Buddhist Mahâyâna Texts — SBE Vol. 49 — trans. Cowell, Müller & Takakusu (1894)

I4S LARGER PRAGiVA-PARAMITA-H/27DAYA-Sl)TRA. emptiness indeed is form. Emptiness is not different from form, form is not different from emptiness. What is form that is emptiness, what is emptiness that is form. Thus perception, name, conception, and knowledge also are emptiness.

Thus, O ^'ariputra, all things have the character of emptiness, they have no beginning, no end, they are faultless and not faultless, they are not imperfect and not perfect. Therefore, O ^'ariputra, here in this emptiness there is no form, no perception, no name, no concept, no knowledge. No eye, ear, nose, tongue, body, and mind. No form, sound, smell, taste, touch, and objects.

There is no eye,' &c., till we come to ' there is no mind, no objects, no mindknowledp-e. There is no knowledije, no ionorance, no destruction (of ignorance),' till we come to ' there is no decay and death, no destruction *of decay and death ; there are not (the Four Truths, viz.) that there is pain, origin of pain, stoppage of pain, and the path to it. There is no knowledge, no obtaining, no not-obtaining of Nirvawa.

Therefore, O vS^riputra, as there is no obtaining (of Nirvawa), a man who has approached the Pra^;7aparamiti of the Bodhisattvas, dwells (for a time) enveloped in consciousness. But when the envelopment of consciousness has been annihilated, then he becomes free of all fear, bc)ond the reach of change, enjoying final Nirva;m.

'All Buddhas of the past, present, and future, after approaching the Prai,'77aparamita, have awoke to the highest perfect knowledge. 'Therefore we ought to know the great verse of the Pra^^^y/aparamitri, the verse of the great wisdom, tlio unsurpassed verse, the verse which appeases

LARGER PRAGiVA-PARAMITA-H/27DAYA-sCTRA. 1 49 all pain — it is truth, because it is not false ^ — the verse proclaimed in the Pra^;7aparamita - : " O wisdom, gone, gone, gone to the other shore, landed at the other shore, Svaha ! " ' Thus, O ^'ariputra, should a Bodhisattva teach in the study of the deep Pra^;^aparamita.' Then when the Bhao^avat had risen from that meditation, he gave his approval to the venerable Bodhisattv^a Avalokite^vara, saying : ' Well done, well done, noble son ! So it is, noble son. So indeed must this study of the deep Pra^;/aparamita be performed. As it has been described by thee, it is applauded by Arhat Tathagatas.' Thus spoke Bhagavat with joyful mind. And the venerable ^'ariputra, and the honourable Bodhisattva Avalokitei"vara, aud the whole assembly, and the world of gods, men, demons, and fairies praised the speech of the Bhagavat. Here ends the Pra^waparamitahr/dayastatra.

^ It is truth, not falsehood, W text. ^ Fit for obtaining Pra^;7aparamita, W text.

THE SMALLER P R A G NA-F A R A M I T A H^/DAYA-SUTRA.

THE SMALLER P R A G yy A- P A R A M I T A- HAYDAYA-SUTRA. Adoration to the Omniscient ! The venerable Bodhisattva Avalokite^vara, performing his study in the deep Pra^;^aparamita (perfection of wisdom), thought thus : ' There are the five Skandhas, and these he considered as by their nature empty (phenomenal). ' O ^'ariputra/ he said, ' form here is emptiness, and emptiness indeed is form.

Emptiness is not different from form, form is not different from emptiness. What is form that is emptiness, what is emptiness that is form. ' The same applies to perception, name, conception, and knowledge. ' Here, O 6'ariputra, all things have the character of emptiness, they have no beginning, no end, they are faultless and not faultless, they are not imperfect and not perfect.

Therefore, O .Sariputra, in this emptiness there is no form, no perception, no name, no concepts, no knowledge. No eye, ear, nose, tongue, body, mind. No form, sound, smell, taste, touch, objects.' * There is no eye,' &c., till we come to ' there is no mind.'