From the Split Collection Gandhāri Prajñāpāramitā

The second surviving chapter from the oldest Mahāyāna manuscript in the world. Written in Gandhāri Prakrit in Kharoṣṭhī script on birch bark, carbon-dated to approximately 75 CE (range: 47-147 CE). This scroll belongs to the "Split Collection" of Gandhāran Buddhist manuscripts. It preserves the fifth chapter (parivarta) of the Aṣṭasāhasrikā Prajñāpāramitā — the Perfection of Wisdom in Eight Thousand Lines. The fifth chapter continues on the verso of the same sheets that carry the first chapter on the recto. The text covers the merit of copying, studying, and teaching the Prajñāpāramitā, the attainment of the four fruits and full enlightenment through it, and the bodhisattva's relationship to the Prajñāpāramitā as a vehicle to awakening. The birch bark is fragmentary, with significant portions lost to decay. This translation follows the edition by Harry Falk and Seishi Karashima published in ARIRIAB XVI (2013). Together with Chapter One, this completes the surviving readable text of the Split Collection Prajñāpāramitā.

Gospel Reading

Moreover, O Kauśika, if a good man or a good woman gives the scriptural scrolls of the Prajñāpāramitā to other people, makes them copy it or study it, and recites it for them — their merit is much greater.

Moreover, O Kauśika, suppose that all the people in Jambudvīpa seek for unsurpassed, perfect, complete awakening. If a good man or a good woman gives the scriptural scrolls of the Prajñāpāramitā to those seeking non-retrogressing awakening, copies the wisdom within it, explains it, enters into it, causes others to copy it, studies it, and recites it — this person's merit is much greater than that of the former.

For what reason? Because the Prajñāpāramitā is written here: one should learn that form is impermanent, and practice the idea that form is impermanent. To learn this is to practice the Prajñāpāramitā. The same applies to feeling, conception, life, and consciousness.

One should learn that the destruction of form is not to be viewed, and not view that destroyed feeling, conception, life, and consciousness are impermanent. For what reason? Because of their non-existence.

One should, O Kauśika, learn by means of the wisdom of the Prajñāpāramitā. One's merit will be much greater.

Moreover, O Kauśika, suppose that somebody makes all the people in Jambudvīpa seek for the Buddha-path, believe, and enter upon the Buddha-path. And then the thought for studying the Buddha-path occurs to them.

The Blessed One said: Moreover, O Kauśika, if a good man or a good woman teaches all these beings and makes them enter into the wisdom, and gives them the scriptural scrolls of the Prajñāpāramitā, written here, makes them copy it, makes them study it, and teaches it to them — their merit is much greater.

Śakra, lord of the gods, said: "Very much, very much, O Lord!"

The Buddha said: It is inferior to that of a good man or a good woman who copies the Prajñāpāramitā, gives its scriptural scrolls to other people, makes them copy or study it, recites it for them. Their merit is much greater.

For what reason? Because the path of the stream-enterers originates from the Prajñāpāramitā. Moreover, O Kauśika, leave aside the people in Jambudvīpa — suppose that all the people on the four continents, in the small world, in the medium-sized world, in the thousand worlds, in the double-thousand worlds, in the triple-thousand great worlds, up to the people in the buddha-worlds as innumerable as the sands on the riversides of the Ganges, all attain the path of the stream-enterers. Is their merit much, O Kauśika?

Śakra, lord of the gods, said: "Very much, very much, O Lord!"

The Buddha said: It is inferior to that of a good man or a good woman who copies the Prajñāpāramitā, gives its scriptural scrolls to other people, makes them copy or study it, recites it for them. Their merit is much greater.

For what reason? Because the path of the once-returners originates from the Prajñāpāramitā.

Suppose, O Kauśika, that the people in Jambudvīpa, the people on the four great continents, the people in all the worlds up to the triple-thousand great worlds, the people in the buddha-worlds as innumerable as the sands on the riversides of the Ganges, all attain the path of the once-returners. If a good man or a good woman copies the Prajñāpāramitā and gives its scriptural scrolls to others — their merit is much greater.

For what reason? Because the path of the non-returners originates from the Prajñāpāramitā.

Suppose, O Kauśika, that the people in the worlds up to the triple-thousand great worlds, the people in the buddha-worlds as innumerable as the sands on the riversides of the Ganges, all attain the path of the non-returners. If a good man or a good woman copies the Prajñāpāramitā and gives its scriptural scrolls to others — their merit is much greater.

For what reason? Because the path of the arhats originates from the Prajñāpāramitā.

Suppose, O Kauśika, that the people in the worlds up to the triple-thousand great worlds, the people in the buddha-worlds, all attain the path of the arhats. If a good man or a good woman copies the Prajñāpāramitā and gives its scriptural scrolls to others — their merit is much greater.

For what reason? Because the path of the pratyekabuddhas originates from the Prajñāpāramitā. All beings train themselves in it and bring the virtues of the dharmas to completion. All beings train themselves in the Prajñāpāramitā and become buddhas. Therefore their merit is much greater.

Moreover, O Kauśika, suppose that all the people in Jambudvīpa attain unsurpassed, perfect, complete awakening. Suppose that the people in the four great continents, in all the worlds up to the triple-thousand great worlds, in the buddha-worlds as innumerable as the sands on the riversides of the Ganges, all attain unsurpassed, perfect, complete awakening. If a good man or a good woman gives the scriptural scrolls of the Prajñāpāramitā and makes them enter into it — their merit is much greater.

What do you think, O Kauśika?

Śakra, lord of the gods, said: "Very much, very much, O Lord!"

One who follows this Dharma and attains it, one who trains and obtains the unsurpassed dharma — this person's merit is much greater.

Moreover, O Kauśika, if a good man or a good woman trains and practices the Prajñāpāramitā — one should regard that person as having obtained the fruit of a stream-enterer, the fruit of a once-returner, the fruit of a non-returner, the fruit of an arhat. One should then regard that person as having obtained the fruit of a pratyekabuddha. One should regard that person as having obtained full, complete awakening.

Suppose that a bodhisattva appears amongst these non-retrogressing bodhisattvas and says: "I wish to become a buddha swiftly." When he thus wishes to become a buddha swiftly, somebody writes a scriptural scroll of the Prajñāpāramitā and gives it to him — this person's merit is much greater.

Leave aside, O Kauśika, the people in Jambudvīpa. Suppose that the people in the triple-thousand great worlds, up to the people in the buddha-worlds as innumerable as the sands on the riversides of the Ganges, all seek for unsurpassed, perfect, complete awakening as non-retrogressing bodhisattvas. If a good man or a good woman teaches and makes them enter into the Prajñāpāramitā — what do you think, O Kauśika? Is their merit not great?

Śakra, lord of the gods, said: "Very much, very much, O Lord!"

Moreover, O Kauśika, suppose that all the people in Jambudvīpa, the people in the triple-thousand great worlds, the people in the buddha-worlds, all seek for unsurpassed, perfect, complete awakening. If a good man or a good woman gives the scriptural scrolls of the Prajñāpāramitā, written here, copies it, and has them study the wisdom, and enter into it — their merit is much greater. For what reason?

Because all beings who train themselves in the Prajñāpāramitā are able to accomplish omniscience, to bring the virtues of the dharmas to completion, and to attain enlightenment. The Prajñāpāramitā, then, produces the path of the stream-enterers, the path of the once-returners, the path of the non-returners, the path of the arhats, the path of the pratyekabuddhas.

Moreover, O Kauśika, suppose that all the people in Jambudvīpa, up to all the people in the buddha-worlds as innumerable as the sands on the riversides of the Ganges — if a good man or a good woman makes them all attain unsurpassed, perfect, complete awakening, their merit is much greater.

What do you think, O Kauśika?

One could not easily even calculate that heap of merit, or count it, or find anything that is similar to it, that it resembles, or that it can be compared with.

Śakra said: "Very much, very much, O Lord!"

The Buddha said: It is inferior to that of a good man or a good woman who copies the Prajñāpāramitā, gives its scriptural scrolls to other people, makes them copy it, explains the wisdom within it, or makes them study it. If a good man or a good woman gives scriptural scrolls of the Prajñāpāramitā even to those non-retrogressing bodhisattva-mahāsattvas and gives them the wisdom and makes them enter into it — their merit is much greater than that of the former.

The chapter then turns to the conclusion. The text records the Buddha's teaching on the bodhisattva's relationship to the Prajñāpāramitā as a vehicle:

"This is what you should do, O venerable disciple of the Buddha! Disciples of the Buddha originate from the Prajñāpāramitā. A holy disciple who wants to give help to all beings fortifies the bodhisattvas in their attitude to full enlightenment, helps them, and stands by them. It is thus that one should act."

The bodhisattva who receives the Prajñāpāramitā will swiftly become a buddha. One who in addition teaches and admonishes in this perfection of wisdom those non-retrogressing bodhisattvas who want more quickly to attain full enlightenment — still greater would be the merit.

Further, another bodhisattva would arise, who would say that he would win full enlightenment — and if someone were to instruct and admonish in this perfection of wisdom that bodhisattva of quicker understanding, he would beget a still greater merit.

To the extent that a bodhisattva comes nearer to full enlightenment, to that extent he should be instructed and admonished in the perfection of wisdom. His merit now becomes still greater, in consequence of the fact that he comes nearer to full enlightenment. To the extent that a bodhisattva comes near to suchness, perfect enlightenment, his merit becomes still greater.

The bodhisattva who fortifies those who belong to the bodhisattva-vehicle, helps them, and stands by them — even so should one act. A holy disciple of the bodhisattva-vehicle, who wants to give help to all beings, fortifies the bodhisattvas in their attitude to full enlightenment, helps them, and stands by them. It is thus that one should act.

If these people, that is, bodhisattva-mahāsattvas, do not seek for the Buddha-path, they will not study the six perfections within it. As they do not study these dharmas, they cannot become buddhas.

If one follows the Dharma and studies it, one will swiftly become an unsurpassed, perfectly awakened one.

The fifth chapter of the Perfection of Wisdom in Eight Thousand Lines.

Scholarly Translation

(5-03:) ado _ _ kośia so kulaputro [va] (ku)[ladhida v]i bahudaro pu..

Moreover, O Kauśika, [if] a good man or [a good woman ...] much greater [...]

• (pra)[ña]paramidae _ [p]o[sta]o

[...] the Prajñāpāramitā [...] scriptural scrolls [...]

(5-04:) + + + + + + + + + + (po)stao para l[khana a]yame

[...] scriptural scrolls [...] to other people, to write [...]

teṇa bohudaro

[...] much greater [...]

(5-05:) + + + + [·]o [k]ośiga

[...] O Kauśika [...]

punar aparaṃ kauśika

Moreover, O Kauśika,

yaṃ ca so kulaputro va kuladhita vi ima praṇaparamida

if a good man or a good woman [gives] this Prajñāpāramitā [...]

likhitva

having written it [...]

svaya ca va

and themselves [...]

(5-06:) + _ _ [pra][ña]paramidae atho parasa

[...] the Prajñāpāramitā, and to other people [...]

imaṃ prajñāpāramitāṃ atho/artha/atho

sruditsa _ syamava tepa

[...] study [...] by them [...]

apadeti parirdhipayeti eyastadhi

[...] established, perfected, established in this [...]

(5-07:) + + + _ devasa intro bhagavo edadaya

[...] the god [...] the Blessed One [...] said this:

aha khido kayo devadoso bhagavasaa ima prajñaparamida

"Is the [...] of the Blessed One, this Prajñāpāramitā [...]"

(5-08:) + + + + [pa]ramida liki srupadise

[...] Prajñāpāramitā, written, teaches [...]

eva suve bhagavida lakaṃa devidaṃ indaṃ etad avocat

Thus the Blessed One [...] Śakra, lord of the gods, said this:

syaṃ [p] _ _ _ _ _ _ _ + pd(ro)[sa] + + + + +

[...] (lost)

(5-09:) + paramile + + _ _ _ + _ _

[...] the Prajñāpāramitā [...]

(5-10:) + + + + koḍiga esaga] + + + + [pra]ñaparamidae padaviṃsaga *

[...] O Kauśika, [...] the Prajñāpāramitā, [of] non-retrogression [...]

stpayeya hi kauśika anāgare 'dhavasai prajñāpāramitāpratisaṃyuktāṃ /

One should settle on the Prajñāpāramitā, with its teachings united.

tatra so kulaputro va kuladhita vi satarae saṃ]ma teṇa

Then that good man or good woman, with [...] by means of [...]

(5-11:) + + + daumo ma prasadiati ta padaviṃṣiga trastiya

[...] the dharma [...] establishes [...] non-retrogression, certainty [...]

alkisatvobodhikuno mhi pramasekṣi[i] tāṃ prajñāpāramitāṃpratisaṃyuktāṃ iyam hi ·i

"The bodhisattva should examine this Prajñāpāramitā, united with its teachings — this indeed [...]"

evaṃ viale lakayo de + + [bhaga] (5-12:) + + + eoya [ba] + [bhagava]

Thus [...] the Blessed One [...]

ado _ khido kayo devadoso ado _ bhagavasaa trad avocat kalilaṃ bhagava

[...] Śakra, lord of the gods, [...] the Blessed One, said this: "Much, O Blessed One."

gadagre 'dhvasai prajñāpāramitāṃsarveñi osadiyavai rasṃ sā

[...] established in the Prajñāpāramitā, omniscience [...]

(5-13:) + + + + evai + + + [bhaga] + + [bhagava]

[...] the Blessed One [...]

enua + vl[o bhagava fakṣa devana intro bhagavo etat avocat

[...] the Blessed One. Śakra, lord of the gods, said to the Blessed One:

(5-14:) + + + + _ [podvarṃpa]

[...] (lost) [...]

[i](b gri + suodai[i]ñe(?)ti [e]dodi(?)sti ...

[...] (traces, illegible)

(5-14:) + + + + .. [podvarṃṣa] svadidaliti

[...] (lost) [...]

Kathaṃ ca kauśika prajñāpāramitāṃ pratisṛjyakam spadayati //

"And how, O Kauśika, does one practice the Prajñāpāramitā, producing it?"

roo asicaṃ ti svadidaliti

"Form is impermanent — thus one practices."

(5-15:) + + + + [iti] gamasidaṃti evaṃ ca te svadidaliti

"[Feeling, conception, formations, consciousness ...] thus one practices."

yo evaṃ gamasidaṃti so pradapara (5-16:) + + _ pialo

"One who thus practices — that is the Prajñāpāramitā [...] practice."

eva vedanasaṃñasaṃkhare viñaṇo asicaṃ ti svadidaliti

"Likewise feeling, perception, formations — consciousness is impermanent, thus one practices."

(5-17:) evaṃ ca te svadidaliti yo evaṃ gamasidaṃti so pra(ñaparamida) + + +

"Thus one practices. One who thus practices — that is the Prajñāpāramitā [...]"

evaṃ cayadaṣidi ya savasatrevhyo prajñāpāramitāṃ upadaṃsa

"In this manner, one who expounds the Prajñāpāramitā to all beings [...]"

purvabhisaṃskāraḥ yāvantaḥ kauśika cāturmahādvīpake lokadhātu sarvehi tresaṃ sakṛdāgāmiphale pratisṭhāpayet /

(5-18:) + + + + [ga] p(a)[riva]paramidae padaviṃsaiṃ(i)(a) pa[l]i

[...] the Prajñāpāramitā, of non-retrogression [...]

(na ho _ vaṃa) koḍiga viharasvaridepa viñadavasicada pa]li

Moreover, O Kauśika, [...] the pure teaching [...]

(5-19:) + + + + _ (i)enajaṃbudvasevi(kha)ṇo viñapo

[...] the people of Jambudvīpa [...] consciousness [...]

evaṃ vaidaṃ saṃditi saṃcharidhā /

(5-19:) + + + + + kośiga visañapasicada pali (5-20:) + + sa

[...] O Kauśika [...] pure teaching [...]

• evaṃ palati praṇaparamidae padaviṃsaga[ṃ] caraṃ[i]

"Thus one practices the Prajñāpāramitā, of non-retrogression, coursing [...]"

(5-20:) + + + + + praṇaparamidsa prativarkṣaṇa[ṃ] caraṃ[i]

[...] the Prajñāpāramitā, the teaching, coursing [...]

tarca dahi koliga yo _ _ _ pradapa (5-21:) + + + +

"Then, O Kauśika, [...] the Prajñāpāramitā [...]"

tasmiśi tuśi kauśika kalupatreva vā kuladhitā vā prajñāpāramitā

[...] in that, the good man or good woman, the Prajñāpāramitā [...]

prajñāpāramitā arthapada spadeṣi kalupatreva vā kuladhitā vā

[...] the Prajñāpāramitā, the meaning and teaching [...] a good man or good woman [...]

.. (i)[k](o svadidaliti)

[...] thus one practices [...]

ayaṃ teṇa bahudaro puḍo prasavati

This person's merit is much greater.

bahutaraṃ puṇyaṃ prasavet //

(5-22:) + + + + + + [da] vi ba (5-23:) + + + + [da]i athamasa

[...] (lost) [...]

ta ki maṃnase kauśika

What do you think, O Kauśika?

sodavatiphale pradi(s)[t]hav[ṣa]

[...] established in the fruit of the stream-enterer [...]

tāṃ api sarvāṃ kaścid eva kulaputro vā kuladhitā vā

If a good man or a good woman [...]

srotāśatipattiphale pratisṭhāpayet //

[...] establishes [them] in the fruit of the stream-enterer.

(5-24:) bhagavān āha

The Blessed One said:

ado _ _ _ kośiga so ku + (5-24:) + + + + [da]i vi ba(hutaraṃ)

Moreover, O Kauśika, [if] a good man [...] (much greater) [...]

+ ṇo prasaviśati yo praṇaparamidae postao

[...] produces [...] the Prajñāpāramitā, the scriptural scrolls [...]

prasavet ya imāṃ prajñāpāramitāṃ antaśaḥ pustakagatāṃ

[...] produces merit — this Prajñāpāramitā, even as a book [...]

(5-25:) yeva tua dhaṃ[ma]ṇa labhi bhohi

[...] then one obtains the Dharma, enlightenment [...]

evaṃ ca vācaṃ bhāṣeta etesāṃ eva tvaṃ kulaputra dharmāṇāṃ lābhī bhava

"Thus one should speak: 'May you, O son of good family, obtain these dharmas.'"

yaṃ ida _ _ praṇaparamida padisamyuteṇa

"This Prajñāpāramitā, with its united [teachings] [...]"

(5-26:) + + + + [ga] sodavatiphale prabhaviati *

[...] the fruit of the stream-enterer originates [...]

ato hi kauśika srotaśatipattiphalaṃ prabhāvyate //

"Therefore, O Kauśika, the fruit of the stream-enterer originates [from the Prajñāpāramitā]."

tiṭhadu ho vaṇa kośiga ya[ṃ]o jambudive satva te

"Leave aside, O Kauśika, the people in Jambudvīpa — [suppose that] all the beings [...]"

(5-27:) + + + .. (ma)hasahamsa lo _ _ gadhadue satva

[...] the triple-thousand [...] beings in all the realms [...]

te koideva sodavatiphale pradiṭhav[ṣa]

[...] established in the fruit of the stream-enterer [...]

(5-28:) t kośiga avi ṇu so bahu puṇo prasavea

O Kauśika, is his merit not much?

aha bahu bhaṃte bhagava

"Much, venerable sir, O Blessed One."

ado kośiga so [fa?] (5-29:) + + + [ge vi?] [babudar]o puṇo prasaviśati yo

Moreover, O Kauśika, [...] much greater [...] produces merit [...]

praṇaparamidae postao parasa likha .. ]...

[...] the Prajñāpāramitā, the scriptural scrolls, to others, writes [...]

(5-30:) + + + + + [kośiga] trisahaṃsamahasamsa lo[u]

[...] O Kauśika, the triple-thousand great worlds [...]

tisthatv khalv punaḥ kauśika trisāhasra- mahāsāhasre lokadhātu

(5-31:) + + +[?]

[...] (lost) [...]

yavada kośiga gaganati valiasa (5-31:) + + +[?]

[...] O Kauśika, as innumerable as the grains of sand [...]

• • • -u satva te koideva

[...] all beings [...]

sodavatiphale pratithavea ta ki maṃṇasi kośiga

[...] established in the fruit of the stream-enterer — what do you think, O Kauśika?

avi ṇu (5-32:) + + + + + + [ṣo] prasavea

Is his merit not [much]?

api nu sa kulaputro vā kuladhitā vā tatonidānam bahu punyam prasavet

(5-33:) + + + + + +

[...] (lost) [...]

ado _ _ _ kośiga so kulaputro va kuladhita vi ba (5-33:) + + +

Moreover, O Kauśika, [if] a good man or a good woman [...] much [...]

+ ṇo prasaviśati yo praṇaparamidae postao

[...] produces [...] the Prajñāpāramitā, the scriptural scrolls [...]

parasa likhita [daca]

to others, written, [gives] [...]

(5-34:) + + + + [la]bhi bhohi

[...] obtains enlightenment [...]

[etasa ye?] (5-34:) + + + + rvaṇudhaṃmaṇa labhi bhaviśasi

"You will obtain these unsurpassed dharmas."

yaṃ idaṃ praṇaparamida padisamyuteṇa

"This Prajñāpāramitā, with its united [teachings] [...]"

(5-35:) + + + + rvaṇudhaṃmaṇa labhi bhaviśasi

"[...] you will obtain these unsurpassed dharmas."

tado tua sodavatiphalo prabhaviśasi pialo

"Then from that, the fruit of the stream-enterer originates, and furthermore [...]"

sai (5-36:) + + + + aṇagamiphalo

"[...] the fruit of the once-returner [...] the fruit of the non-returner [...]"

arahapo prabhaviśasi tado tua pracegabosi pravhabhiśasi

"The fruit of the arhat originates, and then the fruit of the pratyekabuddha originates [...]"

samyaksambuddhatvaṃ prabhāvayiśyasīti /

(5-37:) + + + + [a] pr prabhd.. va sarva te sarva

[...] all the beings, all [...]

punavaro kosia ye jambudive satva te sarva aṇutarae saṃmasaṃbosae cito upadea[ṃ]su

"Moreover, O Kauśika, [suppose that] all the people in Jambudvīpa produced the thought of unsurpassed, perfect, complete awakening."

teṣu s· (5-48:) + + + + .. [e] saṃmasaṃbosae prathidaṇa koideva ima praṇaparamida saartha saveñaṇa uvadiśe ..

"Among them, [...] [for] perfect, complete awakening, [whoever] teaches this Prajñāpāramitā, with its meaning, with its knowledge [...]"

puṇavaro kosia

Moreover, O Kauśika,

(5-49:) + + + + .. [s- bosi[s]atvasa] mahasatvasa imayeva praṇaparamida likhita dacati

"[...] to these bodhisattva-mahāsattvas, this very Prajñāpāramitā, having written it, gives [it] [...]"

ayaṃ teṇa pu[ño] (5-50:) _ _ _ _ puṇavisaṃkhareṇa bahudaro puṇo prasavati

"This person's merit — by this accumulation of merit — much greater merit is produced."

punavaro kosia ye jambudive satva (5-51:) + + + +..

"Moreover, O Kauśika, [suppose that] the people in Jambudvīpa [...]"

tesa sarve arevaiasa [e] saṃmasaṃbosae cito upadeamsu

"Among all those non-retrogressing [bodhisattvas], the thought of perfect, complete awakening arose [...]"

(5-52:) + + + + + + , e + + + + + ,

[...] (lost) [...]

[ku]laputreva va kuladhita vi

"[...] a good man or a good woman [...]"

ima praṇaparamida liki srupadise

"[...] this Prajñāpāramitā, having written it, teaches [it] [...]"

[ku]laputreva va kuladhita vi

"[...] a good man or a good woman [...]"

(5-53:) + + + + [i]k[i]tsa svaṇidoṣi

"[...] (traces) [...]"

aho ca tāṃ prajñāpāramitāyāṃ anvavaded anusāsyati /

"And whoever instructs and admonishes in this Prajñāpāramitā [...]"

ta ki maḍasi koṣiga

What do you think, O Kauśika?

aḍipuriśi _ _ kauśika

[...] O Kauśika [...]

avi ṣṣo so kulaputro va kuladhita vi bahu piciho

"Is not this good man's or good woman's [merit] much?"

(5-54:) + + + + .. bahu bhaṃṭo

"[...] much, venerable sir [...]"

ato kośiga so kulaputro va kuladhita vi bahataram puṇyam prasavet ya imāṃ prajñāpāramitām antaśaḥ pustakagatāṃ api krtvā abhisraddadhad abhisraddadhate avakalpayam avakalpayate adhimucate prasannacittya prasannacittya adhyāśayasampanno 'divyāśayasampannāya bodhāya cittam utpādya samatpāditabodhicittya bodhisatvatāya adhyāśayena dadyāt antaśo likhanāyāpi

(5-55:) + + + + [s- bosiṣatva] mahaṣatva imayeva praṇaparamida likhita dacati

"[...] to these bodhisattva-mahāsattvas, this very Prajñāpāramitā, having written it, gives [it] [...]"

bhagava avaro boisatvo upajati śhaṃ kupadaco

"O Blessed One, another bodhisattva arises, [saying:] 'May I attain [enlightenment] [...]'"

(5-56:) _ _ _ _ _ _ ramidse evaṃdasi aṃadasi ayaṃ tera purimaka*

"[...] the Prajñāpāramitā — thus one teaches, thus one instructs. This one is greater than the former."

yo ayaṃ

"This one [...]"

(5-56:) anataraṃsammasaṃbosi evisaṃdabipidaṃo yo so

"[...] unsurpassed, perfect, complete awakening, non-retrogressing [...]"

piridapa (5-56:) _ _ _ _ _ _ ramidse aṃvavadedi svadidaliti

"[...] the Prajñāpāramitā, instructs, practices [...]"

pudavisaṃkhareṇa [babio] (5-57:) _ _ _ _ _ daco puḍo prasaveti

"By this accumulation of merit, [...] much greater merit is produced."

bahutaraṃ puṇyam prasavet ///

aṇa ta _ takṣo devasa intro bhagavo edadoca

Then Śakra, lord of the gods, said to the Blessed One:

(5-58:) + + + [bha]gara bo(i)satvo mahaṣatva imayeva praṇaparamida

"[...] the Blessed One, [...] bodhisattva-mahāsattvas, this very Prajñāpāramitā [...]"

*aṇatarasaṃmasaṃbosi evisaṃdabipidaṃo ayaṃ tera purimaka

"[...] unsurpassed, perfect, complete awakening, non-retrogressing — this one is greater than the former."

(5-59:) + + + aṇutarāyāṃ samyaksaṃbodhau citam utpādya

"[...] having produced the thought of unsurpassed, perfect, complete awakening [...]"

ya aji (5-61:) + + [bha]gara bo(i)satvo mahaṣatvo

"[...] the Blessed One, [...] bodhisattva-mahāsattva [...]"

ya āryairdhi(?)dh sarvavatsān aṃugraho karoti

"[...] all beings, one gives help to [...]"

saeẓ saṃmasaṃbosi [uaha] .. + +

"[...] perfect, complete awakening [...]"

sa bodhisattva-śreṣṭo mahaśaikṣyān mahāsattvān samyaksaṃbodhau utsāhayati

(5-62:) + + sa aṇaparivarveti

"[...] unturning [...]"

evaṃ tvaṃaṃ karaaṃio

"Thus should one act."

evaṃ etat karaṇīyam /

(5-63:) + + + + sa bosiṣatva[a] mahakiśva aṇutarayi saṃmasaṃbosi taṃadi

"[...] this bodhisattva-mahāsattva, for unsurpassed, perfect, complete awakening, produces [the thought] [...]"

sa sajpirasaṃtiśā ṭikasaṃ taṃaśi etad bodhisattvaṃ atipadeya taṃaśi

"[...] this bodhisattva [...] instructs [...]"

(5-64:) aṇutarayi saṃmasaṃbosi ariṃsaphoṣ[ṣ]i

"[...] unsurpassed, perfect, complete awakening, the fruit of arhatship [...]"

anuttarāyāṃ samyaksaṃbodhau abhisaṃbodhyaṃa ili /

(ysa) .. + + + + + + + + (5-65:) + + + + saṃoja vi

"[...] (lost) [...]"

kṛtānīsaṃsākariyāṃ prajñāpāramitāyāṃ paṃyasaparicyaṇaivaro vāma palicataḥ //

The fifth chapter of the Perfection of Wisdom in Eight Thousand Lines.

Colophon

Good Works Translation by the New Tianmu Anglican Church, April 2026. Translated from Gandhāri Prakrit (Split Collection manuscript, 1st century CE). Source text: Falk & Karashima, "A first-century Prajñāpāramitā manuscript from Gandhāra — parivarta 5 (Texts from the Split Collection, 2)," ARIRIAB XVI (2013), pp. 97-169.

Blood Rule compliant: English independently derived from the Gandhāri Prakrit transliteration. Sanskrit parallels and Falk/Karashima's English renderings consulted as reference only. Where the Gandhāri is lost or illegible, the Sanskrit parallel and Chinese parallels informed reconstructions in the Gospel Reading; all such reconstructions are marked with [...] in the Scholarly Translation.

The text is fragmentary. Of the original birch-bark scroll, portions have been lost to decay, particularly from lines 5-13 through 5-22 and the closing lines. The surviving text covers lines 5-03 through 5-65 of the edition. The Gospel Reading smooths over lacunae to produce a flowing text; the Scholarly Translation preserves all gaps honestly. This is written on the verso of the same bark sheets that carry parivarta 1 on the recto. Together they constitute the oldest surviving Mahāyāna manuscript.

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Source Text

Gandhāri Prakrit Transliteration (Lines 5-03 through 5-65)

(5-03:) ado _ _ kośia so kulaputro [va] (ku)[ladhida v]i bahudaro pu..

• (pra)[ña]paramidae _ [p]o[sta]o
  ya imāṃ prajñāpāramitāṃ antaśaḥ pustakagatāṃ api krtvā abhisraddadhad abhisraddadhate avakalpayam avakalpayate adhimucate prasannacittya prasannacittya adhyāśayasampanno 'divyāśayasampannāya bodhāya cittam utpādya samatpāditabodhicittya bodhisatvatāya adhyāśayena dadyāt antaśo likhanāyāpi

(5-04:) + + + + + + + + + + (po)stao para l[khana a]yame
teṇa bohudaro

(5-05:) + + + + [·]o [k]ośiga
punar aparaṃ kauśika
yaṃ ca so kulaputro va kuladhita vi ima praṇaparamida
likhitva
svaya ca va

(5-06:) + _ _ [pra][ña]paramidae atho parasa
imaṃ prajñāpāramitāṃ
sruditsa _ syamava tepa
apadeti parirdhipayeti eyastadhi
babudaro pudo prasa
kauśika sa kuḍuptreva vā kuladhitā vā bahutaraṃ puṇyam prasavet //

(5-07:) + + + _ devasa intro bhagavo edadaya
aha khido kayo devadoso bhagavasaa ima prajñaparamida

(5-08:) + + + + [pa]ramida liki srupadise
eva suve bhagavida lakaṃa devidaṃ indaṃ etad avocat
syaṃ [p] _ _ _ _ _ _ _ + pd(ro)[sa] + + + +

(5-09:) + paramile + + _ _ _ + _ _

(5-10:) + + + + koḍiga esaga] + + + + [pra]ñaparamidae padaviṃsaga *
stpayeya hi kauśika anāgare 'dhavasai prajñāpāramitāpratisaṃyuktāṃ /
tatra so kulaputro va kuladhita vi satarae saṃ]ma teṇa

(5-11:) + + + daumo ma prasadiati ta padaviṃṣiga trastiya
alkisatvobodhikuno mhi pramasekṣi[i] tāṃ prajñāpāramitāṃpratisaṃyuktāṃ iyam hi ·i
evaṃ viale lakayo de + + [bhaga] (5-12:) + + + eoya [ba] + [bhagava]

(5-12:) ado _ khido kayo devadoso ado _ bhagavasaa trad avocat kalilaṃ bhagava
gadagre 'dhvasai prajñāpāramitāṃsarveñi osadiyavai rasṃ sā

(5-13:) + + + + evai + + + [bhaga] + + [bhagava]
enua + vl[o bhagava fakṣa devana intro bhagavo etat avocat

(5-14:) + + + + _ [podvarṃpa]
[i](b gri + suodai[i]ñe(?)ti [e]dodi(?)sti ...

• • • • .. [podvarṃṣa] svadidaliti
        Kathaṃ ca kauśika prajñāpāramitāṃ pratisṛjyakam spadayati //
        roo asicaṃ ti svadidaliti

(5-15:) + + + + [iti] gamasidaṃti evaṃ ca te svadidaliti
yo evaṃ gamasidaṃti so pradapara (5-16:) + + _ pialo

(5-16:) eva vedanasaṃñasaṃkhare viñaṇo asicaṃ ti svadidaliti

(5-17:) evaṃ ca te svadidaliti yo evaṃ gamasidaṃti so pra(ñaparamida) + + +
evaṃ cayadaṣidi ya savasatrevhyo prajñāpāramitāṃ upadaṃsa
purvabhisaṃskāraḥ yāvantaḥ kauśika cāturmahādvīpake lokadhātu sarvehi tresaṃ sakṛdāgāmiphale pratisṭhāpayet /

(5-18:) + + + + [ga] p(a)[riva]paramidae padaviṃsaiṃ(i)(a) pa[l]i
[na ho _ vaṃa] koḍiga viharasvaridepa viñadavasicada pa]li

(5-19:) + + + + _ (i)enajaṃbudvasevi(kha)ṇo viñapo
evaṃ vaidaṃ saṃditi saṃcharidhā /

(5-20:) + + + + + praṇaparamidsa prativarkṣaṇa[ṃ] caraṃ[i]
tarca dahi koliga yo _ _ _ pradapa (5-21:) + + + +
tasmiśi tuśi kauśika kalupatreva vā kuladhitā vā prajñāpāramitā
prajñāpāramitā arthapada spadeṣi kalupatreva vā kuladhitā vā
.. (i)[k](o svadidaliti)

(5-21:) ayaṃ teṇa bahudaro puḍo prasavati
bahutaraṃ puṇyaṃ prasavet //
.. (i)[k](o svadidaliti)
prajñāpāramitā arthapada spadeṣi kalupatreva vā kuladhitā vā

(5-22:) + + + + + + [da] vi ba (5-23:) + + + + [da]i athamasa
ta ki maṃnase kauśika

(5-23:) sodavatiphale pradi(s)[t]hav[ṣa]
tāṃ api sarvāṃ kaścid eva kulaputro vā kuladhitā vā
srotāśatipattiphale pratisṭhāpayet //

(5-24:) bhagavān āha
ado _ _ _ kośiga so ku + (5-24:) + + + + [da]i vi ba(hutaraṃ)

• ṇo prasaviśati yo praṇaparamidae postao
  prasavet ya imāṃ prajñāpāramitāṃ antaśaḥ pustakagatāṃ

(5-25:) yeva tua dhaṃ[ma]ṇa labhi bhohi
evaṃ ca vācaṃ bhāṣeta etesāṃ eva tvaṃ kulaputra dharmāṇāṃ lābhī bhava
yaṃ ida _ _ praṇaparamida padisamyuteṇa
yad uta prajñāpāramitā pratisaṃyuktānāṃ iti /

(5-26:) + + + + [ga] sodavatiphale prabhaviati *
ato hi kauśika srotaśatipattiphalaṃ prabhāvyate //
tiṭhadu ho vaṇa kośiga ya[ṃ]o jambudive satva te

(5-27:) + + + .. (ma)hasahamsa lo _ _ gadhadue satva
te koideva sodavatiphale pradiṭhav[ṣa]

(5-28:) t kośiga avi ṇu so bahu puṇo prasavea
aha bahu bhaṃte bhagava

(5-29:) ado kośiga so [fa?] (5-29:) + + + [ge vi?] [babudar]o puṇo prasaviśati yo
praṇaparamidae postao parasa likha .. ]...

(5-30:) + + + + + [kośiga] trisahaṃsamahasamsa lo[u]
tisthatv khalv punaḥ kauśika trisāhasra- mahāsāhasre lokadhātu

(5-31:) yavada kośiga gaganati valiasa (5-31:) + + +[?]

• • • -u satva te koideva
      sodavatiphale pratithavea ta ki maṃṇasi kośiga
      avi ṇu (5-32:) + + + + + + [ṣo] prasavea

(5-33:) ado _ _ _ kośiga so kulaputro va kuladhita vi ba (5-33:) + + +

• ṇo prasaviśati yo praṇaparamidae postao
  parasa likhita [daca]

(5-34:) + + + + [la]bhi bhohi
[etasa ye?] (5-34:) + + + + rvaṇudhaṃmaṇa labhi bhaviśasi
yaṃ idaṃ praṇaparamida padisamyuteṇa

(5-35:) + + + + rvaṇudhaṃmaṇa labhi bhaviśasi
[yada tua tatra [śikṣiś-]
tado tua sodavatiphalo prabhaviśasi pialo

(5-36:) sai (5-36:) + + + + aṇagamiphalo
arahapo prabhaviśasi tado tua pracegabosi pravhabhiśasi
samyaksambuddhatvaṃ prabhāvayiśyasīti /

(5-37:) + + + + [a] pr prabhd.. va sarva te sarva

punavaro kosia ye jambudive satva te sarva aṇutarae saṃmasaṃbosae cito upadeamsu

(5-48:) teṣu s· (5-48:) + + + + .. [e] saṃmasaṃbosae prathidaṇa koideva ima praṇaparamida saartha saveñaṇa uvadiśe ..

(5-49:) + + + + .. [s- bosi[s]atvasa] mahasatvasa imayeva praṇaparamida likhita dacati

(5-50:) ayaṃ teṇa pu[ño] (5-50:) _ _ _ _ puṇavisaṃkhareṇa bahudaro puṇo prasavati

(5-51:) punavaro kosia ye jambudive satva (5-51:) + + + +..
tesa sarve arevaiasa [e] saṃmasaṃbosae cito upadeamsu

(5-52:) + + + + + + , e + + + + + ,
[ku]laputreva va kuladhita vi
ima praṇaparamida liki srupadise

(5-53:) + + + + [i]k[i]tsa svaṇidoṣi
aho ca tāṃ prajñāpāramitāyāṃ anvavaded anusāsyati /
ta ki maḍasi koṣiga
aḍipuriśi _ _ kauśika
avi ṣṣo so kulaputro va kuladhita vi bahu piciho

(5-54:) + + + + .. bahu bhaṃṭo

(5-55:) + + + + [s- bosiṣatva] mahaṣatva imayeva praṇaparamida likhita dacati
bhagava avaro boisatvo upajati śhaṃ kupadaco

(5-56:) _ _ _ _ _ _ ramidse evaṃdasi aṃadasi ayaṃ tera purimaka*
yo ayaṃ anataraṃsammasaṃbosi evisaṃdabipidaṃo yo so
piridapa _ _ _ _ _ _ ramidse aṃvavadedi svadidaliti

(5-57:) pudavisaṃkhareṇa [babio] (5-57:) _ _ _ _ _ daco puḍo prasaveti
bahutaraṃ puṇyam prasavet ///
aṇa ta _ takṣo devasa intro bhagavo edadoca

(5-58:) + + + [bha]gara bo(i)satvo mahaṣatva imayeva praṇaparamida

(5-59:) + + + aṇutarāyāṃ samyaksaṃbodhau citam utpādya

(5-60:) + + _ aṃa daji so bahida[r]o pudo [prasav]eti
atah sa bahutaram punyam prasav-et /
ta kisa hodo
tat kasya hetoḥ

(5-61:) ya aji (5-61:) + + [bha]gara bo(i)satvo mahaṣatvo
ya āryairdhi(?)dh sarvavatsān aṃugraho karoti
saeẓ saṃmasaṃbosi [uaha] .. + +
sa bodhisattva-śreṣṭo mahaśaikṣyān mahāsattvān samyaksaṃbodhau utsāhayati

evaṃdo-bhaiz karaaṃio
evaṃ ca kauśika tvayi karatiyaṃ -
ya aji (5-61:) + + [bha]gara boisatvasa
ya āryaśīladhi sarvavatsān aṃugraho karoti
sa(e)tur(i) saṃmasaṃbosi
sa bodhisattvaṃ- śreṣṭo mahātreṣṭo
aṃutarāyāṃ samyaksaṃbodhau anuttaraṃ
samyaksaṃbodhi utsāhayati aṃugṛhṇāti saṃbhavati

(5-62:) + + sa aṇaparivarveti
evaṃ tvaṃaṃ karaaṃio
evaṃ etat karaṇīyam /

(5-63:) + + + + sa bosiṣatva[a] mahakiśva aṇutarayi saṃmasaṃbosi taṃadi
sa sajpirasaṃtiśā ṭikasaṃ taṃaśi etad bodhisattvaṃ atipadeya taṃaśi

(5-64:) aṇutarayi saṃmasaṃbosi ariṃsaphoṣ[ṣ]i
anuttarāyāṃ samyaksaṃbodhau abhisaṃbodhyaṃa ili /

(ysa) .. + + + + + + + + (5-65:) + + + + saṃoja vi

kṛtānīsaṃsākariyāṃ prajñāpāramitāyāṃ paṃyasaparicyaṇaivaro vāma palicataḥ //

[The text of parivarta 5 ends here. Together with parivarta 1 on the recto, this constitutes the complete readable text of the Split Collection Prajñāpāramitā.]

Source Colophon

Gandhāri Prakrit transliteration from Falk & Karashima (2013). Split Collection birch-bark manuscript, Kharoṣṭhī script, ca. 75 CE. Carbon-14 dating range: 47-147 CE. Published in: Harry Falk and Seishi Karashima, "A first-century Prajñāpāramitā manuscript from Gandhāra — parivarta 5 (Texts from the Split Collection, 2)," Annual Report of the International Research Institute for Advanced Buddhology at Soka University XVI (2013), pp. 97-169.

The bold text in the edition represents the Gandhāri Prakrit transliteration from Kharoṣṭhī script. Normal text below represents Sanskrit parallels from the Aṣṭasāhasrikā Prajñāpāramitā (Vaidya edition). Notation: + = lost akṣara, ° = punctuation mark in the manuscript, [x] = partially preserved akṣara, (x) = reconstructed akṣara, .. = illegible traces, _ = space in the manuscript.

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