ārya subhūte dharmasyādhivacanaṃ nādharmādhivacanaṃ yad uta sattvaḥ sattva iti |  āgantukam etan nāmadheyaṃ prakṣiptam |  avastukam etan nāmadheyaṃ prakṣiptam |  anātmīyam etan nāmadheyaṃ prakṣiptam |  anārambaṇam etan nāmadheyaṃ prakṣiptaṃ yad uta sattvaḥ sattva iti |  sthaviraḥ subhūtir āha - tat kiṃ manyase kauśika kācid atra sattvaparidīpanā kṛtā? śakra āha - no hīdam ārya subhūte |  subhūtir āha - yatra kauśika na kācit sattvaparidīpanā kṛtā, tatra kā sattvānantatā? sacet kauśika tathāgato ’rhan samyaksaṃbuddho ’nantavijñaptighoṣeṇa gambhīranirghoṣeṇa svareṇa gaṅgānadīvālukopamān kalpān api vitiṣṭhamānaḥ sattvaḥ sattva iti vācaṃ bhāṣeta, api nu tatra kaścit sattva utpanno va utpatsyate votpadyate vā, niruddho vā nirotsyate vā nirudhyate vā? śakra āha - no hīdam ārya subhūte |  tat kasya hetoḥ? ādiśuddhatvād ādipariśuddhatvāt sattvasya |  subhūtir āha - anenāpi kauśika paryāyeṇa evaṃ sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā |  evaṃ ca punaḥ kauśika sattvānantatayā prajñāpāramitānantatā veditavyā || 
de de bźin te | kau śi ka śes rab kyi (5) pha rol tu phyin pa bzuṅ bas pha rol tu phyin pa drug po thams cad gzuṅ bar ’gyur ro ||  kau śi ka gźan yaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don par byed na kau śi ka rigs kyi bu ’am rigs kyi bu mo des tshe (6) ’di la yon tan gaṅ dag ’dzin par ’gyur ba de thams cad legs par rab tu ñon la yid la zuṅ śig daṅ ṅas khyod la bśad do ||  bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis legs so źes gsol nas lha rnams kyi dbaṅ po brgya byin bcom ldan ’das kyi ltar (7) ñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||  kau śi ka de la gaṅ źig chos ’di la rtsod par ’dod pa daṅ rgol bar ’dod pa daṅ ’gal bar byed ’dod na | rtsod par ’dod pa daṅ rgol bar ’dod pa daṅ ’gal bar byed ’dod pa de dag gi rtsod pa daṅ rgol (29b1) ba daṅ ’gal bar byed pa skyes śiṅ skyes pa rnams slar nub pa ñid du ’gyur źiṅ gnas par mi ’gyur te | rtsod par ’dod pa daṅ rgol bar ’dod pa daṅ ’gal bar byed ’dod pa de dag gi bsam pa de dag yoṅs su rdzogs par mi ’gyur ro ||  de ci’i phyir źe na | (2) kau śi ka de ni ’di ltar ’gyur te rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ | rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed pa de’i rtsod pa’i (3) gźi de ltar skyes śiṅ skyes pa de dag slar yaṅ nub pa ñid du ’gyur źiṅ gnas par mi ’gyur te | rtsod par ’dod pa daṅ rgol bar ’dod pa daṅ ’gal bar byed ’dod pa de dag gi bsam pa de dag yoṅs su rdzogs par mi ’gyur ro ||  kau śi ka rigs kyi bu’am rigs kyi (4) bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed pa de tshe ’di la yon tan ’di dag kyaṅ yoṅs su ’dzin par ’gyur ro ||  kau śi ka ’di (5) lta ste dper na rtsi ma g+hi źes bya ba dug thams cad rab tu źi bar byed pa źig yod de der skye bo sprul gdug pa bkres śiṅ zas ’dod de zas tshol ba źig gis srog chags su gyur pa ’ga’ źig mthoṅ ste skye bo sprul gdug pa des zas kyi phyir bza’ bar ’dod nas srog chags su gyur pa de’i (6) dri’i phyogs su ’braṅ źiṅ bsñags pa daṅ de nas srog chags su gyur pa de rtsim g+hi gaṅ na yod pa der soṅ nas phyin te ’dug pa daṅ de nas sprul de rtsi de’i dri tsam gyis phyir ldog go ||  de ci’i phyir źe na | de ltar sbrul gyi gdug pa zil gyis gnon pa de ni rtsi de’i sman gyi yon tan du blta bar (7) ba ste rtsi de ni de ltar mthu che’o ||  kau śi ka de bźin du rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin ṅa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa de la ni kau śi ka (30a1) rtsod pa daṅ rgol ba daṅ ’gal bar byed pa’i gźi skyes śiṅ skyes pa gaṅ yin pa de dag śes rab kyi pha rol tu phyin pa’i gzi brjid daṅ stobs daṅ mthu daṅ śes rab kyi pha rol tu phyin pa’i stobs bskyed pas myur du de ñid nas med par ’gyur ñe bar źi źiṅ ’phel bar (2) mi ’gyur te de gaṅ daṅ gaṅ nas byuṅ ba de daṅ de ñid nas ’gag ciṅ nub par ’gyur la gnas par mi ’gyur ro ||  de ci’i phyir źe na | śes rab kyi pha rol tu phyin pa ni ’dod chags la sogs pa nas mya ṅan las ’das pa ñid kyi bar du ’dzin pa dag ñe bar źi bar byed de rnam (3) par ’phel bar byed pa ma yin no || 
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
釋提桓因言。大徳須菩(12)提衆生有何義。須菩提言。衆生義即是法(13)義。於意云何。所言衆生。衆生有何義。釋提(14)桓因言。衆生非法義。亦非非法義。但有假(15)名。  是名字無本無因。強爲立名名爲衆生。        須(16)菩提言。於意云何。此中實有衆生可説可示(17)不。不也。  須菩提言。憍尸迦。若衆生不可説(18)不可示。云何言衆生無邊般若波羅蜜無(19)邊。憍尸迦。若如來住壽如恒河沙劫。説言(20)衆生。衆生實有衆生生滅不。釋提桓因言不(21)也。  何以故。衆生從本已來常清淨故。  憍尸(22)迦。是故當知衆生無邊般若波羅蜜無邊   
Sakra: How then, Holy Subhuti, is perfect wisdom an infinite perfection by reason of the infinitude of beings? (47) Subhuti: What factual entity does the word ‘being’ denote? Sakra: The word ‘being’ denotes no dharma or non-dharma.  It is a term that has been added on [to what is really there] as something adventitious,  groundless,  as nothing in itself,  unfounded in objective fact.  Subhuti: Has thereby [i.e., by uttering the word ‘being’] any being been shown up [as an ultimate fact]? Sakra: No indeed, Holy Subhuti!  Subhuti: When no being at all has been shown up, how can there be an infinitude of them? If a Tathagata, with his voice of infinite range, with the deep thunder of his voice, should pronounce, for aeons countless as the sands of the Ganges, the word ‘being,’ ‘being,’ – would he thereby produce, or stop, any being whatsoever, either in the past, future or present? Sakra: No indeed, Holy Subhuti!  Because a being is pure from the very beginning, perfectly pure.  Subhuti: In this way also perfect wisdom is an infinite perfection by reason of the infinitude of beings.  In this manner also the infinitude of perfect wisdom should be known from the infinitude of beings.(48,1) 
  atha khalu sendrakā devāḥ sabrahmakāḥ saprajāpatikāḥ sarṣinaranārīgaṇās trirudānam udānayanti sma - aho dharmaḥ, aho dharmaḥ, aho dharmasya dharmatā |  yas tathāgatasya prādurbhāvaḥ, sa āryeṇa subhūtinā sthavireṇa subhāṣiteneha sūcyate deśyate prakāśyate prabhāvyate |  tathāgataṃ taṃ vayaṃ bhagavan bodhisattvaṃ mahāsattvam adyāgreṇa dhārayiṣyāmo yo ’nayā prajñāpāramitayā avirahito bhaviṣyati, yo ’pi cānena bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa vihariṣyati || 
kau śi ka rgyal po chen po bźi daṅ lta rnams kyi dbaṅ po brgya byin daṅ mi mjed kyi bdag po tshaṅs pa daṅ saṅs rgyas bcom ldan ’das rnams daṅ byaṅ chub sems dpa’ thams cad kyaṅ | rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha (4) rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed pa de la sruṅ ba daṅ skyab pa daṅ sba bar byed de des tshe ’di la yon tan ’di dag yoṅs su gzuṅ bar ’gyur ro ||  kau śi ka gźan (5) yaṅ rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed pa de’i tshig gzuṅ bar ’os par ’gyur tshig ’jam par ’gyur (6) tshig ran par ’gyur tshig ’chal pa med par ’gyur ro ||  khro bas zil gyis non par mi ’gyur ṅa rgyal gyis zil gyis non par mi ’gyur ro ||  de ci’i phyir źe na | ’di ltar śes rab kyi pha rol tu phyin pas yoṅs su dul bar byed śes rab kyi pha rol tu phyin pas yoṅs su ’dud par (7) byed de khro ba ’phel bar mi byed ṅa rgyal ’phel bar mi byed kho na du ’dzin pa yoṅs su mi ’chaṅ gnod sems yoṅs su mi ’chaṅ la bag la ñal ba mi ’dzin to || 
       
       
..  ..  ..  .. 
  (23)小品般若經卷第一 (541c4)小品般若波羅蜜經卷第二 (5) *後秦龜茲國三*藏鳩摩羅什譯 (6)  塔品第三 *丹本云 寶荅品 (7)爾時釋提桓因梵天王自在天王。及衆生主(8)諸天女等。皆大歡喜。同時三唱快哉快哉。  佛(9)出世故。須菩提乃能演説是法。爾時諸天大  (10)衆倶白佛言。世尊。若菩薩能不離般若波羅(11)蜜行。當視是人如佛。 
7. Confirmation  Thereupon the Gods around Indra, Brahma and Prajapati, and the hosts of men and women around the Rishis thrice shouted forth in triumph: Hail the Dharma! Hail the Dharma! Hail the Dharmahood of Dharma!  And they added: Beautifully has Subhuti the Elder just now indicated, demonstrated, shown and clarified how a Tathagata comes to be manifest.  As a potential Tathagata we shall henceforth regard that Bodhisattva who possesses the fullness of this perfection of wisdom and who dwells in it. 
atha khalu bhagavāṃs tān sendrakān sabrahmakān saprajāpatikān sarṣinaranārīgaṇān āmantrayate sma - evam etad devaputrāḥ, evam etat |  yadāhaṃ devaputrā dīpaṃkarasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike dīpavatyāṃ rājadhānyām antarāyaṇamadhyagato ’nayā prajñāpāramitayā avirahito ’bhūvam, tadāhaṃ dīpaṃkareṇa tathāgatenārhatāṃ samyaksaṃbuddhena vyākṛto ’nuttarāyāṃ samyaksaṃbodhau - bhaviṣyasi tvaṃ māṇavānāgate ’dhvani asaṃkhyeyaiḥ kalpaiḥ śākyamunir nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyānāṃ ca buddho bhagavān iti |  atha khalu te devaputrā bhagavantam etad avocan - āścaryaṃ bhagavan, paramāścaryaṃ sugata |  yāvad iyaṃ prajñāpāramitā bodhisattvānāṃ mahāsattvānāṃ sarvajñatāyā āhārikā anuparigrāhikā ceti || 
rigs kyi bu ’am rigs kyi bu mo de ltar spyod pa de la dran pa daṅ byams pa skye bar ’gyur źiṅ | de ’di sñam du (30b1) sems te gal te bdag gis gnod sems bskyed du zin na bdag gi dbaṅ po rnams ’khrugs śiṅ bźin gyi mdog kyaṅ ’gyur bas bdag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs źiṅ ’di la slob par ’dod pa khro ba’i dbaṅ du ’gro ba ’di ni mi rigs (2) so sñam nas de myur du dran pa rñed par ’gyur te | kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed (3) par ’gyur ba des tshe ’di la yon tan ’di dag kyaṅ yoṅs su ’dzin par ’gyur ro ||  de skad ces bka’ stsal pa daṅ bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das śes rab kyi pha rol tu phyin pa ’di ni de ltar byaṅ chub sems (4) dpa’ sems dpa’ chen po rnams yoṅs su dul ba daṅ kheṅs pa ma mchis pa’i slad du ñe bar gnas pa ṅo mtshar to ||  bcom ldan ’das kyis bka’ stsal pa kau śi ka gźan yaṅ rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin par ’gyur ’chaṅ bar (5) ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur źiṅ | gal te rigs kyi bu ’am rigs kyi bu mo de ltar śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ | (6) klog pa daṅ kun chub par byed pa daṅ | rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pas g-yul ’gyed pa’i tshe g-yul du thog mar źugs par gyur na de g-yul du ’jug gam g-yul du źugs sam g-yul las ’das sam g-yul gyi naṅ du ’gro ba ma (7) ’greṅ ṅam ’dug kyaṅ ruṅ ste | kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di yid la ’dzin pa ’am ’chaṅ ba’am klog pa’am kun chub par byed pa ’am rab tu ’don pa ’am ston pa ’am ñe bar ston pa ’am luṅ ’bogs pa ’am kha ton byed pa de srog gi (31a1) bar chad du ’gyur ba gaṅ yan pa ’di ni gnas ma yin źiṅ go skabs med do || 
       
       
..  ..  ..  .. 
佛告諸天子。如是如是。  (12)昔我於衆華城燃燈佛所不離般若波羅蜜行(13)時燃燈佛記我。於來世過阿僧祇劫。當得作(14)佛號釋迦牟尼如來應供正遍知明行足善逝(15)世間解無上士調御丈夫天人師佛世尊。  諸(16)天子白佛言。希有世尊。  諸菩薩摩訶薩般若(17)波羅蜜。能攝取薩婆若。 
The Lord then said: So it is, O Gods!  So did I, when I met the Tathagata Dipankara in the bazaar of Dipavati, the royal city, possess the fulness of this perfection of wisdom, so that Dipankara, the Tathagata, predicted that one day I should be fully enlightened, and said to me: “You, young Brahmin, shall in a future period, after incalculable aeons, become a Tathagata, Sakyamuni by name, - endowed with knowledge and virtue, Well-Gone, a world-knower, unsurpassed, tamer of men to be tamed, teacher of Gods and men, a Buddha, a Blessed Lord!”  The Gods replied: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone,  how much all-knowledge is nourished and promoted in the Bodhisattvas, the great beings, by this perfection of wisdom! 
āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ śakraparivarto nāma dvitīyaḥ || (25) 
gźan gyi gnod pa byed pas de srog gi bar chad du ’gyur ba ’di yaṅ gnas ma yin no || 
 
 
.. 
 
 
aprameyaguṇadhāraṇapāramitāstūpasatkāraparivartas tṛtīyaḥ | 
kau śi ka yaṅ gal te ’ga’ źig gis de la dbyug pa ’am mtshon nam bod pa ’am gźan (2) gaṅ yaṅ ruṅ bas ’phaṅs na de’i lus la phog par mi ’gyur ro || 
 
 
.. 
 
Chapter III Reverence for the receptacle of the perfections, which holds immeasurable good qualitites 
  atha khalu bhagavān ye tatra devaputrāḥ parṣadi saṃnipatitāḥ saṃniṣaṇṇāś cābhūvan, yāś ca bhikṣubhikṣuṇyupāsakopāsikāḥ saṃnipatitāḥ saṃniṣaṇṇāś cābhūvan, tān devaputrān saṃnipatitān saṃniṣaṇṇāṃś ca viditvā, tāś ca sarvāś catasraḥ parṣadaḥ saṃnipatitāḥ saṃniṣaṇṇāś ca viditvā, kāmāvacarān rūpāvacarāṃś ca devaputrān brahmakāyikāṃś ca devaputrān ābhāsvarāṃś ca parīttaśubhāṃś cākaniṣṭhāṃś ca devaputrān sākṣiṇaḥ sthāpayitvā, śakradevendrapramukhān kāmāvacarān devaputrān mahābrahmapramukhāṃś ca brahmakāyikān devaputrānābhāsvarāṃś ca devaputrān āmantrayate sma - yo hi kaścid devaputrāḥ kulaputro vā kuladuhitā vā imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati, na tasya māro vā mārakāyikā vā devatā avatāraprekṣiṇyo ’vatāragaveṣiṇyo ’vatāraṃ lapsyante |  nāpi tasya kulaputrasya vā kuladuhitur vā manuṣyā vā amanuṣyā vā avatāraprekṣiṇo ’vatāragaveṣiṇo ’vatāraṃ lapsyante |  nāpi sa kulaputro vā kuladuhitā vā viṣamāparihāreṇa kālaṃ kariṣyati || 
de ci’i phyir źe na | kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni rig sṅags chen mo’o ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes (3) rab kyi pha rol tu phyin pa ’di ni tshad med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni bla na med pa’i rig sṅags so || 
       
       
..  ..  ..  .. 
  佛因釋提桓因。告欲(18)色界諸天子及四衆比丘比丘尼優婆塞優婆(19)夷等。憍尸迦。若有善男子善女人。能受持讀(20)誦般若波羅蜜。如所説行。魔若魔天人若非(21)人。不得其便終不横死。     
1. Worldly advantages of perfect wisdom  The Lord saw that the Gods were assembled and seated, and that the monks, nuns, laymen and laywomen were assembled and seated, and he spoke thus to the Gods: Mara and his hosts will be unable to harm those who take up this perfection of wisdom, who bear it in mind, preach, study and spread it.  Men and ghosts alike will be unable to harm them.  Nor will they die an untimely death. 
punar aparaṃ devaputrāḥ ye devaputrā anuttarāyāṃ samyaksaṃbodhau saṃprasthitāḥ, yaiś ca devaputrair iyaṃ prajñāpāramitā nodgṛhītā na dhāritā na vācitā na paryavāptā na pravartitā, te devaputrās taṃ kulaputra vā kuladuhitaraṃ vopasaṃkramitavyaṃ maṃsyante, tasya ca kulaputrasya vā kuladuhitur vā imāṃ prajñāpāramitām udgṛhṇato dhārayato vācayataḥ paryavāpnuvataḥ pravartayamānasyāntikāc chroṣyanti, śrutvā codgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti pravartayiṣyanti |  na ca khalu punar devaputrās tasya kulaputrasya vā kuladuhitur vā imāṃ prajñāpāramitām udgṛhṇato dhārayato vācayataḥ paryavāpnuvataḥ pravartayamānasyāraṇyagatasya vā vṛkṣamūlagatasya vā śūnyāgāragatasya vā abhyavakāśagatasya vā pathi gatasya votpathagatasya vā aṭavīgatasya vā mahāsamudragatasya vā tatra tatropasaṃkrāmato vā caṃkramyamāṇasya vā sthitasya vā niṣaṇṇasya vā vipannasya vā bhayaṃ vā bhaviṣyati, stambhitatvaṃ vā bhaviṣyati, utpatsyate vā || 
kau śi ka ’di lta ste śes rab kyi pha rol tu phyin ba ’di ni mñam pa med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol (4) tu phyin pa ’di ni mi mñam pa daṅ mñam pa’i rig sṅags so || 
   
   
..  .. 
善男子善女人。受持(22)讀誦般若波羅蜜故。忉利諸天發阿耨多羅(23)三藐三菩提心。未受持讀誦般若波羅蜜者來(24)至其所。  復次憍尸迦。善男子善女人。受持讀(25)誦般若波羅蜜時。若在空舍若在道路若或(26)失道無有恐怖。 
Those deities who have set out for full enlightenment, but who have not yet got hold of this perfection of wisdom, will approach a person who has (50) done so, listen to him, and will also take up, etc., this perfection of wisdom.  A person who is devoted to this perfection of wisdom will certainly experience no fear, he will certainly never be stiff with fright, - whether he be in a forest, at the foot of a tree, or in an empty shed, or an open place, or a road, or a highway, or the woods, or on the ocean. 
atha khalu catvāro mahārājāno bhagavantam etad avocan - āścaryaṃ bhagavan yad imāṃ prajñāpāramitām udgṛhṇan dhārayan vācayan paryavāpnuvan pravartayan sa kulaputro vā kuladuhitā vā yānatraye sattvān vinayati, na ca sattvasaṃjñām utpādayati |  vayaṃ bhagavaṃs tasya kulaputrasya vā kuladuhitur vā rakṣāvaraṇaguptiṃ saṃvidhāsyāmaḥ, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati || 
de ci’i phyir źe na | kau śi ka rig sṅags ’di la slob pa’i rigs kyi bu’am rigs kyi bu mo ni bdag la gnod pa bya bar yaṅ mi sems gźan la gnod pa bya bar yaṅ mi sems gñi ga la gnod pa bya bar yaṅ mi sems so | (5) kau śi ka rig sṅags ’di la slob pa’i byaṅ chub sems dpa’ sems dpa’ chen po ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par byaṅ chub par ’gyur thams cad mkhyen pa’i ye śes thob par ’gyur te | de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (6) mṅon par rdzogs par saṅs rgyas nas sems can thams cad kyi sems la rnam par lta bar ’gyur ro ||  de ci’i phyir źe na | kau śi ka rig sṅags ’di la bslabs pa’i byaṅ chub sems dpa’ sems dpa’ chen po la gaṅ ma thob pa ’am ma śes pa ’am mṅon sum du ma byas pa gaṅ yaṅ (7) med de || 
   
   
..  .. 
爾時四天王白佛言。世尊。若(27)善男子善女人。受持讀誦般若波羅蜜。如所(28)説行。  我等皆當護念。 
The Four Great Kings: It is wonderful, O Lord, that those who take up, etc., this perfection of wisdom should discipline beings in the three vehicles, and yet not perceive any being.  We, O Lord, will protect such a person. 
atha khalu śakro devānām indro bhagavantam etad avocat - aham api bhagavaṃs tasya kulaputrasya vā kuladuhitur vā rakṣāvaraṇaguptiṃ saṃvidhāsyāmi, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati || 
de’i phyir thams cad mkhyen pa’i ye śes źes bya’o || 
 
 
.. 
釋提桓因白佛言。世尊。(29)若善男子善女人。受持讀誦般若波羅蜜。如(542a1)所説行。我當護念。 
(51) Sakra, Brahman and other Gods likewise promised to protect the follower of perfect wisdom. 
brahmāpi sahāpatiḥ sārdhaṃ brahmakāyikair devaputrair bhagavantam etad avocat - aham api bhagavaṃs tasya kulaputrasya vā kuladuhitur vā rakṣāvaraṇaguptiṃ saṃvidhāsyāmi, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati || 
kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton (31b1) du byed par ’gyur ba des tshe ’di la yon tan ’di yaṅ yoṅs su gzuṅ bar ’gyur ro || 
 
 
.. 
梵天王及諸梵天倶白佛(2)言。世尊。若善男子善女人。受持讀誦般若波(3)羅蜜。如所説行。我等亦當護念。 
 
(26) atha khalu śakro devānām indro bhagavantam etad avocat - āścaryaṃ bhagavan yadimāṃ prajñāpāramitām udgṛhṇan dhārayan vācayan paryavāpnuvan pravartayan sa kulaputro vā kuladuhitā vā imān yato dṛṣṭadhārmikān guṇān pratilabhate parigṛhṇāti, kiṃ punar bhagavan prajñāpāramitāyām udgṛhītāyāṃ sarvāḥ ṣaṭ pāramitodgṛhītā bhavanti? evam ukte bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  prajñāpāramitāyāṃ kauśika udgṛhītāyāṃ sarvāḥ ṣaṭ pāramitodgṛhītā bhavanti |  punar aparaṃ kauśika prajñāpāramitāyām udgṛhītāyāṃ dhāritāyāṃ vācitāyāṃ paryavāptāyāṃ pravartitāyāṃ sa kulaputro vā kuladuhitā vā dṛṣṭadhārmikān guṇān parigṛhṇāti |  tān kauśik sarvān śṛṇu, sādhu ca suṣṭhu ca manasi kuru, bhāṣiṣye ’haṃ te |  sādhu bhagavann iti śakro devānām indro bhagavataḥ pratyaśrauṣīt |  bhagavān etad avocat - tatra kauśika ye mama dharmaṃ vigrahītavyaṃ maṃsyante, vivaditavyaṃ maṃsyante, virodhayitavyaṃ maṃsyante, teṣāṃ vigrahītukāmānāṃ vivaditukāmānāṃ virodhayitukāmānām utpannotpannā vigrahā vivādā virodhāḥ, punar evāntardhāsyanti, na sthāsyanti |  teṣāṃ vigrahītukāmānāṃ vivaditukāmānāṃ virodhayitukāmānāṃ na te ’bhiprāyāḥ paripūriṃ gamiṣyanti |  tat kasya hetoḥ? evaṃ hy etat kauśika bhavati - ya imāṃ prajñāpāramitāṃ kulaputro vā kuladuhitā vodgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati, tasyaivaṃ tāny utpannotpannāny adhikaraṇāni punar evāntardhāsyanti, na sthāsyanti |  teṣāṃ vigrahītukāmānāṃ vivaditukāmānāṃ virodhayitukāmānāṃ na te ’bhiprāyāḥ paripūriṃ gamiṣyanti |  imam api sa kauśika kulaputro vā kuladuhitā vā dṛṣṭadhārmikaṃ guṇaṃ parigṛhṇāti, ya imāṃ prajñāpāramitām udgṛhṇāti dhārayati vācayati paryavāpnoti pravartayati deśayati upadiśati uddiśati svādhyāyati |  tadyathāpi nāma kauśika maghī nāmauṣadhī sarvaviṣapraśamanī |  tatra āśīviṣeṇa jantunā bubhukṣitena āhārārthinā āhāragaveṣiṇā kaścid eva prāṇakajāto jantur dṛṣṭo bhavet |  sa āśīviṣastaṃ prāṇakajātaṃ gandhenānubadhnīyād anugacched āhārahetor bhakṣayitukāmaḥ |  atha sa prāṇakajāto yena sā madhī nāmauṣadhī tenopasaṃkramet, tenopasaṃkramya tiṣṭhet |  atha sa āśīviṣastasyā oṣadhyā gandhenaiva pratyudāvarteta |  tat kasya hetoḥ? tathā hi tasyā oṣadhyā bhaiṣajyaguṇaḥ sa tādṛśo yas tasyāśīviṣasya tad viṣam abhibhavati |  evaṃ balavatī hi sā oṣadhī |  evam eva kauśika yaḥ kulaputro vā kuladuhitā va imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati, tasya kauśika yāni tāny utpannotpannāny adhikaraṇāni vigrahā vivādā virodhā bhaviṣyanti, te prajñāpāramitāyās tejasā balena sthāmataḥ prajñāpāramitābalādhānena kṣipraṃ tata evoparaṃsyanti upaśamiṣyanti antardhāsyanti na vivardhiṣyante |  yato yata evotpatsyante, tatra tatraiva nirotsyante antardhāsyanti, na vivardhiṣyante na sthāsyanti |  tat kasya hetoḥ? prajñāpāramitā hi rāgādīnāṃ yāvan nirvāṇagrāhasyopaśamayitrī, na vivardhiketi |  catvāraś ca tasya mahārājānaḥ (27) śakraś ca devānām indro brahmā ca sahāpatiḥ sarve ca buddhā bhagavanto bodhisattvāś ca rakṣāvaraṇaguptiṃ saṃvidhāsyanti, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyatiḥ uddekṣyati svādhyāsyati |  ayaṃ tena kulaputreṇa vā kuladuhitā vā dṛṣṭadhārmiko guṇaḥ parigṛhīto bhaviṣyati || 
kau śi ka gźan yaṅ gaṅ du śes rab kyi pha rol tu phyin pa ’di chuṅ ṅu na bris te glegs bam du chud par byas śiṅ mchod pa sṅon du byas te bźag nas bkur stir byed la | mi ’dzin mi ’chaṅ mi klog (2) kun chub par mi byed rab tu ’don par mi byed ston par mi byed ñe bar ston par mi byed luṅ ’bogs par mi byed kha ton mi byed pa der yaṅ | kau śi ka sṅon gyi las kyi rnam par smin pa ma gtogs par sems can rnams la mi daṅ mi ma yin pa glags lta ba dag gis glags bltas kyaṅ (3) glags rñed par mi ’gyur te de ni gnas med do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo des tshe ’di la yon tan ’di yaṅ yoṅs su ’dzin par ’gyur ro ||  kau śi ka ’di lta ste dper na gaṅ dag byaṅ chub kyi sñiṅ po na ’dug pa daṅ byaṅ chub kyi sñiṅ po’i khor yug na ’dug pa (4) daṅ byaṅ chub kyi sñiṅ po’i naṅ na ’dug pa daṅ byaṅ chub kyi śiṅ gi rtsa ba na ’dug pa’i mi daṅ mi ma yin pa daṅ byol soṅ yan chad kyaṅ sṅon gyi las kyi rnam par smin pa ma gtogs par mi daṅ mi ma yin pa dag gis gtse ba ’am gnod par bya ba ’am ’bebs par byed mi nus so ||  de ci’i (5) phyir źe na | gaṅ dag sems can thams cad la mi ’jigs pa daṅ kho na med pa daṅ mi skrag pa rab tu sgom par mdzad ciṅ rab tu ston par mdzad pa ’das pa daṅ ma byon pa daṅ da ltar byuṅ ba’i de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams der mṅon par (6) rdzogs par saṅs rgyas pa daṅ mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ba daṅ mṅon par rdzogs par ’tshaṅ rgya ba’i phyir ro ||  de bźin du kau śi ka gaṅ du rigs kyi bu’am rigs kyi bu mo śes rab kyi pha rol tu phyin pa ’di ñid ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par (7) byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du byed pa der kau śi ka sṅon gyi las kyi rnam par smin pa ma gtogs par sems can mi daṅ mi ma yin pa dag gis gce ba’am gnod par bya ba ’am ’bebs par byed mi nus so ||  de ci’i phyir (32a1) źe na | kau śi ka śes rab kyi pha rol tu phyin pa ’di ñid kyis sa phyogs de sems can rnams kyi mchod rten du gyur par byas ba daṅ phyag bya ba daṅ rjed par bya ba daṅ | mchod par bya ba daṅ ri mor bya ba daṅ bsñen bkur du bya ba daṅ bkur stir bya ba daṅ bla mar bya ba (2) daṅ der ñe bar phyin pa’i sems can rnams kyi skyob pa daṅ skyabs daṅ gnas daṅ dpuṅ gñen du ’gyur bar byas pas so ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo des tshe ’di la phan yon ’di dag kyaṅ yoṅs su ’dzin to ||  de skad ces bka’ stsal pa daṅ | bcom ldan (3) ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo gaṅ gis śes rab kyi pha rol tu phyin pa ’di bris nas glegs bam du chud par bgyis te bźag la | de la lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri (4) daṅ lha’i phreṅ ba daṅ | lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ | lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ | lha’i mchod pa rnam pa maṅ po dag gis bkur stir bgyis pa daṅ bla mar (5) bgyis pa daṅ rjed pa daṅ mchod pa daṅ ri mor bgyis pa daṅ bsñen bkur bgyis pa daṅ | gaṅ gis de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas yoṅs su mya ṅan las ’das pa’i sku dag mchod rten gyi naṅ du stsal te yoṅs su ’dzin ciṅ ’chaṅ la (6) de dag la yaṅ de bźin du lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ | lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ | lha’i mchod (7) pa rnam pa maṅ po dag gis bkur stir bgyis pa daṅ bla mar bgyis pa daṅ rjed pa daṅ mchod pa daṅ ri mor bgyis pa daṅ bsñen bkur bgyis na | rigs kyi bu ’am rigs kyi bu mo de gñis gaṅ bsod nams ches maṅ du skyed par ’gyur | de skad ces gsol pa daṅ | bcom ldan (32b1) ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de’i phyir ’di khyod ñid sa dri bar bya ste khyod kyis ci ltar nus pa de bźin du luṅ ston cig | kau śi ka ’di ci sñam du sems | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (2) saṅs rgyas kyi thams cad mkhyen pa ñid kyi bdag gi dṅos po mṅon par grub pa gaṅ yin pa des lam gaṅ źig la bslabs pas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub daṅ thams cad (3) mkhyen pa ñid brñes śiṅ mṅon par rdzogs par saṅs rgyas | de skad ces bka’ stsal pa daṅ | lha rnams kyi dbaṅ po brgya byin gyis bcom ldan ’das la ’di skad ces gsol to ||  bcom ldan ’das śes rab kyi pha rol tu phyin pa ’di ñid la bslabs pas | bcom ldan (4) ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub daṅ thams cad mkhyen pa ñid brñes śiṅ mṅon par rdzogs par saṅs rgyas so ||  bcom ldan ’das kyis bka’ stsal pa | kau śi ka de lta bas na ’o na ni (5) bdag gi dṅos po’i sku ’di brñes pas de bźin gśegs pa de bźin gśegs pa źes bya ba’i graṅs su mi ’gro’i | thams cad mkhyen pa ñid brñes pas ni de bźin gśegs pa de bźin gśegs pa źes bya ba’i graṅs su ’gro’o ||  kau śi ka de bźin gśegs pa dgra bcom (6) pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi thams cad mkhyen pa ñid gaṅ yin pa ’di ni śes rab kyi pha rol tu phyin pa las byuṅ ba yin źiṅ | kau śi ka de bźin gśegs pa’i bdag gi dṅos po’i sku brñes pa ’di yaṅ śes rab kyi pha rol tu phyin pa daṅ thabs mkhas pa las byuṅ ba (7) yin te thams cad mkhyen pa’i ye śes kyi rten du gyur pa yin no ||  rten ’di la rten nas ni thams cad mkhyen pa’i ye śes rab tu ’byed par ’gyur | saṅs rgyas kyi sku rab tu ’byed par yaṅ ’gyur | chos kyi sku rab tu ’byed par yaṅ ’gyur | dge ’dun gyi sku rab tu ’byed par (33a1) ’gyur ro ||  de ltar na thams cad mkhyen pa’i ye śes kyi rgyu bdag gi dṅos po’i sku brñes pa gaṅ yin pa ’di ni thams cad mkhyen pa’i ye śes kyi rten du gyur pas na | sems can thams cad kyi mchod rten du gyur ciṅ phyag bya ba daṅ bkur stir bya ba daṅ bla mar (2) bya ba daṅ rjed par bya ba daṅ | mchod par bya ba daṅ ri mor bya ba daṅ bsñen bkur bya bar gyur pa yin la | de bźin du ṅa yoṅs su mya ṅan las ’das par gyur kyaṅ sku de dag la yaṅ mchod pa byed par ’gyur ro ||  de bas na kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ la la śes (3) rab gyi pha rol tu phyin pa ’di bris nas glegs bam du chud par byas te bźag la | de la lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ | lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ | (4) khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo de dag bsod nams ches maṅ du skyed do ||  de ci’i (5) phyir źe na | kau śi ka rigs kyi bu ’am rigs kyi bu mo des thams cad mkhyen pa’i ye śes la mchod pa byas par ’gyur ro ||  rigs kyi bu ’am rigs kyi bu mo gaṅ gis śes rab kyi pha rol tu phyin pa ’di ’dri ba na glegs bam du chud pa ’di la bkur stir byed bla mar byed rjed par byed | (6) mchod par byed ri mor byed bsñen bkur byed mchod pa rnam pa maṅ po dag byed na ’di ñid de las bsod nams ches maṅ du skyed do ||  de ci’i phyir źe na | kau śi ka gaṅ śes rab kyi pha rol tu phyin pa la mchod pa byed pa des thams cad mkhyen pa’i ye śes la mchod pa byas par ’gyur ro ||  (7) de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das ’dzam bu’i gliṅ ’di’i mi gaṅ dag śes rab kyi pha rol tu phyin pa ’di ’dri bar mi bgyid ’dzin par mi bgyid ’chaṅ bar mi bgyid klog par mi (33b1) bgyid kun chub par mi bgyid rab tu ’don par mi bgyid ston par mi bgyid ñe bar ston par mi bgyid luṅ ’bogs par mi bgyid | bton du mi bgyid | śes rab kyi pha rol tu phyin pa ’di la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ | na bza’ daṅ gdugs (2) daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par mi bgyid de | bkur stir mi bgyid bla mar mi bgyid rjed par mi bgyid mchod par mi bgyid ri mor mi bgyid bsñen bkur mi bgyid pa de dag gis | (3) bcom ldan ’das ci bcom ldan ’das kyis gsuṅs pa’i śes rab kyi pha rol tu phyin pa la mchod pa bgyis pa de ltar don chen po can du ma ’tshal lags sam | bcom ldan ’das ci bcom ldan ’das kyis gsuṅs pa’i śes rab kyi pha rol tu phyin pa ’di la mchod pa bgyis pa (4) de ltar phan yon chen po daṅ ldan par rtogs par ma gyur lags sam | de ltar ’bras bu che ba daṅ rnam par smin ba che bar des rig par ma gyur lags sam | ’on te ’tshal ciṅ rtogs la rig kyaṅ slar źiṅ dad par ma gyur pa lags | de skad ces gsol pa daṅ ||  bcom (5) ldan ’das gyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to || 
                                           
                                           
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
釋提桓因白(4)佛言。希有世尊。善男子善女人。受持讀誦般(5)若波羅蜜。得如是現世功徳。世尊。若受持般(6)若波羅蜜者。則爲受持諸波羅蜜。佛言如是(7)如是。  憍尸迦。受持般若波羅蜜者。則爲受持(8)諸波羅蜜。  復次憍尸迦。善男子善女人。受持(9)讀誦般若波羅蜜。所得功徳。  汝今善聽當爲(10)汝説。  釋提桓因受教而聽。  佛告憍尸迦。若有(11)欲毀亂違逆我此法者  雖有是心漸漸自滅終(12)不從願。  何以故。憍尸迦。若善男子善女人。受(13)持讀誦般若波羅蜜。  種種毀亂違逆事起法(14)應皆滅。是故此人終不從願。  憍尸迦。善男子(15)善女人。受持讀誦般若波羅蜜。得如是現世(16)功徳。  譬如有藥名爲摩醯。  有蛇飢行求食。見(17)有小虫  而欲食之。  虫赴藥所。  蛇聞藥氣即迴(18)還去。  所以者何。藥力能消蛇毒故。    憍尸迦。善(19)男子善女人亦如是。若受持讀誦般若波羅(20)蜜。種種毀亂違逆事起。    以般若波羅蜜力故(21)即自消滅。  復次憍尸迦。若受持讀誦般若波(22)羅蜜。護世四天王皆當護念。   
Sakra: It is wonderful, O Lord, that by taking up, etc., this perfection of wisdom, one should gain so many advantages even here and now. Does one, when taking up the perfection of wisdom, take up all the six perfections? The Lord: Yes.    And further, by taking up, etc., the perfection of wisdom, one gains advantages even here and now.  Listen attentively, and I will teach you which ones they are.  So be it, Lord, replied the Gods.  The Lord: The quarrels, contentions and contradictions of those who oppose my dharma will simply vanish away;  the intentions of the opponents will remain unfulfilled.  (52) Because it is a fact that for the followers of perfect wisdom those disputes will simply vanish away, and will not abide.    This is one advantage even here and now.  There is a herb, Maghi by name, a cure for all poison.  Suppose a viper, famished, were to see a creature,  and pursue it, following the scent, in order to eat it;  but if that creature went to a patch of that herb and stood there,  then the smell of that herb would cause the snake to turn back.  Because the healing quality of that herb is so powerful that it overpowers the viper’s poison.    Just so will the quarrels, contentions and contradictions to which the follower of perfect wisdom is exposed, be stilled, be appeased, (53) through the piercing flame of perfect wisdom, through its power, its strength, through impregnation with its power.  They will vanish, and not grow, nor abide.  And why? Because it is perfect wisdom which appeases all evil, - from [ordinary] greed to seizing on Nirvana – and does not increase it.  And the Gods and all the Buddhas, and all the Bodhisattvas, will protect this follower of perfect wisdom.  This will be an advantage even here and now. 
punar aparaṃ kauśika yaḥ kulaputro vā kuladuhitā vā imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati, sa ādeyavacanaś ca bhaviṣyati, mṛduvacanaś ca bhaviṣyati, mitavacanaś ca bhaviṣyati, aprakīrṇavacanaś ca bhaviṣyati, na ca krodhābhibhūto bhaviṣyati, na ca mānābhibhūto bhaviṣyati |  tat kasya hetoḥ? tathā hi taṃ prajñāpāramitā paridamayati, prajñāpāramitā pariṇamayati, na krodhaṃ vardhayati, na mānaṃ vardhayati |  sa nopanāhaṃ parigṛhṇāti, na vyāpādaṃ parigṛhṇāti, nānuśayaṃ dhārayati |  evaṃ carato ’sya kulaputrasya vā kuladuhitur vā smṛtir maitrī cotpadyate |  tasyaivaṃ bhavati - saced ahaṃ vyāpādam utpādayiṣyāmi, tenendriyāṇi me paribhetsyante, mukhavarṇaś ca me dhakṣyate |  ayuktaṃ caitan mama yad aham anuttarāyāṃ samyaksaṃbodhau saṃprasthitaḥ, tatra śikṣitukāmaḥ, krodhasya vaśaṃ gaccheyam |  ity evaṃ sa kṣipra m eva smṛtiṃ pratilabhate |  imam api sa kauśika kulaputro vā kuladuhitā vā dṛṣṭadhārmikaṃ guṇaṃ parigṛhṇāti, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayati upadekṣyati uddekṣyati svādhyāsyati |  evam ukte śakro devānām indro bhagavantam etad avocat - āścaryaṃ bhagavan yatheyaṃ prajñāpāramitā paridamanāya pratyupasthitā anunāmāya bodhisattvānāṃ mahāsattvānām || 
kau śi ka ’di ci sñam du sems ’dzam bu’i gliṅ gi mi de dag las gaṅ dag saṅs rgyas la rtogs nas dad pa daṅ ldan pa daṅ gaṅ dag chos la rtogs nas dad pa daṅ ldan pa daṅ gaṅ dag dge ’dun (6) la rtogs nas dad pa daṅ ldan pa ci sñed cig yod | de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das ’dzam bu’i gliṅ gi mi de dag las gaṅ dag saṅs rgyas la rtogs nas dad pa daṅ (7) ldan pa daṅ gaṅ dag chos la rtogs nas dad pa daṅ ldan pa daṅ gaṅ dag dge ’dun la rtogs nas dad pa daṅ ldan pa ni ñuṅ ṅo ||  de skad ces gsol ba daṅ | bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de de bźin no de de (34a1) bźin te | ’dzam bu’i gliṅ gi mi de dag las gaṅ dag saṅs rgyas la rtogs nas dad pa daṅ ldan pa daṅ gaṅ dag chos la rtogs nas dad pa daṅ ldan pa daṅ gaṅ dag dge ’dun la rtogs nas dad pa daṅ ldan pa de lta bu ni ñuṅ ṅo ||  kau śi ka gaṅ dag rgyun tu źugs pa’i ’bras (2) bu thob pa ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag lan cig phyir ’oṅ ba’i ’bras bu daṅ phyir mi ’oṅ ba’i ’bras bu thob pa ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag dgra bcom pa ñid thob pa ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag raṅ byaṅ chub mṅon du byed pa ni (3) ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa de ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo || 
                 
                 
..  ..  ..  ..  ..  ..  ..  ..  .. 
復次憍尸迦。是(23)人終不説無益之語。有所言説人所信受。少(24)於瞋恚終不懷恨。不爲我慢所覆。不爲瞋恚(25)所使。      善男子善女人若瞋恚時。  能作是念。若(26)我瞋者則壞諸根顏色變異。  我欲求阿耨多(27)羅三藐三菩提。云何當隨瞋心。  如是思惟。即(28)得正念。  憍尸迦。善男子善女人。受持讀誦般(29)若波羅蜜。亦得是現世功徳。  釋提桓因白佛(542b1)言。希有世尊。般若波羅蜜爲迴向故不爲高(2)心。 
And further, the speech of the follower of perfect wisdom will become acceptable, soft, measured and adequate. Wrath and conceit will not overpower him.  Because perfect wisdom tames and transforms him. Wrath and conceit he does not increase.  Neither enmity nor ill will take hold of him, not even a tendency towards them.  (54) He will be mindful and friendly.  He reflects: ‘If I foster ill will in myself, my faculties will go to pieces, my features will be consumed,  and it is, in any case, quite illogical that I, who have set out for full enlightenment, and who want to train myself for it, should come under the sway of wrath.’  In this way he will quickly regain his mindfulness.  This will be another advantage even here and now.  Sakra: It is wonderful how this perfection of wisdom has been set up for the control and training of the Bodhisattvas. 
bhagavān āha - punar aparaṃ kauśika ya imāṃ prajñāpāramitāṃ kulaputro vā kuladuhitā vodgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati, sacet kulaputro vā kuladuhitā vā imāṃ prajñāpāramitām evam udgṛhṇan dhārayan vācayan paryavāpnuvan pravartayan deśayan upadiśayan uddiśan svādhyāyan saṃgrāme vartamāne saṃgrāmaśirasi samārūḍhaḥ syāt |  tasya saṃgrāmamavatarato vā avatīrṇasya vā atikrāmato vā saṃgrāmamadhyagatasya vā tiṣṭhato vā niṣaṇṇasya vā asthānam etat kauśikānavakāśo yat tasya kulaputrasya vā kuladuhitur vā imāṃ prajñāpāramitāṃ manasi kurvato vodgṛhṇato vā dhārayato vā vācayato vā paryavāpnuvato vā pravartayato vā deśayato vopadiśato voddiśato vā svādhyāyato vā jīvitāntarāyo vā bhavet |  paropakrameṇa jīvitāntarāyaṃ so ’nuprāpnuyāt, naitat sthānaṃ vidyate |  sacet punas tasya kaścit kauśika tatra śastraṃ vā daṇḍaṃ vā loṣṭaṃ vā anyadvā kṣipet, naitat tasya śarīre nipatet |  tat kasya hetoḥ? mahāvidyeyaṃ kauśika yad uta prajñāpāramitā |  apramāṇeyaṃ kauśika vidyā yad uta prajñāpāramitā |  aparimāṇeyaṃ kauśika vidyā yad uta prajñāpāramitā |  anuttareyaṃ kauśika vidyā yad uta prajñāpāramitā |  asameyaṃ kauśika vidyā yad uta prajñāpāramitā |  asamasameyaṃ kauśika vidyā yad uta prajñāpāramitā |  tat kasya hetoḥ? atra hi kauśika (28) vidyāyāṃ śikṣamāṇaḥ kulaputro vā kuladuhitā vā nātmavyābādhāya cetayate, na paravyābādhāya cetayate, nobhayavyābādhāya cetayate |  atra hi kauśika vidyāyāṃ śikṣamāṇo bodhisattvo mahāsattvo ’nuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate, sarvajñajñānaṃ ca pratilapsyate |  tena so ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhya sarvasattvānāṃ cittāni vyavalokayiṣyati |  tat kasya hetoḥ? atra hi kauśika vidyāyāṃ śikṣamāṇasya bodhisattvasya mahāsattvasya na tat kiṃcid asti, yan na prāptaṃ vā na jñātaṃ vā na sākṣātkṛtaṃ vā syāt |  tasmāt sarvajñajñānam ity ucyate |  ayam api kauśika tena kulaputreṇa vā kuladuhitrā vā dṛṣṭadhārmiko guṇaḥ parigṛhīto bhaviṣyati, ya imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati || 
gaṅ dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed nas sems bskyed pa de rab tu rgyas par byed pa de ni (4) ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed de sems bskyed pa rgyas par byas nas brtson ’grus brtsams śiṅ gnas pa de ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag śes rab kyi pha rol tu phyin pa la rnal ’byor (5) du byed pa de ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag śes rab kyi pha rol tu phyin pa la spyod pa ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag śes rab kyi pha rol tu phyin pa la spyod ciṅ ’bad de phyir mi ldog pa’i byaṅ chub sems dpa’i sa la gnas pa ni ñuṅ ba de dag bas kyaṅ (6) ches ñuṅ ṅo ||  gaṅ dag śes rab kyi pha rol tu phyin pa la spyod ciṅ ’bad de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ba ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  gaṅ dag śes rab kyi pha rol tu phyin pa la spyod ciṅ ’bad de bla na med pa yaṅ (7) dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ba de dag ni ñuṅ ba de dag bas kyaṅ ches ñuṅ ṅo ||  kau śi ka byaṅ chub sems dpa’ sems dpa’ chen po gaṅ dag phyir mi ldog pa’i byaṅ chub sems dpa’i sa la gnas te bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon (34b1) par rdzogs par saṅs rgyas nas | rigs kyi bu ’am rigs kyi bu mo lhag pa’i bsam pa phun sum tshogs pa śes rab kyi pha rol tu phyin pa la slob ciṅ ’bad pa gźan rnams la śes rab kyi pha rol tu phyin pa ’di ñe bar ston ciṅ luṅ ’bogs pa daṅ de dag la yaṅ ’dzin du ’jug pa daṅ | (2) ’chaṅ du ’jug pa daṅ klog tu ’jug pa daṅ kun chub par byed du ’jug pa daṅ rab tu ’don du ’jug pa daṅ ston du ’jug pa daṅ ñe bar ston du ’jug pa daṅ luṅ ’bogs su ’jug pa daṅ kha ton byed du ’jug pa de daṅ | de dag ni śes rab kyi pha rol tu phyin pa de la lha’i me tog daṅ lha’i (3) bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ | khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur (4) stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed pa dag yin no ||  kau śi ka yaṅ gaṅ dag byaṅ chub kyi sems bskyed pa daṅ byaṅ chub kyi sems bskyed nas byaṅ chub kyi sems rgyas par byed ciṅ byaṅ chub kyi sems rab tu rgyas par byas te byaṅ chub tu spyod pa’i (5) sems can dag ni gźal du med pa graṅs med par yod mod kyi | kau śi ka yaṅ sems can gźal du med pa graṅs med pa byaṅ chub kyi phyir spyod pa de dag las gal te na gcig gam gñis śig phyir mi ldog pa’i byaṅ chub sems dpa’i sa la gnas par ’gyur ro ||  de ci’i phyir źe na | (6) kau śi ka bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ni brtson ’grus źan pa daṅ le lo can daṅ sems pa dman pa daṅ sems dman pa daṅ ’du śes dman pa daṅ mos pa dman pa daṅ śes rab dman pa rnams kyis bsgrub par dka’o ||  kau śi ka de bas na de ltar rigs kyi bu ’am (7) rigs kyi bu mo gaṅ myur du bde bar bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’dod pas rgyun mi ’chad par śes rab kyi pha rol tu phyin pa ’di ñid mñan par bya’o gzuṅ bar bya’o bcaṅ bar bya’o klag par bya’o kun chub par bya’o rab tu ’don par bya’o (35a1) bstan par bya’o ñe bar bstan par bya’o luṅ ’bogs par bya’o kha ton du bya’o yoṅs su dri bar bya’o ||  de ci’i phyir źe na | kau śi ka ’di ltar rigs kyi bu ’am rigs kyi bu mo de dag ’di sñam du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs (2) rgyas sṅon byaṅ chub sems dpa’i spyad pa spyod pa’i tshe ’di ltar śes rab kyi pha rol tu phyin pa ’di la bslabs pas | bdag cag gis kyaṅ ’di la bslab par bya ste śes rab kyi pha rol tu phyin pa ’di ni bdag cag gi ston pa’o źes śes te | kau śi ka de bźin gśegs pa dgra bcom (3) pa yaṅ dag par rdzogs pa’i saṅs rgyas bźugs kyaṅ ruṅ yoṅs su mya ṅan las ’das kyaṅ ruṅ ste | byaṅ chub sems dpa’ sems dpa’ chen pos śes rab kyi pha rol tu phyin pa ’di ñid la brten par bya’o ||  kau śi ka de bas na de ltar rigs kyi bu ’am rigs kyi bu mo gaṅ la la (4) źig gis de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas yoṅs su mya ṅan las ’das pa mchod pa’i phyir rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can bye ba du ma byed du bcug ste | byas nas (5) kyaṅ des de la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa (6) maṅ po dag gis mchod par byed do | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ci sñam du sems | ci rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams maṅ du skyed dam | brgya byin gyis gsol ba | bcom (7) ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo ||  bcom ldan ’das kyis bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’di bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas (35b1) byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ | ’di’i (2) don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul (3) daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ | (4) na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na kau śi ka rigs kyi bu ’am rigs kyi bu mo (5) ’di ñid de bas ches bsod nams kyi phuṅ po maṅ du bskyed do ||  kau śi ka rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can bye ba du ma lta źog | kau śi ka yaṅ rigs kyi bu ’am rigs kyi bu mo gaṅ la las ’dzam bu’i gliṅ ’di kun tu rin po (6) che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can gyis yoṅs su gaṅ bar byed du bcug ste | byas nas kyaṅ de dag la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ (7) lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ci sñam du (36a1) sems ci rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams maṅ du skyed dam | brgya byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo ||  bcom ldan ’das kyis bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am (2) rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ (3) rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ | luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ ’di’i don rnam par ’grel ba daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ | (4) saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar chud du na glegs bam du (5) chud par byas te ’chaṅ ṅam bźags śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod (6) par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de bas ches bsod nams maṅ du skyed do || 
                               
                               
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
佛告憍尸迦。善男子善女人。受持讀誦般(3)若波羅蜜。若人軍陣誦般若波羅蜜。  若住若(4)出。  若失壽命若被惱害。無有是處。  若刀箭向(5)者終不能傷。  何以故。般若波羅蜜是大呪術(6)無上呪術。            善男子善女人學此呪術。不自念(7)惡不念他惡。不兩念惡學是呪術。  得阿耨多(8)羅三藐三菩提。得薩婆若智。  能觀一切衆生(9)心。       
The Lord: And further, Kausika, if a follower of perfect wisdom were to go into battle, to the very front of it,  he could not possibly lose his life in it.  It is impossible that he should lose his life from the attack of somebody else.  (55) If someone strikes at him, - with sword, or stick, or clod of earth, or anything else – his body cannot be hit.  Because a great lore is this, the perfection of wisdom;  a lore without measure,  a quite measureless lore,  an unsurpassed lore,    a lore which equals the unequalled is this, the perfection of wisdom.  Because when one trains oneself in this lore, then one is intent neither on disturbing one’s own peace, nor that of others.  The Bodhisattva, the great being who is trained in this lore, will reach full enlightenment, will gain the gnosis of the all-knowing.  Once fully enlightened he will read the thoughts of all beings.  Because to the Bodhisattvas, the great beings who are trained in this lore, nothing remains unattained, unknown, unrealized.  That is why one speaks of the gnosis of the all-knowing.  This is another advantage even here and now. 
punar aparaṃ kauśika yatreyaṃ prajñāpāramitā antaśo likhitvā pustakagatāṃ kṛtvā pūjāpūrvaṃgamaṃ sthāpayitvā na satkariṣyate, nodgrahīṣyate, na dhārayiṣyate, na vācayiṣyate, na paryavāpsyate, na pravartayiṣyate, na deśayiṣyate, nopadekṣyate, noddekṣyate, na svādhyāsyate, na tatra kauśika sattvānāṃ manuṣyo vā amanuṣyo vā avatārārthiko ’vatāragaveṣī avatāraṃ lapsyate sthāpayitvā pūrvakarmavipākam |  imam api sa kauśika kulaputro vā kuladuhitā vā dṛṣṭadhārmikaṃ guṇaṃ parigṛhṇāti || 
kau śi ka ’dzam bu’i gliṅ ’di rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin (7) gśegs pa’i riṅ bsrel gyi sñiṅ po can rnams kyis yoṅs su gaṅ ba lta źog | kau śi ka yaṅ gal te gliṅ chen po bźi pa’i ’jig rten gyi khams na sems can ji sñed yod pa de dag thams cad las sems can re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs (36b1) pa’i riṅ bsrel gyi sñiṅ po can re re byed du bcug ste | de dag la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor (2) yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ci sñam du sems | ci sems can de dag thams cad de’i gźi las bsod (3) nams maṅ du bskyed dam | brgya byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo | bcom ldan ’das kyis bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha (4) rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton (5) byed pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston pa daṅ ’di’i don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma (6) gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la | śes rab kyi pha rol tu phyin pa (7) de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod (37a1) par byed ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de’i gźi las bsod nams ches maṅ du bskyed do ||  kau śi ka gliṅ chen po bźi pa’i ’jig rten gyi khams kyi sems can thams cad lta źog | kau śi ka yaṅ stoṅ spyi phud (2) kyi ’jig rten gyi khams kyi sems can ji sñed yod pa de dag thams cad las sems can re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can re re byed du bcug ste | de dag la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ (3) lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de bkur stir byed bla mar byed | rjed (4) par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ji sñam du sems ci sems can de dag thams cad de’i gźi las bsod nams maṅ du skyed dam | brgya byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo || 
   
   
..  .. 
復次憍尸迦。若般若波羅蜜經卷住處若(10)讀誦處。人若非人不得其便唯除業行必應(11)受者。   
(56) Further, where this perfection of wisdom has been written down in a book, and has been put up and worshipped, where it has been taken up, etc., there men and ghosts can do no harm, except as a punishment for past deeds.  This is another advantage even here and now. 
punar aparaṃ kauśika tadyathāpi nāma ye bodhimaṇḍagatā vā bodhimaṇḍaparisāmantagatā vā bodhimaṇḍābhyantaragatā vā bodhivṛkṣamūlagatā vā manuṣyā vā amanuṣyā vā, tiryagyonigatān apy upādāya, yāvan na te śakyā manuṣyair vā amanuṣyair vā viheṭhayituṃ vā vyāpādayituṃ vā āveśayituṃ vā sthāpayitvā pūrvakarmavipākam |  tat kasya hetoḥ? tatra hi atītānāgatapratyutpannās tathāgatā arhantaḥ samyaksaṃbuddhā abhisaṃbuddhā abhisaṃbhotsyante abhisaṃbudhyante ca, ye sarvasattvānām abhayamavairamanutrāsaṃ prabhāvayanti prakāśayanti |  evam eva kauśika yatra kulaputro vā kuladuhitā vā imāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyati upadekṣyati uddekṣyati svādhyāsyati, tatra hi kauśika sattvā na śakyā manuṣyair vā amanuṣyair vā viheṭhayituṃ vā vyāpādayituṃ vā āveśayituṃ vā, sthāpayitvā pūrvakarmavipākam |  tat kasya hetoḥ? anayaiva hi kauśika prajñāpāramitayā pṛthivīpradeśaḥ sattvānāṃ caityabhūtaḥ kṛto vandanīyo mānanīyaḥ pūjanīyo ’rcanīyo ’pacāyanīyaḥ satkaraṇīyo gurukaraṇīyaḥ, trāṇaṃ śaraṇaṃ layanaṃ parāyaṇaṃ kṛto bhaviṣyati tatropagatānāṃ sattvānām |  imam api sa kauśika kulaputro vā kuladuhitā vā dṛṣṭadhārmikaṃ guṇaṃ parigṛhṇāti || 
bcom ldan ’das kyis (5) bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’di ches bsod nams maṅ du skyed do ||  gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin (6) pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ | ’di’i don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ji lta bur grub pa’i (7) śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa (37b1) bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar (2) me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de’i gźi las bsod nams ches maṅ du skyed do ||  kau śi ka stoṅ spyi (3) phud kyi ’jig rten gyi khams kyi sems can thams cad lta źog | kau śi ka yaṅ stoṅ gñis pa bar ma’i ’jig rten gyi khams na sems can ji sñed cig yod pa de dag thams cad las sems can re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi (4) sñiṅ po can re re byed du bcug ste | de dag la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ (5) ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ci sñam du sems ci sems can de dag thams cad de’i gźi las bsod nams maṅ du skyed dam | brgya (6) byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo ||  bcom ldan ’das kyis bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de (7) rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher (38a1) yaṅ dag par ston pa daṅ ’di’i don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i (2) chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ dam bźag la | śes rab kyi pha rol tu phyin pa de la me tog (3) daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ phyug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjod par byed mchod par byed (4) ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de’i gźi las bsod nams ches maṅ du skyed do ||  ko śi ka stoṅ gñis pa bar ma’i ’jig rten gyi khams kyi sems can thams cad lta źog | kau śi ka yaṅ stoṅ gsum gyi stoṅ chen po’i ’jig (5) rten gyi khams na sems can ji sñed yod pa de dag thams cad las sems can de dag re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can re re byed du bcug ste | de dag la nam ’tsho ba’i bar du lha’i me tog daṅ lha’i bdug pa daṅ lha’i (6) dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed (7) par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka de ci sñam du sems ci sems can de dag thams cad de’i gźi las bsod nams maṅ du skyed dam | brgya byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo || 
         
         
..  ..  ..  ..  .. 
憍尸迦。譬如道場四邊若人若畜生無能(12)惱者。  何以故。過去未來現在諸佛此中得道。(13)已得今得當得。是處一切衆生。無恐無畏無(14)能惱害。    憍尸迦。以般若波羅蜜故。是處則吉(15)人所恭敬供養禮拜。   
Just, Kausika, as those men and ghosts who have gone to the terrace of enlightenment, or to its neighbourhood, or its interior, or to the foot of the tree of enlightenment, cannot be hurt by men or ghosts, or be injured by them, or taken possession of, even with the help of evil animal beings, except as a punishment for former deeds.  Because in it the past, future, and present Tathagatas win their enlightenment, they who promote in all beings and who reveal to them fearlessness, lack of hostility, lack of fright.  Just so Kausika, the place in which one takes up, etc., this perfection of wisdom, in it beings cannot be hurt by men or ghosts.  (57) Because this perfection of wisdom makes the spot of earth where it is into a true shrine for beings, - worthy of being worshipped and adored, - into a shelter for beings who come to it, a refuge, a place to rest and final relief.  This is another advantage even here and now. 
  evam ukte śakro devānām indro bhagavantam etad avocat - yo bhagavan kulaputro vā kuladuhitā vā imāṃ prajñāpāramitāṃ likhitvā pustakagatāṃ kṛtvā sthāpayet, enāṃ ca divyābhiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajaghaṇṭāpatākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet, yaś ca (29) tathāgatasyārhataḥ samyaksaṃbuddhasya parinirvṛtasya śarīrāṇi stūpeṣu pratiṣṭhāpayet parigṛhṇīyāt dhārayeddhā, tāṃś ca tathaiva divyābhiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajaghaṇṭāpatākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet, kataras tayoḥ kulaputrayoḥ kuladuhitror vā bahutaraṃ puṇyaṃ prasavet? evam ukte bhagavān śakraṃ devānām indram etad avocat - tena hi kauśika tvām evātra pratiprakṣyāmi |  yathā te kṣamate, tathā vyākuryāḥ |  tat kiṃ manyase kauśika yo ’yaṃ tathāgatasyārhataḥ samyaksaṃbuddhasya sarvajñatātmabhāvo ’bhinirvartitaḥ, sa katamasyāṃ pratipadi śikṣamāṇena tathāgatenārhatā samyaksaṃbuddhenānuttarā samyaksaṃbodhiḥ sarvajñatā pratilabdhā abhisaṃbuddhā? evam ukte śakro devānām indro bhagavantam etad avocat - ihaiva bhagavan bhagavatā prajñāpāramitāyāṃ śikṣamāṇena tathāgatenārhatā samyaksaṃbuddhenānuttarā samyaksaṃbodhiḥ sarvajñatā pratilabdhā abhisaṃbuddhā |  bhagavān āha - tasmāt tarhi kauśika nānenātmabhāvaśarīrapratilambhena tathāgatas tathāgata iti saṃkhyāṃ gacchati |  sarvajñatāyāṃ tu pratilabdhāyāṃ tathāgatastathāgata iti saṃkhyāṃ gacchati |  yeyaṃ kauśika sarvajñatā tathāgatasyārhataḥ samyaksaṃbuddhasya, prajñāpāramitānirjātaiṣā |  eṣa ca kauśika tathāgatasyātmabhāvaśarīrapratilambhaḥ prajñāpāramitopāyakauśalyanirjātaḥ san sarvajñajñānāśrayabhūto bhavati |  enaṃ hy āśrayaṃ niśritya sarvajñajñānasya prabhāvanā bhavati, buddhaśarīraprabhāvanā bhavati, dharmaśarīraprabhāvanā bhavati, saṃghaśarīraprabhāvanā bhavati |  ity evaṃ sarvajñajñānahetuko ’yam ātmabhāvaśarīrapratilambhaḥ sarvajñajñānāśrayabhūtatvāt sarvasattvānāṃ caityabhūto vandanīyaḥ satkaraṇīyo gurukaraṇīyo mānanīyaḥ pūjanīyo ’rcanīyo ’pacāyanīyaḥ saṃvṛtto bhavati |  evaṃ ca mama parinirvṛtasyāpi sataḥ eṣāṃ śarīrāṇāṃ pūjā bhaviṣyati |  tasmāt tarhi kauśika yaḥ kaścit kulaputro vā kuladuhitā vā imāṃ prajñāpāramitāṃ likhitvā pustakagatāṃ vā kṛtvā sthāpayet, enāṃ ca divyābhiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajaghaṇṭāpatākābhiḥ satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet, ayam eva kauśika tayoḥ kulaputrayoḥ kuladuhitror vā bahutaraṃ puṇyaṃ prasavet |  tat kasya hetoḥ? sarvajñajñānasya hi kauśika tena kulaputreṇa vā kuladuhitrā vā pūjā kṛtā bhaviṣyati, yaḥ kulaputro vā kuladuhitā vā iha prajñāpāramitāyāṃ likhyamānāyāṃ pustakagatāyāṃ vā satkāraṃ gurukāraṃ mānanāṃ pūjanāmarcanāmapacāyanāṃ pūjāṃ ca vividhāṃ kuryāt, ayam eva tato bahutaraṃ puṇyaṃ prasavet |  tat kasya hetoḥ? sarvajñajñānasya hi kauśika tena pūjā kṛtā bhaviṣyati, yaḥ prajñāpāramitāyai pūjāṃ kariṣyati || 
bcom ldan ’das kyis (38b1) bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas bya ba chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ (2) ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ ’di’i don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ci lta bur (3) grub pa’i śes rab kyis ’dir yogs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams (4) la phan gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la | śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan (5) dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de’i gźi las bsod nams ches maṅ du (6) skyed do ||  kau śi ka stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi sems can rnams re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can re re byed du bcug ste | de dag la nam ’tsho’i bar du lha’i me tog daṅ lha’i bdug pa (7) daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan dag daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed (39a1) bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed pa lta źog | kau śi ka yaṅ gal te stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sems can gaṅ su dag yod pa de dag thams cad yoṅs su brtag pa bzuṅ ste | sṅa phyi med par mi’i (2) lus thob par gyur la de dag las kyaṅ sems can re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can re re byed du bcug ste | byed du bcug nas kyaṅ sems can re res kyaṅ mchod rten de dag thams cad bźag ste | (3) bskal pa ’am bskal pa bas lhag par sil sñan thams cad daṅ glu dbyaṅs thams cad daṅ gar thams cad daṅ rol mo daṅ theg rdob pa thams cad daṅ lha’i me tog daṅ lha’i bdug pa daṅ lha’i dri daṅ lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs (4) daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan thams cad daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha daṅ mi rnams kyi mchod pa rnam pa maṅ po dag thams cad kyis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed (5) la | sems can de dag thams cad kyis de lta bu’i ṅo bo ñid kyi bsod nams bya ba des mchod rten gźal du med pa graṅs med pa dag byed du bcug la de lta bu’i ṅo bo’i mchod pa dag kyaṅ byed du bcug na | kau śi ka de ci sñam du sems ci sems can de dag thams cad de’i gźi las (6) bsod nams maṅ du skyed dam | brgya byin gyis gsol pa | bcom ldan ’das maṅ ṅo bde bar gśegs pa maṅ ṅo ||  bcom ldan ’das kyis bka’ stsal pa | kau śi ka de bas kyaṅ rigs kyi bu ’am rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi (7) pha rol tu phyin pa ’di la mṅon par daṅ de rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chad pa daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton (39b1) byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ de’i don rnam par ’grel pa daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma (2) gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la | śes rab kyi pha rol (3) tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed (4) par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo ’di ñid de’i gźi las bsod nams che ba maṅ du skyed do ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to | (5) bcom ldan ’das de de bźin no bde bar gśegs pa de de bźin te | bcom ldan ’das śes rab kyi pha rol tu phyin pa ’di la bkur stir bgyid pa daṅ bla mar bgyid pa daṅ rjed par bgyid pa daṅ mchod par bgyid pa daṅ ra mor bgyid pa daṅ bsñen bkur bgyid pa’i rigs kyi bu ’am (6) rigs kyi bu mo des ’das pa daṅ ma byon pa daṅ da ltar byuṅ ba’i saṅs rgyas bcom ldan ’das | saṅs rgyas rnams kyis saṅs rgyas kyi ye śes kyis yoṅs su mkhyen pa’i ’jig rten gyi khams thams cad na bźugs pa rnams la śin tu bkur stir bgyis pa daṅ bla mar bgyis pa (7) daṅ rjed par bgyis pa daṅ mchod par bgyis pa daṅ ri mor bgyis pa daṅ bsñen bkur bgyis par ’gyur ro ||  bcom ldan ’das rnam graṅs ’dis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kyi sems can thams cad lta źog | bcom ldan ’das yaṅ stoṅ gsum (40a1) gyi stoṅ chen po’i ’jig rten gyi khams gaṅ gā’i kluṅ gi bye ma sñed na sems can gaṅ ji sñed mchis pa de dag thams cad kyis kyaṅ sems can re res rin po che sna bdun gyi raṅ bźin gyi mchod rten de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can re re bgyid du stsal pa | (2) bgyid du stsal nas kyaṅ sems can de dag re res mchod rten de dag thams cad bźag ste | bskal pa ’am bskal pa bas lhag par sil sñan thams cad daṅ glu dbyaṅs thams cad daṅ gar thams cad daṅ rol mo daṅ pheg rdob pa thams cad daṅ lha’i me tog thams cad daṅ lha’i (3) bdug pa daṅ lha’i dri daṅ | lha’i phreṅ ba daṅ lha’i byug pa daṅ lha’i phye ma daṅ lha’i na bza’ daṅ lha’i gdugs daṅ lha’i rgyal mtshan daṅ lha’i dril bu daṅ lha’i ba dan thams cad daṅ khor yug tu lha’i mar me’i phreṅ ba dag daṅ lha’i mchod pa rnam pa maṅ po dag thams cad kyis mchod (4) par byed de | bkur stir bgyid bla mar bgyid rjed par bgyid mchod par bgyid ri mor bgyid bsñen bkur bgyid pa bas | bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo ’dis bsod nams ches maṅ du skyed de | gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de (5) rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton bgyid pa daṅ gźan dag la yaṅ (6) rgya cher yaṅ dag par ston pa daṅ ’di’i don rnam par ’grel pa daṅ yid kyis rdzas su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir yoṅs su dpyod par bgyid pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i (7) chos yun riṅ du gnas par bgyi ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags par sgrub pa bgyis par ’gyur bar chuṅ ṅu na glegs bam du chud par bgyis te ’chaṅ dam bźag la | śes rab kyi pha rol tu phyin pa de la me tog daṅ (40b1) bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir bgyid bla mar bgyid rjed par bgyid mchod par bgyid (2) ri mor bgyid bsñen bkur bgyid na | bcom ldan ’das rigs kyi bu’am rigs kyi bu mo ’di ñid de bas bsod nams ches maṅ du skyed do ||  de nas bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de de bźin no de de bźin te | (3) kau śi ka rigs kyi bu ’am rigs kyi bu mo de ni de’i gźi las bsod nams maṅ po skyed do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams gźal du med pa skyed do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams graṅs med pa skyed (4) do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams bsam gyis mi khyab pa skyed do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod nams mñam pa med pa skyed do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo de de’i gźi las bsod (5) nams tshad med pa skyed do ||  de ci’i phyir źe na | kau śi ka de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi thams cad mkhyen pa ñid ni śes rab kyi pha rol tu phyin pa las skyes śiṅ | de bźin gśegs pa’i sku la mchod pa yaṅ thams (6) cad mkhyen pa ñid las skyes so ||  kau śi ka de lta bas na de ltar rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di la mṅon par dad de rtog ciṅ mos la sems daṅ bas byaṅ chub tu sems bskyed nas | lhag pa’i bsam pas ñan pa daṅ ’dzin pa daṅ ’chaṅ ba daṅ (7) klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa daṅ gźan dag la yaṅ rgya cher yaṅ dag par ston pa daṅ ’di’i don rnam par ’grel ba daṅ yid kyis rjes su rtog pa daṅ ci lta bur grub pa’i śes rab kyis ’dir (41a1) yoṅs su dpyod par byed pa daṅ | saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan (2) gdags pa bsgrub pa byas par ’gyur bar chuṅ ṅu na glegs bam du chud par byas te ’chaṅ ṅam bźag la | śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan (3) dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen bkur byed na | kau śi ka bsod nams mṅon par ’du byed pa de la rin po che sna bdun gyi mchod rten (4) de bźin gśegs pa’i riṅ bsrel gyi sñiṅ po can la bkur stir byas pa’i bsod nams mṅon par ’du byas pa sṅa ma des brgya’i char yaṅ ñe bar mi ’gro stoṅ gi char yaṅ brgya stoṅ gi char yaṅ bye ba’i char yaṅ bye ba brgya’i char yaṅ bye ba stoṅ gi char yaṅ bye ba brgya stoṅ gi char (5) yaṅ bye ba khrag khrig brgya stoṅ gi char yaṅ ñe bar mi ’gro’o graṅs su yaṅ ñe bar mi ’gro’o char yaṅ bgraṅ bar yaṅ dper yaṅ dpes bstan par bya bar yaṅ rten du yaṅ rgyur yaṅ mi bzod do || 
                           
                           
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  釋提桓因白佛言。世尊。(16)若善男子善女人書般若波羅蜜。受持經卷(17)供養恭敬尊重讃歎。以好花香瓔珞塗香燒(18)香末香雜香繒蓋幢幡而以供養。若復有人(19)以如來舍利。供養恭敬尊重讃歎。以好花香(20)瓔珞塗香燒香末香雜香繒蓋幢幡而以供養(21)其福何所爲多。憍尸迦。我還問汝。  隨汝意答。  (22)於意云何。如來行何道。得薩婆若所依止身。(23)得阿耨多羅三藐三菩提。釋提桓因白佛言。(24)世尊。如來學般若波羅蜜故。得是身得阿耨(25)多羅三藐三菩提。  憍尸迦。佛不以身故名爲(26)如來。  以得薩婆若故名爲如來。  憍尸迦。諸佛(27)薩婆若從般若波羅蜜生。  是身薩婆若智所(28)依止故。  如來因是身得薩婆若智。  成阿耨多(29)羅三藐三菩提。是身薩婆若所依止故。  我滅(542c1)度後舍利得供養。  憍尸迦。若善男子善女人(2)書般若波羅蜜。受持讀誦供養恭敬尊重讃(3)歎。以好花香瓔珞塗香燒香末香雜香繒蓋(4)幢幡而以供養。是善男子善女人即是供養(5)薩婆若智。是故若人書寫般若波羅蜜。供養(6)恭敬尊重讃歎。當知是人得大福徳。  何以故(7)供養薩婆若智故。   
2. The cult of perfect wisdom compared with the cult of the buddhas  Sakra: Suppose that there are two persons. One of the two, a son or daughter of good family, has written down this perfection of wisdom, made a copy of it; he would then put it up, and would honour, revere, worship, and adore it with heavenly flowers, incense, perfumes, wreaths, unguents, aromatic powders, strips of cloth, parasols, banners, bells, flags, with rows of lamps all round, and with manifold kinds of worship. The other would deposit in Stupas the relics of the Tathagata who has gone to Parinirvana; he would take hold of them and preserve them; he would honor, worship and adore them with heavenly flowers, incense, etc., as before. Which one of the two, O Lord, would beget the greater merit? The Lord: I will question you on this point,  and you may answer to the best of your abilities.  The Tathagata, when he had acquired and known full enlightenment or all-knowledge, in which practices did he train the all-knowledge-personality which he had brought forth? (58) Sakra: It is because the Lord has trained himself in just this perfection of wisdom that the Tathagata has acquired and known full enlightenment or all-knowledge.  The Lord: Therefore the Tathagata does not derive his name from the fact that he has acquired this physical personality,  but from the fact that he has acquired all-knowledge.  And this all-knowledge of the Tathagata has come forth from the perfection of wisdom.  The physical personality of the Tathagata, on the other hand, is the result of the skill in means of the perfection of wisdom.  And that becomes a sure foundation for the [acquisition of the] cognition of the all-knowing [by others]. Supported by this foundation the revelation of the cognition of the all-knowing takes place, the revelation of the Buddha-body, of the Dharma-body, of the Samgha-body.  The acquisition of the physical personality is thus the cause of the cognition of the all-knowing. As the sure foundation of that cognition it has, for all beings, become a true shrine, worthy of being saluted respectfully, of being honoured, revered and adored.  After I have gone to Parinirvana, my relics also will be worshipped.  It is for this reason that the person who would copy and worship the perfection of wisdom would beget the greater merit.  For, in doing so, he would worship the cognition of the all-knowing. (59) The son or daughter of good family who has made a copy of the perfection of wisdom, and who worships it, would beget the greater merit.  For by worshipping the perfection of wisdom he worships the cognition of the all-knowing. 
evam ukte śakro devānām indro bhagavantam etad avocat - ya ime bhagavan jāmbūdvīpakā manuṣyā imāṃ prajñāpāramitāṃ na likhiṣyanti, nodgrahīṣyanti na dhārayiṣyanti, na vācayiṣyanti na paryavāpsyanti na pravartayiṣyanti na deśayiṣyanti nopadekṣyanti noddekṣyanti na svādhyāsyanti, tāṃ caināṃ prajñāpāramitāṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajaghaṇṭāpatākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhirna satkariṣyanti, na gurukariṣyanti, na (30) mānayiṣyanti, na pūjayiṣyanti, nārcayiṣyanti, nāpacāyiṣyanti, kiṃ nu te bhagavan na jñāsyanti evaṃ mahārthikā bhagavatoktā prajñāpāramitāyāḥ pūjā kṛtā bhaviṣyatīti? kiṃ nu te bhagavan na vetsyanti - evaṃ mahānuśaṃsā evaṃ mahāphalā evaṃ mahāvipākā bhagavatoktā prajñāpāramitāyāḥ pūjā kṛtā bhaviṣyati_ti? na ca te vedayiṣyanti, uta jñāsyanti vetsyanti, vedayiṣyanti, na ca punaḥ śraddhāsyanti? evam ukte bhagavān śakraṃ devānām indram etad avocat - tat kiṃ manyase kauśika kiyantas te jāmbūdvīpakā manuṣyā te buddhe ’vetya prasādena samanvāgatāḥ, ye dharme ’vetya prasādena samanvāgatāḥ, ye saṃghe ’vetya prasādena samanvāgatāḥ? evam ukte śakro devānām indro bhagavantam etad avocat - alpakās te bhagavan jāmbūdvīpakā manuṣyā ye buddhe ’vetya prasādena samanvāgatāḥ, ye dharme ’vetya prasādena samanvāgatāḥ, ye saṃghe ’vetya prasādena samanvāgatāḥ |  evam ukte bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  alpakās te jāmbūdvīpakā manuṣyā ye buddhe ’vetya prasādena samanvāgatāḥ, ye dharme ’vetya prasādena samanvāgatāḥ, ye saṃghe ’vetya prasādena samanvāgatāḥ |  tebhyaḥ kauśikālpebhyo ’lpatarakās te, ye srotaāpattiphalaṃ prāpnuvanti, tataḥ sakṛdāgāmiphalam anāgāmiphalam |  tebhyo ’py alpebhyo ’lpatarakās te ye ’rhattva prāpnuvanti |  tebhyo ’py alpebhyo ’lpatarakās te ye pratyekabodhiṃ sākṣātkurvanti |  tebhyo ’py alpebhyo ’lpatarakās te ye ’nuttarāyāṃ samyaksaṃbodhau cittāny utpādayanti |  tebhyo ’py alpebhyo ’lpatarakās te ye ’nuttarāyāṃ samyaksaṃbodhau cittāny utpādya taṃ cittotpādaṃ bṛṃhayanti |  tebhyo ’py alpebhyo ’lpatarakās te ye ’nuttarāyāṃ samyaksaṃbodhau cittāny utpādya upabṛṃhayitvā ca ārabdhavīryā viharanti |  tebhyo ’py alpebhyo ’lpatarakās te ye prajñāpāramitāyāṃ yogam āpadyante |  tebhyo ’py alpebhyo ’lpatarakās te ye prajñāpāramitāyāṃ caranti |  tebhyo ’py alpebhyo ’lpatarakās te ye prajñāpāramitāyāṃ caranto ghaṭamānā avinivartanīyāyāṃ bodhisattvabhūmāv avatiṣṭhante |  tebhyo ’py alpebhyo ’lpatarakās te ye prajñāpāramitāyāṃ caranto ghaṭamānā anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante |  tebhyo ’py alpebhyo ’lpatarakās te ye prajñāpāramitāyāṃ caranto ghaṭamānā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante |  te te kauśika bodhisattvā mahāsattvā ye avinivartanīyāyāṃ bodhisattvabhūmau sthitvā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyānyeṣām adhyāśayasaṃpannānāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ ca prajñāpāramitāyāṃ śikṣamāṇānāṃ ghaṭamānānāṃ prajñāpāramitām upadiśanti ca uddiśanti |  te codgṛhṇanti dhārayanti vācayanti paryavāpnuvanti pravartayanti upadeśayanti upadiśanti uddiśanti svādhyāyanti |  tāṃ caināṃ prajñāpāramitāṃ puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ, satkurvanti gurukurvanti mānayanti pūjayanti arcayanti apacāyanti |  santi khalu punaḥ kauśikāprameyā asaṃkhyeyāḥ sattvāḥ, ye bodhicittam utpādayanti, bodhicittam utpādya bodhicittam upabṛṃhayanti, bodhicittam upabṛṃhayitvā bodhāya caranti |  teṣāṃ khalu punaḥ kauśikāprameyāṇām asaṃkhyeyānāṃ sattvānāṃ bodhāya caratām api yady eko vā dvau vā avinivartanīyāyāṃ (31) bodhisattvabhūmāv avatiṣṭheyātām |  tat kasya hetoḥ? durabhisaṃbhavā hi kauśikānuttarā samyaksaṃbodhir hīnavīryaiḥ kusīdair hīnasattvair hīnacittair hīnasaṃjñair hīnādhimuktikair hīnaprajñaiḥ |  tasmāt tarhi kauśika kulaputreṇa vā kuladuhitrā vā kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃboddhukāmena iyam eva prajñāpāramitā sukhaṃ abhīkṣṇaṃ śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā pravartayitavyā deśayitavyopadeṣṭavyoddeṣṭavyā svādhyātavyā paripraṣṭavyā |  tat kasya hetoḥ? tathā hi sa evaṃ jñāsyati - atra prajñāpāramitāyāṃ tathāgato ’rhan samyaksaṃbuddhaḥ pūrvaṃ bodhisattvacaryāṃ caran śikṣitaḥ |  asmābhir apy atra śikṣitavyam |  eṣo ’smākaṃ śāsteti |  tiṣṭhato vā kauśika parinirvṛtasya vā tathāgatasyārhataḥ samyaksaṃbuddhasya bodhisattvair mahāsattvaiḥ prajñāpāramitaiva pratisartavyā |  tasmāt tarhi kauśika yaḥ kaścit kulaputro vā kuladuhitā vā tathāgatasyārhataḥ samyaksaṃbuddhasya parinirvṛtasya pūjāyai koṭiśaḥ saptaratnamayāṃs tathāgatadhātugarbhān stūpān kārayet |  kārayitvā ca tān yāvajjīvaṃ divyaiḥ puṣpair divyair dhūpair divyair gandhair divyair mālyair divyair vilepanair divyaiś cūrṇair divyair vastrair divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhiḥ, divyābhiḥ patākābhiḥ, samantāc ca (32) dīpamālābhiḥ, bahuvidhābhiś ca divyābhiḥ pūjābhiḥ satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet, tat kiṃ manyase kauśikāpi nu sa kulaputro vā kuladuhitā vā tatonidānaṃ bahu puṇyaṃ prasavet? śakra āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddadhad avakalpayann adhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayet paryavāpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati |  tiṣṭhatu khalu punaḥ kauśikāyaṃ jambūdvīpaḥ saptaratnamayānāṃ tathāgatadhātugarbhāṇāṃ stūpānāṃ paripūrṇaḥ |  sacet kauśika yāvantaś cāturmahādvīpake lokadhātau sarvasattvāḥ, teṣām ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, taṃ ca yāvajjīvaṃ divyaiḥ puṣpair divyair dhūpair divyair gandhair divyair mālyair divyaiś cūrṇair divyair vastrair divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhir divyābhiḥ patākābhiḥ, samantāc ca divyadīpamālābhiḥ, bahuvidhābhiś ca divyābhi, pūjābhiḥ, satkuryāt gurukuryāt mānayet pūjayet arcayet apacāyet, tat kiṃ manyase kauśikāpi nu te sarvasattvās tatonidānaṃ bahu puṇyaṃ prasaveyuḥ? śakra āha - bahu bhagavana, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyādudgṛhṇīyāddhārayet vācayet paryavāpnuyāt pravartayet deśayet upadiśet uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrairdhvajairghaṇṭābhiḥ patākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  tiṣṭhantu khalu punaḥ kauśika cāturmahādvīpake lokadhātau sarvasattvāḥ |  yāvantaḥ kauśika sāhasre cūlikāyāṃ lokadhātau sarvasattvāḥ, teṣām ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ (33) tathāgatadhātugarbhaṃ stūpaṃ kārayet, taṃ ca yāvajjīvaṃ divyaiḥ puṣpair divyair dhūpair divyair gandhair divyair mālyair divyair vilepanair divyaiś cūrṇair divyair vastrair divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhir divyābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, tat kiṃ manyase kauśikāpi nu sarvasattvās tatonidānaṃ bahupuṇyaṃ prasaveyuḥ? śakra āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati ya imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayet paryavāpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo ’bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  tiṣṭhantu khalu punaḥ kauśika sāhasre cūlikāyāṃ lokadhātau sarvasattvāḥ, yāvantaḥ kauśika dvisāhasre madhyame lokadhātau sarvasattvāḥ, teṣām ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, taṃ ca yāvajjīvaṃ divyaiḥ puṣpair divyair dhūpair divyair gandhair divyair mālyair divyair vilepanair dirvyaiś cūrṇair divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhir divyābhiḥ patākābhiḥ, samantāc ca divyadīpamālābhiḥ, bahuvidhābhiś ca divyābhiḥ, pūjābhiḥ, satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, tat kiṃ manyase kauśikāpi nu te sarvasattvās tatonidānaṃ bahupuṇyaṃ prasaveyuḥ? śakra āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddhadhadavakalpayann adhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayetparyavāpnuyātpravartayed deśayed upadiśed uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayetsthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  tiṣṭhantu khalu punaḥ kauśika dvisāhasre madhyame lokadhātau sarvasattvāḥ, yāvantaḥ kauśika trisāhasramahāsāhasre lokadhātau sarvasattvāḥ, teṣām ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, taṃ ca (34) yāvajjīvaṃ divyaiḥ pūṣpair divyair dhūpair divyair gandhair divyair mālyair divyaiś cūrṇair divyair vastrair divyaiś chatrair divyair dhvajair divyābhir ghaṇṭābhir divyābhiḥ patākābhiḥ, samantāc ca divyadīpamālābhiḥ, bahuvidhābhiś ca divyābhiḥ pūjābhiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, tat kiṃ manyase kauśikāpi nu te sarvasattvās tatonidānaṃ bahupuṇyaṃ prasaveyuḥ? śakra āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayetparyavāpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣet, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayetsthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  tiṣṭhantu khalu punaḥ kauśika trisāhasramahāsāhasre lokadhātau sarvasattvāḥ, yeṣām ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, taṃ ca yāvajjīvaṃ divyābhiḥ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajaghaṇṭāpatākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, ye ’pi kecit kauśika trisāhasramahāsāhasre lokadhātau sattvāḥ, sacet punas te sarve apūrvācaramaṃ mānuṣyakam ātmabhāvaṃ pratilabheran parikalpam upādāya, tata ekaikaḥ sattva ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, ekaikaś ca sattvastān sarvān stūpān kārayet, kārayitvā ca tān pratiṣṭhāpya kalpaṃ vā kalpāvaśeṣaṃ vā sarvavādyaiḥ sarvagītaiḥ sarvanṛtyaiḥ sarvatūryatālāvacarair divyaiḥ sarvapuṣpaiḥ sarvadhūpaiḥ sarvagandhai sarvamālyaiḥ sarvavilepanaiḥ sarvacūrṇaiḥ sarvavastrair divyābhiḥ sarvacchatradhvajaghaṇṭāpatākābhiḥ samantāc ca sarvadīpamālābhiḥ, bahuvidhābhiś ca divyamānuṣikībhiḥ sarvapūjābhiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, ete evaṃrūpayā puṇyakriyayā te sarve sattvās tān aprameyān asaṃkhyeyān stūpān pratiṣṭhāpya evaṃrūpāṃ pūjāṃ kārayeyuḥ, tat kiṃ manyase kauśikāpi nu te sarve sattvās tatonidānaṃ bahupuṇyaṃ prasaveyuḥ? śakra āha - bahu bhagavan, bahu sugata |  bhagavān āha - ataḥ sa kauśika kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayet paryavāpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo (35) bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet pūṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, ayam eva tataḥ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati || 
de nas lha’i bu bźi khri gaṅ dag lha rnams kyi dbaṅ po brgya byin daṅ bcas par ’khor der (6) ’dus te ’khod par gyur pa de dag gis lha rnams kyi dbaṅ po brgya byin la ’di skad ces smras so ||  grogs po śes rab kyi pha rol tu phyin pa zuṅ śig | grogs po śas rab kyi pha rol tu phyin pa gzuṅ bar bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa bcaṅ par (7) bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa klag par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa kun chub par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa rab tu gdon par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa bstan (41b1) par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa ñe bar bstan par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa luṅ dpog par bya ba yin no ||  grogs po śes rab kyi pha rol tu phyin pa kha ton du bya ba yin no ||  de nas bcom ldan ’das (2) kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa zuṅ śig | kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa choṅs śig | kau śig khyod kyis śes rab kyi pha rol tu phyin pa lhogs śig | kau śi ka (3) khyod kyis śes rab kyi pha rol tu phyin pa kun chub par gyis śig | kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa rab tu zon cig | kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa ston cig | kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa ñe bar ston cig | kau śi ka khyod kyis (4) śes rab kyi pha rol tu phyin pa luṅ po ga śig | kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa kha ton du byos śig | de ci’i phyir źe na | kau śi ka gaṅ gi tshe lha ma yin rnams ’di lta bur sems kyi rgyu ba ’byuṅ ste | ’di sñam du sum cu rtsa gsum pa’i lha rnams daṅ ’thab par bya’o ||  sum (5) cu rtsa gsum pa’i lha rnams daṅ lhan cig tu g-yul ’gyed par bya’o sñam na | de’i tshe kau śi ka khyod kyis śes rab kyi pha rol tu phyin pa ’di dran par byos śig kha ton du byos śig daṅ lha ma yin de dag gi sems kyi rgyu ba de lta bu de dag kyaṅ nub par ’gyur ro ||  de skad ces bka’ (6) stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni rig sṅags chen mo’o ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i rig (7) sṅags so ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i rig sṅags so ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni goṅ na med pa’i rig sṅags so ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni bla na (42a1) med pa’i rig sṅags so ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mñam pa med pa’i rig sṅags so ||  bcom ldan ’das ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mi mñam pa daṅ mñam pa’i rig sṅags so ||  de skad ces gsol (2) pa daṅ | bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de de bźin no de de bźin te | kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni rig sṅags chen mo’o ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni (3) tshad ma med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni goṅ na med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni bla na (4) med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mñam pa med pa’i rig sṅags so ||  kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa ’di ni mi mñam pa daṅ mñam pa’i rig sṅags so ||  de ci’i phyir źe na | kau śi ka ’di lta ste śes rab kyi pha rol (5) tu phyin pa’i rig sṅags ’di la brten nas sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas so ||  kau śi ka ma ’oṅs pa’i dus na ’byuṅ ba’i de bźin gśegs (6) pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ba ci sñed pa de sñed kyaṅ kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa’i rig sṅags ’di ñid la brten nas bla na med pa yaṅ (7) dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar ’gyur ro ||  kau śi ka da ltar stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams gźal du med graṅs med pa na saṅs rgyas bcom ldan ’das gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par (42b1) rdzogs par saṅs rgya ba de dag kyaṅ kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa’i rig sṅags ’di ñid la brten nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgya’o ||  kau śi ka ṅa yaṅ ’di lta ste śes rab kyi pha rol tu phyin pa’i rig (2) sṅags ’di ñid la brten nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas so ||  kau śi ka rig sṅags ’di ñid la brten nas dge ba bcu’i las kyi lam rnams kyaṅ ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ ldan pa’i bsam (3) gtan bźi ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ ldan pa’i tshad med pa bźi ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag dad ldan pa’i gzugs med pa’i sñoms par ’jug pa bźi ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ (4) ldan pa’i mṅon par śes pa drug rnams ’jig rten du rab tu ’byed do ||  byaṅ chub kyi phyogs kyi chos sum cu rtsa bdun yaṅ ’jig rten du rab du ’byed do ||  mdor na chos kyi phuṅ po brgyad khri bźi stoṅ yaṅ ’jig rten du rab tu ’byed do ||  saṅs rgyas kyi ye śes daṅ raṅ byuṅ gi ye (5) śes daṅ bsam gyis mi khyab pa’i ye śes kyaṅ ’jig rten du rab tu ’byed do ||  || śes rab kyi pha rol tu phyin pa brgyad stoṅ pa | bam po bźi pa | kau śi ka gaṅ gi tshe yaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams (6) ’jig rten du mi ’byuṅ bar ’gyur ba de’i tshe yaṅ kau śi ka ’di lta ste śes rab kyi pha rol tu phyin pa’i rig sṅags ’di ñid la brten nas | kau śi ka byaṅ chub sems dpa’ sems dpa’ chen po rnams śes rab kyi pha rol tu phyin pa’i rgyu ’thun pa sṅon thos pas thabs mkhas pa daṅ | (7) ldan par ’gyur ro ||  kau śi ka sems can rnams la rjes su brtse ba daṅ ldan pa de dag kyaṅ rjes su brtse ba’i phyir ’jig rten ’di la brten te dge ba bcu ’i las kyi lam rnams ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ mi ldan pa’i bsam gtan bźi ’jig rten du rab tu (43a1) ’byed do ||  byaṅ chub kyi yan lag daṅ mi ldan pa’i tshad med pa bźi ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ mi ldan pa’i gzugs med pa’i sñoms par ’jug pa bźi ’jig rten du rab tu ’byed do ||  byaṅ chub kyi yan lag daṅ mi ldan pa’i mṅon (2) par śes pa lṅa rnams ’jig rten du rab tu ’byed do ||  kau śi ka ’di lta ste dper na zla ba’i dkyil ’khor la rten nas sman daṅ skar ma thams cad stobs ci lta ba daṅ mthu ci lta bar kun tu snaṅ bar byed | rgyu skar rnams kyaṅ stobs ci lta ba daṅ mthu ci lta ba bźin du snaṅ bar byed do ||  kau śi ka de (3) bźin du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’das nas dam pa’i chos ’jig par gyur pa daṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ’jig rten du ma byuṅ ba na | la la chos spyod pa daṅ mtshuṅs par (4) spyod pa daṅ źi bar spyod pa daṅ dge bar spyod pa gaṅ dag ’jig rten na rab tu ’dogs pa daṅ rab tu sgom pa de dag thams cad byaṅ chub sems dpa’ la raṅ skyes śiṅ byaṅ chub sems dpas rab tu phye ste | byaṅ chub sems dpa’i thabs mkhas pa las ’jug la byaṅ chub sems dpa’ (5) rnams kyi thabs mkhas pa de yaṅ śes rab kyi pha rol tu phyin pa las skyes par rig par bya’o ||  kau śi ka gźan yaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa (6) daṅ kha ton byed pa daṅ yi ger ’dri ba daṅ yid la byed pa daṅ dran par byed pa’i rigs kyi bu daṅ rigs kyi bu mo rnams de’i gźi las tsha ’di la yon tan maṅ po rnams re bar bya’o ||  de skad ces bka’ stsal pa daṅ | lha rnams kyi dbaṅ po brgya byin gyis bcom ldan ’das la ’di (7) skad ces gsol to ||  bcom ldan ’das rigs kyi bu ’am rigs kyi bu mo de dag yaṅ tshe ’di’i yon tan gaṅ dag daṅ ldan par ’gyur | bcom ldan ’das kyis bka’ stsal pa | kau śi ka rigs kyi bu ’am rigs kyi bu mo de dag ni yaṅ ba ma spaṅs pas ’chi ba’i dus byed par (43b1) mi ’gyur | dug gis ’chi ba’i dus byed par mi ’gyur | mtshon gyis ’chi ba’i dus byed par mi ’gyur | mes ’chi ba’i dus byed par mi ’gyur | chus ’chi ba’i dus byed par mi ’gyur | dbyug pas ’chi ba’i dus byed par mi ’gyur | pha rol gyi gnod pa byed pas (2) ’chi ba’i dus byed par mi ’gyur | de dag la rgyal po ’am rgyal po’i bu ’am rgyal po’i blon po chen po ’am rgyal po’i blon po dag gis gnod pa byuṅ źig skyes na yaṅ | śes rab kyi pha rol tu phyin pa ’di dran źiṅ kha ton du byed pa dag la phyir mi snaṅ bar ’gyur ro || 
                                                                                                       
                                                                                                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
釋提桓因白佛言。世尊。閻(8)浮提人不供養恭敬尊重讃歎般若波羅蜜。(9)爲不知得如是大利益耶。  佛言。憍尸迦。於意(10)云何。閻浮提有幾所人於佛得不壞信。幾所(11)人於法於僧得不壞信。  釋提桓因言。少所人(12)於佛得不壞信。於法於僧得不壞信。  世尊。閻(13)浮提少所人。得須陀洹斯陀含阿那含阿羅(14)漢。得辟支佛者轉復減少。能行菩薩道者亦(15)復轉少。      如是如是憍尸迦。閻浮提少所人。於(16)佛得不壞信。乃至能發阿耨多羅三藐三菩提(17)心。行菩薩道者亦復轉少。                憍尸迦。無量無邊(18)阿僧祇衆生。發阿耨多羅三藐三菩提心。於(19)中若一若二住阿毘跋致地。是故當知善男(20)子善女人。發阿耨多羅三藐三菩提心。乃(21)至能受持讀誦供養恭敬尊重讃歎般若波羅(22)蜜。              何以故。是人作是念。過去諸佛行菩薩道(23)時。從是中學。  我等亦應於是中學。般若波羅(24)蜜是我大師。    憍尸迦。若我現在若我滅後。菩(25)薩常應依止般若波羅蜜。  若善男子善女人(26)於我滅後。以供養如來故起七寶塔。  盡其形(27)壽。以好花香塗香末香衣服幢幡。供養是塔。(28)於意云何。是善男子善女人。以是因縁故。得(29)福多不。釋提桓因言。甚多世尊。  佛言憍尸迦。(543a1)若善男子善女人。供養般若波羅蜜經卷。恭(2)敬尊重讃歎。以好華香塗香末香衣服幢幡。(3)而以供養。其福甚多。      憍尸迦。置是一塔。若滿(4)閻浮提七寶塔。善男子善女人盡其形壽。以好(5)華香乃至伎樂。供養是塔。於意云何。是人以(6)是因縁故。得福多不。釋提桓因言。甚多世尊。(7)佛告憍尸迦。若善男子善女人。供養般若波(8)羅蜜經卷。恭敬尊重讃歎。以好華香塗香末(9)香衣服幢幡。其福甚多。憍尸迦。置是滿閻浮(10)提七寶塔。  若滿四天下七寶塔。若人盡形壽。(11)以花香供養乃至伎樂。  若復有人供養般若(12)波羅蜜。其福甚多。      憍尸迦。置是滿四天下七(13)寶塔。  若滿周梨迦小千世界七寶塔。若人盡(14)形。以好華香供養乃至幢幡。  若復有人供養(15)般若波羅蜜。其福甚多。      憍尸迦。置是周梨迦(16)小千世界七寶塔。若滿二千中世界七寶塔。(17)若人*盡形。以花香供養乃至幢幡。  若復有人(18)供養般若波羅蜜。其福甚多。      憍尸迦。置是二(19)千中世界。若滿三千大千世界七寶塔。若善(20)男子善女人。盡其形壽。以花香供養乃至幢(21)幡。憍尸迦。於意云何。是人以是因縁故。得福(22)多不。釋提桓因言。甚多世尊。  佛告憍尸迦。若(23)復有人供養般若波羅蜜經卷。恭敬尊重讃(24)歎花香乃至幢幡。其福甚多。      憍尸迦。置是滿(25)三千大千世界七寶塔。假令三千大千世界(26)所有衆生。一時皆得人身。是一一人起七寶(27)塔。盡其形壽。以一切好華名香幢幡伎樂歌(28)舞。供養是塔。憍尸迦。於意云何。是人以是因(29)縁故。得福多不。甚多世尊。  佛告憍尸迦。若(543b1)善男子善女人。供養般若波羅蜜經卷。恭敬(2)尊重讃歎。花香乃至幢幡。其福甚多。     
Sakra: How can it be that those men of Jambudvipa, who do not copy this perfection of wisdom, nor take it up, nor study it, nor worship it, do not know that the Lord has taught that the cult of the perfection of wisdom is greatly profitable! How is it that they are not aware that the Lord has taught that the cult of the perfection of wisdom brings great advantages, fruits and rewards! But they do not know this, they are not aware of this! They have no faith in it! The Lord: What do you think, Kausika, how many of those men of Jambudvipa are endowed with perfect faith in the Buddha, the Dharma, the Samgha? (60) Sakra: Only a few.  The Lord: So it is, Kausika.  Only a few men of Jambudvipa are endowed with perfect faith in the Buddha, the Dharma and the Samgha.  Fewer than those few are those who attain the fruits of a Streamwinner, and, after that, the fruit of a Once-Returner, or of a Never-Returner.  Fewer still are those who attain Arhatship.  Fewer still realise Pratyekabuddha-enlightenment.  Fewer still raise their thoughts to full enlightenment.  Fewer still are those who, having raised their thoughts to full enlightenment, strengthen that thought.  Fewer still those who, having raised their thoughts to full enlightenment, and strengthened that thought, in addition dwell with vigor exerted.  Fewer still those who pursue meditation on the perfection of wisdom.  Fewer still those who course in the perfection of wisdom.  Fewer still those who, coursing and striving in the perfection of wisdom, abide on the irreversible Bodhisattva-stage.  Fewer still, coursing and striving in the perfection of wisdom, will know full enlightenment.  Fewer still, coursing and striving in the perfection of wisdom, do know full enlightenment.  Now, those Bodhisattvas who have stood on the irreversible Bodhisattva-stage, and who have known full enlightenment, they expound the perfection of wisdom to other sons and daughters of good family (61) who are earnestly intent, who train themselves, and strive, in the perfection of wisdom.  And they, in their turn, take up the perfection of wisdom, study  and worship it.  There are, on the other hand, countless beings who raise their thoughts to enlightenment, who strengthen that thought of enlightenment, who course towards enlightenment,  - and perhaps just one or two of them can abide on the irreversible Bodhisattva-stage!  For full enlightenment is hard to come up to if one has inferior vigour, is slothful, an inferior being, has inferior thoughts, notions, intentions and wisdom.  So then, if someone wants quickly to know full enlightenment, he should indefatigably and continually hear and study this very perfection of wisdom.  For he will understand that in the past, when he was a Bodhisattva, the Tathagata trained in the perfection of wisdom;  that also he should train in it;  that she is his Teacher.  In any case, when the Tathagata has disappeared into final Nirvana, the Bodhisattvas should run back to this very perfection of wisdom.  (62) Therefore then, Kausika, if someone would build, for the worship of the Tathagata who has disappeared into final Nirvana, many kotis of Stupas made of the seven precious things, enshrining therein the relics of the Tathagata,  and all his life honor them with flowers, etc., would he then, on the strength of that, beget a great deal of merit? Sakra: He would, O Lord.  The Lord: Greater would be the merit of someone who would truly believe in this perfection of wisdom; who would, trustingly, confiding in it, resolutely intent on it, serene in his faith, his thoughts raised to enlightenment, in earnest intent, hear it, learn it, bear it in mind, recite and study it, spread, demonstrate, explain, expound and repeat it, illuminate it in detail to others, uncover its meaning, investigate it with his mind; who, using his wisdom the fullest extent, would thoroughly examine it; who would copy it, and preserve and store away the copy – so that the good dharma might last long, so that the guide of the Buddhas might not be annihilated, so that the good dharma might not disappear,  so that the Bodhisattvas, the great beings might continue to be assisted, since their guide will not give out,  - and who, finally, would honour and worship this perfection of wisdom. (63) Greater would be the merit of the devotee of the perfection of wisdom  compared not only with that of a person who would build many kotis of Stupas made of the seven precious things, enshrining the relics of the Tathagata. It would be greater than the merit of one who would completely fill the entire Jambudvipa with such Stupas.  (64) It would be greater than the merit produced by all beings in a four-continent world system if each single one of them were to build such a Stupa.        (65) Or, equally, if all beings in a small chiliocosm,          (66) or in a medium dichiliocosm,        (67) or in a great trichiliocosm would do likewise.        (68) Or, if, to put an imaginary case, all beings in a great trichiliocosm should simultaneously become human beings, and each one of them build such a Stupa; and if each one of them should build all those Stupas, and honor them for an aeon or the remainder of an aeon;      (69) still the devotee of the perfection of wisdom would have greater merit than that which results from the effect of the meritorious deeds of all those beings who erect and worship those countless Stupas. 
evam ukto śakro devānām indro bhagavantam etad avocat - evam etad bhagavan, evam etat sugata |  prajñāpāramitāṃ hi bhagavan satkurvatā gurukurvatā mānayatā pūjayatā arcayatā apacāyatā kulaputreṇa vā kuladuhitrā vā atītānāgatapratyutpannā buddhā bhagavanto buddhajñānaparijñāteṣu sarvalokadhātuṣu atyantatayā satkṛtā gurukṛtā mānitāḥ pūjitā arcitā apacāyitāś ca bhavanti |  tiṣṭhantu khalu punar bhagavan anena paryāyeṇa trisāhasramahāsāhasre lokadhātau sarvasattvāḥ, ye ’pi te bhagavan gaṅgānadīvālukopameṣu trisāhasramahāsāhasreṣu lokadhātuṣu sarvasattvāḥ, tatra ekaikaḥ sattvaḥ ekaikaṃ saptaratnamayaṃ tathāgatadhātugarbhaṃ stūpaṃ kārayet, ekaikaś ca sattvastān sarvān stūpān kārayet, kārayitvā ca tān pratiṣṭhāpya kalpaṃ vā kalpāvaśeṣaṃ vā sarvavādyaiḥ sarvagītaiḥ sarvanṛtyaiḥ sarvatūryatālāvacarairdivyaiḥ sarvapuṣpaiḥ sarvadhūpaiḥ sarvagandhaiḥ sarvamālyaiḥ sarvavilepanaiḥ sarvacūrṇaiḥ sarvavastrairdivyābhiḥ sarvacchatradhvajaghaṇṭāpatākābhiḥ samantāc ca sarvadīpamālābhiḥ, bahuvidhābhiś ca divyamānuṣikībhiḥ sarvapūjābhiḥ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet, ayam eva tebhyaḥ sa bhagavan sarvasattvebhya kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavati, ya imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayet paryavāpnuyāt pravartayed deśayed upadiśed uddiśet svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyair vilepanaiś cūrṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ, samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet || 
śes rab kyi (3) pha rol tu phyin pa ’di yaṅ daṅ yaṅ dran źiṅ kha ton byed pa de dag la rgyal po ’am rgyal po’i bu ’am rgyal po’i blon po chen po ’am rgyal po’i blon po der glags lta ba daṅ glags tshol ba gaṅ dag ñe bar ’oṅs par gyur na de dag gis glags rñed par mi ’gyur te | ’di ltar yaṅ śes rab kyi (4) pha rol tu phyin pa yoṅs su bzuṅ ba’i phyir ro ||  der rgyal po ’am rgyal po’i bu ’am rgyal po’i blon po chen po ’am rgyal po’i blon po dag ñe bar ’oṅs na yaṅ de dag smra bar ’dod ciṅ gtam zer bar ’dod de yaṅ dag par dga’ bar bya’o sñam du sems par ’gyur ro ||  de ci’i (5) phyir źe na | kau śi ka śes rab kyi pha rol tu phyin pa ’di ni sems can thams cad kyi druṅ na byams pa’i sems kyis byams pa ñe bar bsgrub pa daṅ sñiṅ rje’i sems kyis sñiṅ rje ñe bar bsgrub pas ñe bar gnas par ’gyur ro ||  kau śi ka de ñid kyi phyir na rigs kyi bu ’am rigs kyi bu mo (6) gaṅ yaṅ gdug pa daṅ sdig sprul maṅ po’i dgon pa’i naṅ du soṅ ba de dag la mi ’am mi ma yin pa glags lta ba daṅ glags tshol ba de dag gis kyaṅ kau śi ka de dag la sṅon gyi las kyi rnam par smin pa ma gtogs par glags rñed par mi ’gyur ro ||  de nas mu stegs can gźan kun (7) tu rgyu brgya klan ka tshol ba’i bsam pas de’i tshe bcom ldan ’das gal ba der ’oṅs bar gyur to || 
         
         
..  ..  ..  ..  .. 
釋提(3)桓因言。如是如是世尊。  若人供養般若波羅(4)蜜。即是供養恭敬過去未來現在諸佛薩婆(5)若。  世尊。置是三千大千世界一一衆生所起(6)七寶塔。若滿十方恒河沙等世界衆生。皆得(7)人身一一人*起七寶塔。若於一劫若減一劫。(8)以好華香乃至伎樂。供養是塔。    若復有人供(9)養般若波羅蜜經卷。恭敬尊重讃歎。*華香乃(10)至伎樂。其福甚多。 
Sakra: So it is, O Lord.  For the person who honours the perfection of wisdom, in an absolute sense he honours the past, future and present Buddhas in all the world systems, which can be comprehended only by the cognition of a Buddha.  His merit will be greater even than that of all beings in great trichiliocosms countless like the sands of the Ganges, (70) if each single being in them would build a Stupa, and if each one of them would build all those Stupas, and honor them for an aeon or the remainder of an aeon.     
  atha khalu bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  bahutaraṃ sa kauśika kulaputra vā kuladuhitā vā tato nidānaṃ bahutaraṃ puṇyaṃ prasavati |  aprameyaṃ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  asaṃkhyeyaṃ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  acintyaṃ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  atulyaṃ sa kauśika kulaputro vā kuladuhitā vā tatonidānaṃ bahutaraṃ puṇyaṃ prasavati |  aparimāṇaṃ sa kauśika (36) kulaputro vā kuladuhitā vā tato nidānaṃ bahutaraṃ puṇyaṃ prasavati |  tat kasya hetoḥ? prajñāpāramitānirjātā hi kauśika tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ sarvajñatā |  sarvajñatānirjātā ca tathāgataśarīrāṇāṃ pūjā |  tasmāt tarhi kauśika yaḥ kulaputro vā kuladuhitā vā imāṃ prajñāpāramitām abhiśraddadhadavakalpayannadhimucya prasannacitto bodhāya cittam utpādyādhyāśayataḥ śṛṇuyād udgṛhṇīyād dhārayed vācayetparyavāpnuyātpravartayed deśayed upadiśed uddiśet, svādhyāyet, parebhyaś ca vistareṇa saṃprakāśayet, artham asyā vivṛṇuyāt, manasānvavekṣeta, yathādhikayā ca prajñayā atra parimīmāṃsām āpadyeta, antaśaḥ pustakagatām api kṛtvā dhārayet sthāpayet saddharmacirasthitihetoḥ - mā buddhanetrīsamucchedo bhūt, mā saddharmāntardhānam |  bodhisattvānāṃ mahāsattvānāṃ cānugrahopasaṃhāraḥ kṛto bhaviṣyati netryavaikalyeneti |  tāṃ caināṃ prajñāpāramitāṃ satkuryād gurukuryān mānayet pūjayed arcayed apacāyet puṣpair dhūpair gandhair mālyairvilepanaiś cūṇair vastraiś chatrair dhvajair ghaṇṭābhiḥ patākābhiḥ samantāc ca dīpamālābhiḥ, bahuvidhābhiś ca pūjābhiḥ pūjayet, asya kauśika puṇyābhisaṃskārasyāsau pūrvakas tathāgatadhātugarbhaḥ saptaratnamayaḥ stūpasaṃskārajapuṇyābhisaṃskāraḥ śatatamīm api kalāṃ 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 || 
de nas lha rnams kyi dbaṅ po brgya byin gyis mu stegs can gźan kun tu rgyu de dag rgyaṅ nas ’oṅ ba mthoṅ nas de dag gi sems la kun tu brtags te | ’di sñam du mu stegs can (44a1) gźan kun tu rgyu ’di dag kla na ka tshol ba’i bsam pas bcom ldan ’das ga la ba der ’oṅs kyis | bdag gis ci nas kyaṅ mu stegs can gźan kun tu rgyu de dag bcom ldan ’das kyi druṅ du ñe bar mi ’oṅ bar bya ba’i phyir | bdag gis bcom ldan ’das kyi (2) thad nas śes rab kyi pha rol tu phyin pa ’di’i phyogs cha ji sñed cig bzuṅ ba de tsam źig bdag gis dran pas bsam par bya ba ton du bya rab tu ’don par bya ste | de ltar byas pa daṅ śes rab kyi pha rol tu phyin pa ’di bśad pa la bar chad du mi ’gyur ro ||  źes bsams so ||  (3) de nas lha rnams kyi dbaṅ po brgya byin gyis bcom ldan ’das kyi thad nas śes rab kyi pha rol tu phyin pa ’di’i phyogs cha ji sñed cig des bzuṅ ba de sñed tsam źig dran pas bsams te kha ton du byas śiṅ rab tu bton par gyur to ||  de nas mu stegs can gźan kun tu rgyu de dag (4) rgyaṅ riṅ ba bas kyaṅ ches riṅ ba nas bcom ldan ’das la bskor ba byas te sgo de ñid daṅ lam de ñid nas phyir log ste doṅ ṅo ||  de nas tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te ’dir ci’i phyir ’di ltar mu stegs can gźan kun tu rgyu de dag rgyaṅ riṅ ba bas kyaṅ ches riṅ ba nas (5) bcom ldan ’das la bskor ba byas te sgo de ñid daṅ lam de ñid nas slar doṅ sñam mo ||  de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu’i de lta bu’i sems kyi rtog pa thugs kyis mkhyen nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to ||  śā ri’i bu lha rnams kyi (6) dbaṅ po brgya byin gyis mu stegs can gźan kun tu rgyu klan ka tśol ba’i bsam pa can de dag gi sems dag mthoṅ nas śes rab kyi pha rol tu phyin pa ’di ’chad pa la bar chad byed par gyur na mi ruṅ ṅo sñam źiṅ ci nas śes rab kyi pha rol tu phyin pa ’chad par mu stegs can gźi (7) kun tu rgyu de dag ’oṅ bar ma gyur cig sñam pas | mu stegs can gźan kun tu rgyu rtsod par ’dod pa daṅ rgol bar ’dod pa daṅ ’gal bar byed par ’dod pa rnams bzlog pa’i don du | śes rab kyi pha rol tu phyin pa ’di dran pas yid la bsams te kha ton du byas śiṅ rab tu bton te (44b1) lha rnams kyi dbaṅ po brgya byin gyi ltar ṅas kyaṅ gnaṅ ṅo ||  de ci’i phyir źe na | śā ri’i bu mu stegs can gźan kun tu rgyu de dag gcig la yaṅ chos dkar po yod par ṅas ma mthoṅ ste | śā ri’i bu de dag thams cad ni kla na ka tshol ba’i bsam pa daṅ źe ’dras pa’i sems kyis (2) ’oṅ ’dod par gyur to ||  de nas bdud sdig can ’di sñam du sems te de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi ’khor bźi po ’di dag tshogs śiṅ ’khod de de bźin gśegs pa’i mṅon du gyur ciṅ ’dod pa na spyod pa daṅ gzugs na spyod (3) pa’i lha’i bu ’di dag kyaṅ mṅon du gyur pa las na ’dir ni ṅes par byaṅ chub sems dpa’ sems dpa’ chen po dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ ston par ’gyur gyis mig gis mi rtsol bar bya ba’i phyir bdag ñe bar ’gro’o sñam mo ||  de nas bdud sdig (4) can gyis yan lag bźi pa’i dpuṅ gi tshogs mṅon par sprul te | bcom ldan ’das ga la ba der ñe bar ’oṅs so ||  de nas lha rnams kyi dbaṅ po brgya byin ’di sñam du sems te kye ma’o ’di dag ni bdud sdig can yin te yan lag bźi pa’i dpuṅ gi tshogs mṅon par sprul nas | (5) bcom ldan ’das ga la ba der ’oṅs pa yin gyi yan lag bźi pa’i dpuṅ gi tshogs kyi bkod pa gaṅ yin pa ’di ni rgyal po gzugs can sñiṅ po’i yan lag bźi pa’i dpuṅ gi tshogs kyi bkod pa yaṅ ma yin | rgyal po gsal rgyal gyi yan lag bźi pa’i dpuṅ gi tshogs kyi bkod (6) pa yaṅ ma yin no ||  śākya rnams kyi yan lag bźi pa’i dpuṅ gi tshogs kyi bkod pa yaṅ ma yin no ||  li tsā bi rnams kyi yan lag bźi pa’i dpuṅ gi tshogs kyi bkod pa yaṅ ma yin gyi | ’di ni bdud sdig can gyis mṅon par sprul pa yin te | bdud sdig can ni yun riṅ po (7) nas bcom ldan ’das la glags lta ba daṅ glags tshol ba daṅ sems can rnams la gnod pa’i bsam pa daṅ rjes su ’brel ba yin no ||  da bdag gis śes rab kyi pha rol tu phyin pa ’di dran pas bsam par bya kha ton du bya rab tu gdon par bya’o sñam mo || 
                           
                           
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
  佛言。如是如是憍尸迦。  (11)是善男子善女人。以是供養般若波羅蜜經(12)卷因縁故。其福甚多。無量無邊不可得數不(13)可思議。            何以故。憍尸迦。一切諸佛薩婆若智。(14)皆從般若波羅蜜生。    憍尸迦。以是因縁故。若(15)善男子善女人。供養般若波羅蜜經卷。    恭敬(16)尊重讃歎。華香乃至伎樂供養。於前功徳。百(17)分不及一分。千分萬分百千萬億分不及一。  (18)乃至算數譬喩所不能及 
3. Perfect wisdom, a great spell  The Lord: So it is, Kausika.  The merit of the devotee of the perfection of wisdom is greater than that;  it is immeasurable,  incalculable, (71,1)  inconceivable,  incomparable,  illimitable.  Because from the perfection of wisdom the all-knowledge of the Tathagatas has come forth;  from all-knowledge has come forth the cult of the relics of the Tathagata.      Therefore the accumulation of merit of the devotee of the perfection of wisdom bears no proportion at all to the accumulation of merit born from building Stupas, made of the seven precious things, enshrining the relics of the Tathagata.   
atha khalu yāni tāni catvāriṃśaddevaputrasahasrāṇi śakreṇa devānām indreṇa sārdhaṃ saṃnipatitāni tasyām eva parṣadi saṃnipatitāny abhūvan, tāni śakraṃ devānām indram etad avocan - udgṛhṇīṣva mārṣa prajñāpāramitām |  udgrahītavyā mārṣa prajñāpāramitā |  dhārayitavyā mārṣa prajñāpāramitā |  vācayitavyā mārṣa prajñāpāramitā |  paryavāptavyā mārṣa prajñāpāramitā |  pravartayitavyā mārṣa prajñāpāramitā |  deśayitavyā mārṣa prajñāpāramitā |  upadeṣṭavyā mārṣa prajñāpāramitā |  uddeṣṭavyā mārṣa prajñāpāramitā |  svādhyātavyā mārṣa prajñāpāramitā |  atha khalu bhagavān śakraṃ devānām indram āmantrayate sma - udgṛhāṇa tvaṃ kauśika prajñāpāramitām |  dhāraya tvaṃ kauśika prajñāpāramitām |  vācaya tvaṃ kauśika prajñāpāramitām |  paryavāpnuhi tvaṃ kauśika prajñāpāramitām |  pravartaya tvaṃ kauśika prajñāpāramitām |  deśaya tvaṃ kauśika prajñāpāramitām |  upadiśa tvaṃ kauśika prajñāpāramitām |  uddiśaya tvaṃ kauśika prajñāpāramitām |  svādhyāya tvaṃ kauśika prajñāpāramitām |  tat kasya heto? yadā hi kauśikāsurāṇām evaṃrūpāḥ samudācārotpatsyante - devāṃs trāyastriṃśān yodhayiṣyāma iti, devais trāyastriṃśaiḥ sārdhaṃ saṃgrāmayiṣyāma iti, tadā tvaṃ kauśika imāṃ prajñāpāramitāṃ samanvāhareḥ, svādhyāyeḥ, evaṃ teṣām asurāṇāṃ te samudācārāḥ punar evāntardhāsyanti || 
de nas lha rnams kyi (45a1) dbaṅ po brgya byin gyis śes rab kyi pha rol tu phyin pa ’di ñid dran pas bsams śiṅ kha ton du byas te rab tu bton par gyur to ||  lha rnams kyi dbaṅ po brgya byin gyis ci lta ci ltar śes rab kyi pha rol tu phyin pa dran pas bsams śiṅ kha ton du byas te rab tu bton (2) pa de lta de ltar bdud sdig can sgo de ñid daṅ lam de ñid nas slar log ste soṅ bar gyur to ||  de nas sum cu rtsa gsum pa’i ris kyi lha’i bu rnams kyis lha’i me tog man dā ra bdag mṅon par sprul te bar snaṅ gi nam mkha’ la ’dug nas bcom ldan ’das ga la ba der lha’i me tog man (3) dā ra ba de dag mṅon par rab tu gtor te | ’di skad du kye ma śes rab kyi pha rol tu phyin pa ’di ni yun riṅ mo źig na ’dzam bu’i gliṅ gi mi rnams kyi naṅ du byuṅ ṅo źes ched du brjod pa ched du brjod nas | yaṅ lha’i me tog rnams bzuṅ nas bcom ldan ’das ga la ba der mṅon par (4) gtor mṅon par rab tu gtor te ’di skad ces gsol to ||  bcom ldan ’das sems can gaṅ dag śes rab kyi pha rol tu phyin pa ’chad pa daṅ sgom pa daṅ śes rab kyi pha rol tu phyin pa la spyod pa de dag la ni bdud dam bdud kyi ris kyi lha rnams kyis glags rñed par mi ’gyur ro ||  (5) bcom ldan ’das gaṅ śes rab kyi pha rol tu phyin pa ’di mñan pa daṅ thos nas ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu gdon pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du bgyid pa’i sems can de dag ni ṅan ṅon gyi dge ba’i rtsa ba daṅ (6) ldan pa ma lags so ||  bcom ldan ’das śes rab kyi pha rol tu phyin pa ’di gaṅ dag gi rna lam du grag par gyur pa’i sems can de dag gis kyaṅ sṅon gyi rgyal ba rnams la bgyi ba bgyis pa lags na | gaṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don pa (7) daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton bgyid pa daṅ de bźin ñid du slob pa daṅ de bźin ñid du sgrub pa daṅ de bźin ñid du rnal ’byor du bgyid pa lta ci smos te | bcom ldan ’das sems can de dag gis ni de bźin gśegs pa la bsñen bkur bgyis pa (45b1) lags so ||  de ci’i slad du źe na | ’di lta ste śes rab kyi pha rol tu phyin pa ’di las thams cad mkhyen pa ñid rab tu ’byed ciṅ ’di las thams cad mkhyen pa ñid btsal bar bgyi’o ||  bcom ldan ’das ’di lta ste dper na rin po che daṅ rin po che chen po gaṅ yaṅ ruṅ ba de dag (2) thams cad ni rgya mtsho chen pos rab tu phye ba lags | de dag thams cad ni rgya mtsho chen po las btsal bar bgyi ba lags so ||  bcom ldan ’das de bźin du thams cad mkhyen pa ñid kyi rin po che chen po ni de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas (3) rnams kyi śes rab kyi pha rol tu phyin pa’i rgya mtsho chen po las btsal bar bgyi’o ||  de skad ces gsol pa daṅ | bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka de de bźin no de de bźin te | de bźin gśegs pa dgra bcom pa (4) yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi thams cad mkhyen pa ñid kyi rin po che chen po ni ’di lta ste śes rab kyi pha rol tu phyin pa’i rgya mtsho chen po ’di las skyes so ||  de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to ||  bcom ldan ’das (5) ni sbyin pa’i pha rol tu phyin pa’i bsṅags pa mi gsuṅ źiṅ miṅ yoṅs su mi sgrogs | tshul khrims kyi pha rol tu phyin pa’i ma lags | bzod pa’i pha rol tu phyin pa’i ma lags | brtson ’grus kyi pha rol tu phyin pa’i ma lags | bcom ldan ’das ni bsam gtan gyi pha (6) rol tu phyin pa’i bsṅags pa mi gsuṅ źiṅ miṅ yoṅs su me sgrogs kyi | ’on kyaṅ bcom ldan ’das ni śes rab kyi pha rol tu phyin pa gcig pu ñid kyi bsṅags pa yoṅs su gsuṅ ba daṅ miṅ yoṅs su sgrogs par mdzad do ||  bcom ldan ’das kyis bka’ stsal pa | de de bźin no (7) kun dga’ bo de de bźin te | kun dga’ bo ṅa ni śes rab kyi pha rol tu phyin pa kho na’i bsṅags pa smra ba daṅ miṅ yoṅs su sgrogs kyi pha rol tu phyin pa gźan gyi ni ma yin no ||  de ci’i phyir źe na | kun dga’ bo śes rab kyi pha rol tu phyin pa ni pha rol tu phyin pa lṅa po rnams kyi sṅon du ’gro ba ste (46a1) des na pha rol tu phyin pa’i miṅ ’thob bo ||  kun dga’ bo de ci sñam du sems thams cad mkhyen pa ñid du yoṅs su ma bsṅos pa’i sbyin pas sbyin pa’i pha rol tu phyin pa źes bya ba’i miṅ ’thob par ’gyur ram | kun dga’ bos gsol pa | bcom ldan ’das de ni ma lags (2) so ||  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo de ci sñam du sems de bźin du yoṅs su ma bsṅos pa’i tshul khrims daṅ yoṅs su ma bsṅos pa’i bzod pa daṅ yoṅs su ma bsṅos pa’i brtson ’grus daṅ yoṅs su ma bsos pa’i bsam gtan rnams daṅ | kun (3) dga’ bo ’di ci sñam du sems thams cad mkhyen pa ñid du yoṅs su ma bsṅos pa’i śes rab kyis śes rab kyi pha rol tu phyin pa źes bya ba’i miṅ ’thob par ’gyur ram | kun dga’ bos gsol pa | bcom ldan ’das de ni ma lags so ||  bcom ldan ’das kyis bka’ stsal (4) pa | kun dga’ bo ’di ci sñam du sems dge ba’i rtsa ba rnams thams cad mkhyen pa ñid du yoṅs su bsṅo bas yoṅs su sṅo bar byed pa’i śes rab gaṅ yin pa de bsam gyis mi khyab pa yin nam | kun dga’ bos gsol pa | bcom ldan ’das de de bźin te | bcom ldan (5) ’das dge ba’i rtsa ba rnams thams cad mkhyen pa ñid du yoṅs su bsṅo bas yoṅs su sṅo bar byed pa’i śes rab gaṅ lags pa de ni bsam gyis mi khyab pa’o ||  bcom ldan ’das de ni mchog tu bsam gyis mi khyab bo ||  bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo de (6) lta bas na de ltar dam pa yin pa’i phyir de ni śes rab kyi pha rol tu phyin pa źes bya ba’i miṅ ’thob par ’gyur te | gaṅ gis dag pa’i rtsa ba thams cad mkhyen pa ñid du yoṅs su bsṅos pa rnams pha rol tu phyin pa’i miṅ ’thob bo || 
                                       
                                       
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
(19)  摩訶般若波羅蜜明呪品第四
(20)爾時釋提桓因。與四萬天子在會中者。語釋(21)提桓因言。憍尸迦。應受持讀誦般若波羅蜜。 
                  (22)佛告釋提桓因。憍尸迦。汝受持讀誦般若波(23)羅蜜。                  若阿修羅生念。欲與忉利諸天共鬪。爾(24)時汝當誦念般若波羅蜜。以是因縁故。阿修(25)羅惡心即滅。 
(72) Thereupon those forty thousand gods in the assembly said to Sakra, the Chief of Gods: Sir! do take up the perfection of wisdom!  The perfection of wisdom, Sir, should be taken up, recited, studied and explained!                  The Lord: Kausika, do take up the perfection of wisdom,  recite, study and explain it!                For if the Asuras form the idea of having a fight with the Gods of the Thirty-three, and if you, Kausika, bring to mind and repeat this perfection of wisdom, then the Asuras will drop that idea again. 
evam ukte śakro devānām indro bhagavantam etad avocat - mahāvidyeyaṃ bhagavan yad uta prajñāpāramitā |  apramāṇeyaṃ bhagavan vidyā yad uta prajñāpāramitā |  aparimāṇeyaṃ bhagavan (37) vidyā yad uta prajñāpāramitā |  niruttareyaṃ bhagavān vidyā yad uta prajñāpāramitā |  anuttareyaṃ bhagavan vidyā yad uta prajñāpāramitā |  asameyaṃ bhagavan vidyā yad uta prajñāpāramitā |  asamasameyaṃ bhagavan vidyā yad uta prajñāpāramitā |  evam ukte bhagavān śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat |  mahāvidyeyaṃ kauśika yad uta prajñāpāramitā |  apramāṇeyaṃ kauśika vidyā yad uta prajñāpāramitā |  aparimāṇeyaṃ kauśika vidyā yad uta prajñāpāramitā |  niruttareyaṃ kauśika vidyā yad uta prajñāpāramitā |  anuttareyaṃ kauśika vidyā yad uta prajñāpāramitā |  asameyaṃ kauśika vidyā yad uta prajñāpāramitā |  asamasameyaṃ kauśika vidyā yad uta prajñāpāramitā |  tat kasya hetoḥ? imāṃ hi kauśika vidyām āgamya paurvakās tathāgatā arhantaḥ samyaksaṃbuddhā anuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ, yad uta prajñāpāramitām |  ye ’pi te kauśika bhaviṣyanty anāgate ’dhvani tathāgatā arhantaḥ samyaksaṃbuddhāḥ, anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante, te ’pi kauśika imām eva vidyām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante yad uta prajñāpāramitā |  ye ’pi kecit kauśika etarhi aprameyeṣv asaṃkhyeyeṣu trisāhasramahāsāhasreṣu lokadhātuṣu buddhā bhagavanto ’nuttarāṃ samyaksaṃbodhim abhisaṃbudhyante, te ’pi kauśika imām eva vidyām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante yad uta prajñāpāramitām |  aham api kauśika imām eva vidyām āgamyānuttarāṃ samyaksaṃbodhim abhisaṃbuddho yad uta prajñāpāramitām |  imām eva kauśika vidyām āgamya daśa kuśalāḥ karmapathā loke prabhāvyante, catvāri dhyānāni bodhyaṅgasaṃprayuktāni loke prabhāvyante, catvāry apramāṇāni bodhyaṅgasaṃprayuktāni loke prabhāvyante, catasra ārūpyasamāpattayo bodhyaṅgaparigṛhītā loke prabhāvyante, ṣaḍabhijñā bodhyaṅgasaṃprayuktā loke prabhāvyante, saptatriṃśadbodhipakṣā dharmā loke prabhāvyante, saṃkṣepeṇa caturaśītidharmaskandhasahasrāṇi loke prabhāvyante, buddhajñānaṃ svayaṃbhūjñānam acintyajñānaṃ loke prabhāvyante, imām eva kauśika vidyām āgamya yad uta prajñāpāramitām |  yadāpi kauśika tathāgatā arhantaḥ samyaksaṃbuddhā loke notpadyante, tadāpi kauśika bodhisattvā mahāsattvāḥ pūrvaśrutena prajñāpāramitāniṣyandena ye upāyakauśalyasamanvāgatā bhavanti, te ’pi kauśika sattvānām anukampakāḥ anukampām upādāya imaṃ lokam āgamya daśa kuśalān karmapathān loke prabhāvayanti, catvāri dhyānāni bodhyaṅgaviprayuktāni loke prabhāvayanti, catvāry apramāṇāni bodhyaṅgaviprayuktāni loke prabhāvayanti |  catasra ārūpyasamāpattīr bodhyaṅgaviyuktā loke prabhāvayanti |  pañcābhijñā bodhyaṅgaviprayuktā loke prabhāvayanti |  tadyathāpi nāma kauśika candramaṇḍalam āgamya sarvā oṣadhīḥ tārā yathābalaṃ yathāsthāmam avabhāsayanti, nakṣatrāṇi ca yathābalaṃ yathāsthāmam avabhāsayanti, evam eva kauśika tathāgatasyārhataṃ samyaksaṃbuddhasyātyayena saddharmasyāntardhāne tathāgatānām arhatāṃ samyaksaṃbuddhānām anutpādāt yā kācid dharmacaryā samacaryā asamacaryā kuśalacaryā loke prajñāyate prabhāvyate, sarvā sā bodhisattvanirjātā bodhisattvapramāvitā (38) bodhisattvopāyakauśalyapravartitā |  tac ca bodhisattvānām upāyakauśalyaṃ prajñāpāramitānirjātaṃ veditavyam || 
kun dga’ bo de lta bas na dge ba’i rtsa ba rnams thams (7) cad mkhyen pa ñid du yoṅs su bsṅos pa’i phyir śes rab kyi pha rol tu phyin pa ni pha rol tu phyin pa lṅa’i sṅon du ’gro źiṅ ’dren pa yoṅs su ’dren pa’o ||  tshul ’dis pha rol tu phyin pa lṅa ni śes rab kyi pha rol tu phyin pa kho na’i naṅ du ’dus so ||  kun dga’ bo ’di lta ste śes rab kyi pha rol (46b1) tu phyin pa źes bya ba ni pha rol tu phyin pa drug yoṅs su rdzogs pa’i tshig bla dgas so ||  kun dga’ bo de lta bas na śes rab kyi pha rol tu phyin pa yoṅs su bsgrags na pha rol tu phyin pa drug po thams cad yoṅs su bsgrags par ’gyur ro ||  kun dga’ bo ’di lta ste dper na sa chen po (2) la sa bon btab pa tshogs pa daṅ phrad na skye bar ’gyur te | sa chen po ni sa bon de dag gi gźi yin pas sa chen po la brten nas sa bon de dag skye bar ’gyur ro ||  kun dga’ bo de bźin du pha rol tu phyin pa lṅa ni śes rab kyi pha rol tu phyin pas yaṅ dag par bzuṅ bas thams cad (3) mkhyen pa ñid la brten pa yin te | śes rab kyi pha rol tu phyin pa la brten nas pha rol tu phyin pa lṅa skye bar ’gyur ro ||  śes rab kyi pha rol tu phyin pas yoṅs su bzuṅ ba’i phyir pha rol tu phyin pa źes bya ba’i miṅ ’thob par ’gyur ro ||  kun dga’ bo de lta bas na śes rab kyi (4) pha rol tu phyin pa ’di ñid pha rol tu phyin pa lṅa’i sṅon du ’gro źiṅ ’dren pa yoṅs su ’dren pa’o ||  de nas bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das re śig śes rab kyi pha rol tu phyin pa bzuṅ źiṅ bcaṅs pa daṅ klags pa (5) daṅ kun chub par bgyis pa daṅ rab tu bton pa daṅ bstan pa daṅ ñe bar bstan pa daṅ luṅ phog pa daṅ kha ton du bgyis pas rigs kyi bu ’am rigs kyi bu mos yon tan gaṅ dag yoṅs su ’dzin par ’gyur ba śes rab kyi pha rol tu phyin pa’i yon tan ’di dag thams cad de bźin (6) gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis yoṅs su bsgrags pa ni ma lags te | ’on kyaṅ gaṅ źig bdag gis bcom ldan ’das kyi thad nas śes rab kyi pha rol tu phyin pa ’di’i phyogs gcig bzuṅ źiṅ rab tu bton pa’i lags so ||  bcom ldan (7) ’das kyis bka’ stsal pa | kau śi ka legs so legs so ||  kau śi ka yaṅ gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed pa de dag ñid (47a1) ’ba’ źig la yon tan ’di dag ’byuṅ ba ’ba’ źig tu ni ma zad kyi | kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ gis yaṅ saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bya ba daṅ | (2) tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa byas par ’gyur bar śes rab kyi pha rol tu phyin pa ’di bris nas glegs bam du chud par byas te ’chaṅ ṅam bźag la | śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug (3) pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ bdag daṅ mchod pa rnam pa maṅ po dag gis mchod par byed de | bkur stir byed bla mar byed rjed par byed mchod par byed ri mor byed bsñen (4) bkur byed na | kau śi ka rigs kyi bu ’am rigs kyi bu mo de’i yaṅ tshe ’di ñid kyi yon tan ṅas bśad pa yin no ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das bdag gis kyaṅ (5) gaṅ źig saṅs rgyas kyi tshul rgyun chad par ma gyur cig dam pa’i chos nub par ma gyur cig ces dam pa’i chos yun riṅ du gnas par bgyi ba daṅ | tshul daṅ ma bral bas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa bsgrub pa bgyis par ’gyur bar (6) śes rab kyi pha rol tu phyin pa ’di bris nas glegs bam du chud par bgyis te ’chaṅ ṅam bźag la | śes rab kyi pha rol tu phyin pa de la me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar (7) me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis mchod par bgyid de | bkur stir bgyid bla mar bgyid rjed par bgyid mchod par bgyid ri mor bgyid bsñen bkur bgyid pa’i rigs kyi bu ’am rigs kyi bu mo de la bsruṅ ba daṅ bskyab pa daṅ sba ba bgyid par ’gyur na | gaṅ śes (47b1) rab kyi pha rol tu phyin pa ’di ’dri ba daṅ ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par bgyid pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton du bgyid pa daṅ me tog daṅ bdug pa daṅ dri daṅ phreṅ ba daṅ byug pa daṅ phye ma daṅ na bza’ daṅ gdugs (2) daṅ rgyal mtshan daṅ dril bu daṅ ba dan dag daṅ khor yug tu mar me’i phreṅ ba dag daṅ mchod pa rnam pa maṅ po dag gis kyaṅ mchod par bgyid de | bkur stir bgyid bla mar bgyid rjed par bgyid mchod par bgyid ri mor bgyid bsñen bkur bgyid pa lta smos kyaṅ ci ’tshal | bcom (3) ldan ’das kyis bka’ stsal pa | kau śi ka legs so legs so ||  kau śi ka yaṅ rigs kyi bu ’am rigs kyi bu mo de śes rab kyi pha rol tu phyin pa ’di kha ton du byed pa na de ñid du lha’i bu brgya phrag maṅ po ’oṅ bar ’gyur | lha’i bu stoṅ phrag maṅ po daṅ lha’i bu brgya stoṅ phrag maṅ po rnams (4) chos ñan pa’i phyir ñe bar ’oṅ bar ’gyur ro ||  lha’i bu de dag chos ñan pa na chos smra ba de’i spobs pa ñe bar sgrub po sñam du sems par ’gyur ro ||  gaṅ gi tshe yaṅ chos smra ba de mi smra bar ’dod par gyur pa de’i tshe yaṅ lha’i bu de dag gis chos la gus pa de ñid kyis rigs kyi bu (5) ’am rigs kyi bu mo de ji ltar sma ba ñid du ’dun pa de ltar spobs pa ñe bar bsgrub par sems so ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa (6) daṅ luṅ ’bogs pa daṅ | kha ton byed par ’gyur ba de dag tshe ’di la yon tan ’di dag kyaṅ yoṅs su ’dzin par ’gyur ro ||  kau śi ka gźan yaṅ rigs kyi bu ’am rigs kyi bu mo de śes rab kyi pha rol tu phyin pa ’di ’chad pa na ṅa la klan ka tshol ba’i bsam pas ’ga’ źig rgol na mi (7) ruṅ ṅo sñam du ’khor gyi mdun du sems źum par mi ’gyur ro ||  de ci’i phyir źe na | ’di ltar de la śes rab kyi pha rol tu phyin pas bsruṅ ba daṅ bskyab pa daṅ sba ba byed de śes rab kyi pha rol tu phyin pa la gnas pa des ni klan ka tshol ba yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  śes rab (48a1) kyi pha rol tu phyin pa la gnas pas ni klan ka tshol bar byed pa yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  gaṅ la klan ka btsal bar bya ba de yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  śes rab kyi pha rol tu phyin pa de yaṅ yaṅ dag par rjes su mi mthoṅ ste | de ltar (2) śes rab kyi pha rol tu phyin pas yoṅs su bzuṅ pa’i rigs kyi bu ’am rigs kyi bu mo la rnam graṅs ’dis rgol ba gaṅ yaṅ mi ’byuṅ ṅo ||  de yaṅ mi dṅaṅ kun tu mi skrag kun tu skrag pa daṅ ldan par mi byad do ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa (3) ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed par ’gyur ba des tshe ’di la yon tan ’di dag kyaṅ yoṅs su ’dzin par ’gyur ro || 
                                                 
                                                 
..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
釋提桓因白佛言。世尊。般若波(26)羅蜜是大明呪。        般若波羅蜜是無上呪。    般若(27)波羅蜜是無等等呪。  佛言。如是如是憍尸迦。  (28)般若波羅蜜是大明呪。        般若波羅蜜是無上(29)呪。    般若波羅蜜是無等等呪。  何以故。憍尸迦。(543c1)過去諸佛因是明呪。得阿耨多羅三藐三菩提。  (2)未來諸佛亦因是呪。當得阿耨多羅三藐三菩(3)提。  今十方現在諸佛亦因是呪。得阿耨多羅(4)三藐三菩提。    憍尸迦。因是明呪十善道出現於(5)世。四禪四無量心四無色定五神通出現於(6)世。因菩薩故。十善道出現於世。四禪四無量(7)心四無色定五神通出現於世。  若諸佛不出(8)於世。但因菩薩故。十善道四禪四無量心四(9)無色定五神通出現於世。      譬如月不出時星(10)宿光明照於世間。如是憍尸迦。世無佛時。(11)所有善行正行皆從菩薩出生。  菩薩方便力(12)皆從般若波羅蜜生。 
(73) Sakra: A great lore is this perfection of wisdom,  a lore without measure,  a quite measureless lore,    an unsurpassed lore,  an unequalled lore,  a lore which equals the unequalled.  The Lord: So it is, Kausika.                For thanks to this lore, i.e. the perfection of wisdom, the Buddhas of the past have known full enlightenment.  Thanks to it the Buddhas of the future will know it.  Thanks to it, the Buddhas of the present do know it.  Thanks to it I have known it.  (74) Thanks to just this lore do the ten wholesome ways of acting become manifest in the world, the four trances associated with the limbs of enlightenment, the four Unlimited associated with the limbs of enlightenment, the four formless attainments upheld by the limbs of enlightenment, the six super-knowledges associated with the limbs of enlightenment, in short the eighty-four thousand articles of dharma, the cognition of the Buddha, the cognition of the Self-existent, the inconceivable cognition.  But when there are no Tathagatas in the world, then it is the Bodhisattvas, - endowed with skill in means as a result of hearing the outpouring of the perfection of wisdom in the past (when there were Buddhas), full of pity for beings, come into this world out of pity, - who foster in the world the ten wholesome ways of acting, the four trances as dissociated from the limbs of enlightenment, etc. to: the fiver super-knowledges as dissociated from the limbs of enlightenment.      (75) Just as thanks to the disk of the moon all the herbs, stars and constellations are illuminated according to their power and strength, so, after the Tathagata has passed away and His good dharma has disappeared, in the absence of the Tathagatas, whatever righteous, upright, outstanding, or wholesome life is conceived and manifested in the world, all that has come forth from the Bodhisattva, has been brought forth by him, has spread from his skill in means.  But the skill in means of the Bodhisattvas should be known as having come forth from the perfection of wisdom. 
punar aparaṃ kauśika imāṃ prajñāpāramitām udgṛhṇaṃtāṃ dhārayatāṃ vācayatāṃ paryavāpnuvatāṃ pravartayatāṃ deśayatām upadiśatām uddiśatāṃ svādhyāyatāṃ likhatāṃ manasi kurvatāṃ samanvāharatāṃ ca kulaputrāṇāṃ kuladuhitṝṇāṃ vā tannidānaṃ bahavo dṛṣṭadhārmikā guṇāḥ pratikāṅkṣitavyāḥ |  evam ukte śakro devānām indro bhagavantam etad avocat - katamaiḥ punar bhagavan dṛṣṭadhārmikair guṇaiḥ samanvāgatās te kulaputrāḥ kuladuhitaraś ca bhaviṣyanti? bhagavān āha - na te kauśika kulaputrā vā kuladuhitaro vā viṣamāparihāreṇa kālaṃ kariṣyanti, na viṣeṇa kālaṃ kariṣyanti, na śastreṇa kālaṃ kariṣyanti, nāgninā kālaṃ kariṣyati, nodakena kālaṃ kariṣyanti, na daṇḍena kālaṃ kariṣyanti, na paripakrameṇa kālaṃ kariṣyanti |  utpannotpannāścaiṣāmupadravā rājato vā rājaputrato vā rājamantrito vā rājamahāmātrato vā imāṃ prajñāpāramitāṃ samanvāharatāṃ vā svādhyāyatāṃ vā punar evāntardhāsyanti |  teṣāṃ ca enāṃ prajñāpāramitāṃ punaḥ punaḥ samanvāharatāṃ vā svādhyāyatāṃ vā ye tatropasaṃkrāmeyur avatāraprekṣiṇo ’vatāragaveṣiṇo rājāno vā rājaputrā vā rājamantriṇo vā rājamahāmātrā vā, na te ’vatāraṃ lapsyante yathāpi nāma prajñāpāramitāparigṛhītatvāt |  upasaṃkrāntānāṃ ca teṣāṃ rājñāṃ vā rājaputrāṇāṃ vā rājamantriṇāṃ vā, rājamahāmātrāṇāṃ vā ālapitukāmatā bhaviṣyati, abhibhāṣitukāmatā bhaviṣyati, pratisaṃmoditavyaṃ ca te maṃsyante |  tat kasya hetoḥ? iyaṃ hi kauśika prajñāpāramitā sarvasattvānām antike maitropasaṃhāreṇa maitracittatayā karuṇopasaṃhāreṇa karuṇacittatayā pratyupasthitā |  tasmāt tarhi kauśika ye ’pi te vyālasarīsṛpakāntāramadhyagatāḥ, teṣāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ vā manuṣyā vā amanuṣyā vā avatāraprekṣiṇo ’vatāragaveṣiṇaḥ, te ’pi teṣāṃ kauśikāvatāraṃ na lapsyante sthāpayitvā pūrvakarmavipākam || 
kau śi ka gźan yaṅ rigs kyi bu ’am rigs kyi bu mo dag (4) pha ma daṅ mdza’ bo daṅ blon po daṅ gñen bśes daṅ snag gi gñen mtshams rnams daṅ dge sbyoṅ daṅ bram ze dag la yid du ’oṅ bar ’gyur ro ||  de pha rol rgol ba byuṅ źiṅ skyes pa dag chos daṅ ldan pas tshar gcod pa la stobs yod ciṅ nus pa yod par ’gyur te | pha rol gyis brgal (5) ba na yaṅ brgal ba la luṅ ston nus par ’gyur ro ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo gaṅ śes rab kyi pha rol tu phyin pa ’di ’dzin pa daṅ ’chaṅ ba daṅ klog pa daṅ kun chub par byed pa daṅ rab tu ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton byed par (6) ’gyur ba’i rigs kyi bu ’am rigs kyi bu mo des tshe ’di la yon tan ’di dag kyaṅ yaṅs su ’dzin par ’gyur ro ||  kau śi ka yaṅ rigs kyi bu ’am rigs kyi bu mo de sa phyogs gaṅ du śes rab kyi pha rol tu phyin pa ’di bris nas glegs bam du chud par byas te mchod pa sṅon du ’gro bas (7) bźag par ’gyur ba der | kau śi ka rgyal chen bźi’i ris kyi lha dag gi naṅ na lha’i bu gaṅ yaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di (48b1) glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | (2) bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas | bcaṅ ba byas klag pa byas kun chub par byas rab tu gdon par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka sum cu rtsa gsum pa’i lha dag gi naṅ na lha’i (3) bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der bod par sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur (4) ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun (5) chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka ’thab bral gyi lha dag gi naṅ na lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ñe bar (6) ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chad par ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par (7) ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar (49a1) sems so ||  kau śi ka dga’ ldan gyi lha dag gi naṅ na lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud (2) pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ (3) phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so || 
             
             
..  ..  ..  ..  ..  ..  .. 
復次憍尸迦。若善男子(13)善女人供養般若波羅蜜經卷。恭敬尊重讃(14)歎得是現世福徳。  釋提桓因。白佛言。世尊。得(15)何等現世福徳。憍尸迦。是善男子善女人毒(16)不能傷火不能燒。終不横死。  又善男子善女(17)人若官事起。誦念般若波羅蜜。官事即滅。諸(18)求短者皆不得便。  何以故。般若波羅蜜所護(19)故。復次憍尸迦。善男子善女人誦念般若波(20)羅蜜。  若至國王若王子大臣所。皆歡喜問訊(21)與共語言。  何以故。憍尸迦。般若波羅蜜爲慈(22)悲一切衆生故出。  是故憍尸迦。諸求短者皆(23)不得便。 
Moreover, those who are devoted to the perfection of wisdom, should expect therefrom many advantages here and now.  Sakra: Which are those advantages? The Lord: Those devotees will not die an untimely death, nor from poison, or sword, or fire, or water, or staff, or violence.  When they bring to mind and repeat this perfection of wisdom, (76) the calamities which threaten them from kings and princes, from king’s counsellors and king’s ministers, will not take place.  If kings, etc., would try to do harm to those who again and again bring to mind and repeat the perfection of wisdom they will not succeed; because the perfection of wisdom upholds them.  Although kings, etc., may approach them with harmful intent, they will instead decide to greet them, to converse with them, to be polite and friendly to them.  For this perfection of wisdom entails an attitude of friendliness and compassion towards all beings.  Therefore, even though the devotee of the perfection of wisdom may be in the middle of a wilderness infested with venomous vipers, neither men nor ghosts can harm them, except as a punishment for past deeds. 
atha khalv anyatīrthyānāṃ parivrājakānām upālambhābhiprāyāṇāṃ śataṃ tasyāṃ velāyāṃ yena bhagavāṃs tenopasaṃkrāmati sma |  atha khalu śakro devānām indro dūrata eva āgacchatas tān anyatīrthyān parivrājakān dṛṣṭvā teṣāṃ cittāni vyavalokya evaṃ cintayāmāsa - ime khalu anyatīrthyāḥ parivrājakopālambhābhiprāyā yena bhagavāṃs tenopasaṃkrāmanti sma |  yan nv ahaṃ yāvanmātro mayāṃ bhagavato ’ntikād asyāḥ prajñāpāramitāyāḥ pradeśa udgṛhītaḥ, tāvanmātraṃ smṛtyā samanvāhareyaṃ svādhyāyeyaṃ pravartayeyam, yathaite ’nyatīrthāḥ parivrājakā bhagavantaṃ nopasaṃkrāmeyuḥ |  evam asyāḥ prajñāpāramitāyā bhāṣyamāṇāyā nāntarāyaḥ syād iti |  atha khalu śakro devānām indro yāvanmātro bhagavato ’ntikād asyāḥ prajñāpāramitāyāḥ pradeśaḥ udgṛhītaḥ, tāvanmātraṃ smṛtyā samanvāharati sma, svādhyāyati sma, pravartayati sma |  atha te ’nyatīrthāḥ parivrājakā dūrāddūrataraṃ bhagavantaṃ pradakṣiṇīkṛtya tenaiva dvāreṇa tenaiva mārgeṇa punar eva niṣkrāntāḥ |  atha khalv āyuṣmataḥ śāriputrasyaitad abhūt (39) - kim atra kāraṇaṃ yena ime ’nyatīrthyāḥ parivrājakā dūrāddūrataraṃ bhagavantaṃ pradakṣiṇīkṛtya tenaiva dvāreṇa tenaiva mārgeṇa punar eva niṣkrāntāḥ? atha khalu bhagavān āyuṣmataḥ śāriputrasya imam evaṃrūpaṃ cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ śāriputram etad avocat - śakreṇa śāriputra devānām indreṇa teṣām anyatīrthyānāṃ parivrājakānām upālambhābhiprāyāṇāṃ cittāni vyavalokya iyaṃ prajñāpāramitā smṛtyā samanvāhṛtā svādhyāyitā pravartitā, teṣām anyatīrthyānāṃ parivrājakānāṃ vigrahītukāmānāṃ vivaditukāmānāṃ virodhayitukāmānāṃ nivartanārtham, yathā asyāḥ prajñāpāramitāyā bhāṣyamāṇāyā ete ’nyatīrthyāḥ parivrājakā nopasaṃkrāmeyur iti, māntarāyaṃ kārṣuḥ prajñāpāramitāyā bhāṣyamāṇāyā iti |  mayā ca śakrasya devānām indrasyābhyanujñātam |  tat kasya hetoḥ? nāhaṃ śāriputra teṣām anyatīrthyānāṃ parivrājakānām ekasyāpi śuklaṃ dharmaṃ samanupaśyāmi |  sarve te śāriputra upālambhābhiprāyāḥ pratihatacittopasaṃkramitukāmā abhūvan || 
kau śi ka ’phrul dga’i lha dag gi naṅ na lha’i bu gaṅ su dag bla na med pa yaṅ (4) dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog (5) par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par (6) byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka gźan ’phrul dbaṅ byed kyi lha dag gi naṅ na lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ (7) der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ (49b1) ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka de (2) bźin du gzugs na spyod pa’i lha rnams la lha’i bu gaṅ ji sñed yod pa nas tshaṅs pa’i ’jig rten na tshaṅs ris kyi lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol (3) tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed (4) par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka khyod kyis ’dir tshaṅs ris pa ñid ji lta (5) ba de bźin du ni mi bsam ste | tshaṅs ris pa ji lta ba de bźin du tshaṅs pa’i mdun na ’don gyi lha dag gi naṅ na lha’i bu gaṅ su dag yod pa yaṅ sṅa ma bźin sbyar ro ||  de bźin du tshaṅs pa chen po daṅ | ’od chuṅ daṅ tshad med ’od daṅ ’od gsal daṅ dge chuṅ daṅ tshad med dge daṅ dge (6) rgyas daṅ sprin med daṅ bsod nams ’phel daṅ ’bras bu che daṅ ’du śes med pa’i sems can daṅ mi che ba daṅ mi gduṅ ba daṅ gya nom snaṅ daṅ śin tu mthoṅ daṅ | kau śi ka ’og min gyi lha dag gi naṅ na lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs (7) pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chud pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par (50a1) ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas (2) luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo des sems ’di ltar bskyed par bya ste | gaṅ su dag phyogs bcu’i ’jig rten gyi khams gźal du med graṅs med pa dag na yod pa’i lha daṅ klu daṅ gnod sbyin daṅ dri za daṅ (3) lha ma yin daṅ nam mkha’ ldiṅ daṅ mi ’am ci daṅ lto ’phye chen po daṅ mi ma yin pa de dag la | glegs bam ’di las śes rab kyi pha rol tu phyin pa la ltos śig phyag ’tshol cig ’dud pa gyis śig zuṅ śig choṅs śig lhogs śig kun chub par gyis śig rab tu thon cig ston cig (4) ñe bar ston cig luṅ phog śig kha ton gyis śig | bltas śiṅ phyag byas te ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston par byas luṅ phog ciṅ kha ton byas nas yaṅ phyir bdag ñid kyi gnas su deṅs śig (5) de dag la chos kyi sbyin pa ’di ñid byin par gyur cig ces bsam par bya’o ||  kau śi ka ’di la khyod ’di sñam du giṅ chen po bźi pa’i ’jig rten gyi khams ’di ñid kyi ’dod pa na spyod pa daṅ gzugs na spyod pa’i lha’i bu gaṅ dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par (6) źugs pa de dag ñid ’ba’ źig der ’oṅ ba sñam du sems par gyur na mi ruṅ ste kau śi ka de ltar mi blta’o ||  kau śi ka ’on kyaṅ yaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na ’dod pa na spyod pa daṅ gzugs na spyod pa’i lha’i bu gaṅ su dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu (7) yaṅ dag par źugs pa ci sñed yod pa de dag kyaṅ der ’oṅ bar sems te | de dag kyaṅ der ’oṅs nas śes rab kyi pha rol tu phyin pa ’di glegs bam du chad pa la lta bar ’gyur phyag ’tshal bar ’gyur ’dud pa byed par ’gyur ’dzin par ’gyur ’chaṅ bar ’gyur klog par ’gyur kun chub par (50b1) byed par ’gyur rab tu ’don par ’gyur ston par ’gyur ñe bar ston par ’gyur luṅ ’bogs par ’gyur kha ton byed par ’gyur te | bltas śiṅ phyag byas nas ’dud pa byas gzuṅ ba byas bcaṅ ba byas klag pa byas kun chub par byas rab tu ’don par byas ston par byas ñe bar ston (2) par byas luṅ phog ciṅ kha ton byas te yaṅ phyir ’gro bar sems so ||  kau śi ka yaṅ rigs kyi bu ’am rigs kyi bu mo de’i khyim daṅ gnas khaṅ daṅ khaṅ bzaṅs kyaṅ śin tu bsruṅs par ’gyur źiṅ sṅon gyi las kyi rnam par smin pa ma gtogs par de la su yaṅ ’tshe ba byed par yaṅ mi (3) ’gyur te | kau śi ka de ltar der gzi brjid che ba gzi brjid che ba źes bya ba’i lha daṅ klu daṅ gnod sbyin daṅ dri za daṅ lha ma yin daṅ nam mkha’ ldiṅ daṅ mi ’am ci daṅ lto ’phye chen po daṅ mi ma yin pa dag ’oṅ bar sems pas so ||  kau śi ka rigs kyi bu ’am rigs kyi bu mo des tshe (4) ’di la yon tan ’di dag kyaṅ yoṅs su ’dzin par ’gyur ro || 
                   
                   
..  ..  ..  ..  ..  ..  ..  ..  ..  .. 
爾時外道出家百人。欲求佛短來向(24)佛所。  釋提桓因作是念。是諸外道出家百人。(25)欲求佛短來向佛所。  我從佛所受般若波羅(26)蜜。今當誦念。是諸外道來至佛所。或能斷説(27)般若波羅蜜。    如是思惟已。即誦念從佛所受(28)般若波羅蜜。  時諸外道遙遶佛復道而去。  舍(29)利弗作是念。何因縁故是諸外道*遶佛而去。(544a1)佛知舍利弗心所念。告舍利弗。是釋提桓因(2)誦念般若波羅蜜。    如是外道乃無一人有善心(3)者。皆持惡意來求佛短。  是故外道各各復道(4)而去。 
Thereupon one hundred Wanderers of other sects approached the Lord with hostile intent.  Sakra, Chief of Gods, perceived those Wanderers from afar, and he reflected: Surely, those Wanderers of other sects are approaching the Lord with hostile intent.  Let me then recall as much of this perfection of wisdom as I have learned from the Lord, (77) bring it to mind, repeat and spread it, so that those Wanderers cannot approach the Lord,  and the preaching of this perfection of wisdom may not be interrupted.  Thereupon Sakra, Chief of Gods, recalled as much of this perfection of wisdom as he had learned from the Lord, brought it to mind, repeated and spread it.  Those Wanderers of other sects thereupon reverently saluted the Lord from afar, and went off on their way.  Thereupon it occurred to the Venerable Sariputra: For what reason have those heretical Wanderers reverently saluted the Lord from afar, and then departed on their way? The Lord: When Sakra, Chief of Gods, perceived the thoughts of those hostile Wanderers of other sects, he recalled this perfection of wisdom, brought it to mind, repeated it and spread it, with the object of turning back those Wanderers of other sects who wanted to quarrel, dispute and obstruct, and of preventing them from approaching the place where the perfection of wisdom is being taught.  And I have granted permission to Indra, Chief of Gods.  Because I saw not even one pure dharma in those Wanderers.  (78) They all wanted to approach with hostile intent, with thoughts of enmity. 
atha khalu mārasya pāpīyasya etad abhūt - imās tathāgatasyārhataḥ samyaksaṃbuddhasya catasraḥ parṣadaḥ saṃnipatitāḥ saṃniṣaṇṇās tathāgatasya saṃmukhībhūtāḥ |  ime ca kāmāvacarā rūpāvacarāś ca devaputrāḥ saṃmukhībhūtāḥ |  niyatamatra bodhisattvā mahāsattvā vyākariṣyante ’nuttarāyāṃ samyaksaṃbodhau |  yan nv aham upasaṃkrāmeyaṃ vicakṣuḥkaraṇāyeti |  atha khalu māraḥ pāpīyāṃś caturaṅgabalakāyam abhinirmāya yena bhagavāṃs tenopasaṃkrāmati sma |  atha khalu śakrasya devānām indrasyaitad abhūt - māro batāyaṃ pāpīyāṃś caturaṅgabalakāyam abhinirmāya yena bhagavāṃs tenopasaṃkrāmati sma |  yaś cāyaṃ caturaṅgasya balakāyasya vyūhaḥ, nāyaṃ rājño bimbisārasya caturaṅgasya balakāyasya vyūhaḥ, nāpi rājñaḥ prasenajitaś caturaṅgasya balakāyasya vyūhaḥ, nāpi śākyānāṃ caturaṅgasya balakāyasya vyūhaḥ, nāpi licchavīnāṃ caturaṅgasya balakāyasya vyūhaḥ, yo ’yaṃ māreṇa pāpīyasā abhinirmitaḥ |  samanubaddho dīrgharātraṃ māraḥ pāpīyān bhagavato ’vatāraprekṣī avatāragaveṣī, sattvānāṃ ca viheṭhanābhiprāyaḥ |  yan nv aham imām eva prajñāpāramitāṃ smṛtyā samanvāhareyaṃ svādhyāyeyaṃ pravartayeyam iti |  atha khalu śakro devānām indra imām eva prajñāpāramitāṃ smṛtyā samanvāharati sma svādhyāyati sma pravartayati sma |  yathā yathā ca śakro devānām indra imāṃ prajñāpāramitāṃ smṛtyā samanvāharati sma svādhyāyati sma pravartayati sma, tathā tathā māraḥ pāpīyāṃs tenaiva mārgeṇa punar eva pratyudāvṛttaḥ || 
de skad ces bka’ stsal pa daṅ | bcom ldan ’das la lha rnams kyi dbaṅ po brgya byin gyis ’di skad ces gsol to ||  bcom ldan ’das yaṅ rigs kyi bu ’am rigs kyi bu mo des ’di ltar lha ’am klu ’am gnod sbyin nam (5) dri za ’am lha ma yin nam nam mkha’ ldiṅ ṅam mi ’am ci ’am lto ’phye chen po ’am mi ’am mi ma lags pa rnams | śes rab kyi pha rol tu phyin pa ’di la mñan pa daṅ blta ba daṅ phyag bgyi ba daṅ ’dud pa bgyi ba daṅ gzuṅ ba daṅ bcaṅ ba daṅ klag pa daṅ kun chub par bgyi ba daṅ rab tu (6) ’don pa daṅ ston pa daṅ ñe bar ston pa daṅ luṅ ’bogs pa daṅ kha ton bgyid pa’i slad du der mchis par ci ltar ’tshal bar bgyi | de skad ces gsol pa daṅ | bcom ldan ’das kyis lha rnams kyi dbaṅ po brgya byin la ’di skad ces bka’ stsal to ||  kau śi ka gal te rigs kyi bu (7) ’am rigs kyi bu mos der snaṅ ba chen po dag mthoṅ na de la ’dir ṅes par lha ’am klu ’am gnod sbyin nam dri za ’am lha ma yin nam nam mkha’ ldiṅ ṅam mi ’am ci ’am lto ’phye chen po ’am mi ’am mi ma yin pa dag ’oṅs śiṅ lhags pa yin no źes rigs kyi bu ’am rigs kyi bu mo des śes (51a1) par by