Bibliotheca Polyglotta

punar aparaṃ bhagavān āyuṣmaṃtaṃ subhūtim etad avocat | tat kiṃ manyase subhūte kācit tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā | kaścid vā dharmas tathāgatena deśitaḥ || subhūtir āha | yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi nāsti sa kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā | nāsti sa kaścid dharmo yas tathāgatena deśitaḥ | tat kasya hetoḥ | yo ’sau tathāgatena dharmo deśitaḥ | agrāhyaḥ so ’nabhilapyaḥ | na sa dharmo nādharmaḥ | tat kasya hetoḥ | asaṃskṛtaprabhāvitā hy āryapudgalāḥ |

須菩提於意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶須菩提言如我解佛所說義無有定法名阿耨多羅三藐三菩提亦無有定法如來可說何以故如來所說法皆不可取不可說非法非非法所以者何一切賢聖皆以無為法而有差別

復次佛告慧命須菩提須菩提於意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶須菩提言如我解佛所說義無有定法如來得阿耨多羅三藐三菩提亦無有定法如來可說何以故如來所說法皆不可取不可說非法非非法何以故一切聖人皆以無為法得名

佛復告淨命須菩提須菩提汝意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶須菩提言如我解佛所說義無所有法如來所得名阿耨多羅三藐三菩提亦無有法如來所說何以故是法如來所說不可取不可言非法非非法何以故一切聖人皆以無為真如所顯現故

復次佛告淨命須菩提須菩提汝意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶須菩提言如我解佛說義無所有法如來所得名阿耨多羅三藐三菩提亦無有法如來所說何以故是法如來所說不可取不可言非法非非法何以故一切聖人皆以無為真如所顯現故

復次世尊命者善實邊如是言彼何意念善實有如來應正遍知無上正遍知證覺有復法如來說善實言如我世尊世尊說義解我無有一法若如來無上正遍知證覺無有一法若如來說彼何所因若彼如來法說不可取彼不可說不彼法非不法彼何因無為法顯明聖人

佛復告具壽善現言善現於汝意云何頗有少法如來應正等覺證得阿耨多羅三藐三菩提耶頗有少法如來應正等覺是所說耶善現答言世尊如我解佛所說義者無有少法如來應正等覺證得阿耨多羅三藐三菩提亦無有少法是如來應正等覺所說何以故世尊如來應正等覺所證所說所思惟法皆不可取不可宣說非法非非法何以故以諸賢聖補特伽羅皆是無為之所顯故

妙生於汝意云何如來於無上菩提有所證不復有少法是所說不妙生言如我解佛所說義如來於無上菩提實無所證亦無所說何以故佛所說法不可取不可說彼非法非非法何以故以諸聖者皆是無為所顯現故

| gzhan yang bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to | | rab ’byor ’di ji snyam du sems | de bzhin gshegs pas gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i chos de gang yang yod dam | de bzhin gshegs pas chos gang yang bstan tam | de skad ces bka’ stsal nas | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das bcom ldan ’das kyis gsungs pa’i don ’di bdag gis ’tshal ba ltar na | de bzhin gshegs pas gang bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par sangs rgyas pa’i chos de gang yang ma mchis so | | de bzhin gshegs pas gang bstan pa’i chos de gang yang ma mchis so | | de ci’i slad du zhe na | de bzhin gshegs pas chos gang yang mngon par rdzogs par sangs rgyas pa’am bstan pa de gzung du ma mchis brjod du ma mchis te | de ni chos kyang ma lags | chos ma mchis pa’ang ma lags pa’i slad du’o | | de ci’i slad du zhe na | ’phags pa’i gang zag rnams ni ’dus ma bgyis kyis rab tu phye ba’i slad du’o |

busu ber ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a egüni ker kemen sedkimüi : (11a)tegünčilen iregsen /ab/ ali deger-e ügei üneger tuγuluγsan bodi qutuγ-i ilete tegüsken burqan bolqu-yin aliba tere nom-ud-i bui kemen sedkimüyü : tegünčilen iregsed aliba tere nom-ud-i nomlaba kemen sedkimüyü : teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a /ker/ ilaǰu tegüs /nögčigsen-e/ nomlaγdaγsan tere udq-a-yi medegsen-iyer minu bolbasu ele : tegünčilen iregsed aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken (11b)burqan bolqu-yin aliba tere nom-ud ber ügei bolai : tegünčilen iregsen-e ǰüǰegüldegsen/ aliba tere nom-ud ber ügei kü bolai :: tere yaγun-u tulada kemebesü tegünčilen iregsen ab ali nom-ud-i ber ilete tegüsken burqan bolqu ba : üǰegüldegsen tere kemebesü : sedkisi ügei ögülesi ügei buyu : tere kemebesü nom ber busu : nom ügei ber busu-yin tulada bolai : tere yaγun-u tulada kemebesü : qutuγ-tan budgalis kemebesü ese egüdügsen-e belgetei-e negegdegsen-ü tulada bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un :

Furthermore, the Lord said this to the Venerable Subhūti, “What do you think, Subhūti? Is there anything whatsoever that the Realized One has fully awakened to, or any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening?”
Subhūti said, “Lord, as I understand the meaning of what the Lord has preached, there is no dharma whatsoever that the Realized One has fully awakened to, nor any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening. Why is that? The dharma which the Realized One has taught is ungraspable, it is ineffable, it is neither a dharma nor a non-dharma. Why is that? Because the Noble Persons are distinguished by the power they derive from the unconditioned.”

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