Muni's Play९ प्रज्ञापारमिता नाम नवमः परिच्छेदः॥
Sanskrit
संवृतिः परमार्थश्च सत्यद्वयमिदं मतम्।
बुद्धेरगोचरस्तत्त्वं बुद्धिः संवृतिरुच्यते॥२॥saṁvṛtiḥ paramārthaśca satyadvayamidaṁ matam | buddheragocarastattvaṁ buddhiḥ saṁvṛtirucyate || 2 ||
Translation
The relative (samvrti) and the absolute (paramartha) are accepted as the two truths. Reality is beyond the reach of the intellect; the intellect is called relative.
Sanskrit
प्रत्यक्षमपि रूपादि प्रसिद्ध्या न प्रमाणतः।
अशुच्यादिषु शुच्यादिप्रसिद्धिरिव सा मृषा॥६॥pratyakṣamapi rūpādi prasiddhyā na pramāṇataḥ | aśucyādiṣu śucyādiprasiddhiriva sā mṛṣā || 6 ||
Translation
Even direct perception of form and so forth is based on common worldly convention, not on valid cognition (pramana). That convention is false, like the convention of purity with regard to what is impure.
Sanskrit
यावत्प्रत्ययसामग्री तावन्मायापि वर्तते।
दीर्घसंतानमात्रेण कथं सत्त्वोऽस्ति सत्यतः॥१०॥yāvatpratyayasāmagrī tāvanmāyāpi vartate | dīrghasaṁtānamātreṇa kathaṁ sattvo’sti satyataḥ || 10 ||
Translation
As long as the collection of conditions exists, so long does the illusion continue. How can a sentient being exist in reality merely because of a long continuum?
Sanskrit
शून्यतावासनाधानाद्धीयते भाववासना।
किंचिन्नास्तीति चाभ्यासात्सापि पश्चात्प्रहीयते॥३३॥śūnyatāvāsanādhānāddhīyate bhāvavāsanā | kiñcinnāstīti cābhyāsātsāpi paścātprahīyate || 33 ||
Translation
Through the cultivation of the habit of emptiness, the habit of [perceiving] things is abandoned. Through the practice of [the thought] “Nothing exists,” even that [habit of emptiness] is later abandoned.
Sanskrit
चिन्तामणिः कल्पतरुर्यथेच्छापरिपूरणः।
विनेयप्रणिधानाभ्यां जिनबिम्बं तथेक्ष्यते॥३६॥cintāmaṇiḥ kalpataruryathecchāparipūraṇaḥ | vineyapraṇidhānābhyāṁ jinabimbaṁ tathekṣyate || 36 ||
Translation
Just as the wish-fulfilling gem and the wish-granting tree fulfill desires, so is the image of the Jina seen because of his past resolves and the needs of those to be trained.
Sanskrit
यथा गारुडिकः स्तम्भं साधयित्वा विनश्यति।
स तस्मिंश्चिरनष्टेऽपि विषादीनुपशामयेत्॥३७॥yathā gāruḍikaḥ stambhaṁ sādhayitvā vinaśyati | sa tasmiñciranaṣṭe’pi viṣādīnupaśāmayet || 37 ||
Translation
Just as a charmer of Garudas dies after empowering a pillar [with a mantra], and even long after his death that pillar still counteracts poison and so forth.
Sanskrit
आगमाच्च फलं तत्र संवृत्या तत्त्वतोऽपि वा।
सत्यबुद्धे कृता पूजा सफलेति कथं यथा॥४०॥āgamācca phalaṁ tatra saṁvṛtyā tattvato’pi vā | satyabuddhe kṛtā pūjā saphaleti kathaṁ yathā || 40 ||
Translation
And from tradition [it is known that] there is a result there, whether relatively or absolutely. How is it that worship performed towards a Buddha who is believed to be real is fruitful? It is just like that [pillar].
Sanskrit
वेदनाप्रत्यया तृष्णा वेदनैषां च विद्यते।
सालम्बनेन चित्तेन स्थातव्यं यत्र तत्र वा॥४८॥vedanāpratyayā tṛṣṇā vedanaiṣāṁ ca vidyate | sālambanena cittena sthātavyaṁ yatra tatra vā || 48 ||
Translation
Craving is conditioned by feeling, and feeling exists for them (the Arhats). The mind that has an object must remain somewhere or other.
Sanskrit
विना शून्यतया चित्तं बद्धमुत्पद्यते पुनः।
यथासंज्ञिसमापत्तौ भावयेत्तेन शून्यताम्॥४९॥vinā śūnyatayā cittaṁ baddhamutpadyate punaḥ | yathāsaṃjñīsamāpattau bhāvayettena śūnyatām || 49 ||
Translation
Without emptiness, the mind is reborn in a bound state, as in the attainment of non-perception. Therefore, one should cultivate emptiness.
Sanskrit
तदेवं शून्यतापक्षे दूषणं नोपपद्यते।
तस्मान्निर्विचिकित्सेन भावनीयैव शून्यता॥५४॥tadevaṁ śūnyatāpakṣe dūṣaṇaṁ nopapद्यते | tasmānnirvicikitsena bhāvanīyaiva śūnyatā || 54 ||
Translation
Thus, no flaw is found in the position of emptiness. Therefore, without any doubt, one should cultivate emptiness alone.
Sanskrit
क्लेशज्ञेयावृतितमःप्रतिपक्षो हि शून्यता।
शीघ्रं सर्वज्ञताकामो न भावयति तां कथम्॥५५॥kleśajñeyāvṛtitamaḥpratipakṣo hi śūnyatā | śīghraṁ sarvajñatākāmo na bhāvayati tāṁ katham || 55 ||
Translation
Emptiness is the antidote to the darkness of the obscurations of afflictions and the obscurations to knowledge. How can one who desires omniscience quickly not cultivate it?
Sanskrit
यद्दुःखजननं वस्तु त्रासस्तस्मात्प्रजायताम्।
शून्यता दुःखशमनी ततः किं जायते भयम्॥५६॥yadduḥkhajananaṁ vastu trāsastasmātprajāyatām | śūnyatā duḥkhaśamanī tataḥ kiṁ jāyate bhayam || 56 ||
Translation
Fear should arise from that which causes suffering. Emptiness is the pacifier of suffering; why then does fear arise from it?
Sanskrit
शब्दज्ञानं यदि तदा शब्दो गृह्येत सर्वदा।
ज्ञेयं विना तु किं वेत्ति येन ज्ञानं निरुच्यते॥६१॥śabdajñānaṁ yadi tadā śabdo gṛhyeta sarvadā | jñeyaṁ vinā tu kiṁ vetti yena jñānaṁ nirucyate || 61 ||
Translation
If it were “hearing-knowledge,” then sound would be perceived at all times. Without an object of knowledge, what does it know, such that it is called knowledge?
Sanskrit
अजानानं यदि ज्ञानं काष्ठं ज्ञानं प्रसज्यते।
तेनासंनिहितज्ञेयं ज्ञानं नास्तीति निश्चयः॥६२॥ajāniānaṁ yadi jñānaṁ kāṣṭhaṁ jñānaṁ prasajyate | tenāsaṁnihitajñeyaṁ jñānaṁ nāstīti niścayaḥ || 62 ||
Translation
If knowledge does not know, then it would follow that a piece of wood is knowledge. Therefore, it is certain that there is no knowledge without an object of knowledge present.
Sanskrit
न कर्मफलसंबन्धो युक्तश्चेदात्मना विना।
कर्म कृत्वा विनष्टे हि फलं कस्य भविष्यति॥७१॥na karmaphalasaṁbandho yuktaścedātmanā vinā | karma kṛtvā vinaṣṭe hi phalaṁ kasya bhaviṣyati || 71 ||
Translation
If there is no “Self,” it is argued that the connection between action and its fruit is not possible. For if the person who performed the action has perished, to whom will the fruit belong?
Sanskrit
अतीतानागतं चित्तं नाहं तद्धि न विद्यते।
अथोत्पन्नमहं चित्तं नष्टेऽस्मिन्नास्त्यहं पुन्हा॥७४॥atītānāgataṁ cittaṁ nāhaṁ taddhi na vidyate | athotpannamahaṁ cittaṁ naṣṭe’sminnāstyahṁ punaḥ || 74 ||
Translation
The past and future mind is not “Self,” for it does not exist [now]. If the “Self” is the present mind, then when that mind perishes, the “Self” no longer exists.
Sanskrit
दुःखहेतुरहंकार आत्ममोहात्तु वर्धते।
ततोऽपि न निवर्त्यश्चेत् वरं नैरात्म्यभावना॥७८॥duḥkhaheturahaṁkāra ātmamohāttu vardhate | tato’pi na nivartyaścet varaṁ nairātmyabhāvanā || 78 ||
Translation
The ego, the cause of suffering, increases because of delusion about the “Self.” Since it cannot be removed from that [delusion], the cultivation of selfless-ness (nairatmya) is better.
Sanskrit
यावत्प्रत्ययसामग्री तावत्कायः पुमानिव।
एवं करादौ सा यावत्तावत्कायोऽत्र दृश्यते॥८५॥yāvatpratyayasāmagrī tāvatkāyaḥ pumāniva | evaṁ karādau sā yāavattāvatkāyo’tra dṛśyate || 85 ||
Translation
As long as the collection of conditions exists, so long does the body [appear to exist], like a person. Thus, as long as it exists in the hands and so forth, so long is the body seen there.
Sanskrit
अस्ति सूक्ष्मतया दुःखं स्थौल्यं तस्य हृतं ननु।
तुष्टिमात्रापरा चेत्स्यात्तस्मात् साप्यस्य सूक्ष्मता॥९१॥asti sūkṣmatayā duḥkhaṁ sthaulyaṁ tasya hṛtaṁ nanu | tuṣṭimātrāparā cetsyāttasmāt sāpyasya sūkṣmatā || 91 ||
Translation
“There is suffering in a subtle form; only its gross form has been removed.” If it is argued that there is another [form of suffering] that is merely satisfaction, then that too is its subtlety.
Sanskrit
निरंशस्य च संसर्गः कथं नामोपपद्यते।
संसर्गे च निरंशत्वं यदि दृष्टं निदर्शय॥९६॥niraṁśasya ca saṃsargaḥ kathaṁ nāmopapadyate | saṃsarge ca niraṁśatvaṁ yadi dṛṣṭaṁ nidarśaya || 96 ||
Translation
And how can there be contact for that which has no parts? If partlessness is seen even in contact, then show it!
Sanskrit
विज्ञानस्य त्वमूर्तस्य संसर्गो नैव युज्यते।
समूहस्याप्यवस्तुत्वाद्यथा पूर्वं विचारितम्॥९७॥vijñānasya tvamūrtasya saṁsargo naiva yujyate | samūhasyāpyavastutvādyathā pūrvaṃ vicāritam || 97 ||
Translation
But for consciousness, which is formless, contact is not possible. Nor [is it possible] for a collection [of atoms], because it is not a real thing, as was investigated before.
Sanskrit
तदेवं स्पर्शनाभावे वेदनासंभवः कुतः।
किमर्थमयमायासः बाधा कस्य कुतो भवेत्॥९८॥tadevaṃ sparśanābhāve vedanāsaṃbhavaḥ kutaḥ | kimarthamayamāyāsaḥ bādhā kasya kuto bhavet || 98 ||
Translation
Thus, since there is no contact, where can feeling come from? Why then this exertion [of the mind]? Who can be harmed by what, and how?
Sanskrit
यदा न वेदकः कश्चिद्वेदना च न विद्यते।
तदावस्थामिमां दृष्ट्वा तृष्णे किं न विदीर्यसे॥९९॥yadā na vedakaḥ kaścidvedanā ca na vidyate | tadāvasthāmimāṁ dṛṣṭvā tṛṣṇe kiṁ na vidīryase || 99 ||
Translation
When there is no one who feels, and feeling does not exist, then seeing this situation, O Craving, why are you not rent asunder?
Sanskrit
दृश्यते स्पृश्यते चापि स्वप्नमायोपमात्मना।
चित्तेन सहजातत्वाद्वेदना तेन नेक्ष्यते॥१००॥dṛśyate spṛśyate cāpi svapnamāyopamātmanā | cittena sahajātatvādvedanā tena nekṣyate || 100 ||
Translation
[Feeling] is seen and touched as having a nature like a dream or an illusion. Because it is born together with the mind, it is not perceived by that [mind].
Sanskrit
न चास्ति वेदकः कश्चिद्वेदनातो न तत्त्वतः।
निरात्मके कलापेऽस्मिन् क एवं बाध्यतेऽनया॥१०२॥na cāsti vedakaḥ kaścidvedanāto na tattvataḥ | nirātmake kalāpe’smin ka evaṃ bādhyate’nayā || 102 ||
Translation
And there is no one who feels, and therefore no feeling in reality. In this selfless heap, who is thus harmed by it?
Sanskrit
विचारिते विचार्ये तु विचारस्यास्ति नाश्रयः।
निराश्रितत्वान्नोदेति तच्च निर्वाणमुच्यते॥१११॥vicārite vicārye tu vicārasyāsti nāśrayaḥ | nirāśritatvānnodeti tacca nirvāṇamucyate || 111 ||
Translation
When what is to be analyzed has been analyzed, the analysis itself has no support. Being without support, it does not arise, and that is called Nirvana.
Sanskrit
सत्त्वं रजस्तमश्चेति गुणा अविषमस्थिताः।
प्रधानमिति कथ्यन्ते विषमैर्जगदुच्यते॥१२८॥sattvaṃ rajastamaśceti guṇā aviṣamasthitāḥ | pradhānamiti kathyante viṣamai rjagad ucyate || 128 ||
Translation
Sattva, Rajas, and Tamas are the qualities (gunas) in a state of equilibrium, which is called Pradhana (Primordial Matter). Through their disequilibrium, the world is said to arise.
Sanskrit
एकस्य त्रिस्वभावत्वमयुक्तं तेन नास्ति तत्।
एवं गुणा न विद्यन्ते प्रत्येकं तेऽपि हि त्रिधा॥१२९॥ekasy trisvabhāvatvamyuktaṁ tena nāsti tat | evaṁ guṇā na vidyante pratyekaṃ tē’pi hi tridhā || 129 ||
Translation
It is illogical for a single thing to have three natures; therefore, that [Pradhana] does not exist. Likewise, the qualities do not exist, for each of them is also three-fold.
Sanskrit
अजरामरलीलानामेवं विहरतां सताम्।
आयास्यन्त्यापदो घोराः कृत्वा मरणमग्रतः॥१६६॥ajarāmaralīlānām evaṁ viharatāṁ satām | āyāsyantyāpado ghorāḥ kṛtvā maraṇamagrataḥ || 166 ||
Translation
For those who sport as if they were ageless and immortal, terrible misfortunes will come, with Death leading the way.