The Perfection of Wisdom — Chapter One

From the Split Collection Gandhāri Prajñāpāramitā

The oldest surviving 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, now divided between several collections. It preserves the first chapter (parivarta) of the Aṣṭasāhasrikā Prajñāpāramitā — the Perfection of Wisdom in Eight Thousand Lines — a foundational text of Mahāyāna Buddhism. 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 XV (2012). It is the earliest physical witness to the Prajñāpāramitā literature, predating all known Sanskrit manuscripts by centuries.

Gospel Reading

Thus have I heard.

At one time the Blessed One was dwelling on Vulture Peak Mountain near Rājagṛha, together with a great assembly of monks — one thousand two hundred and fifty monks — and with a great assembly of bodhisattvas.

It was the fifteenth day, the day of the precepts.

Then the Blessed One said to the venerable Subhūti: "Today there is a great assembly of bodhisattvas. For the sake of these bodhisattvas, I shall expound the Prajñāpāramitā. The bodhisattvas should accomplish the learning of the Prajñāpāramitā."

Now the venerable Śāriputra thought in his mind: "Today the Buddha is making Subhūti expound the Prajñāpāramitā to the bodhisattvas. Will he expound by his own power, or through the Buddha's imposing might?"

Then the venerable Subhūti, knowing through the Buddha's power what Śāriputra was thinking, said to Śāriputra:

"Whatever the Buddha's disciples teach or accomplish, all that is thanks to the Buddha's imposing might. For what reason? In the dharmas expounded by the Buddha, they train themselves and realize them all. They follow the Dharma, teach one after another, and mature one after another. And what they teach never contradicts the true nature of dharma."

Subhūti said to the Buddha: "The Buddha is making me expound the Prajñāpāramitā to the bodhisattvas."

The Buddha is making me expound to the bodhisattvas. If there is a name for a bodhisattva, then people will cling to it. Is there a name for a bodhisattva, or not?

What dharma is called "bodhisattva"?

I do not see any dharma called "bodhisattva" existing. I see neither a bodhisattva nor his state of being a bodhisattva.

Then Subhūti said again: "The Blessed One said that the bodhisattvas should study and train in the Prajñāpāramitā. In what way should a bodhisattva, a great being, study the Prajñāpāramitā?"

The Blessed One said: "Here, Subhūti, a bodhisattva, a great being, having practiced the perfection of wisdom, should think thus: 'A bodhisattva — that is just a name.' And the perfection of wisdom is also just a name. And I too am just a name. Why? Because the dharma of a bodhisattva is not apprehended."

When this was said, the venerable Śāriputra said to the venerable Subhūti:

"You say a bodhisattva is just a name, that the perfection of wisdom is just a name, and that even you yourself are just a name. Then, Venerable Subhūti, where does a bodhisattva train and practice the Prajñāpāramitā — and how does a bodhisattva attain the Prajñāpāramitā?"

Subhūti said: "What this bodhisattva trains in and practices — that too is just a name. Śāriputra, whatever the Blessed One teaches, whatever the disciples of the Blessed One teach or accomplish, all that is by the Buddha's imposing might."

Śāriputra asked: "Why is that?"

Subhūti said: "Because the Blessed One teaches a dharma — but that dharma is not to be apprehended anywhere. The dharma of the Tathāgata: that too is not to be apprehended. In this sense, whatever the Blessed One teaches, whatever the disciples teach or accomplish — all is thanks to the Buddha's imposing might, and nothing that they teach contradicts the dharma."

Then Subhūti, further addressing the bodhisattvas, said:

"A bodhisattva should train in the Prajñāpāramitā by way of not training. For what reason? Because this Prajñāpāramitā is not to be apprehended. And the bodhisattva who trains in it — he too is not to be apprehended. And the training itself is not to be apprehended.

"Śāriputra, when the Prajñāpāramitā is expounded in this manner, if a bodhisattva, having heard it, does not become slothful in mind, does not become frightened, terrified, embarrassed, or fearful — then this bodhisattva should be recognized as studying it, should be regarded as dwelling in it, should be considered as practicing it.

"Having penetrated the Prajñāpāramitā intellectually, one should not think of oneself as a bodhisattva. For what reason? Because there is mind, but at the same time there is no mind."

Śāriputra said to Subhūti: "What does it mean that there is mind, but at the same time there is no mind?"

Subhūti said: "Mind is non-existent, but at the same time not non-existent. It cannot be apprehended. Its state is not to be known."

Śāriputra said to Subhūti: "How is it possible that mind is non-existent, but at the same time not non-existent, that it cannot be apprehended, and that its state is not to be known? If it is so, then mind is non-existent, but at the same time not non-existent. And also, there is not anything which possesses mind, but at the same time something which is without mind is not non-existent."

Subhūti said: "It is so. It is so."

Śāriputra said: "Well said, O Subhūti! You were chosen by the Buddha. Being chosen by the Buddha, you expound the wisdom concerning the body of emptiness. You are the best speaker on the wisdom concerning the body of emptiness."

Because of that, a bodhisattva has attained irreversibility, is named as such, and never loses the Prajñāpāramitā.

In this manner, a bodhisattva dwells in the Prajñāpāramitā. Those who want to learn the Dharma of the arhants should listen to the Prajñāpāramitā, should study it, should bear it in mind, should cultivate it. Those who want to learn the Dharma of the pratyekabuddhas should listen to the Prajñāpāramitā, should study it, should bear it in mind, should cultivate it. Those who want to learn the Dharma of the bodhisattvas should listen to the Prajñāpāramitā, should study it, should bear it in mind, should cultivate it.

Well said, venerable Subhūti. Well said.

Then the venerable Subhūti said to the venerable Śāriputra:

"This is the perfection of wisdom of the bodhisattvas, of the great beings. The bodhisattva who, having entered the Prajñāpāramitā, trains in it with a resolute mind and practices it — should not stay in form, should not stay in feeling, conception, formations, or consciousness. For what reason? If one stays in form, one practices mental construction. If one stays in feeling, conception, formations, or consciousness, one practices mental construction. One should not practice mental construction. If one stays in these, one does not follow the teaching of the Prajñāpāramitā. For what reason? Because of practicing mental construction."

Śāriputra said to Subhūti: "How should a bodhisattva practice the Prajñāpāramitā and attain the Prajñāpāramitā?"

Subhūti said: "A bodhisattva who practices the Prajñāpāramitā does not perceive form, does not perceive feeling, conception, formations, or consciousness.

"He who does not grasp form — that is the Prajñāpāramitā. He who does not grasp feeling, perception, formations, or consciousness — that too is the Prajñāpāramitā. For even consciousness is not to be grasped in the Prajñāpāramitā.

"In this way a bodhisattva, a great being, should practice the Prajñāpāramitā. This bodhisattva, this great being, whose dharmas are entirely ungrasped — his concentration is named boundless and infinite, being unattainable for any arhants or pratyekabuddhas.

"Moreover, O Śāriputra, omniscience is not to be received. For what reason? A bodhisattva should not observe or regard through mental images.

"It is not stationed, it is not positioned, it is not established. That which is without a middle ground — how then could there be what is stationed, not stationed, or positioned?

"Such are the depths of the bodhisattva, the great being — the Prajñāpāramitā in its teaching, in its being expounded, in its being studied, in its not bending the mind: one does not feel sorrow, is not depressed, does not become agitated, is not frightened, is not terrified.

"With a resolute mind, a bodhisattva, a great being, should practice the Prajñāpāramitā. Standing firm in the discipline of never retrogressing, the bodhisattva should abide by means of the practice of the Dharma.

"This very perfection of wisdom, O Śāriputra, is to be separated from the own-being of the all-knowing — and even the Prajñāpāramitā itself is to be separated from the nature of the Prajñāpāramitā. Its characteristic is separated, its own-being is separated, its nature is separated."

When this was said, Subhūti said to Śāriputra:

"Form, O Śāriputra, is separated from the own-being of form. And likewise feeling, perception, formations — and consciousness, O Śāriputra, is separated from the own-being of consciousness.

"The Prajñāpāramitā, O Śāriputra, is separated from the own-being of the Prajñāpāramitā.

"Omniscience itself, O Śāriputra, is separated from the own-being of omniscience. Even the Prajñāpāramitā is separated from the characteristic of the Prajñāpāramitā. Its characteristic is separated, its own-being is separated, its nature is separated."

For what reason? Because it is not to be grasped through signs.

Then the venerable Subhūti, further addressing the bodhisattvas, said:

"When a bodhisattva practices the Prajñāpāramitā, one should not stay in form. One should not stay in feeling, conception, formations, or consciousness. For what reason? If one stays in form, one practices mental construction. If one stays in feeling, conception, formations, or consciousness, one practices mental construction.

"If one practices the cessation of form — that too is practicing by means of mental images. If one practices the destruction of form — that too is practicing by means of mental images. If one practices the idea that 'form is empty' — that too is practicing by means of mental images. If one thinks 'I practice' and wishes to attain the Prajñāpāramitā — that too is practicing by means of mental images.

"Such a bodhisattva is practicing mental images incorrectly. To cultivate practices in this manner is not to cultivate the Prajñāpāramitā, not to practice the Prajñāpāramitā, but rather to practice by means of mental images. A bodhisattva should abide by the right practice and should not follow this incorrect practice."

Śāriputra said to Subhūti: "How should a bodhisattva practice the Prajñāpāramitā?"

Subhūti said: "A bodhisattva should not practice producing form, not practice observing form, not practice the destruction of form, not practice the idea that 'form is empty.' Not practice feeling, conception, life, or consciousness. Not practice producing consciousness, not practice observing consciousness, not practice the destruction of consciousness, not practice the idea that 'consciousness is empty.'

"Not practice form, not practice the sign of form, not practice in the arising of form, not practice in the cessation of form, not practice in the destruction of form, not practice in signs, not practice in the arising of signs.

"If one practices the idea that 'form is empty' — that is practicing by means of mental images. If one thinks 'I am a bodhisattva' — that is practicing by means of mental images. If one thinks 'I practice' — that is practicing by means of mental images. If one thinks 'I attain' — that is practicing by means of mental images.

"And likewise in feeling, perception, formations, and consciousness — if one practices in signs, one practices by means of mental images. If one practices in the idea that 'consciousness is empty' — that too is practicing by means of mental images.

"Such a bodhisattva practices by means of mental images. This bodhisattva does not course in the Prajñāpāramitā.

"Then how should the bodhisattva course in the Prajñāpāramitā, and how should the bodhisattva attain the Prajñāpāramitā?"

The Blessed One then praised the venerable Subhūti, saying: "Well said, well said, Subhūti!"

And the Blessed One said: "All the bodhisattvas received the prediction for supreme, perfect awakening. They dwell in concentration but do not see the concentration, do not have a thought of concentration, do not make concentration, do not think 'I am in concentration,' do not think 'I have made concentration.' One who follows this dharma does not doubt it.

"By the Buddha's imposing might, Subhūti uttered the following words: 'All the bodhisattvas received the prediction for non-retrogressing at the time of past buddhas, being told: You shall attain enlightenment.'

"A bodhisattva who dwells in this concentration will attain enlightenment swiftly."

Śāriputra said to Subhūti: "Can one see or show the state of the concentration in which a bodhisattva has dwelt, practiced, and received the prediction for non-retrogressing at the time of a past buddha, being told 'You shall attain enlightenment'?"

Subhūti said: "No, one cannot see or show it. O Śāriputra, a good man neither knows it nor understands it."

Scholarly Translation

(1-01:) + + + e(?)ado ekaasmae bhagavo rayagaha viharati grijude parvade °

[...] at one time the Blessed One [was dwelling] at Rājagṛha, [on] Vulture Peak Mountain.

(1-02:) + + + + (adha[r])i(?)dolahi (bhikhulale)(a)(i)

[...together with] a great assembly of monks [...] and with a great assembly of bodhisattvas.

[tatra ku bhagava aṭpa subati ama(atre)]

[Then the Blessed One said to Subhūti...]

(padi) (1-03:) + + + + + + + + + mahaatrena pradaparamidae aradhya

[...] by the great beings, the Prajñāpāramitā should be accomplished.

yaa bosisarve mahas(iv)a (1-04:) + + + + (mi)(j)dae ujyaye

The bodhisattvas, the great beings, [...] should train.

(1-05:) asa ho aiśpasa śariputrasa edad ahoṣi

Then the venerable Śāriputra thought thus:

atha khalv āyuṣmataḥ śāriputrasyaitad abhavat

kim ayam ausa subhu(ti) (1-05:) + + + + + yena valadhaṃdaṇena

"Will this venerable Subhūti [...] by his own power [...]?"

(1-06:) nidiśasi aṣa [h]i b(u)dhan(u)bhavena

[...] he teaches by the Buddha's might.

asa ho aiśpa subuti

Then the venerable Subhūti [...]

[aiśpa] (1-06:) + + + + + + [doya]

[...] said [...]

kiṃci ausa śaripu(t)ra bhagavado sa(vaga mam)t(r)e(?)ti

"Whatever, venerable Śāriputra, the Buddha's disciples teach or accomplish [...]"

[sa]t(va t :) + + + + + + (1-07:) + + + +

[...] all [...]

[ta] kisaṃ hedu

For what reason?

yo hi tasagadeṇa [dha]ma deśido tatra dhaṃmadeśaṇae tatra dhaṃmadeśaṇae

Whatever dharma was taught by the Tathāgata — in that Dharma-teaching, in that Dharma-teaching [...]

śikṣa (1-08:) + + + + + .. kṣi karoti °

[...] trains [...] realizes [...]

(1-09:) tasagadadhaṃmadeśaṇae eṣo ṇesamdo °

[In] the Tathāgata's Dharma-teaching, this [is] not hindered.

yaṃ te kulaputra _ _ uvadiśamti (1-09:) + + + + + [matac] +

"Whatever [they], sons and daughters of good family, teach [...]"

• • • (av)u(sa) [s]a[bh]ut {aṇa-}o ° [bh]aga___vado e(da) (1-10:) + +

"[...] venerable Subhūti [...] the Blessed One [...]"

• • .. e(ṃ) + + bhaṣu subhuti bositatvasa maha______satvasa

"[...] thus [...] spoke Subhūti: 'Of the bodhisattva, the great being [...]'"

praṇapara (1-11:) + + +

the Prajñāpāramitā [...]

[b]osisatvo di bhamte vucati

"'Bodhisattva' — so it is called, venerable sir."

kadamasa edo dhaṃmasa adhivayaṇo bosisatvo di °°

"What dharma has the designation 'bodhisattva'?"

ṇa hu bha(m)te

"Not, venerable sir."

bha(1-12:) + + + + [manupaśami] ° [a?]mida bositatvadha(m)mo °

"[...] I do not perceive [...] a dharma of a bodhisattva [...]"

so aha(m) bhamte [a]do ... bosisatv- ° [ṇa?] ... -u .. + + (1-13:) + + +

"So I, venerable sir, [...] bodhisattva [...] not [...]"

[s]o ahaṃ ° aṇualahamaṇo bosisatvo °°° sa ca paraṃida praṇaparamida

"So I, not apprehending a bodhisattva — and that perfection is the Perfection of Wisdom."

asammaṇu ° asamaṇupaśamti

"Not perceiving, not observing [...]"

(1-14:) + + + tvo ° praṇaparamidae oadiśama °

"[...] the Prajñāpāramitā, I teach [...]"

avi ho vana ° bhamte bhagava ° saye he bosisatvasa ° eva (1-15:) + + + + +

"But again, venerable sir, the Blessed One said regarding the bodhisattvas, thus [...]"

[u]vadiśamana ° cito na oliaṣi °

"[When] being taught, the mind is not bent [down] [...]"

na viparaprithibhavati, māṇasaṃ na bhagṇaprsṭhibhavati ṇotrasyati na saṃtrasyati

"[One] does not become agitated; the mind does not become broken-backed; [one] is not frightened, is not terrified."

ṇa samtraso avajati eṣa yeva (1-16:) + + + + + + [paramide ° a]ṇuśaśaṇi

"Fear does not arise. This very [...] perfection [...] instruction."

eṣayeva bositatvasa praṇaparamida °

"This indeed is the bodhisattva's Perfection of Wisdom."

saye hi ° e(va)ṃ t-ha?]

"He who thus stands firm [...]"

(1-17:) + + + + + gava ° bositatvena mahasatvena

"[...] by the Blessed One [...] by the bodhisattva, the great being [...]"

evaṃ śi(kṣi)tavo yaṃ ca śikṣati teṇa yeva ° teṇa yeva bosisa(t)v- (1-18:) + + + + ..

"Thus should one train, and the training [...] by that very [...] bodhisattva [...]"

.. kisa hedu ° damtam tam cito acito

"For what reason? The tamed mind — that mind is no-mind."

prakrtiś cittasya prabhāsvarā //

"The nature of the mind is luminous."

(1-19:) asa ho aiśpa subhudi aiśpa śariputro edadoya °

Then the venerable Subhūti [...] the venerable Śāriputra said this:

ya ai (1-20:) + + + + + hi ° ki puṇu eṣa acitada °

"[...] then what is this 'no-mind-ness'?"

asa ho aiśpa śariputro aiśpa subhudi edadoya subhūtir āha

Then the venerable Śāriputra [...] the venerable Subhūti said:

sasu sasu subu(ti)

"Well said, well said, Subhūti."

(1-24:) + + + + + + + [dae?] ° agada[e] [ṣ]idiśaṇo?] ...

"[...] attained [...] designation [...]"

• • • • • • ... eṣo uvarikṣdavo ° avi .. + + + + +(1-25:) +

"[...] this is to be examined [...] also [...]"

• • • • [tae] ° vedaidavo ° savagabhumie va śikṣamaṇena

"[...] to be known [...] by one training in all stages [...]"

ayameva praṇaparamida śodava °

"This indeed is the Prajñāpāramitā to be heard."

(1-26:) + + + [śa]pava + + ° śaṣama vigṇaśa veṭidava °

"[...] it should be studied [...] cessation [should be] perceived."

yasa bositarvena ° śiśilatavo °

"By a bodhisattva it should be trained in."

(1-27:) + + -ya ° yatra ho bhamte bhagva °eda yeva

"[...] where indeed, venerable sir, the Blessed One [...]"

bositarvo sama ° [sa] vadami ° [sa] avalahami °

"A bodhisattva [is] the same [...] I say [...] I apprehend [...]"

aviṇdamasu ° arua

"Not finding [...] [...]"

(1-28:) + .. [ma] bositarvo praṇaparamidae ° aṇalami °

"[...] [how does] a bodhisattva [attain] the Prajñāpāramitā? [...]"

edod eya me bhac[ṃ]te bhagva ° k(ś)(kca) + +

"This, venerable sir, the Blessed One [...] what [...]"

(1-29:) + + [laḥamaṇa?] ° namaṭe laya

"[...] not apprehending [...] name [...]"

**bosi(a?)vo di ° avi ___ ho vaṇa bhamte bhag(v)a

"'Bodhisattva' [...] but again, venerable sir, the Blessed One [...]"

(1-30:) + + [a?] iṭhido ° ṇa thido

"[...] standing, not standing [...]"

saye hi bosi _______ satvasa °

"Such of the bodhisattva, the great being [...]"

praṇaparamida uadiśamaṇae ° ṇa oli +

"The Prajñāpāramitā, being expounded — [the mind] is not bent [...]"

(1-31:) + + + satraso avajati °

"[...] fear [does not] arise."

thido bosisatvo ° ṇi [-]yudo ° avevaṭiae dhaṃdue °

"The bodhisattva stands firm — never retrogressing, abiding in the station of the Dharma."

(1-32:) + + + + [parṣ]ṃidae ° caṃtraṃoṇa °

"[...] the assembly [...] concentration [...]"

ṇa hi ṣe thadavo

"It is not to be stationed."

**sayr ṇa i(arve)i ruaṃsaṃkhare carati °

"He does not course in form-constructions [...]"

• • • (1-33:) + + + + + + + +

[...] (lost)

[ṇa hi] + + + +

"Not [...]"

(1-34:) + + + + + + + + + + + + [pari]ghaaṃi]

"[...] pierced through [...]"

asa ho aaiśpa śariputro aiśpa subati evammaha ° kasa .. (1-35:) + + + + [ṣaparamida] parighami: evamyavo aiśpa śaripu(tro) edadoya

Then the venerable Śāriputra said to the venerable Subhūti: "How [...] the perfection [...] pierced through?" Thus the venerable Śāriputra said this.

(1-36:) + + + + hi [?] yo ruasa aparigraho ṇa so ruo °

"[...] whoever does not grasp form — that is not form."

evaṃ ve[d·ṇa sa]ṃña saṃ[kha]ra [v]i[ñ·] + + [a]parigrahido °

"Likewise feeling, perception, formations, [...] ungrasped."

[yo vi] + + (1-37:) + + + + [viñaṇa ° sa vi praṇaparamida ° [aparig·h·]da

"[Whoever ...] consciousness — that too is the Prajñāpāramitā, ungrasped."

[ev· h?] + + + + + + sate[ṇa] mahasae + (1-38:) + + .. [caridav]o

"[...] by the bodhisattva, the great being [...] to be practiced."

[a]yaṃ bositatvasa aparagrah·d· ṇa sa[si]

"This bodhisattva's [concentration], ungrasped by name, [is the] concentration [...]"

asadha[ra] .. apar[gahe ·ra .. ga·u] (1-39:) + + [ñada] aparagrahida °

"Unattainable [...] ungrasped [...] omniscience, ungrasped."

ta kisa [h]edu °

"For what reason?"

na hi sa ṇimitado vihatavo °

"For it is not to be grasped through signs."

[ava]ṃ pi bhamte bhagava bositatvena (1-40:) + + + + paramida °

"[...] venerable sir, the Blessed One [...] by the bodhisattva [...] perfection [...]"

punavaro bhamte bhagava bositatvena mahasatvena

"Moreover, venerable sir, the Blessed One — by the bodhisattva, the great being [...]"

praṇaparamidae caraṃteṇa °

"Practicing the Prajñāpāramitā:"

evaṃ uva (1-41:) + + + + + + + + + + + + [p·ñ·para(mi)(da)]

"Thus should one examine [...] the Prajñāpāramitā."

kas eṣa praṇaparamida ° ki yo dhammo ṇa vjati ṇa labhati ° sa praṇaparami

"What is this Prajñāpāramitā? What dharma does not arise, is not found? That is the Prajñāpāramitā."

(1-42:) + + + + + + [na sa]ṃ[tra]sati [.. .. ma·]o

"[...] is not terrified [...]"

[avirahito bosisaṭ]v[o] praṇapara[idae]

"Not separated [is] the bodhisattva from the Prajñāpāramitā [...]"

[asa h]o + + (1-43:) .. [e]dad]oya

Then [...] said this:

kiṃkaraṇo avirahido bositatvo

"For what reason is the bodhisattva not separated?"

praṇaparamidae °

"From the Prajñāpāramitā?"

evaṃ vuto aiśpa suh[u] (1-44:) + + + + + + + [e]dadoya

Having been thus spoken to, the venerable Subhūti [...] said this:

ruo yeva ausa śariputra virahido ruasvabhaveṇa °

"Form itself, venerable Śāriputra, is separated from the own-being of form."

eva vedaṇa saṃña saṃkhara °

"Likewise feeling, perception, formations."

viñaṇo (1-45:) + + + + [ri]putra virahido viñaṇasvabhaveṇa

"Consciousness, [...] Śāriputra, is separated from the own-being of consciousness."

praṇaparamida yeva ausa śariputra vira[hi]da praṇaparami

"The Prajñāpāramitā itself, venerable Śāriputra, is separated from the nature of the Prajñāpāramitā."

(1-46:) + + + + + + v(?)iśisatvo ek(e?)ro viñaṇasvabhaveṇa

"[...] the bodhisattva [...] consciousness from the own-being of consciousness [...]"

r ° [b]iśisatvo (e)(k)(e)ro viñaṇasvabhaveda

"[...] the bodhisattva [...] from the nature of consciousness [...]"

• • • • • • • • (1-47:) + + + + + + + + + + + +

[...] (extensively lost)

(1-48:) + + + eṣomuke ° yatra ho bhamte bhagva ° (1-48:) + + + + śiatvo

"[...] in this way — where indeed, venerable sir, the Blessed One [...] the bodhisattva [...]"

aira śikiśati saf ṇi(ya)ti(śi)eti sarvataśami °

"Here one trains, is designated, [attains] complete concentration."

[ta] kisṃ hedu

"For what reason?"

eaiyada a[a]v(o?)i [saṃ]yavadha]ṃa

"[...] [all dharmas] [...]"

aśiki hi asriyida by ayuśaṃ tāripuśa sarvadharamaḥi /

"One does not train [...] venerable Śāriputra, in all dharmas."

(1-49:) + + + + [c]hartasa mahasatvo ° sarvadola ahaṃsana bhavari °

"[...] of the great being [...] all [...] shall become [...]"

ayaṃ puṇo bositatvo mahasatvo pradaparaṃi (1-50:) + +

"This again — the bodhisattva, the great being, the Prajñāpāramitā [...]"

• • • • [a]bhabhavarsi

"[...] shall attain [...]"

(1-51:) + + + + + + + + + .. ṇ[miti cara]ti

"[...] courses in signs [...]"

say r[sa viṇa]śe carati ṇimiti carati

"[If one] courses in the destruction of form, [one] courses in signs."

roo su (1-52:) + + + + [ra]ti ahaṃ carami ti .. + + +

"Form [...] 'I practice' [thus ...]"

• • labha carati pialo

"[...] attainment, courses [...] [...]"

eva vedanasaṃña saṃkhara saye viñaṇe carati + + +

"Likewise in feeling, perception, formations — if one courses in consciousness [...]"

(1-53:) + + + + [aye] vidaṣaṇa ṣpade carati śimiti carati /

"[...] consciousness [...] courses [...] courses in signs."

saed viñdasya nirodhe carati nimite carati /

"If one courses in the cessation of consciousness, one courses in signs."

maye vidaasa viaale carati .. + + + [rati]

"[...] consciousness [...] courses [...]"

.. (1-54:) + + + + a(ś)imiti carati

"[...] courses in signs [...]"

ahaṃ carati u° salaphhe carati °°

"'I practice' — one courses [...] 'I attain' — one courses [...]"

ayaṃ bositartvo mahasatvo [śimila]yeva

"This bodhisattva, the great being, [...] likewise [...]"

(1-55:) + + + + + + evao [carati] so praṇaparaṃidae [carati] /

"[...] thus one courses — [but does not truly] course in the Prajñāpāramitā."

pradapaaramida bḥavati giṃita (1-56:) + + + + + +

"The Prajñāpāramitā [...] [...]"

• • • • • • • • • • • • • r·ṣa[c](ktra a?)[E]ṃ

[...] (lost)

ayamatasvo°

[...] (text continues to pages 7-16 for parivarta 1, now lost)

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 1," ARIRIAB XV (2012), pp. 19-61.

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 severely fragmentary. Of the original birch-bark scroll, large portions have been lost to decay. The surviving text covers lines 1-01 through 1-56 of the edition; Falk & Karashima note that pages 7-16 of the original manuscript contained the remainder of parivarta 1, but these are too damaged for continuous reading. The Gospel Reading smooths over lacunae to produce a flowing text; the Scholarly Translation preserves all gaps honestly.

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Source Text

Gandhāri Prakrit Transliteration (Lines 1-01 through 1-56)

(1-01:) + + + e(?)ado ekaasmae bhagavo rayagaha viharati grijude parvade °

(1-02:) maha .. + + + + (adha[r])i(?)dolahi (bhikhulale)(a)(i) mahati bhikṣusaṃghena sārdham arthatyaśatabhir bhikṣutaiḥ

[tatra ku bhagava aṭpa subati ama(atre)]

(padi) (1-03:) + + + + + + + + + mahaatrena pradaparamidae aradhya

yaa bosisarve mahas(iv)a (1-04:) + + + + (mi)(j)dae ujyaye

(1-05:) asa ho aiśpasa śariputrasa edad ahoṣi

kim ayam ausa subhu(ti) (1-05:) + + + + + yena valadhaṃdaṇena

(1-06:) nidiśasi aṣa [h]i b(u)dhan(u)bhavena

asa ho aiśpa subuti

[aiśpa] (1-06:) + + + + + + [doya]

kiṃci ausa śaripu(t)ra bhagavado sa(vaga mam)t(r)e(?)ti

[sa]t(va t :) + + + + + + (1-07:) + + + +

[ta] kisaṃ hedu

yo hi tasagadeṇa [dha]ma deśido tatra dhaṃmadeśaṇae tatra dhaṃmadeśaṇae

śikṣa (1-08:) + + + + + .. kṣi karoti °

(1-09:) tasagadadhaṃmadeśaṇae eṣo ṇesamdo °

yaṃ te kulaputra _ _ uvadiśamti (1-09:) + + + + + [matac] +

• • • (av)u(sa) [s]a[bh]ut {aṇa-}o ° [bh]aga___vado e(da) (1-10:) + +
• • .. e(ṃ) + + bhaṣu subhuti bositatvasa maha______satvasa

praṇapara (1-11:) + + +

[b]osisatvo di bhamte vucati

kadamasa edo dhaṃmasa adhivayaṇo bosisatvo di °°

ṇa hu bha(m)te

bha(1-12:) + + + + [manupaśami] ° [a?]mida bositatvadha(m)mo °

so aha(m) bhamte [a]do ... bosisatv- ° [ṇa?] ... -u .. + + (1-13:) + + +

[s]o ahaṃ ° aṇualahamaṇo bosisatvo °°° sa ca paraṃida praṇaparamida

asammaṇu ° asamaṇupaśamti

(1-14:) + + + tvo ° praṇaparamidae oadiśama °

avi ho vana ° bhamte bhagava ° saye he bosisatvasa ° eva (1-15:) + + + + +

[u]vadiśamana ° cito na oliaṣi °

na viparaprithibhavati, māṇasaṃ na bhagṇaprsṭhibhavati ṇotrasyati na saṃtrasyati

ṇa samtraso avajati eṣa yeva (1-16:) + + + + + + [paramide ° a]ṇuśaśaṇi

eṣayeva bositatvasa praṇaparamida °

eṣo 'avādaḥ prajñāpāramitāyāṃ /

saye hi ° e(va)ṃ t-ha?]

(1-17:) + + + + + gava ° bositatvena mahasatvena

evaṃ śi(kṣi)tavo yaṃ ca śikṣati teṇa yeva ° teṇa yeva bosisa(t)v- (1-18:) + + + + ..

.. kisa hedu ° damtam tam cito acito

prakrtiś cittasya prabhāsvarā //

(1-19:) asa ho aiśpa subhudi aiśpa śariputro edadoya °

ya ai (1-20:) + + + + + hi ° ki puṇu eṣa acitada °

asa ho aiśpa śariputro aiśpa subhudi edadoya subhūtir āha

sasu sasu subu(ti)

(1-24:) + + + + + + + [dae?] ° agada[e] [ṣ]idiśaṇo?] ...

• • • • • • ... eṣo uvarikṣdavo ° avi .. + + + + +(1-25:) +
• • • • [tae] ° vedaidavo ° savagabhumie va śikṣamaṇena

ayameva praṇaparamida śodava °

(1-26:) + + + [śa]pava + + ° śaṣama vigṇaśa veṭidava °

yasa bositarvena ° śiśilatavo °

(1-27:) + + -ya ° yatra ho bhamte bhagva °eda yeva

bositarvo sama ° [sa] vadami ° [sa] avalahami °

aviṇdamasu ° arua

(1-28:) + .. [ma] bositarvo praṇaparamidae ° aṇalami °

edod eya me bhac[ṃ]te bhagva ° k(ś)(kca) + +

(1-29:) + + [laḥamaṇa?] ° namaṭe laya

bosi(a?)vo di ° avi ___ ho vaṇa bhamte bhag(v)a

(1-30:) + + [a?] iṭhido ° ṇa thido

saye hi bosi _______ satvasa °

praṇaparamida uadiśamaṇae ° ṇa oli +

(1-31:) + + + satraso avajati °

thido bosisatvo ° ṇi [-]yudo ° avevaṭiae dhaṃdue °

(1-32:) + + + + [parṣ]ṃidae ° caṃtraṃoṇa °

ṇa hi ṣe thadavo

sayr ṇa i(arve)i ruaṃsaṃkhare carati °

• • • (1-33:) + + + + + + + +

[ṇa hi] + + + +

(1-34:) + + + + + + + + + + + + [pari]ghaaṃi]

asa ho aaiśpa śariputro aiśpa subati evammaha ° kasa .. (1-35:) + + + + [ṣaparamida] parighami: evamyavo aiśpa śaripu(tro) edadoya

(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 praṇaparamida ° [aparig·h·]da

[ev· h?] + + + + + + sate[ṇa] mahasae + (1-38:) + + .. [caridav]o

[a]yaṃ bositatvasa aparagrah·d· ṇa sa[si]

asadha[ra] .. apar[gahe ·ra .. ga·u] (1-39:) + + [ñada] aparagrahida °

ta kisa [h]edu °

na hi sa ṇimitado vihatavo °

[ava]ṃ pi bhamte bhagava bositatvena (1-40:) + + + + paramida °

punavaro bhamte bhagava bositatvena mahasatvena

praṇaparamidae caraṃteṇa °

evaṃ uva (1-41:) + + + + + + + + + + + + [p·ñ·para(mi)(da)]

kas eṣa praṇaparamida ° ki yo dhammo ṇa vjati ṇa labhati ° sa praṇaparami

(1-42:) + + + + + + [na sa]ṃ[tra]sati [.. .. ma·]o

[avirahito bosisaṭ]v[o] praṇapara[idae]

[asa h]o + + (1-43:) .. [e]dad]oya

kiṃkaraṇo avirahido bositatvo

praṇaparamidae °

evaṃ vuto aiśpa suh[u] (1-44:) + + + + + + + [e]dadoya

ruo yeva ausa śariputra virahido ruasvabhaveṇa °

eva vedaṇa saṃña saṃkhara °

viñaṇo (1-45:) + + + + [ri]putra virahido viñaṇasvabhaveṇa

praṇaparamida yeva ausa śariputra vira[hi]da praṇaparami

(1-46:) + + + + + + v(?)iśisatvo ek(e?)ro viñaṇasvabhaveṇa

r ° [b]iśisatvo (e)(k)(e)ro viñaṇasvabhaveda

• • • • • • • • (1-47:) + + + + + + + + + + + +

(1-48:) + + + eṣomuke ° yatra ho bhamte bhagva ° (1-48:) + + + + śiatvo

aira śikiśati saf ṇi(ya)ti(śi)eti sarvataśami °

[ta] kisṃ hedu

eaiyada a[a]v(o?)i [saṃ]yavadha]ṃa

aśiki hi asriyida by ayuśaṃ tāripuśa sarvadharamaḥi /

(1-49:) + + + + [c]hartasa mahasatvo ° sarvadola ahaṃsana bhavari °

ayaṃ puṇo bositatvo mahasatvo pradaparaṃi (1-50:) + +

• • • • [a]bhabhavarsi

(1-51:) + + + + + + + + + .. ṇ[miti cara]ti

say r[sa viṇa]śe carati ṇimiti carati

roo su (1-52:) + + + + [ra]ti ahaṃ carami ti .. + + +

• • labha carati pialo

eva vedanasaṃña saṃkhara saye viñaṇe carati + + +

(1-53:) + + + + [aye] vidaṣaṇa ṣpade carati śimiti carati /

saed viñdasya nirodhe carati nimite carati /

maye vidaasa viaale carati .. + + + [rati]

.. (1-54:) + + + + a(ś)imiti carati

ahaṃ carati u° salaphhe carati °°

ayaṃ bositartvo mahasatvo [śimila]yeva

(1-55:) + + + + + + evao [carati] so praṇaparaṃidae [carati] /

pradapaaramida bḥavati giṃita (1-56:) + + + + + +

• • • • • • • • • • • • • r·ṣa[c](ktra a?)[E]ṃ

[The text continues — Falk & Karashima note: "follow pages 7 to 16 for parivarta 1." The remaining pages are too fragmentary for continuous reading.]

Source Colophon

Gandhāri Prakrit transliteration from Falk & Karashima (2012). 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 1 (Texts from the Split Collection, 3)," Annual Report of the International Research Institute for Advanced Buddhology at Soka University XV (2012), pp. 19-61.

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.

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