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大明度經卷第二南呉月支國居士支謙於涼州譯　天帝釋問品　持品　功徳品變謀明慧品天帝釋問品第二

(7)　　摩訶般若波羅蜜釋提桓因品第二

Chapter II Sakra

tena khalu punaḥ samayena śakro devānām indras tasyām eva parṣadi saṃnipatitaḥ saṃniṣaṇṇo ’bhūt catvāriṃśatā trāyastriṃśatkāyikair devaputrasahasraiḥ sārdham | catvāraś ca lokapālā viṃśatyā cāturmahārājakāyikair devaputrasahasraiḥ sārdham | brahmāpi sahāpatir daśabhir brahmakāyikair devaputrasahasraiḥ sārdham | pañca ca śuddhāvāsānāṃ devaputrāṇāṃ sahasrāṇi tasyām eva parṣadi saṃnipatitāni saṃniṣaṇṇānyabhūvan | yo ’pi ca devānāṃ svakarmavipākajo ’vabhāsaḥ, so ’pi sarvo buddhānubhāvena buddhatejasā buddhādhiṣṭhānenābhibhūto ’bhūt ||

|| de’i tshe yang (2) lha rnams kyi dbang po brgya byin sum cu rtsa gsum gyi ris kyi lha’i bu bzhi khri dang lhan cig tu ’khor de nyid du ’dus te ’khod par gyur to || ’jig rten skyong ba bzhi yang rgyal chen bzhi’i ris kyi lha’i bu nyi khrir bcas pa dang | mi mjed kyi bdag po tshangs pa yang tshangs ris kyi lha’i bu khrir (3) bcas pa dang | gnas gtsang ma’i lha’i bu lnga stong yang ’khor de nyid du ’dus te ’khod par gyur te | lha rnams kyi rang gi las kyi rnam par smin pa las skyes pa’i ’od gang yin pa de thams cad kyang sangs rgyas kyi mthu dang sangs rgyas kyi gzi brjid dang sangs rgyas kyi byin gyi rlabs (4) kyis zil gyis mnan to ||

... [a]bhibhūto abhū(t)[i](ti) ...

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爾時帝釋與四萬天子四天王。與二萬天子梵衆天。與萬天子梵輔天。與五千天子倶皆來會坐。諸天子宿命功徳光耀巍巍。持佛神力明徹照。

(8)爾時釋提桓因。與四萬天子倶在會中。四天(9)王與二萬天子倶在會中。娑婆世界主梵天(10)王。與萬梵天倶在會中。乃至淨居天衆無數(11)千種倶在會中。是諸天衆業報光明。以佛身(12)神力光明故皆不復現。

1. Preamble At that time again, many Gods came to that assembly, and took their seats: Sakra, Chief of Gods, with forty thousand Gods of the Thirty-three; the four world-guardians, with twenty thousand Gods belonging to the retinue of the four Great Kings; Brahma, ruler of this world system, with ten thousand Gods belonging to the company of Brahma; and five thousand Gods of the Pure Abode. But the might of the Buddha, his majesty and authority surpassed even the splendour of the Gods, a reward for the deeds they had done in the past.

atha khalu śakro devānām indra āyuṣmantaṃ subhūtiṃ sthaviram etad avocat - imāny ārya subhūte saṃbahulāni devaputrasahasrāṇi asyāṃ parṣadi saṃnipatitāni saṃniṣaṇṇāni āryasya subhūter antikāt prajñāpāramitāṃ śrotukāmāni bodhisattvānāṃ mahāsattvānām upadeśam avavādānuśāsanīṃ ca | tatkathaṃ bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam, kathaṃ śikṣitavyam, kathaṃ yogam āpattavyam? sthaviraḥ subhūtir āha - tena hi kauśika upadekṣyāmi te buddhānubhāvena buddhatejasā buddhādhiṣṭhānena | yair devaputrair anuttarāyāṃ samyaksaṃbodhau cittaṃ notpāditam, tair utpādayitavyam | ye tv avakrāntāḥ samyaktvaniyāmam, na te bhavyā anuttarāyāṃ samyaksaṃbodhau cittam utpādayitum | tat kasya hetoḥ? baddhasīmāno hi te saṃsārasrotasaḥ | abhavyā hi te punaḥ punaḥ saṃsaraṇāyānuttarāyāṃ samyaksaṃbodhau cittam utpādayitum | api nu khalu punas teṣām apy anumode | sacet te ’py anuttarāyāṃ samyaksaṃbodhau cittāny utpādayeran, nāhaṃ kuśalamūlasyāntarāyaṃ karomi | viśiṣṭebhyo hi dharmebhyo viśiṣṭatamā dharmā adhyālambitavyāḥ ||

de nas lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa gnas brtan rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor lha’i bu stong phrag mang po ’khor ’dir ’dus te ’khod pa ’di rnams ’phags pa rab ’byor las byang chub sems dpa’ sems (5) dpa’ chen po rnams kyi shes rab kyi pha rol tu phyin pa la nye bar bstan pa dang gdams pa dang rjes su bstan pa nyan par ’dod na | byang chub sems dpa’ sems dpa’ chen po des ci ltar shes rab kyi pha rol tu phyin pa la gnas par bya ci ltar bslab par bya ci ltar rnal ’byor du bya | gnas (6) brtan rab ’byor gyis smras pa | kau shi ka de’i phyir sangs rgyas kyi mthu dang sangs rgyas kyi gzi brjid dang sangs rgyas kyi byin gyi rlabs kyis nye bar bstan par bya ste | lha’i bu gang dag gis bla na med pa yang dag par rdzogs pa’i byang chub tu sems ma bskyed pa de dag gis sems bskyed (7) par bya’o || gang dag yang dag pa nyid du nges pa la zhugs pa de dag ni bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i skal ba med do || de ci’i phyir zhe na | de dag gis ’khor ba’i rgyun las mtshams bcad pas de dag yang dang yang du ’khor zhing bla na med pa (19b1) yang dag par rdzogs pa’i byang chub tu sems bskyed pa’i skal ba med do || ’on kyang gal te de dag gis kyang bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed na de dag la yang rjes su yi rang bar bya’o || kho bo ni de dag gi dge ba la bar chad mi byed de khyad par du (2) ’phags pa’i chos rnams las ches khyad par du ’phags pa’i chos rnams la lhag par dmigs par bya’o ||

... p[āra]mitāye ◊ [s]. ...

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釋問善業言。是諸天子大會欲聽説智度無極。云何闓士大士於大明中立乎。善業曰。諸天子。樂聞者聽我説。因持佛力廣説智度。何天子。未求闓士道者今皆當求。以得溝港道者不可復得闓士道士。何以故。閉生死道已。正使是輩求者。我代其喜不斷功徳也。悉欲使取經中極尊法使上至佛。

爾時釋提桓因語須(13)菩提言。是諸無數天衆皆共集會。欲聽須菩(14)提説般若波羅蜜義。菩薩云何住般若波羅(15)蜜。須菩提語釋提桓因及諸天衆。憍尸迦。我(16)今當承佛神力説般若波羅蜜。若諸天子未(17)發阿耨多羅三藐三菩提心者。今應當發。若(18)人已入正位。則不堪任發阿耨多羅三藐三(19)菩提心。何以故。已於生死作障隔故。是人若(20)發阿耨多羅三藐三菩提心。我亦隨喜。終不(21)斷其功徳。所以者何。上人應求上法。

Sakra: These many thousands of Gods, Subhuti, have come to this assembly, and taken their seats, because they want to hear about perfect wisdom from the Holy Subhuti, and to listen to his advice to the Bodhisattvas, to his instruction and admonition. How then should a Bodhisattva stand in perfect wisdom, how train in it, how devote himself to it? Subhuti: Let me then explain it to you, through the Buddha’s might, majesty and authority. Those Gods, who have not yet aspired to full enlightenment should do so. Those, however, who are certain that they have got safely out of this world [i.e., the Arhats who have reached their last birth, and think they have done with it all] are unfit for full enlightenment [because they are not willing to go, from compassion, back into birth-and-death]. And why? The flood of birth-and-death hems them in. (34) Incapable of repeated rebirths, they are unable to aspire to full enlightenment. And yet, if they also will aspire to full enlightenment, I confirm them also. I shall not obstruct their wholesome root. For one should uphold the most distinguished dharmas above all others.

atha khalu bhagavān āyuṣmantaṃ subhūtim āmantrayate sma - sādhu sādhu subhūte, sādhu khalu punas tvaṃ subhūte, yas tvaṃ bodhisattvānāṃ mahāsattvānām utsāhaṃ dadāsi | evam ukte āyuṣmān subhūtir bhagavantam etad avocat - kṛtajñair asmābhir bhagavan bhagavato bhavitavyaṃ nākṛtajñaiḥ | tat kasya hetoḥ? paurvakāṇāṃ hi bhagavaṃs tathāgatānām arhatāṃ samyaksaṃbuddhānām antike ’smadarthe bhagavān yathā brahmacaryaṃ bodhāya caran pūrvaṃ bodhisattvabhūta eva san, yaiḥ śrāvakair avavadito ’nuśiṣṭaś ca pāramitāsu, tatra bhagavatā caratā anuttaraṃ jñānam utpāditam | evaṃ bhagavan asmābhir api bodhisattvā mahāsattvā anuparigrahītavyā anuparivārayitavyāś ca, saṃparigrahītavyāḥ saṃparivārayitavyāś ca | tat kasya hetoḥ? asmābhir api hi bhagavan bodhisattvā mahāsattvā anuparigṛhītā anuparivāritāś ca, saṃparigṛhītāḥ saṃparivāritāś ca kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante ||

de nas bcom ldan ’das kyis tshe dang ldan pa rab ’byor la bka’ stsal pa | rab ’byor legs so legs so || khyod byang chub sems dpa’ sems dpa’ chen po rnams (3) la spro ba skyed pa gang yin pa ni rab ’byor yang khyod legs so || de skad ces bka’ stsal pa dang bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to || bcom ldan ’das bdag cag gis ni bcom ldan ’das kyi bka’ drin gzo bar bgyi ste bka’ drin mi (4) gzo bar mi bgyi’o || de ci’i slad du zhe na | bcom ldan ’das ji ltar sngon gyi de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi drung du bcom ldan ’das sngon byang chub sems dpar gyur pa nyid kyis bdag cag rnams kyi don du byang chub kyi phyir tshangs (5) par spyad pa spyod pa na nyan thos gang dag gis pha rol tu phyin pa rnams la gdams shing rjes su bstan te | de la bcom ldan ’das kyis spyad pas bla na med pa’i ye shes bskyed pa de bzhin du | bcom ldan ’das bdag cag gis kyang byang chub sems dpa’ sems dpa’ chen po rnams (6) rjes su yongs su gzung bar bgyi zhing rjes su yongs su bskor par bgyi’o yang dag par yongs su gzung bar bgyi zhing yang dag par yongs su bskor bar yang bgyi’o || de ci’i slad du zhe na | bcom ldan ’das ’di la bdag cag gis kyang byang chub sems dpa’ sems dpa’ chen po (7) rnams rjes su yongs su bzung zhing rjes su yongs su bskor ba dang yang dag par yongs su bzung zhing yang dag par yongs su bskor bas myur du bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par ’tshang rgya bar ’gyur ro ||

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佛言。善哉善哉。勸樂闓士學乃爾乎。善業白佛言。我當報恩。終不敢違之。所以然者。往昔如來無所著正眞道最正覺。皆與弟子爲諸闓士説智度。如來時亦在中學斯經妙行。今自致作佛。用是故當報恩。我作是説法。闓士受之我勸樂。勸樂以大道疾令作佛。

爾時佛(22)讃須菩提言。善哉善哉。汝能如是勸樂諸菩(23)薩。須菩提言。世尊。我當報佛恩。如過去諸佛(24)及諸弟子。教如來住空法中。亦教學諸波羅(25)蜜。如來學是法。得阿耨多羅三藐三菩提。世(26)尊。我今亦當如是護念諸菩薩。以我護念因(27)縁故。諸菩薩當疾得阿耨多羅三藐三菩提。

The Lord: Well said, Subhuti. You do well to encourage the Bodhisattvas. Subhuti then said to the Lord: We should be grateful to the Lord, and not ungrateful. For in the past the Lord has, in the presence of the Tathagatas of the past, led, for our sake, the holy life with enlightenment as his aim. Even after he had definitely become a Bodhisattva [a being dedicated to enlightenment], disciples still instructed and admonished him in the perfections, and by his coursing therein he has produced the utmost cognition. Even so also we should help, champion, aid and sustain the Bodhisattvas. Because the Bodhisattvas, if we help, champion, aid and sustain them, will soon know full enlightenment.

atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram āmantrayate sma - tena hi kauśika śṛṇu, sādhu ca suṣṭhu ca manasi kuru, bhāṣiṣye ’haṃ te yathā bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam | śūnyatāyāṃ kauśika tiṣṭhatā bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam | tena hi kauśika (18) bodhisattvena mahāsattvena mahāsaṃnāhasaṃnaddhena bhavitavyam | na rūpe sthātavyam | na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu | na vijñāne sthātavyam | na cakṣuṣi sthātavyam | na rūpe sthātavyam | na cakṣurvijñāne sthātavyam | na cakṣuḥsaṃsparśe sthātavyam | na cakṣuḥsaṃsparśajāyāṃ vedanāyāṃ sthātavyam | evaṃ na śrotraghrāṇajihvākāyamanaḥsu sthātavyam | na śabdagandharasaspraṣṭavyadharmeṣu, na śrotravijñāne, yāvan na manovijñāne | na manaḥsaṃsparśe, na manaḥsaṃsparśajāyāṃ vedanāyāṃ sthātavyam | na pṛthivīdhātau sthātavyam | nābdhātau, na tejodhātau, na vāyudhātau, nākāśadhātau, na vijñānadhātau sthātavyam | na smṛtyupasthāneṣu sthātavyam | na samyakprahāṇarddhipādendriyabalabodhyaṅgeṣu, na mārgāṅgeṣu sthātavyam | na srotaāpattiphale sthātavyam | na sakṛdāgāmiphale, nānāgāmiphale, nārhattve sthātavyam | na pratyekabuddhatve sthātavyam | na buddhatve sthātavyam | iti hi rūpam iti na sthātavyam | iti hi vedaneti, saṃjñeti, saṃskārā iti | iti hi vijñānam iti na sthātavyam | iti hi cakṣur iti, yāvan manaḥsaṃsparśajā vedaneti na sthātavyam | iti hi pṛthivīdhātur iti, yāvad vijñānadhātur iti na sthātavyam | iti hi smṛtyupasthānānīti na sthātavyam | iti hi samyakprahāṇarddhipādendriyabalabodhyaṅgānīti, iti hi mārgāṅgānīti na sthātavyam | iti hi srotaāpattiphalam iti na sthātavyam, iti hi sakṛdāgāmiphalam iti, anāgāmiphalam iti, arhattvam iti na sthātavyam | iti hi pratyekabuddhatva miti na sthātavyam | iti hi buddhatvam iti na sthātavyam | rūpaṃ nityam anityam iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ nityam anityam iti na sthātavyam | rūpaṃ sukhaṃ duḥkham iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ sukhaṃ duḥkham iti na sthātavyam | rūpaṃ śūnyam aśūnyam iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śūnyam aśūnyam iti na sthātavyam | rūpam ātmānātmeti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānam ātmānātmeti na sthātavyam | rūpaṃ śubham aśubham iti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śubham aśubham iti na sthātavyam | rūpaṃ śūnyam upalabhyate veti na sthātavyam | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ śūnyam upalabhyate veti na sthātavyam | srotaāpattiphalam asaṃskṛtaprabhāvitam iti na sthātavyam | evaṃ sakṛdāgāmiphalam anāgāmiphalam arhattvam asaṃskṛtaprabhāvitam iti na sthātavyam | pratyekabuddhatvam asaṃskṛtaprabhāvitam iti na sthātavyam | srotaāpanno dakṣiṇīya iti na sthātavyam | srotaāpannāḥ saptakṛto bhavaparamā iti na sthātavyam | sakṛdāgāmī dakṣiṇīya iti na sthātavyam | sakṛd āgāmya pariniṣṭhitattvāt sakṛd imaṃ lokam āgamya duḥkhasyāntaṃ kariṣyatīti na sthātavyam | anāgāmī dakṣiṇīya iti na sthātavyam anāgāmī anāgamya imaṃ lokaṃ tatraiva parinirvāsyatīti na sthātavyam | arhan dakṣiṇīya iti na sthātavyam | arhann ihaivānupadhiśeṣe nirvāṇadhātau parinirvāsyatīti na sthātavyam | pratyekabuddho dakṣiṇīya iti na sthātavyam | pratyekabuddho ’tikramya śrāvakabhūmim aprāpya buddhabhūmiṃ parinirvāsyatīti na sthātavyam | buddho dakṣiṇīya iti na sthātavyam | buddho ’tikramya (19) pṛthagjanabhūmim atikramya śrāvakabhūmim atikramya pratyekabuddhabhūmim aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kṛtvā aprameyāṇy asaṃkhyeyāni sattvakoṭīniyutaśatasahasrāṇi parinirvāpyāprameyān asaṃkhyeyān sattvān śrāvakapratyekabuddhasamyaksaṃbuddhatvaniyatān kṛtvā buddhabhūmau sthitvā buddhakṛtyaṃ kṛtvā anupadhiśeṣe nirvāṇadhātau buddhaparinirvāṇena parinirvāsyati ity evam apy anena na sthātavyam ||

de nas tshe dang ldan pa rab ’byor gyis lha (20a1) rnams kyi dbang po brgya byin la smras pa | ko shi ka de’i phyir legs par rab tu nyon la yid la zung shig dang | ji ltar byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa la gnas par bya ba ngas khyod la bshad par bya’o || kau shi ka byang chub (2) sems dpa’ sems dpa’ chen pos stong pa nyid la gnas pas shes rab kyi pha rol tu phyin pa la gnas par bya ste | kau shi ka de’i phyir byang chub sems dpa’ sems dpa’ chen pos go cha chen po bgos par ’gyur bar bya’o || gzugs la gnas par mi bya’o || tshor ba la ma (3) yin ’du shes la ma yin ’du byed rnams la ma yin rnam par shes pa la gnas par mi bya’o || mig la gnas par mi bya’o gzugs la gnas par mi bya’o || mig gi rnam par shes pa la gnas par mi bya’o || mig gi ’dus te reg pa la gnas par mi bya’o mig gi ’dus te reg (4) pa las byud pa’i tshor ba la gnas par mi bya’o || de bzhin du rna ba dang sna dang lce dang lus dang yid la gnas par mi bya’o || sgra dang dri dang ro dang reg dang chos rnams dang | rna ba’i rnam par shes pa nas yid kyi rnam par shes pa’i bar dang yid kyi ’dus te reg pa dang | yid kyi ’dus (5) te reg pa las byung ba’i tshor ba’i bar la gnas par mi bya’o || sa’i khams la gnas par mi bya’o || chu’i khams dang me’i khams dang rlung gi khams dang nam mkha’i khams dang rnam par shes pa’i khams la gnas par mi bya’o || dran pa nye bar gzhag pa la gnas par mi bya’o || (6) yang dag par spong ba dang rdzu ’phrul gyi rkang pa dang dbang po dang stobs dang byang chub kyi yan lag dang lam la gnas par mi bya’o || rgyun tu zhugs pa’i ’bras bu la gnas par mi bya’o || lan cig phyir ’ong ba’i ’bras bu dang phyir mi ’ong ba’i ’bras bu dang dgra bcom pa nyid la gnas (7) par mi bya’o || rang sangs rgyas nyid la gnas par mi bya’o || sangs rgyas nyid la gnas par mi bya’o || de ltar na gzugs so zhes gnas par mi bya’o || de ltar na tshor ba’o zhes bya ba dang ’du shes so zhes bya ba dang ’du byed rnams so zhes bya ba dang de ltar na rnam par shes pa’o (20b1) zhes gnas par mi bya’o || de ltar na mig go zhes bya ba nas yid kyi ’dus te reg pa las byung ba’i tshor ba’o zhes bya ba’i bar du gnas par mi bya’o || de ltar na sa’i khams so zhes bya ba nas rnam par shes pa’i khams so zhes bya ba’i bar du gnas par mi bya’o || de ltar na (2) dran pa nye bar gzhag pa’o zhes gnas par mi bya’o || de ltar na yang dag par spong ba dang rdzu ’phrul gyi rkang pa dang dbang po dang stobs dang byang chub kyi yan lag rnams so zhes bya ba dang de ltar na lam gyi yan lag go zhes gnas par mi bya’o || de ltar na yang dag par spong ba dang rdzu ’phrul gyi rkang pa dang dbang po dang stobs dang byang chub kyi yan lag rnams so zhes bya ba dang de ltar na lam gyi yan lag go zhes gnas par mi bya’o || de ltar na lan cig phyir ’ong ba’i ’bras bu’o zhes bya ba dang de ltar na phyir mi ’ong ba’i ’bras bu’o zhes bya ba dang de ltar na dgra bcom pa’o zhes gnas par mi bya’o || de ltar na rang sangs rgyas so zhes gnas par mi bya’o || de ltar na sangs rgyas so (4) zhes gnas par mi bya’o || gzugs rtag pa dang mi rtag pa’o zhes gnas par mi bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa rtag pa dang mi rtag pa’o zhes gnas par mi bya’o || See the previous record. gzugs bde ba dang sdug bsngal ba’o zhes gnas par mi bya’o || (5) de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa bde ba dang sdug bsngal ba’o zhes gnas par mi bya’o || gzugs stong pa dang mi stong pa’o zhes gnas par mi bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa stong pa dang mi (6) stong pa’o zhes gnas par mi bya’o || gzugs bdag dang bdag med pa’o zhes gnas par mi bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa bdag dang bdag med pa’o zhes gnas par mi bya’o || gzugs sdug pa dang mi sdug pa’o zhes (7) gnas par mi bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa sdug pa dang mi sdug pa’o zhes gnas par mi bya’o || gzugs stong pa’o zhes nye bar dmigs pas gnas par mi bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam (21a1) par shes pa stong pa’o zhes nye bar dmigs pas gnas par mi bya’o || rgyun tu zhugs pa’i ’bras bu ’dus ma byas kyis rab tu phye ba’o zhes gnas par mi bya’o || de bzhin du lan cig phyir ’ong ba’i ’bras bu dang phyir mi ’ong ba’i ’bras bu dang dgra bcom pa nyid ’dus (2) ma byas kyis rab tu phye ba’o zhes gnas par mi bya’o || rang sangs rgyas nyid ’dus ma byas kyis rab tu phye ba’o zhes gnas par mi bya’o || sangs rgyas nyid ’dus ma byas kyis rab tu phye ba’o zhes gnas par mi bya’o || rgyan tu zhugs pa sbyin pa’i gnas so zhes bya bar gnas par (3) mi bya’o || rgyun tu zhugs pa re ltar thogs na srid pa lan bdun pa’o zhes gnas par mi bya’o || lan cig phyir ’ong ba sbyin pa’i gnas so zhes gnas par mi bya’o || lan cig phyir ’ong ba yongs su mthar ma phyin pa’i phyir ’jig rten ’dir lan cig phyir ’ongs nas sdug bsngal mthar byed (4) par ’gyur ro zhes gnas par mi bya’o || phyir mi ’ong ba sbyin pa’i gnas so zhes gnas par mi bya’o || phyir mi ’ong ba ’jig rten ’dir phyir mi ’ong bar de nyid du yongs su mya ngan las ’da’o zhes gnas par mi bya’o || dgra bcom pa nyid sbyin pa’i gnas so zhes gnas par mi bya’o || (5) dgra bcom pa ’di nyid du phung po’i lhag ma ma lus par mya ngan las ’das pa’i dbyings su yongs su mya ngan las ’das par ’gyur ro zhes gnas par mi bya’o || rang sangs rgyas sbyin pa’i gnas so zhes gnas par mi bya’o || rang sangs rgyas ni nyan thos kyi sa las ’das nas sangs rgyas (6) kyi sa ma thob par yongs su mya ngan las ’da’ bar ’gyur ro zhes gnas par mi bya’o || See the previous record. sangs rgyas ni so so’i skye bo’i sa las ’das pa dang nyan thos kyi sa las ’das pa dang rang sangs rgyas kyis las ’das nas gzhal (7) du med grangs med pa’i sems can rnams kyi don mdzad de | gzhal du med grangs med pa’i sems can bye ba khrag khrig brgya stong yongs su mya ngan las bzlas | gzhal du med grangs med pa’i sems can rnams nyan thos dang rang sangs rgyas dang yang dag par rdzogs pa’i sangs rgyas (21b1) su nges par mdzad cing sangs rgyas kyi sa la bzhugs te sangs rgyas kyi mdzad pa mdzad nas phung po’i lhag ma med pa’i mya ngan las ’das pa’i dbyings su sangs rgyas kyi yongs su mya ngan las ’da’ bas yongs su mya ngan las ’da’ bar ’gyur ro zhes des ’di ltar yang gnas par mi (2) bya’o ||

... jñā sa(ṃ)sk[ā]rā vijñāna(ṃ) n[i](t)y(aṃ) ... ... anātmā ti na thātavyaṃ ◊ ... ... ..vā upalabhati [v]ā (it)[i] ... ... ..tphala(ṃ) asa(ṃ)skṛtapra ... ... [ta]vyaṃ ◊ pratyekabuddhatvaṃ [a] ... ... nirvas(y)aīti na s[th]ā ...

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釋欲所聞者聽所問矣。問曰。闓士云何立智度中乎。答曰。持空法立如是。釋問。闓士大士以影弘誓大乘。所至奏五陰。不當於中住。溝港頻來不還應儀。縁一覺至於佛。不當於中住。五陰無常。不當於中住。 See the previous record See the previous record 於苦樂好醜是我所非我所。不當於中住。 See the previous record (two records before) See the following record (two records ahead) 溝港道不動成就。不當於中住。何以故。七死七生便度去。頻來道不動成就。不當於中住。何以故。一死一生便度去。不還道不動成就。不當於中住。何以故。於上滅度。應儀道不動成就。不當於中住。何以故。應儀道成已便盡於滅度中而滅訖。縁一覺道不動成就。不當於中住。何以故。不能逮佛道便滅訖。是故不當於中住。如來無所著正眞道最正覺用無量人故作功徳。我皆當令滅訖正於佛中住。佛所作皆究竟已乃滅訖。亦不當於中住。

(28)須菩提語釋提桓因言。憍尸迦。汝一心聽菩(29)薩住般若波羅蜜。憍尸迦。菩薩發大莊嚴乘。(540b1)於大乘以空法住般若波羅蜜。 See the previous record 不應住色。不(2)應住受想行識。不應住色若常若無常。不應(3)住受想行識若常若無常。 See the previous record 不應住色若苦若(4)樂。不應住受想行識若苦若樂。 See the following record (three records ahead) 不應住色若(5)淨若不淨。不應住受想行識若淨若不淨。不(6)應住色若我若無我。不應住受想行識若我(7)若無我。不應住色若空若不空。不應住受想(8)行識若空若不空。 See the previous record 不應住須陀洹果。不應住(9)斯陀含果。不應住阿那含果。不應住阿羅漢(10)果。不應住辟支佛道。不應住佛法。不應住須(11)陀洹無爲果。不應住須陀洹福田。不應住須(12)陀洹乃至七往來生死。不應住斯陀含無爲(13)果。不應住斯陀含福田。不應住斯陀含一來(14)此間當得盡苦。不應住阿那含無爲果不應(15)住阿那含福田不應住阿那含彼間滅度。不(16)應住阿羅漢無爲果。不應住阿羅漢福田。不(17)應住阿羅漢今世入無餘涅槃。不應住辟支(18)佛道無爲果。不應住辟支佛福田。不應住辟(19)支佛過聲聞地不及佛地而般涅槃。不應住(20)佛法。利益無量衆生。滅度無量衆生。

2. How to stand in emptiness, or the perfection of wisdom Subhuti then said to Sakra: Now, Kausika, listen and attend well. I will teach you how a Bodhisattva should stand in perfect wisdom. Through standing in emptiness should he stand in perfect wisdom. (35) Armed with the great armour, the Bodhisattva should so develop that he does not take his stand on any of these: not on form, feeling, perception, impulses, consciousness; not on eye, ear, nose, tongue, body, mind; not on forms, sounds, smells, tastes, touchables, mind-objects; not on eye-consciousness, etc., until we come to; not on mind-consciouness, etc., until we come to: not on the elements, i.e., earth, water, fire, wind, ether, consciousness: not on the pillars of mindfulness, right efforts, roads to psychic power, faculties, powers, limbs of enlightenment, limbs of the Path; not on the fruits of Streamwinner, Once-Returner, Never-Returner, or Arhatship; not on Pratyekabuddhahood, nor on Buddhahood. He should not take his stand on the idea that ‘this is form,’ ‘this is feeling,’ etc., to: ‘this is Buddhahood.’ He should not take his stand on the ideas that ‘form, etc., is permanent, [or] impermanent’; See the previous record See the previous record (36) that ‘form is ease or ill’; that ‘form is the self, or not the self,’ that ‘form is lovely or repulsive,’ that ‘form is empty, or apprehended as something.’ See the previous record He should not take his stand on the notion that the fruits of the holy life derive their dignity from the Unconditioned. Or that a Streamwinner is worthy of gifts, and will be reborn seven times at the most. Or that a Once-Returner is worthy of gifts, and will, as he has not yet quite won through to the end, make an end of ill after he has once more come into this world. Or that a Never-Returner is worthy of gifts, and will, without once more returning to this world, win Nirvana elsewhere. Or that an Arhat is worthy of gifts, and will just here in this very existence win Nirvana in the realm of Nirvana that leaves nothing behind. Or that a Pratyekabuddha is worthy of gifts, and will win Nirvana after rising above the level of a Disciple, but without having attained the level of a Buddha. That a Buddha is worthy of gifts, and will win Nirvana in the Buddha-Nirvana, in the realm of Nirvana that leaves nothing behind, after he has risen above the levels of a common man, of a Disciple, and of a Pratyekabuddha, wrought the weal of countless beings, led to Nirvana countless hundreds of thousands of niyutas of kotis of beings, assured countless beings (37) of Discipleship, Pratyekabuddhahood and full Buddhahood, stood on the stage of a Buddha and done a Buddha’s work, - even thereon a Bodhisattva should not take his stand.

atha khalv āyuṣmataḥ śāriputrasyaitad abhavat - yadi buddho ’tikramya pṛthagjanabhūmim atikramya śrāvakabhūmim atikramya pratyekabuddhabhūmim aprameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kṛtvā aprameyāṇy asaṃkhyeyāni sattvakoṭīniyutaśatasahasrāṇi parinirvāpyāprameyān asaṃkhyeyān sattvān śrāvakapratyekabuddhasamyaksaṃbuddhatvaniyatān kṛtvā buddhabhūmau sthitvā buddhakṛtyaṃ kṛtvā anupadhiśeṣe nirvāṇadhātau buddhaparinirvāṇena parinirvāsyati ity evam apy anena na sthātavyam, tat kathaṃ punar anena sthātavyaṃ, kathaṃ śikṣitavyam iti? atha khalv āyuṣmān subhūtir buddhānubhāvena āyuṣmataḥ śāriputrasya cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ śāriputram etad avocat - tat kiṃ manyase āyuṣman śāriputra kva tathāgato ’rhan samyaksaṃbuddhaḥ sthitaḥ? āyuṣmān śāriputra āha - na kvacid āyuṣman subhūte tathāgato ’rhan samyaksaṃbuddhaḥ sthitaḥ | tat kasya hetor? apratiṣṭhitamānaso hi tathāgato ’rhan samyaksaṃbuddhaḥ | sa naiva saṃskṛte dhātau sthito nāpy asaṃskṛte dhātau sthito na ca tato vyutthitaḥ ||

de nas tshe dang ldan pa shā ri’i bu ’di snyam du sems te | gal te sangs rgyas ni so so’i skye bo’i sa las ’das pa dang nyan thos kyi sa las ’das pa dang rang sangs rgyas kyi sa las ’das nas gzhal du med grangs med pa’i sems can rnams kyi don mdzad de | gzhal du (3) med grangs med pa’i sems can bye ba khrag khrig brgya stong yongs su mya ngan las bzlas | gzhal du med grangs med pa’i sems can rnams nyan thos dang rang sangs rgyas dang yang dag par rdzogs pa’i sangs rgyas su nges par mdzad cing sangs rgyas kyi sa la bzhugs te sangs rgyas kyi (4) mdzad pa mdzad nas phung ba’i lhag ma med pa’i mya ngan las ’das pa’i dbyings su sangs rgyas kyi mya ngan las ’da’ bas yongs su mya ngan las ’da’ bar ’gyur ro zhes des ’di ltar yang gnas par mi bya na des yang ci ltar ’di la gnas par bya ci ltar bslab par bya snyam pa dang | (5) de nas sangs rgyas kyi mthus tshe dang ldan pa rab ’byor gyis tshe dang ldan pa shā ri’i bu’i sems kyi rtog pa sems kyis shes nas tshe dang ldan pa shā ri’i bu la ’di skad ces smras so || tshe dang ldan pa shā ri’i bu de ji snyam du sems de bzhin gshegs pa dgra bcom pa yang dag par rdzogs (6) pa’i sangs rgyas ci zhig la gnas | tshe dang ldan pa shā ri’i bus smras pa tshe dang ldan pa rab ’byor de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ni ci la yang gnas pa ma yin no || de ci’i phyir zhe na | de bzhin gshegs pa dgra bcom pa yang dag (7) par rdzogs pa’i sangs rgyas kyi thugs ni shin tu mi gnas pa ste de ni ’dus byas kyi khams la yang mi gnas la ’dus ma byas kyi khams la yang mi gnas te de las bzhengs ba yang ma yin no ||

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秋露子問設使闓士大士不當住五陰溝港頻來不還應儀縁一覺上至佛。當云何住。善業言。如來無所著正眞道最正覺有住處乎。答曰。不也。何以故。佛無所住。亦不在動搖不動搖處住。亦不不住。亦無無住。

爾時舍(21)利弗。作是念。菩薩當云何住。須菩提知舍利(22)弗心所念。語舍利弗。於意云何如來爲住何(23)處。舍利弗言。如來無所住無住心名爲如來。 (24)如來不住有爲性。亦不住無爲性。

Thereupon the Venerable Sariputra thought to himself: If even thereon one should not take one’s stand, how then should one stand, and train oneself? The Venerable Subhuti, through the Buddha’s might, read his thoughts and said: What do you think, Sariputra, where did the Tathagata stand? Sariputra: Nowhere did the Tathagata stand, because his mind sought no support. He stood neither in what is conditioned, nor in what is unconditioned, nor did he emerge from them.

atha khalv āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - evam eva āyuṣman śāriputra bodhisattvena mahāsattvena sthātavyam, evaṃ śikṣitavyam - yathā tathāgato ’rhan samyaksaṃbuddho na kvacit sthito nāsthito na viṣṭhito nāviṣṭhitaḥ, tathā sthāsyāmīty evam anena śikṣitavyam | yathā tathāgatasthānaṃ tathā sthāsyāmīti, tathā śikṣiṣye iti, yathā tathāgatasthānaṃ tathā sthāsyāmīti, tathā śikṣiṣye iti, yathā tathāgatasthānaṃ tathā sthāsyāmīti susthito ’sthānayogeneti evam atra bodhisattvena mahāsattvena sthātavyam evaṃ śikṣitavyam | evaṃ hi śikṣamāṇo bodhisattvo mahāsattvo viharaty anena prajñāpāramitāvihāreṇāvirahitaś cānena manasikāreṇeti ||

de nas tshe dang ldan pa rab ’byor gyis tshe dang ldan pa shā ri’i bu la ’di skad ces smras so || (22a1) tshe dang ldan pa shā ri’i bu de bzhin du byang chub sems dpa’ sems dpa’ chen pos ’di lta bu nyid gnas sar bya zhing ’di ltar bslab par bya ste | ci ltar de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas ’ga’ zhig la gnas pa ma yin (2) zhing mi gnas pa yang ma yin la mi ’thun par gnas pa ma yin zhing mi ’thun par mi gnas pa yang ma yin pa de bzhin du gnas par bya’o snyam pa dang | de bzhin gshegs pa’i gnas pa ci lta ba de bzhin du gnas par bya’o snyam zhing de bzhin du bslab par bya’o snyam pa dang | de bzhin (3) gshegs pa’i gnas pa ci lta ba de bzhin du gnas na mi gnas pa’i tshul gyis shes par gnas pa yin no snyam du ’dis de ltar bslab par bya’o || ’di la byang chub sems dpa’ sems dpa’ chen pos de ltar gnas par bya zhing de bzhin du bslab par bya ste | de ltar slob (4) pa’i byang chub sems dpa’ sems dpa’ chen po ni shes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas shing yid la byed pa ’di dang ma bral ba yin no ||

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一切無是如如來住。當作是住。不當住不住。亦不當住無住。當作是住學無所住矣

舍利弗。菩(25)薩摩訶薩亦應如是住。如如來住於一切法。(26)非住非不住。

Subhuti: Even so should a Bodhisattva stand and train himself. He should decide that ‘as the Tathagata does not stand anywhere, nor not stand, (38) nor stand apart, nor not stand apart, so will I stand.’ Just so should he train himself ‘as the Tathagata is stationed, so will I stand, and train myself.’ Just so should he train himself. ‘As the Tathagata is stationed, so will I stand, well placed because without a place to stand on.’ Even so should a Bodhisattva stand and train himself. When he trains thus, he adjusts himself to perfect wisdom, and will never cease from taking it to heart.

atha khalu tatra parṣadi keṣāṃcid devaputrāṇām etad abhūt - yāni tāni yakṣāṇāṃ yakṣabhāṣitāni yakṣarutāni yakṣapadāni yakṣamantritāni yakṣapravyāhṛtāni, tāni vijñāyante jalpyamānāni | na punar idaṃ vijñāyate yat subhūtiḥ sthaviro bhāṣate pravyāharati deśayaty upadiśati | atha khalv āyuṣmān subhūtir buddhānubhāvena teṣāṃ devaputrāṇām imam evaṃrūpaṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate sma - na vijñāyate na vijñāyate idaṃ devaputrāḥ | tathā hi nātra kiṃcit sūcyate, nātra kiṃcit śrūyate ||

de nas ’khor de’i nang nas lha’i bu kha cig ’di snyam du sems par gyur te | gnod sbyin rnams kyi gnod sbyin gyi skad dang (5) gnod sbyin gyi skra dang gnod sbyin gyi tshig dang gnod sbyin gyi gtam du byas ba dang gnod sbyin gyi rab tu brjod pa gang yin pa de dag smras pa ni shes par rung gi | gnas brtan rab ’byor gang ’chad pa dang rab tu rjod pa dang ston pa dang nye bar ston pa ’di ni shes par yang mi rung ngo snyam (6) mo || de nas lha’i bu de dag yang ’di snyam sems bar gyur te | e ma’o ’phags pa rab ’byor ’dis zhi gsal ba dbyed bar ’gyur ro e ma’o ’phags pa rab ’byor ’dis ni gsal bar byed par ’gyur te | See the previous record.

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爾時諸天子心念。諸鬼神所語悉可了知。今是尊者善業所説經道了不可知。善業知其心所念。語諸天子。是經難了難了。所以者何。我所道説所教起都爲空矣。以斯故難聞。聞而難了。

爾時衆中有諸天子作是念。諸(27)夜叉衆語言章句尚可知義。須菩提所説所(28)論難可得解。須菩提知諸天子心所念。語諸(29)天子言。是中無説無示無聽。

3. The saints and their goal are illusions Thereupon the thought came to some of the Gods in that assembly: What the fairies talk and murmur, that we understand though mumbled. What Subhuti has just told us, what we do not understand. Subhuti read their thoughts, and said: There is nothing to understand, nothing at all to understand. For nothing in particular has been indicated, nothing in particular has been explained.

atha khalu teṣāṃ devaputrāṇāṃ punar evaitad abhūt - uttānīkariṣyati batāyam āryasubhūtiḥ | uttānīkariṣyati batāyam āryasubhūtir iti | dūrād dūrataram āryasubhūtiḥ praviśati, sūkṣmāt sūkṣmataram | gambhīrād gambhīrataram āryasubhūtiḥ praviśati deśayati bhāṣata iti | atha khalv āyuṣmān subhūtir buddhānubhāvena punar api teṣām eva devaputrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate (20) sma - tena hi devaputrāḥ yaḥ srotaāpattiphalaṃ prāptukāmaḥ srotaāpattiphale sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... peyālam | yaḥ sakṛdāgāmiphalaṃ prāptukāmaḥ, sakṛdāgāmiphale sthātukāmaḥ, yo ’nāgāmiphalaṃ prāptukāmo ’nāgāmiphale sthātukāmaḥ, yo ’rhattvaṃ prāptukāmo ’rhattve sthātukāmaḥ, yaḥ pratyekabodhiṃ prāptukāmaḥ pratyekabodhau sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... | yo ’nuttarāṃ samyaksaṃbodhiṃ prāptukāmo ’nuttarāyāṃ samyaksaṃbodhau sthātukāmaḥ, sa nemāṃ kṣāntim anāgamya ... ||

’phags pa rab ’byor ni (22b1) ring ba bas kyang ches ring du ’jug pa ’phags pa rab ’byor ni phra ba bas kyang ches phra ba zab pa bas kyang ches zab par ’jug pas ston cing ’chad do snyam mo || See the previous record. See two records above. de nas yang sangs rgyas kyi mthus tshe dang ldan pa rab ’byor gyis lha’i bu de dag gi sems kyi rtog pa sems kyis shes nas (2) lha’i bu de dag la ’di skad ces smras so || lha’i bu dag de lta bas na gang rgyun tu zhugs pa’i ’bras bu thob par ’dod pa dang rgyun tu zhugs pa’i ’bras bu la gnas par ’dod pa des bzod pa ’di la ma rten par mi ’grub bo || de bzhin du sbyar te gang lan cig phyir ’ong ba’i ’bras bu thob (3) par ’dod pa dang lan cig phyir ’ong ba’i ’bras bu la gnas par ’dod pa dang | gang phyir mi ’ong ba’i ’bras bu thob par ’dod pa dang phyir mi ’ong ba’i ’bras bu la gnas par ’dod pa dang | gang dgra bcom pa nyid thob par ’dod pa dang dgra bcom pa nyid la gnas par ’dod pa dang | (4) gang rang byang chub thob par ’dod pa dang rang byang chub la gnas par ’dod pa des bzod pa ’di la ma rten par mi ’grub bo || gang bla na med pa yang dag par rdzogs pa’i byang chub thob par ’dod cing bla na med pa yang dag par rdzogs pa’i byang chub la gnas par ’dod pa des bzod (5) pa ’di la ma rten par mi ’grub bo ||

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諸天子心復作是念。是語當解當解。今尊者善業深入於法身。即告諸天子。設使欲索溝港頻來不還應儀縁一覺無上正眞道。若於其道中住。皆當學明度。當持守。 See the previous record See the previous record

諸天子作是念。(540c1)須菩提欲令此義易解而轉深妙。須菩提知(2)諸天子心所念。語諸天子言。若行者欲證須(3)陀洹果。欲住須陀洹果不離是忍。欲證斯陀(4)含果阿那含果阿羅漢果。欲證辟支佛道。欲(5)證佛法。亦不離是忍。

Thereupon the Gods thought: May the Holy Subhuti enlarge on this! May the Holy Subhuti enlarge on this! What the Holy Subhuti here explores, demonstrates and teaches, that is remoter than the remote, subtler than the subtle, deeper than the deep. Subhuti read their thoughts, and said: No one can attain any of the fruits of the holy life, or keep it, - from the Streamwinner’s fruit to full enlightenment – (39) unless he patiently accepts the elusiveness of the dharma.

atha khalu punar api teṣāṃ devaputrāṇām etad abhavat - kiṃrūpā asya āryasubhūter dhārmaśravaṇikā eṣṭavyāḥ? atha khalv āyuṣmān subhūtir buddhānubhāvena teṣāṃ devaputrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya tān devaputrān āmantrayate sma - māyānirmitasadṛśā hi devaputrā mama dhārmaśravaṇikā eṣṭavyāḥ | tat kasya hetoḥ? tathā hi te naiva śroṣyanti na ca sākṣātkariṣyanti ||

de nas yang lha’i bu de dag ’di snyam du sems te | ’phags pa rab ’byor ’di la chos nyan pa rang bzhin ci lta bu zhig btsal bar bya snyam pa dang | de nas sangs rgyas kyi mthus tshe dang ldan pa rab ’byor gyis lha’i bu de dag gi sems kyi rtog pa (6) sems kyis shes nas lha’i bu de dag la smras pa | lha’i bu dag kho bo la chos nyan pa ni sgyu ma dang sprul pa lta bu dag btsal bar bya’o || de ci’i phyir zhe na | ’di ltar de dag ni nyan par mi ’gyur mngon du byed par mi ’gyur ro ||

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諸天子心復念。所説乃爾。當復於何處更索經師。又告諸天子。欲知我所説法者。如幻人無所聞無所行。

爾時諸天子作是念。何(6)等人能隨順聽須菩提所説。須菩提知諸天(7)子心所念。語諸天子言。幻人能隨順聽我所(8)説。而無聽無證。

Then those Gods thought: What should one wish those to be like who are worthy to listen to the doctrine from the Holy Subhuti? Subhuti read their thoughts, and said: Those who learn the doctrine from me one should wish to be like an illusory magical creation, for they will neither hear my words, nor experience the facts which they express.

atha khalu te devaputrā āyuṣmantaṃ subhūtim etad avocan - kiṃ punar ārya subhūte māyopamās te sattvā na te māyā? evam ukte āyuṣmān subhūtis tān devaputrān etad avocat - māyopamās te devaputrāḥ sattvāḥ | svapnopamās te devaputrāḥ sattvāḥ | iti hi māyā ca sattvāś cādvayam etad advaidhīkāram, iti hi svapnaś ca sattvāś cādvayam etad advaidhīkāram | sarvadharmā api devaputrā māyopamāḥ svapnopamāḥ | srotaāpanno ’pi māyopamaḥ svapnopamaḥ | srotaāpattiphalam api māyopamaṃ svapnopamam | evaṃ sakṛdāgāmy api sakṛdāgāmiphalam api, anāgāmy api anāgāmiphalam api, arhann api arhattvam api māyopamaṃ svapnopamam | pratyekabuddho ’pi māyopamaḥ svapnopamaḥ | pratyekabuddhatvam api māyopamaṃ svapnopamam | samyaksaṃbuddho ’pi māyopamaḥ svapnopamaḥ | samyaksaṃbuddhatvam api māyopamaṃ svapnopamam | atha khalu devaputrā āyuṣmantaṃ subhūtim etad avocan - samyaksaṃbuddho ’py ārya subhūte māyopamaḥ svapnopama iti vadasi? samyaksaṃbuddhatvam api māyopamaṃ svapnopamam iti vadasi? subhūtir āha - nirvāṇam api devaputrā māyopamaṃ svapnopamam iti vadāmi, kiṃ punar anyaṃ dharmam | te devaputrā āhuḥ - nirvāṇam apy ārya subhūte māyopamaṃ svapnopamam iti vadasi? āyuṣmān subhūtir āha - tad yadi devaputrā nirvāṇād apy anyaḥ kaścid dharmo viśiṣṭataraḥ syāt, tam apy ahaṃ māyopamaṃ svapnopamam iti vadeyam | iti hi devaputrā māyā ca nirvāṇaṃ cādvayam etad advaidhīkāram | iti hi svapnaś ca nirvāṇaṃ cādvayam etad advaidhīkāram ||

de nas lha’i bu de dag gis tshe dang ldan pa rab ’byor (7) la ’di skad ces smras so || ’phags pa rab ’byor yang ci sems can de dag sgyu ma lta bu yin gyi de dag sgyu ma ni ma yin nam | de skad ces smras pa dang tshe dang ldan pa rab ’byor gyis lha’i bu de dag la ’di skad ces smras so || lha’i bu dag sems can de dag ni sgyu ma lta bu lha’i bu dag sems (23a1) can de dag ni rmi lam lta bu ste | See the previous record. lha’i bu dag de ltar na sgyu ma dang sems can dag ni gnyis su med de gnyis su byar med do || de ltar na rmi lam dang sems can dag ni gnyis su med de gnyis su byar med do || lha’i bu dag chos thams cad kyang sgyu ma lta bu rmi lam (2) lta bu’o || rgyun tu zhugs pa yang sgyu ma lta bu rmi lam lta bu’o || rgyun tu zhugs pa’i ’bras bu yang sgyu ma lta bu rmi lam lta bu’o || de bzhin du lan cig phyir ’ong ba dang lan cig phyir ’ong ba’i ’bras bu dang | phyir mi ’ong ba dang phyir mi ’ong ba’i ’bras bu dang | dgra bcom pa yang sgyu (3) ma lta bu rmi lam lta bu’o || dgra bcom pa nyid kyang sgyu ma lta bu rmi lam lta bu’o || rang sangs rgyas kyang sgyu ma lta bu rmi lam lta bu’o || rang sangs rgyas nyid kyang sgyu ma lta bu rmi lam lta bu’o || yang dag par rdzogs pa’i sangs rgyas kyang sgyu ma lta bu rmi lam lta bu’o || yang dag par (4) rdzogs pa’i sangs rgyas nyid kyang sgyu ma lta bu rmi lam lta bu’o || de nas lha’i bu de dag gis tshe dang ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor yang dag par rdzogs pa’i sangs rgyas kyang sgyu ma lta bu rmi lam lta bu’o || zhes zer ram yang dag par rdzogs pa’i sangs (5) rgyas nyid kyang sgyu ma lta bu rmi lam lta bu’o zhes zer ram | rab ’byor gyis smras pa | lha’i bu dag mya ngan las ’das pa yang sgyu ma lta bu rmi lam lta bur smra na chos gzhan lta ci smos | lha’i bu de dag gis smras pa | ’phags pa rab ’byor mya ngan las ’das pa yang sgyu ma lta bu rmi lam lta bu’o (6) zhes zer ram | tshe dang ldan pa rab ’byor gyis smras pa | lha’i bu dag bdag ni gal te mya ngan las ’das pa las khyad par du ’phags pa’i chos gzhan zhig yod kyang de yang sgyu ma lta bu rmi lam lta bu’o zhes smra’o || lha’i bu dag de ltar na sgyu ma dang mya ngan las ’das pa ’di ni gnyis su med (7) de gnyis su byar med do || de ltar na rmi lam dang mya ngan las ’das pa ’di ni gnyis su med de gnyis su byar med do ||

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諸天問。今在是聞法者是人爲非幻乎。善業言。人如幻幻如人。如求溝港頻來不還應儀縁一覺正眞道。人如幻幻如佛道。 See the previous record See the previous record See the previous record See the previous record See the previous record See the previous record 諸天子復問。乃至佛亦復如幻如人乎。曰乃至滅度亦如幻如人。諸天子言。滅度亦復如幻如人乎。曰設使有法過於滅度者。亦復如幻如人矣。善業告諸天子。是幻是人泥洹皆空倶無所有。

諸天子作是念。但聽者如幻。(9)衆生亦如幻。須陀洹果乃至辟支佛道亦如(10)幻。須菩提。知諸天子心所念。語諸天子言。我(11)説衆生如幻如夢。須陀洹果亦如幻如夢。斯(12)陀含果阿那含果阿羅漢果辟支佛道亦如幻(13)如夢。諸天子言。須菩提。亦説佛法如幻如夢。(14)須菩提言。我説佛法亦如幻如夢。説我涅槃(15)亦如幻如夢。諸天子言。大徳須菩提。亦説涅(16)槃如幻如夢耶。須菩提言。諸天子設復有法(17)過於涅槃。我亦説如幻如夢。諸天子。幻夢涅(18)槃無二無別。

Gods: Beings that are like a magical illusion, are they not just an illusion? Subhuti: Like a magical illusion are those beings, like a dream. For not two different things are magical illusion and beings, are dreams and beings. All objective facts also are like a magical illusion, like a dream. The various classes of saints, from Streamwinner to Buddhahood, also are like a magical illusion, like a dream. See the previous record See the previous record See the previous record See the previous record See the previous record See the previous record (40) Gods: A fully enlightened Buddha also, you say, is like a magical illusions, is like a dream? Buddhahood also, you say, is like a magical illusion, is like a dream? Subhuti: Even Nirvana, I say, is like a magical illusion, is like a dream. How much more so anything else! Gods: Even Nirvana, Holy Subhuti, you say, is like an illusion, is like a dream? Subhuti: Even if perchance there could be anything more distinguished, of that too I would say that it is like an illusion, like a dream. For not two different things are illusion and Nirvana, are dreams and Nirvana.

atha khalv āyuṣmān śāriputraḥ, āyuṣmāṃś ca pūrṇo maitrāyaṇīputraḥ, āyuṣmāṃś ca mahākoṣṭhilaḥ, āyuṣmāṃś ca mahākātyāyanaḥ, āyuṣmāṃś ca mahākāśapaḥ, anye ca mahāśrāvakā anekair bodhisattvasahasraiḥ sārdham āyuṣmantaṃ subhūtiṃ sthaviram āmantrayante sma - ke ’syā āyuṣman subhūte prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ pratyeṣakā bhaviṣyanti? atha khalv āyuṣmān ānandastān sthavirān etad avocat - te khalv āyuṣmanto veditavyā avinivartanīyā bodhisattvā (21) mahāsattvāḥ, dṛṣṭisaṃpannā vā pudgalāḥ, arhanto vā kṣīṇāsravāḥ, ye ’syāḥ prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ pratyeṣakā bhaviṣyanti ||

de nas tshe dang ldan pa shā ri’i bu dang tshe dang ldan pa gang po byams ma’i bu dang tshe dang ldan pa lto rings chen po dang tshe dang ldan pa kātyāyana chen po dang tshe dang ldan pa ’od (23b1) srung chen po dang nyan thos chen po gzhan dag gis byang chub sems dpa’ stong phrag du ma dang thabs cig tu tshe dang ldan pa gnas brtan rab ’byor la ’di skad ces smras so || tshe dang ldan pa rab ’byor shes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la su dag yang dag par ’dzin par (2) ’gyur | de nas tshe dang ldan pa kun dga’ bos gnas brtan de dag la ’di skad ces smras so || tshe dang ldan pa dag phyir mi ldog pa’i byang chub sems dpa’ sems dpa’ chen po rnams sam | lta ba phun sum tshogs pa’i gang zag rnams sam | dgra bcom pa zag pa zad pa (3) gang yin pa de dag shes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la yang dag par ’dzin par ’gyur ro ||

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爾時舍利弗。富樓那彌多羅尼(19)子。摩訶拘絺羅。摩訶迦栴延。問須菩提。如是(20)説般若波羅蜜義。誰能受者。時阿難言。如是(21)説般若波羅蜜義。阿毘&T;致菩薩具足正見者(22)滿願阿羅漢。是等能受。

Thereupon the Venerable Sariputra, the Venerable Purna, son of Maitrayani, the Venerable Mahakoshthila, the Venerable Mahakatyayana, the Venerable Mahakashyapa, and the other Great Disciples, together with many thousands of Bodhisattvas, said: Who, Subhuti, will be those who grasp this perfect wisdom as here explained? Thereupon the Venerable Ananda said to those Elders: Bodhisattvas who cannot fall back will grasp it, or persons who have reached sound views, or Arhats in whom the outflows have dried up.

atha khalv āyuṣmān subhūtiḥ sthaviras tān sthavirān etad avocat - nāsyā āyuṣmantaḥ prajñāpāramitāyā evaṃ nirdiśyamānāyāḥ kecit pratyeṣakā bhaviṣyanti | tat kasya hetoḥ? tathā hi - atra na kaścid dharmaḥ sūcyate, na kaścid dharmaḥ paridīpyate, na kaścid dharmaḥ prajñapyate | tad yathaivātra na kaścid dharmaḥ sūcyate, na kaścid dharmaḥ paridīpyate, na kaścid dharmaḥ prajñapyate, tathaivāsyāḥ prajñāpāramitāyā evaṃ nirdiśyamānāyā na kaścit pratyeṣako bhaviṣyati ||

de nas tshe dang ldan pa rab ’byor gyis gnas brtan de dag la ’di skad ces smras so || tshe dang ldan bdag shes rab kyi pha rol tu phyin pa ’di ltar bshad pa ’di la yang dag (4) bar ’dzin pa su yang mi ’byung ngo || de ci’i phyir zhe na | ’di ltar ’di la ches gang yang ma smos chos gang yang yongs su snang bar ma byas | chos gang yang ma bzhag go || de bas na ci ltar ’di la chos gang yang ma smos chos gang yang yongs su snang bar ma byas chos gang yang ma bzhag pa de (5) bzhin du shes rab kyi pha rol tu phyin pa ’di ltar bstan pa ’di la yang dag par ’dzin pa gang yang mi ’byung ngo ||

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須菩提言。如是説般(23)若波羅蜜義無能受者。所以者何。此般若波羅(24)蜜法中。無法可説無法可示。以是義故無能(25)受者。

Subhuti: No one will grasp this perfect wisdom as here explained [i.e. explained in such a way that there is really no explanation at all]. (41) For no dharma at all has been indicated, lit up, or communicated. So there will be no one who can grasp it.

atha khalu śakrasya devānām indrasyaitad abhūt - asya dharmaparyāyasya āryeṇa subhūtinā bhāṣyamāṇasya pūjārthaṃ yan nv ahaṃ puṣpāṇy abhinirmāya āryaṃ subhūtim abhyavakireyam iti | atha khalu śakro devānām indras tasyāṃ velāyāṃ puṣpāṇy abhinirmāya āyuṣmantaṃ subhūtim abhyavākirat | atha khalv āyuṣmataḥ subhūteḥ sthavirasya śakraṃ devānām indram anuvyāharaṇāyaitad abhūt - na khalu punar imāni puṣpāṇi mayā trāyastriṃśeṣu deveṣu pracaranti dṛṣṭapūrvāṇi, yānīmāni śakreṇa devānām indreṇābhyavakīrṇāni | nirmitāny etāni puṣpāṇi | naitāni puṣpāṇi vṛkṣagulmalatānirjātāni, yāni śakreṇa devānām indreṇābhyavakīrṇāni, manomayāny etāni puṣpāṇīti | atha khalu śakro devānām indra āyuṣmataḥ subhūteś cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ subhūtim etad avocat - anirjātāny etāny ārya subhūte puṣpāṇi | tat kasya hetoḥ? na hi manonirjātāni kānicit puṣpāṇi, nāpi vṛkṣagulmalatānirjātāni | atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - yat tvaṃ kauśika evaṃ vadasi - anirjātāny etāni puṣpāṇi, naitāni manonirjātāni, nāpi vṛkṣagulmalatānirjātānīti | yat kauśikānirjātaṃ na tat puṣpam |

de nas lha rnams kyi dbang po brgya byin ’di snyam du sems te | ’phags pa rab ’byor gyis de ltar chos kyi rnam grangs ’di bstan pa la bdag gis kyang mchod pa’i don du ’di ltar me (6) tog dag mngon par sprul te ’phags pa rab ’byor la mngon par gtor to snyam mo || de nas lha rnams kyi dbang po brgya byin gyis de’i tshe me tog dag mngon par sprul nas tshe dang ldan pa rab ’byor la mngon par gtor to || de nas gnas brtan tshe dang ldan pa rab ’byor lha rnams kyi dbang po brgya byin (7) la rjes su brjod pa’i phyir ’di snyam du sems te | yang ’di ltar lha rnams kyi dbang po brgya byin gyis mngon par gtor ba’i me tog ’di dag ni bdag gis sngon chad sum cu rtsa gsum lha’i gnas na yang yod par ma mthong ste | me tog ’di dag ni sprul pa’o || ’di ltar lha rnams kyi dbang pos (24a1) mngon par gtor ba’i me tog ’di dag ni shing dang gel ba dang ’khri shing las skyes pa ma yin gyi yid las byung ba’i me tog go snyam pa dang | de nas lta rnams kyi dbang po brgya byin gyis tshe dang ldan pa rab ’byor gyi sems kyi rtog pa sems kyis shes nas tshe dang ldan pa rab (2) ’byor la ’di skad ces smras so || ’phags pa rab ’byor me tog ’di dag ni ma skyes pa’o || de ci’i phyir zhe na | yid las skyes pa’i me tog ni gang yang med de shing dang gel ba dang ’khri shing las skyes ba yang ma yin no || de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po (3) brgya byin la ’di skad ces smras so || kau shi ka gang khyod ’di skad du me tog ’di dag ni ma skyes pa ste | me tog ’di dag ni yid las skyes pa ma yin shing dang gel ba dang ’khri shing las skyes pa yang ma yin no zhes zer na | kau shi ka gang ma skyes ba de ni me tog ma yin no || de nas (4) lha rnams kyi dbang po brgya byin ’di snyam du sems te | e ma’o ’phags pa rab ’byor ni shes rab zab ste ming dang tshig tu btags pa de yang ston la de dang yang ’gal bar yang mi byed | de nyid kyang gsal bar byed cing de nyid kyang nye bar ston to snyam mo || de nas lha rnams kyi dbang po brgya (5) byin gyis tshe dang ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor de de bzhin no de de bzhin te | ’phags pa rab ’byor ci skad du nye bar ston pa de bzhin du byang chub sems dpa’ sems dpa’ chen po rnams kyis ’di la bslab par bya’o || de skad ces smras pa dang | (6) tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po brgya byin la ’di skad ces smras so || kau shi ka de de bzhin no de de bzhin te | de ltar byang chub sems dpa’ sems dpa’ chen pos ’di la bslab par bya’o || kau sha ka byang chub sems dpa’ sems dpa’ chen po de ltar slob na rgyun (7) tu zhugs pa’i ’bras bu la mi slob bo || lan cig phyir ’ong ba’i ’bras bu la mi slob phyir mi ’ong ba’i ’bras bu la mi slob dgra bcom pa nyid la mi slob bo || rang sangs rgyas nyid la mi slob sangs rgyas nyid la mi slob ste | gangs ’di dag la mi slob pa de ni sangs rgyas nyid dang thams cad (24b1) mkhyen pa nyid la slob bo || gang sangs rgyas nyid dang thams cad mkhyen pa nyid la slob pa de ni sangs rgyas kyi chos gzhal du med grangs med pa la slob bo || gang sangs rgyas kyi chos gzhal du med grangs med pa la slob pa de ni gzugs ’phel bar bya ba dang ’grib par bya ba’i phyir mi slob (2) bo || de bzhin du de tshor ba la ma yin ’du shes la ma yin ’du byed rnams la ma yin de rnam par shes pa ’phel bar bya ba dang ’grib par bya ba’i phyir mi slob bo || gang gzugs ’phel bar bya ba dang ’grib par bya ba’i phyir mi slob pa dang gang tshor ba la ma yin ’du shes la ma yin ’du (3) byed rnams la ma yin gang rnam par shes pa ’phel bar bya ba dang ’grib par bya ba’i phyir mi slob pa de na gzugs yongs su gzung ba dang dor bar bya ba’i phyir mi slob bo || de bzhin du de tshor ba la ma yin ’du shes la ma yin ’du byed rnams la ma yin de rnam par shes pa yongs su (4) gzung ba dang dor bar bya ba’i phyir mi slob bo || chos ’ga’ zhig yongs su gzung ba’i phyir yang mi slob ste | skye ba’i phyir mi slob nub pa’i phyir mi slob bo || gang chos ’ga’ zhig yongs su gzung ba’i phyir mi slob cing skye ba’i phyir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa (5) nyid kyang yongs su gzung ba’i phyir mi slob cing skye ba’i phyir mi slob nub pa’i phyir mi slob ste | de ltar slob pa’i byang chub sems dpa’ sems dpa’ chen po ni thams cad mkhyen pa nyid la slob cing thams cad mkhyen pa nyid la nges par ’byung bar ’gyur ro || de nas tshe dang ldan pa shā ri’i bus tshe (6) dang ldan pa rab ’byor la ’di skad ces smras so ||

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爾時釋提桓因作是念。長老須菩提爲(26)雨法雨。我寧可化作華散須菩提上。釋提桓(27)因即化作華散須菩提上。須菩提作是念。釋(28)提桓因今所散華。我於忉利天上所未曾見。 (29)是華從心樹出不從樹生。釋提桓因知須菩(541a1)提心所念。語須菩提言。是華非生華。亦非心(2)樹生。須菩提語釋提桓因言。憍尸迦。汝言是(3)華非生華。亦非心樹生。若非生法不名爲華。

4. Sakra’s flowers Thereupon the thought came to Sakra: Let me now, in order to do worship to this discourse on dharma which is being taught by the Holy Subhuti, conjure up some flowers, and scatter them over the Holy Subhuti. Sakra then conjured up flowers, and scattered them over the Venerable Subhuti. The Venerable Subhuti thought to himself by the way of reply: These flowers which [now] appear among the Gods of the Thirty-three I had not noticed before. These flowers, which Sakra has scattered, are magical creations. They have not issued from trees, shrubs or creepers. These flowers which Sakra has scattered are mind-made. Sakra replied: These flowers did not issue forth at all. For there are really no flowers, whether they issue forth from mind, or from trees, shrubs or creepers. Subhuti then said to him: As you say, Kausika, ‘these flowers did not issue forth at all, (42) neither from mind, nor from trees shrubs or creepers’ – because that which has never issued forth is not a flower.

atha khalu śakrasya devānām indrasyaitad abhūt - gambhīraprajño batāyam āryaḥ subhūtiḥ | tāṃ ca nāma padaprajñaptiṃ nirdiśati, tāṃ ca na virodhayati, tāṃ cottānīkaroti, tām eva copadiśati | atha khalu śakro devānām indra āyuṣmataṃ subhūtim etad avocat - evam etad ārya subhūte, evam etat | evaṃ cātra bodhisattvena mahāsattvena śikṣitavyaṃ yathā āryasubhūtir upadiśati | evam ukte āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - evam etat kauśika, evam etat | evam atra bodhisattvena mahāsattvena śikṣitavyam | evaṃ śikṣamāṇaḥ kauśika bodhisattvo mahāsattvo na srotaāpattiphale śikṣate, na sakṛdāgāmiphale, nānāgāmiphale, nāhartve śikṣate, na pratyekabuddhatve śikṣate, na buddhatve śikṣate | yo nāsu bhūmiṣu śikṣate, sa buddhatve sarvajñatve vā śikṣate | yo buddhatve sarvajñatve vā śikṣate, so ’prameyeṣv asaṃkhyeyeṣu buddhadharmeṣu śikṣate | yo ’prameyeṣv asaṃkhyeyeṣu buddhadharmeṣu śikṣate, sa na rūpasya vivṛddhaye śikṣate, na parihāṇāya | evaṃ sa na vedanāyā na saṃjñāyā na saṃskārāṇām | sa na vijñānasya vivṛddhaye śikṣate, na parihāṇāya | yo na rūpasya vivṛddhaye śikṣate na parihāṇāya | evaṃ na vedanāyā na saṃjñāyā na saṃskārāṇām | yo na vijñānasya vivṛddhaye śikṣate na parihāṇāya, sa na rūpasya parigrahāya śikṣate notsargāya | (22) evaṃ sa na vedanāyā na saṃjñāyā na saṃskārāṇām | sa na vijñānasya parigrahāya śikṣate, notsargāya, nāpi kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate | yo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate | evaṃ śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati ||

tshe dang ldan pa rab ’byor byang chub sems dpa’ sems dpa’ chen po gang chos ’ga’ zhig yongs su gzung ba’i phyir mi slob cing skye ba’i phyir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa nyid kyang yongs su gzung ba’i phyir mi slob (7) cing skye ba’i phyir mi slob | nub pa’i phyir mi slob na | tshe dang ldan pa rab ’byor de ltar slob pa’i byang chub sems dpa’ sems dpa’ chen po thams cad mkhyen pa nyid la slob cing thams cad mkhyen pa nyid la nges par ’byung bar ’gyur ram | tshe dang ldan pa rab ’byor gyis smras pa | tshe dang (25a1) ldan pa shā ri’i bu de de bzhin no de de bzhin te | tshe dang ldan pa shā ri’i bu byang chub sems dpa’ sems dpa’ chen po gang chos ’ga’ zhig yongs su gzung ba’i phyir mi slob cing skye ba’i byir mi slob nub pa’i phyir mi slob pa de ni thams cad mkhyen pa nyid kyang yongs (2) su gzung ba’i phyir mi slob cing skye ba’i phyir mi slob nub pa’i phyir mi slob sangs rgyas kyi chos rnams kyang yongs su gzung ba’i phyir mi slob cing skye ba’i phyir mi slob nub pa’i phyir mi slob ste | tshe dang ldan pa shā ri’i bu de ltar slob pa’i byang chub sems dpa’ sems dpa’ chen po ni thams (3) cad mkhyen pa nyid la slob cing thams cad mkhyen pa nyid la nges par ’byung bar ’gyur ro || de nas lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa shā ri’i bu la ’di skad ces smras so || ’phags pa shā ri’i bu byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa (4) gang las btsal bar bya | shā ri’i bus smras pa | kau shi ka byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa ni tshe dang ldan pa rab ’byor gyi le’u las btsal bar bya’o || de skad ces smras pa dang | lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa shā ri’i bu (5) la ’di skad ces smras so || ’phags pa shā ri’i bu ’di ltar ’phags pa rab ’byor shes rab kyi pha rol tu phyin pa ’chang ba gang yin pa ’di su’i mthur rig par bya ’di su’i byin gyi rlabs su rig par bya | tshe dang ldan pa shā ri’i bus smras pa | kau shi ka tshe dang ldan pa rab ’byor shes rab kyi pha (6) rol tu phyin pa ’chad pa gang yin pa ’di ni de bzhin gshegs pa’i mthur rig par bya | ’di ni de bzhin gshegs pa’i byin gyi rlabs su rig par bya’o || de nas tshe dang ldan pa rab ’byor gyis lha rnams kyi dbang po brgya byin la ’di skad ces smras so || kau shi ka gang ’di skad du ’phags pa (7) rab ’byor gang shes rab kyi pha rol tu phyin pa ’chad pa gang yin pa ’di su’i mthur rig par bya ’di su’i byin gyi rlabs su rig par bya zhes zer ba ni kau shi ka bdag shes rab kyi pha rol tu phyin pa ’chad pa gang yin pa ’di ni de bzhin gshegs pa’i mthur rig par bya’o || ’di ni de bzhin (25b1) gshegs pa’i byin gyi rlabs su rig par bya’o || kau shi ka gang yang ’di skad du byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu phyin pa gang las btsal bar bya zhes zer ba ni | kau shi ka byang chub sems dpa’ sems dpa’ chen pos shes rab kyi pha rol tu (2) phyin pa gzugs las btsal bar mi bya gzugs las gzhan du yang btsal bar mi bya’o || de bzhin du tshor ba las ma yin ’du shes las ma yin ’du byed rnams las ma yin rnam par shes pa las btsal bar mi bya rnam par shes pa las gzhan du yang btsal bar mi bya’o || (3) de ci’i phyir zhe na | kau shi ka ’di ltar gzugs ni shes rab kyi pha rol tu phyin pa ma yin | gzugs las gzhan na yang shes rab kyi pha rol tu phyin pa med do || de bzhin du tshor ba ma yin ’du shes ma yin ’du byed rnams ma yin rnam par shes pa shes rab kyi pha rol tu phyin pa ma yin (4) rnam par shes pa las gzhan na yang shes rab kyi pha rol tu phyin pa med do || de skad ces smras pa dang | lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor ’di lta ste | shes rab kyi pha rol tu phyin pa ’di ni pha (5) rol tu phyin pa chen po’o || ’phags pa rab ’byor ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o || ’phags pa rab ’byor ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o || ’phags pa rab ’byor ’di lta (6) ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || gnas brtan rab ’byor gyis smras pa de de bzhin no kau shi ka de de bzhin te kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o || kau shi ka ’di lta ste shes rab kyi pha rol (7) tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o || kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o || kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || de ci’i phyir zhe na | gzugs che ba’i (26a1) phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o ||

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(4)釋提桓因作是念。長老須菩提智慧甚深。不(5)壞假名而説實義。念已語須菩提言。如是如(6)是須菩提。如須菩提所説。菩薩應如是學。菩(7)薩如是學者。不學須陀洹果斯陀含果阿那(8)含果阿羅漢果辟支佛道。若不學是地。是名(9)學佛法學薩婆若。若學佛法學薩婆若。則學(10)無量無邊佛法。若學無量無邊佛法者。不(11)爲増減色學。不爲増減受想行識學。不爲受(12)色學。不爲受受想行識學。是人於法無所取(13)無所滅故學。

5. Training in perfect wisdom Then the thought came to Sakra, Chief of Gods: Profoundly wise, surely, is the Holy Subhuti, in that he explains this merely nominal existence [of all separate things], does not bring it into conflict [with the norm of truth], but enlarges on it and simply expounds it. He then said to the Venerable Subhuti: So it is. The Bodhisattva should so train himself therein [in this insight] as the Holy Subhuti points out. Subhuti: So he should. When he thus train himself, he does not train himself in the fruit of a Streamwinner, nor in the other fruits of the holy life, up to Buddhahood. When one trains oneself on those stages, one trains oneself in Buddhahood, or the state of all-knowledge; and thereby in the immeasurable and incalculable Buddha-dharmas. Thereby one trains oneself neither for the increase of form, feeling, etc., nor yet for their decrease; (43) neither to appropriate form, etc., nor to let them go. Nor does one train oneself to get hold of any other dharma, even of all-knowledge, nor to produce one, or make one disappear. When he trains thus, a Bodhisattva trains in all-knowledge, and he shall go forth to all-knowledge.

atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - ya āyuṣman subhūte bodhisattvo mahāsattvo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāsya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate | evaṃ śikṣamāṇa āyuṣmān subhūte bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati ||

de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa che ba’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o | (2) gzugs tshad ma med pa’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad ma med pa’i pha rol tu phyin pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa tshad ma med pa’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad ma (3) med pa’i pha rol tu phyin pa’o ||

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舍利弗語須菩提。行者不爲取(14)薩婆若。不爲滅薩婆若故學。

Sakra: Will a Bodhisattva go forth to all-knowledge, even though he does not train himself to get hold of any dharma, - even of all-knowledge, - nor to produce one, or make one disappear?

āyuṣmān subhūtir āha - evam etad āyuṣman śāriputra, evam etat | ya āyuṣman śāriputra bodhisattvo mahāsattvo na kasyacid dharmasya parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate, sa na sarvajñatāyā api parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate | sarvabuddhadharmāṇām api na parigrahāya śikṣate, notpādāya nāntardhānāya śikṣate | evaṃ cāyuṣman śāriputra śikṣamāṇo bodhisattvo mahāsattvaḥ sarvajñatāyāṃ śikṣate, sarvajñatāyāṃ niryāsyati ||

gzugs tshad med pa’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa tshad med pa’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu (4) phyin pa ’di ni tshad med pa’i pha rol tu phyin pa’o || gzugs mtha’ yas pa’i phyir kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mtha’ yas pa’i phyir kau shi (5) ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||

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須菩提言。如是(15)如是舍利弗菩薩乃至薩婆若。不取不滅故(16)學。如是觀時。能學薩婆若能成就薩婆若。

Subhuti: He will.

atha khalu śakro devānām indra āyuṣmantaṃ śāriputram etad avocat - prajñāpāramitā ārya śāriputra bodhisattvena mahāsattvena kuto gaveṣitavyāḥ? śāriputra āha - prajñāpāramitā kauśika bodhisattvena mahāsattvena āyuṣmataḥ subhūteḥ parivartād gaveṣitavyā | evam ukte śakro devānām indra āyuṣmantaṃ śāriputram etad avocat - kasyaiṣa ārya śāriputrānubhāvo veditavyaḥ? kasyaitad adhiṣṭhānaṃ veditavyaṃ yad āryasubhūtiḥ prajñāpāramitāṃ bhāṣate? āyuṣmān śāriputra āha - tathāgatasyaiṣa kauśikānubhāvo veditavyaḥ | tathāgatasyaitad adhiṣṭhānaṃ veditavyaṃ yad āyuṣmān subhūtiḥ prajñāpāramitāṃ bhāṣate | atha khalv āyuṣmān subhūtiḥ śakraṃ devānām indram etad avocat - yat kauśika evaṃ vadasi - kasyaiṣo ’nubhāvo veditavyaḥ, kasyaitad anuṣṭhānaṃ veditavyaṃ yad āryasubhūtiḥ prajñāpāramitāṃ bhāṣate iti? tathāgatasyaiṣa kauśikānubhāvo veditavyaḥ | tathāgatasyaitad adhiṣṭhānaṃ veditavyaṃ yad ahaṃ prajñāpāramitāṃ bhāṣe | yad api kauśika evaṃ vadasi - prajñāpāramitā bodhisattvena mahāsattvena kuto gaveṣitavyeti? prajñāpāramitā kauśika bodhisattvena mahāsattvena na rūpād gaveṣitavyā nāpy anyatra rūpād gaveṣitavyā | evaṃ na vedanāyā na saṃjñāyā na saṃskārebhyaḥ na vijñānād gaveṣitavyāḥ, nāpy anyatra vijñānād gaveṣitavyā | tat kasya hetoḥ? tathā hi na rūpaṃ prajñāpāramitā, nāpy anyatra rūpāt prajñāpāramitā | evaṃ na vedanā na saṃjñā na saṃskārāḥ | na vijñānaṃ prajñāpāramitā, nāpy anyatra vijñānāt prajñāpāramitā ||

kau shi ka de bzhin du pha rol tu phyin pa chen po zhes bya bar mngon par chags par mi byed de | de bzhin du tshad ma med pa’i pha rol tu phyin pa zhes bya ba dang de bzhin du tshad med pa’i pha rol tu phyin (6) bzhes bya ba dang de bzhin du mtha’ yas pa’i pha rol tu phyin pa’o zhes mngon par chags par mi byed do || kau shi ka de lta bas na ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni pha rol tu phyin pa chen po’o || ’di ni tshad ma med pa’i pha rol tu phyin pa’o || ’di ni tshad med pa’i pha rol tu phyin (7) pa’o || kau shi ka ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka dmigs pa mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni (26b1) mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka yang ci ltar na dmigs pa mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa yin zhe na || kau shi ka ’di ltar chos thams cad kyi thog ma dang dbus dang tha ma mi dmigs te de bas na (2) kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa ste | kau shi ka rnam grangs ’dis dmigs pa mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka gzhan yang gang gi phyir ’di (3) ltar chos thams cad mtha’ yas mu med de de rnams kyi thog ma’am dbus sam tha ma yang mi dmigs te | de bas na kau shi ka ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o ||

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爾(17)時釋提桓因語舍利弗。菩薩摩訶薩般若波(18)羅蜜。當於何求。舍利弗言。般若波羅蜜當於(19)須菩提所轉中求。釋提桓因語須菩提。是誰(20)神力。須菩提言。是佛神力。憍尸迦。如所問般(21)若波羅蜜當於何求。般若波羅蜜不應色中(22)求。不應受想行識中求。亦不離色求。亦不離(23)受想行識求。何以故。色非般若波羅蜜。離色(24)亦非般若波羅蜜。受想行識非般若波羅蜜。(25)離受想行識亦非般若波羅蜜。

(44) Sakra then said to Sariputra: Where should a Bodhisattva search for perfect wisdom? Sariputra: In the exposition of the Venerable Subhuti. Sakra: Through whose might, and on whose authority, does the Holy Subhuti teach perfect wisdom? Sariputra: Through the Tathagata’s might, and on his authority. Subhuti: It is indeed the Tathagata’s might, Sakra, by which I teach perfect wisdom. And when you ask, ‘Where should a Bodhisattva search for perfect wisdom?’, the answer is: He should not search for it in form, nor in any other skandha; nor in what which is other than form, or other than any other skandha. Because perfect wisdom is not one of the skandhas, nor yet other than they. (45,1)

evam ukte śakro devānām indra āyuṣmantaṃ subhūtim etad avocat - mahāpāramiteyam ārya subhūte yad uta prajñāpāramitā | apramāṇapāramiteyam ārya subhūte yad uta prajñāpāramitā | aparimāṇapāramiteyam ārya (23) subhūte yad uta prajñāpāramitā | anantapāramiteyam ārya subhūte yad uta prajñāpāramitā | sthaviraḥ subhūtir āha - evam etat kauśika, evam etat | mahāpāramiteyaṃ kauśika yad uta prajñāpāramitā | apramāṇapāramiteyaṃ kauśika yad uta prajñāpāramitā | aparimāṇapāramiteyaṃ kauśika yad uta prajñāpāramitā | anantapāramiteyaṃ kauśika yad uta prajñāpāramitā | tat kasya hetoḥ? rūpamahattayā hi kauśika mahāpāramiteyaṃ yad uta prajñāpāramitā | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānamahattayā hi kauśika mahāpāramiteyaṃ yad uta prajñāpāramitā | rūpāpramāṇatayā kauśikāpramāṇapāramiteyaṃ yad uta prajñāpāramitā | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānāpramāṇatayā kauśikāpramāṇapāramiteyaṃ yad uta prajñapāramitā | rūpāparimāṇatayā kauśikāparimāṇapāramiteyaṃ yad uta prajñāpāramitā | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānāparimāṇatayā kauśikāparimāṇapāramiteyaṃ yad uta prajñapāramitā | rūpānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | evaṃ mahāpāramiteti kauśika nābhiniviśate | evam apramāṇapāramiteti, evam aparimāṇapāramiteti, evam anantapāramiteti nābhiniviśate | tasmāt kauśika mahāpāramiteyam, apramāṇapāramiteyam, aparimāṇapāramiteyam, anantapāramiteyaṃ yad uta prajñāpāramitā ||

de ci’i phyir zhe na | kau shi ka gzugs kyi thog ma’am dbus sam tha (4) ma yang mi dmigs so || kau shi ka de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa’i thog ma’am dbus sam tha ma yang mi dmigs te | kau shi ka rnam grangs ’dis kyang dmigs pa mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni (5) mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka gzhan yang sems can mtha’ yas mu med do || de ci’i phyir zhe na | sems can la thog ma’am dbus sam tha ma yang mi dmigs so || kau shi ka de bas na sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu (6) phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || de nas lha rnams kyi dbang po brgya byin gyis tshe dang ldan pa rab ’byor la ’di skad ces smras so || ’phags pa rab ’byor ji ltar na sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas (7) pa’i pha rol tu phyin pa yin | gnas brtan rab ’byor gyis smras pa | kau shi ka bgrang ba dang mi ldan pa’am bgrang ba mang pos sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di | mtha’ yas pa’i pha rol tu phyin pa yin no || brgya byin gyis smras pa | (27a1) ’phags pa rab ’byor ’o na ci ltar sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di mtha’ yas pa’i pha rol tu phyin pa zhes bya | gnas brtan rab ’byor gyis smras pa | kau shi ka ’di ji snyam du sems ’di lta ste sems can sems (2) can zhes bya ba ’di chos gang gi tshig bla dgas yin | brgya byin gyis smras pa | ’phags pa rab ’byor ’di lta ste sems can sems can zhes bya ba ’di ni chos kyi tshig bla dgas kyang ma yin chos med pa’i tshig bla dgas kyang ma yin te ming du btags pa ’di ni blo bur du byung ba’o || (3) ming du btags pa ’di ni dngos po med pa’o || ming du btags pa ’di ni bdag gi ba med pa’o || ’di lta ste sems can sems can zhes ming du btags pa ’di ni dmigs su med pa’o || gnas brtan rab ’byor gyis smras pa | kau shi ka ’di ji snyam du sems ’di la sems (4) can du yongs su brtan par byas pa gang yang yod dam | brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no || rab ’byor gyis smras pa | kau shi ka ga nga la sems can yongs su bstan par byas pa ’ga’ zhig med pa de la sems can mtha’ yas pa yod dam | (5) kau shi ka gal te de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis bskal pa gang gā’i klung gi bye ma snyed du yang bzhugs te mtha’ las ’das pa rnam par rig par byed pa’i dbyangs dang gsung dbyangs zab mos sems can sems can zhes tshig tu (6) brjod du zin kyang de la sems can gang yang skyes pa ’am skye bar ’gyur ba’am skye ba’am ’gag pa’am ’gag par ’gyur ba’am ’gag pa yod dam | brgya byin gyis smras pa | ’phags pa rab ’byor de ni ma yin no || de ci’i phyir zhe na | sems can thog ma nas dag pa’i (7) phyir dang thog ma nas yongs su dag pa’i phyir ro || rab ’byor gyis smras pa | kau shi ka rnam grangs ’dis kyang ’di ltar sems can mtha’ yas pa’i phyir ’di lta ste shes rab kyi pha rol tu phyin pa ’di ni mtha’ yas pa’i pha rol tu phyin pa’o || kau shi ka de ltar yang sems can mtha’ (27b1) yas pa’i phyir shes rab kyi pha rol tu phyin pa mtha’ yas par rig par bya’o || de nas dbang po dang bcas pa’i lha rnams dang tshangs pa dang bcas pa dang skye dgu’i bdag po dang bcas pa dang drang srong dang bcas pa dang skyes pa dang bud med kyi tshogs dang bcas pa rnams kyis lan (2) gsum du ched du brjod pa ched du brjod de | e ma’o chos e ma’o chos rnams kyi chos nyid de bzhin gshegs pa ’byung ba gang yin pa de ni ’phags pa gnas brtan rab ’byor gyis legs par smras pas brjod cing bstan te bshad la rab tu bzhag go || bcom (3) ldan ’das de nga slan cad bdag cag ni byang chub sems dpa’ sems dpa’ chen po gang shes rab kyi pha rol tu phyin pa ’di dang ma bral ba dang | byang chub sems dpa’ sems dpa’ chen po gang dag shes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas pa ’di ni de bzhin (4) gshegs pa lags par ’dzin to || de nas bcom ldan ’das kyis dbang po dang bcas pa’i lha rnams dang tshangs pa dang bcas pa dang skye dgu’i bdag po dang bcas pa dang drang srong dang bcas pa dang skyes pa dang bud med kyi tshogs de rnams la bka’ stsal pa | lha’i bu (5) dag de de bzhin no de de bzhin te lha’i bu dag gang gi tshe rgyal po’i pho brang ’khor na mar me can zhes bya ba’i tshong dus kyi dbus su mar me mdzad de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyi drung nang shes rab kyi pha rol tu phyin pa ’di dang ma bral bar (6) gyur pas | de’i tshe mar me mdzad de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis | bram ze’i khye’u khyod ma ’ongs pa’i dus kyi bskal pa grangs med pa na shākya thub pa zhes bya ba de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas (7) rig pa dang rkang par ldan pa bde bar gshegs pa ’jig rten rig pa skyes bu gdul bya’i kha lo sgyur ba bla na med pa lha dang mi rnams kyi ston pa sangs rgyas bcom ldan ’das su ’gyur ro zhes pa bla na med pa yang dag par rdzogs pa’i byang chub tu lung bstan to || de nas bcom ldan (28a1) ’das la lha’i bu de dag gis ’di skad ces bcom ldan ’das byang chub sems dpa’ sems dpa’ chen po rnams kyi shes rab kyi pha rol tu phyin pa ’di thams cad mkhyen pa nyid kyi bar du sgrub par byed pa dang rjes su yongs su ’dzin par byed pa ngo mtshar to || bde (2) bar gshegs pa shin tu ngo mtshar to zhes gsol to || ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las brgya byin gyi le’u zhes bya ste gnyis pa’o || || shes rab kyi pha rol tu phyin pa brgyad stong pa | bam po gsum pa | de nas bcom (3) ldan ’das kyis ’khor der lha’i bu gang dag ’dus te ’khod par gyur pa dang dge slong dang dge slong ma dang dge bsnyen dang dge bsnyen ma’i ’khor gang dag ’dus te ’khod par gyur pa dang | lha’i bu de rnams ’dus te ’khod par gyur par mkhyen cing ’khor bzhi po thams cad ’dus (4) shing ’khod par yang mkhyen nas | ’dod pa na spyod pa dang gzugs na spyod pa’i lha’i bu rnams dang tshangs ris kyi lha’i bu rnams dang ’od gsal dang dge chung dang ’og min gyi lha’i bu rnams dbang du bzhag ste | lha rnams kyi dbang po brgya byin la sogs pa ’dod pa na spyod pa’i lha’i (5) bu rnams dang tshangs pa chen po la sogs pa tshangs ris kyi lha’i bu rnams dang ’od gsal gyi lha’i bu rnams la bka’ stsal pa | lha’i bu dag rigs kyi bu’am rigs kyi bu mo gang la la shes rab kyi pha rol tu phyin pa ’di ’dzin tam ’chang ngam klog gam kun chub par byed dam rab tu (6) ’don na | de la bdud dam bdud kyi rigs kyi lha glags lta ba dang glags tshol ba dag gis glags rnyed par mi ’gyur ro || rigs kyi bu ’am rigs kyi bu mo de la mi ’am mi ma yin pa glags lta ba dang glags tshol ba rnams kyis glags rnyed par yang mi ’gyur ro || (7) rigs kyi bu ’am rigs kyi bu mo de yang yang ba ma spangs bar ’chi ba’i dus byed par mi ’gyur ro ||

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釋提桓因言。(26)摩訶波羅蜜是般若波羅蜜。無量波羅蜜是(27)般若波羅蜜。無邊波羅蜜是般若波羅蜜。須(28)菩提言。如是如是憍尸迦。摩訶波羅蜜是般(29)若波羅蜜。無量波羅蜜是般若波羅蜜。無邊(541b1)波羅蜜是般若波羅蜜。憍尸迦。色無量故般(2)若波羅蜜無量。受想行識無量故般若波羅(3)蜜無量。

6. The infinitude of perfect wisdom Sakra: This perfection of wisdom, Subhuti, is a great perfection, unlimited, measureless, infinite. Subhuti: So it is. And why? Perfect wisdom is great, unlimited, measureless and infinite because form, feelings, etc., are so. Hence one does not settle down in the conviction that this is a ‘great perfection,’ an ‘unlimited perfection,’ a ‘measureless perfection,’ and ‘infinite perfection.’ That is why perfect wisdom is a great perfection, unlimited, measureless and infinite.

ārambaṇānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | sattvānantatayā kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | kathaṃ punaḥ kauśika ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā? sarvadharmāṇāṃ hi kauśika yato nānto na madhyaṃ na paryavasānam upalabhyate, tataḥ kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | anena kauśika paryāyeṇa ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā | punar aparaṃ kauśika yasmāt sarvadharmā anantā aparyantāḥ, na teṣām anto vā madhyaṃ vā paryavasānaṃ vopalabhyate, tasmāt kauśikānantapāramiteyaṃ yad uta prajñāpāramitā | tat kasya hetoḥ? rūpasya hi kauśika nānto na madhyaṃ na paryavasānam upalabhyate | evaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | vijñānasya hi kauśika nānto na madhyaṃ na paryavasānam upalabhyate | anenāpi kauśika paryāyeṇa ārambaṇānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā ||

lha’i bu dag gzhan yang lha’i bu gang dag bla na med pa yang dag par rdzogs pa’i byang chub tu yang dag par zhugs pa rnams dang lha’i bu gang dag gis shes rab kyi pha rol tu phyin pa ’di ma (28b1) bzung ba dang ma bcangs pa dang ma klags pa dang kun chub par ma byas pa dang rab tu mi ’don pa’i lha’i bu de dag rigs kyi bu de’i drung du ’ong ’dod par ’gyur te | rigs kyi bu shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang | ’chang ba dang klog pa dang kun chub par byed pa dang (2) rab tu ’don pa de la nyan par ’gyur te | thos nas kyang ’dzin par ’gyur ’chang bar ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ro || lha’i bu dag gzhan yang rigs kyi bu ’am rigs kyi bu mo shes rab kyi pha rol tu phyin pa ’dzin pa dang ’chang (3) ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa de dgon par song yang rung shing drung du song yang rung khyim stong du song yang rung blag pa med par song yang rung lam du song yang rung lam gol bar song yang rung ’brog dgon par song yang rung rgya mtsho chen por song yang rung | (4) de dang der ’gro ba ’am ’chag pa ’am ’dug pa ’am nyal ba na yang rung ste | ’jigs par ’gyur ba ’am rengs par ’gyur ba nyid mi ’byung mi skye’o || de nas bcom ldan ’das la rgyal po chen po bzhis ’di skad ces gsol to || bcom ldan ’das rigs kyi bu ’am (5) rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang rab tu ’don par ’gyur ba de ni theg pa gsum gyis sems can rnams ’dul bar bgyid cing sems can gyi ’du shes kyang mi skyed pa ni ngo mtshar to || bcom (6) ldan ’das bdag cag gis rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang rab tu ’don par ’gyur ba de la bsrung ba dang bskyab pa dang sba bar bgyi’o || de nas bcom ldan ’das la lha rnams (7) kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das bdag gis kyang rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang rab tu ’don par ’gyur ba de dag la bsrung ba dang bskyab pa (29a1) dang sba bar bgyi’o || bcom ldan ’das la tshangs pa mi mjed kyi bdag po tshangs ris kyi lha’i bu rnams dang bcas pas kyang ’di skad ces gsol to || bcom ldan ’das bdag cag gis kyang rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol (2) tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang rab tu ’don par ’gyur ba de la bsrung ba dang bskyab pa dang spa bar bgyi’o ||

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縁無邊故般若波羅蜜無邊。衆生無(4)邊故般若波羅蜜無邊。憍尸迦。云何縁無邊(5)故般若波羅蜜無邊。諸法無前無中無後。是(6)故縁無邊般若波羅蜜無邊。復次憍尸迦。諸(7)法無邊。前際不可得。中際後際不可得。是(8)故縁無邊般若波羅蜜無邊。

(46) Perfect wisdom is an infinite perfection because objects as well as [individual] beings are infinite. Perfect wisdom is an infinite perfection because one cannot get at the beginning, middle, or end of any objective fact [since as a dharma it has no own-being]. Moreover, perfect wisdom is an infinite perfection because all objective facts are endless and boundless, and their beginning, middle, or end are not apprehended. For one cannot apprehend the beginning, middle and end of form, etc. In that way perfect wisdom is an infinite perfection by reason of the infinitude of objects.

punar aparaṃ kauśika sattvo ’nanto ’paryantaḥ | tat kasya hetoḥ? na hi sattvasyānto vā madhyaṃ vā paryavasānaṃ vopalabhyate | tasmāt kauśika sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā | atha khalu śakro devānām indra āyuṣmantaṃ subhūtim etad avocat - katham āyuṣman subhūte sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā? sthaviraḥ subhūtir āha - na hi kauśika gaṇanāyogena vā gaṇanābahutvena vā sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā ||

de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das rigs kyi (3) bu’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par bgyid pa dang | rab tu ’don pa de tshe ’di la yon tan ’di dag nges par ’thob cing yongs su ’dzin par ’gyur ba ngo mtshar to || bcom ldan ’das yang ci shes rab (4) kyi pha rol tu phyin pa ’di bzung na pha rol tu phyin pa drug po thams cad gzung bar ’gyur ram | de skad ces gsol pa dang bcom ldan ’das kyis lha rnams kyi dbang po brgya byin la ’di skad ces bka’ stsal to || kau shi ka de de bzhin no ||

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釋提桓因言長(9)老須菩提。云何衆生無邊般若波羅蜜無邊。 (10)憍尸迦。衆生無量算數不可得是故衆生無(11)邊般若波羅蜜無邊。

And further again, a being is endless and boundless because one cannot get at its beginning, middle or end. Therefore perfect wisdom is an infinite perfection by reason of the infinitude of beings. Sakra: How is it, Holy Subhuti, that perfect wisdom is an infinite perfection by reason of the infinitude of beings? Subhuti: It is not so because of their exceedingly great number and abundance.

śakra āha - kathaṃ tarhīdānīm ārya subhūte sattvānantatayā anantapāramiteyaṃ yad uta (24) prajñāpāramitā? sthaviraḥ subhūtir āha - tat kaṃ manyase kauśika katamasyaitad dharmasyādhivacanaṃ yad uta sattvaḥ sattva iti? śakra āha - naitad ārya subhūte dharmasyādhivacanaṃ nādharmādhivacanaṃ yad uta sattvaḥ sattva iti | āgantukam etan nāmadheyaṃ prakṣiptam | avastukam etan nāmadheyaṃ prakṣiptam | anātmīyam etan nāmadheyaṃ prakṣiptam | anārambaṇam etan nāmadheyaṃ prakṣiptaṃ yad uta sattvaḥ sattva iti | sthaviraḥ subhūtir āha - tat kiṃ manyase kauśika kācid atra sattvaparidīpanā kṛtā? śakra āha - no hīdam ārya subhūte | subhūtir āha - yatra kauśika na kācit sattvaparidīpanā kṛtā, tatra kā sattvānantatā? sacet kauśika tathāgato ’rhan samyaksaṃbuddho ’nantavijñaptighoṣeṇa gambhīranirghoṣeṇa svareṇa gaṅgānadīvālukopamān kalpān api vitiṣṭhamānaḥ sattvaḥ sattva iti vācaṃ bhāṣeta, api nu tatra kaścit sattva utpanno va utpatsyate votpadyate vā, niruddho vā nirotsyate vā nirudhyate vā? śakra āha - no hīdam ārya subhūte | tat kasya hetoḥ? ādiśuddhatvād ādipariśuddhatvāt sattvasya | subhūtir āha - anenāpi kauśika paryāyeṇa evaṃ sattvānantatayā anantapāramiteyaṃ yad uta prajñāpāramitā | evaṃ ca punaḥ kauśika sattvānantatayā prajñāpāramitānantatā veditavyā ||

de de bzhin te | kau shi ka shes rab kyi (5) pha rol tu phyin pa bzung bas pha rol tu phyin pa drug po thams cad gzung bar ’gyur ro || kau shi ka gzhan yang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don par byed na kau shi ka rigs kyi bu ’am rigs kyi bu mo des tshe (6) ’di la yon tan gang dag ’dzin par ’gyur ba de thams cad legs par rab tu nyon la yid la zung shig dang ngas khyod la bshad do || bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis legs so zhes gsol nas lha rnams kyi dbang po brgya byin bcom ldan ’das kyi ltar (7) nyan pa dang | bcom ldan ’das kyis ’di skad ces bka’ stsal to || kau shi ka de la gang zhig chos ’di la rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod na | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi rtsod pa dang rgol (29b1) ba dang ’gal bar byed pa skyes shing skyes pa rnams slar nub pa nyid du ’gyur zhing gnas par mi ’gyur te | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi bsam pa de dag yongs su rdzogs par mi ’gyur ro || de ci’i phyir zhe na | (2) kau shi ka de ni ’di ltar ’gyur te rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang | rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de’i rtsod pa’i (3) gzhi de ltar skyes shing skyes pa de dag slar yang nub pa nyid du ’gyur zhing gnas par mi ’gyur te | rtsod par ’dod pa dang rgol bar ’dod pa dang ’gal bar byed ’dod pa de dag gi bsam pa de dag yongs su rdzogs par mi ’gyur ro || kau shi ka rigs kyi bu’am rigs kyi (4) bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de tshe ’di la yon tan ’di dag kyang yongs su ’dzin par ’gyur ro || kau shi ka ’di (5) lta ste dper na rtsi ma g+hi zhes bya ba dug thams cad rab tu zhi bar byed pa zhig yod de der skye bo sprul gdug pa bkres shing zas ’dod de zas tshol ba zhig gis srog chags su gyur pa ’ga’ zhig mthong ste skye bo sprul gdug pa des zas kyi phyir bza’ bar ’dod nas srog chags su gyur pa de’i (6) dri’i phyogs su ’brang zhing bsnyags pa dang de nas srog chags su gyur pa de rtsim g+hi gang na yod pa der song nas phyin te ’dug pa dang de nas sprul de rtsi de’i dri tsam gyis phyir ldog go || de ci’i phyir zhe na | de ltar sbrul gyi gdug pa zil gyis gnon pa de ni rtsi de’i sman gyi yon tan du blta bar (7) ba ste rtsi de ni de ltar mthu che’o || kau shi ka de bzhin du rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin nga dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pa de la ni kau shi ka (30a1) rtsod pa dang rgol ba dang ’gal bar byed pa’i gzhi skyes shing skyes pa gang yin pa de dag shes rab kyi pha rol tu phyin pa’i gzi brjid dang stobs dang mthu dang shes rab kyi pha rol tu phyin pa’i stobs bskyed pas myur du de nyid nas med par ’gyur nye bar zhi zhing ’phel bar (2) mi ’gyur te de gang dang gang nas byung ba de dang de nyid nas ’gag cing nub par ’gyur la gnas par mi ’gyur ro || de ci’i phyir zhe na | shes rab kyi pha rol tu phyin pa ni ’dod chags la sogs pa nas mya ngan las ’das pa nyid kyi bar du ’dzin pa dag nye bar zhi bar byed de rnam (3) par ’phel bar byed pa ma yin no ||

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釋提桓因言。大徳須菩(12)提衆生有何義。須菩提言。衆生義即是法(13)義。於意云何。所言衆生。衆生有何義。釋提(14)桓因言。衆生非法義。亦非非法義。但有假(15)名。是名字無本無因。強爲立名名爲衆生。須(16)菩提言。於意云何。此中實有衆生可説可示(17)不。不也。須菩提言。憍尸迦。若衆生不可説(18)不可示。云何言衆生無邊般若波羅蜜無(19)邊。憍尸迦。若如來住壽如恒河沙劫。説言(20)衆生。衆生實有衆生生滅不。釋提桓因言不(21)也。何以故。衆生從本已來常清淨故。憍尸(22)迦。是故當知衆生無邊般若波羅蜜無邊

Sakra: How then, Holy Subhuti, is perfect wisdom an infinite perfection by reason of the infinitude of beings? (47) Subhuti: What factual entity does the word ‘being’ denote? Sakra: The word ‘being’ denotes no dharma or non-dharma. It is a term that has been added on [to what is really there] as something adventitious, groundless, as nothing in itself, unfounded in objective fact. Subhuti: Has thereby [i.e., by uttering the word ‘being’] any being been shown up [as an ultimate fact]? Sakra: No indeed, Holy Subhuti! Subhuti: When no being at all has been shown up, how can there be an infinitude of them? If a Tathagata, with his voice of infinite range, with the deep thunder of his voice, should pronounce, for aeons countless as the sands of the Ganges, the word ‘being,’ ‘being,’ – would he thereby produce, or stop, any being whatsoever, either in the past, future or present? Sakra: No indeed, Holy Subhuti! Because a being is pure from the very beginning, perfectly pure. Subhuti: In this way also perfect wisdom is an infinite perfection by reason of the infinitude of beings. In this manner also the infinitude of perfect wisdom should be known from the infinitude of beings.(48,1)

atha khalu sendrakā devāḥ sabrahmakāḥ saprajāpatikāḥ sarṣinaranārīgaṇās trirudānam udānayanti sma - aho dharmaḥ, aho dharmaḥ, aho dharmasya dharmatā | yas tathāgatasya prādurbhāvaḥ, sa āryeṇa subhūtinā sthavireṇa subhāṣiteneha sūcyate deśyate prakāśyate prabhāvyate | tathāgataṃ taṃ vayaṃ bhagavan bodhisattvaṃ mahāsattvam adyāgreṇa dhārayiṣyāmo yo ’nayā prajñāpāramitayā avirahito bhaviṣyati, yo ’pi cānena bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa vihariṣyati ||

kau shi ka rgyal po chen po bzhi dang lta rnams kyi dbang po brgya byin dang mi mjed kyi bdag po tshangs pa dang sangs rgyas bcom ldan ’das rnams dang byang chub sems dpa’ thams cad kyang | rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha (4) rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de la srung ba dang skyab pa dang sba bar byed de des tshe ’di la yon tan ’di dag yongs su gzung bar ’gyur ro || kau shi ka gzhan (5) yang rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed pa de’i tshig gzung bar ’os par ’gyur tshig ’jam par ’gyur (6) tshig ran par ’gyur tshig ’chal pa med par ’gyur ro || khro bas zil gyis non par mi ’gyur nga rgyal gyis zil gyis non par mi ’gyur ro || de ci’i phyir zhe na | ’di ltar shes rab kyi pha rol tu phyin pas yongs su dul bar byed shes rab kyi pha rol tu phyin pas yongs su ’dud par (7) byed de khro ba ’phel bar mi byed nga rgyal ’phel bar mi byed kho na du ’dzin pa yongs su mi ’chang gnod sems yongs su mi ’chang la bag la nyal ba mi ’dzin to ||

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(23)小品般若經卷第一 (541c4)小品般若波羅蜜經卷第二 (5)　＊後秦龜茲國三＊藏鳩摩羅什譯 (6)　　塔品第三　＊丹本云寶荅品 (7)爾時釋提桓因梵天王自在天王。及衆生主(8)諸天女等。皆大歡喜。同時三唱快哉快哉。佛(9)出世故。須菩提乃能演説是法。爾時諸天大 (10)衆倶白佛言。世尊。若菩薩能不離般若波羅(11)蜜行。當視是人如佛。

7. Confirmation Thereupon the Gods around Indra, Brahma and Prajapati, and the hosts of men and women around the Rishis thrice shouted forth in triumph: Hail the Dharma! Hail the Dharma! Hail the Dharmahood of Dharma! And they added: Beautifully has Subhuti the Elder just now indicated, demonstrated, shown and clarified how a Tathagata comes to be manifest. As a potential Tathagata we shall henceforth regard that Bodhisattva who possesses the fullness of this perfection of wisdom and who dwells in it.

atha khalu bhagavāṃs tān sendrakān sabrahmakān saprajāpatikān sarṣinaranārīgaṇān āmantrayate sma - evam etad devaputrāḥ, evam etat | yadāhaṃ devaputrā dīpaṃkarasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike dīpavatyāṃ rājadhānyām antarāyaṇamadhyagato ’nayā prajñāpāramitayā avirahito ’bhūvam, tadāhaṃ dīpaṃkareṇa tathāgatenārhatāṃ samyaksaṃbuddhena vyākṛto ’nuttarāyāṃ samyaksaṃbodhau - bhaviṣyasi tvaṃ māṇavānāgate ’dhvani asaṃkhyeyaiḥ kalpaiḥ śākyamunir nāma tathāgato ’rhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyānāṃ ca buddho bhagavān iti | atha khalu te devaputrā bhagavantam etad avocan - āścaryaṃ bhagavan, paramāścaryaṃ sugata | yāvad iyaṃ prajñāpāramitā bodhisattvānāṃ mahāsattvānāṃ sarvajñatāyā āhārikā anuparigrāhikā ceti ||

rigs kyi bu ’am rigs kyi bu mo de ltar spyod pa de la dran pa dang byams pa skye bar ’gyur zhing | de ’di snyam du (30b1) sems te gal te bdag gis gnod sems bskyed du zin na bdag gi dbang po rnams ’khrugs shing bzhin gyi mdog kyang ’gyur bas bdag bla na med pa yang dag par rdzogs pa’i byang chub tu yang dag par zhugs zhing ’di la slob par ’dod pa khro ba’i dbang du ’gro ba ’di ni mi rigs (2) so snyam nas de myur du dran pa rnyed par ’gyur te | kau shi ka rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang klog pa dang kun chub par byed pa dang rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton du byed (3) par ’gyur ba des tshe ’di la yon tan ’di dag kyang yongs su ’dzin par ’gyur ro || de skad ces bka’ stsal pa dang bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa ’di ni de ltar byang chub sems (4) dpa’ sems dpa’ chen po rnams yongs su dul ba dang khengs pa ma mchis pa’i slad du nye bar gnas pa ngo mtshar to || bcom ldan ’das kyis bka’ stsal pa kau shi ka gzhan yang rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di ’dzin par ’gyur ’chang bar (5) ’gyur klog par ’gyur kun chub par byed par ’gyur rab tu ’don par ’gyur ston par ’gyur nye bar ston par ’gyur lung ’bogs par ’gyur kha ton byed par ’gyur zhing | gal te rigs kyi bu ’am rigs kyi bu mo de ltar shes rab kyi pha rol tu phyin pa ’di ’dzin pa dang ’chang ba dang | (6) klog pa dang kun chub par byed pa dang | rab tu ’don pa dang ston pa dang nye bar ston pa dang lung ’bogs pa dang kha ton byed pas g.yul ’gyed pa’i tshe g.yul du thog mar zhugs par gyur na de g.yul du ’jug gam g.yul du zhugs sam g.yul las ’das sam g.yul gyi nang du ’gro ba ma (7) ’greng ngam ’dug kyang rung ste | kau shi ka rigs kyi bu ’am rigs kyi bu mo gang shes rab kyi pha rol tu phyin pa ’di yid la ’dzin pa ’am ’chang ba’am klog pa’am kun chub par byed pa ’am rab tu ’don pa ’am ston pa ’am nye bar ston pa ’am lung ’bogs pa ’am kha ton byed pa de srog gi (31a1) bar chad du ’gyur ba gang yan pa ’di ni gnas ma yin zhing go skabs med do ||

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佛告諸天子。如是如是。 (12)昔我於衆華城燃燈佛所不離般若波羅蜜行(13)時燃燈佛記我。於來世過阿僧祇劫。當得作(14)佛號釋迦牟尼如來應供正遍知明行足善逝(15)世間解無上士調御丈夫天人師佛世尊。諸(16)天子白佛言。希有世尊。諸菩薩摩訶薩般若(17)波羅蜜。能攝取薩婆若。

The Lord then said: So it is, O Gods! So did I, when I met the Tathagata Dipankara in the bazaar of Dipavati, the royal city, possess the fulness of this perfection of wisdom, so that Dipankara, the Tathagata, predicted that one day I should be fully enlightened, and said to me: “You, young Brahmin, shall in a future period, after incalculable aeons, become a Tathagata, Sakyamuni by name, - endowed with knowledge and virtue, Well-Gone, a world-knower, unsurpassed, tamer of men to be tamed, teacher of Gods and men, a Buddha, a Blessed Lord!” The Gods replied: It is wonderful, O Lord, it is exceedingly wonderful, O Well-Gone, how much all-knowledge is nourished and promoted in the Bodhisattvas, the great beings, by this perfection of wisdom!

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ śakraparivarto nāma dvitīyaḥ || (25)

gzhan gyi gnod pa byed pas de srog gi bar chad du ’gyur ba ’di yang gnas ma yin no ||

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