The present study consists of two main parts. Firstly, the Sanskrit critical edition of The Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikā Prajñāpāramitā) Chapter One: The Practice of the Knowledge of All Modes (Sarvākārajñatācaryā [prathamaḥ] parivartaḥ ) is translated into modern Chinese, with annotations and comparisons with other extant Chinese versions. Similarities and differences among various versions present issues for examination and understanding of the text. Secondly, a discussion on why, of all the Śrāvakas, in the Aṣṭasāhasrikā Prajñāpāramitā Sarvākārajñatācaryā [prathamaḥ] parivartaḥ, it was Subhūti who emerged as a new prominent figure in early Mahāyāna scriptures The first notable issue in the Aṣṭasāhasrikā Prajñāpāramitā Sarvākārajñatācaryā [prathamaḥ] parivartaḥ is why has the Buddha asked Subhūti instead of a Bodhisattva, to teach the Prajñāpāramitā to the Bodhisattvas? Does Subhūti possesses qualities that are different to other Śrāvakas or does he embody unique method of practice? Yugen Katsuzaki illustrates Subhūti’s quality of “Foremost in the Understanding of Emptiness” by listing passages containing Subhūti from various Śrāvaka scriptures. He concludes this factor as to why Subhūti was chosen as the interlocutor who teaches Prajñāpāramitā in Prajñāpāramitā literature. However, wouldn’t this be suggesting that Subhūti is able to teach the Perfection of Wisdom of the Bodhisattva path by attaining an insight into the doctrine of emptiness of the Śrāvaka texts? As such, the present study examines the characteristics of “Practice of non-dispute” (araṇāvihārin) from the *Kurūsvaraṇa Sūtra of the Śrāvaka tradition: neither compliment, nor condemnation, only speaks the Dharma, do not spread other doctorines or agree with those who do so, to accord with language and not discriminate right and wrong, to pursue internal joy and happiness. We propose that Subhūti’s title of “Foremost in the Practice of non-dispute” found in the first chapter of Aṣṭasāhasrikā Prajñāpāramitā may originate from this Śrāvaka text. Furthermore, the explanations for “Practice of non-dispute” (araṇāvihārin) found in the Kurūsvaraṇa Sūtra and Abhidharma mahāvibhāṣā śāstra played a part in establishing the foundation of Emptiness in early Mahāyāna Prajñāpāramitā Sūtra. Hence, it is concluded that “Foremost in the Practice of non-dispute” contributes to the role of Subhūti becoming the interlocutor in Aṣṭasāhasrikā Prajñāpāramitā.
