Bibliotheca Polyglotta

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | de bzhin gshegs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad las gang blangs pa’i chos de gang yang yod dam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | de bzhin gshegs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad las gang blangs pa’i chos de gang yang ma mchis so |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsed tegünčilen iregsen dayini daruγsan üneger tuγuluγsan dibanggar-a burqan-ača aliba abuγsan tere nom-ud nigeken /ba/ bui kemen sedkimüyü : subudi öčirün : ilaǰu tegüs nögčigsen a tere busu bolai : tegünčilen (16b)iregsed tegünčilen iregsen dayini daruγsan üneger tuγuluγsan dibanggar-a burqan-ača aliba abuγsan tere nom-ud nigeken ber ügei bolai ::

The Lord said, “What do you think, Subhūti? Did the Realized One learn any dharma at all from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara?”
Subhūti said, “No indeed, Lord. There is no dharma at all which the Realized One learned from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara.”

bhagavān āha | yaḥ kaścit subhūte bodhisatvo evaṃ vaded ahaṃ kṣetravyūhān niṣpādayiṣyāmīti sa vitathaṃ vadet | tat kasya hetoḥ | kṣetravyūhāḥ kṣetravyūhā iti subhūte avyūhā hy ete tathāgatena bhāṣitāḥ | tenocyaṃte kṣetravyūhā iti |

須菩提於意云何菩薩莊嚴佛土不不也世尊何以故莊嚴佛土者則非莊嚴是名莊嚴

佛告須菩提若菩薩作是言我莊嚴佛國土彼菩薩不實語何以故須菩提如來所說莊嚴佛土者則非莊嚴是名莊嚴佛土

佛告須菩提若有菩薩作如是言我當莊嚴清淨佛土而此菩薩說虛妄言何以故須菩提莊嚴佛土者如來說非莊嚴是故莊嚴清淨佛土

世尊言若有善實菩薩摩訶薩如是語我國土莊嚴成就我者彼不如語彼何所因國土莊嚴者善實不莊嚴彼如來說彼故說名國土莊嚴者

佛告善現若有菩薩作如是言我當成辦佛土功德莊嚴如是菩薩非真實語何以故善現佛土功德莊嚴佛土功德莊嚴者如來說非莊嚴是故如來說名佛土功德莊嚴佛土功德莊嚴

妙生若有菩薩作如是語我當成就莊嚴國土者此為妄語何以故莊嚴佛土者如來說非莊嚴由此說為國土莊嚴

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor byang chub sems dpa’ gang la la zhig ’di skad du bdag gis zhing bkod pa rnams bsgrub par bya’o zhes zer na de ni mi bden par smra ba’o | | de ci’i phyir zhe na | rab ’byor zhing bkod pa rnams zhing bkod pa rnams zhes bya ba ni bkod pa de dag med par de bzhin gshegs pas gsungs pa’i phyir te | des na zhing bkod pa rnams zhes bya’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a bodisdv-nar ked-be bügesü eyin kemen bi ulus-un ǰokiyal-nuγud-i bütügebei kemen ögülebesü : tere qudal-iyar ögüǰeküi buyu : tere yaγun-u tulada kemebesü : subudi a ulus-un ǰokiyal-nuγud ulus-un ǰokiyal-nuγud kemegdekün inu : tedeger ǰokiyal-i ügei kemen tegünčilen iregsed nomlaγsan-u (17a)tulada buyu : tegüber ulus-un ǰokiyal-nuγud kemegdeyü :

The Lord said, “Any bodhisattva, Subhūti, who says ‘I will make the dispositions of a field perfect!’ would be telling a lie. Why is that? Because these so-called ‘dispositions of a field,’ Subhūti, have been preached by the Realized One as dispositionless. That is why they are called ‘dispositions of a field.’

tasmāt tarhi subhūte bodhisatvena evaṃ cittam utpādayitavyaṃ apratiṣṭhitaṃ | na rūpapratiṣṭhitaṃ cittam utpādayitavyaṃ | na śabdagandharasaspraṣṭavyadharmapratiṣṭhitaṃ cittam utpādayitavyam | na kvacitpratiṣṭhitaṃ cittam utpādayitavyam | tad yathāpi nāma subhūte puruṣo bhavet | yasyaivaṃrūpa ātmabhāvaḥ syāt tad yathāpi nāma sumeruḥ parvatarājā | tat kiṃ manyase subhūte mahān sa ātmabhāvo bhavet | subhūtir āha | mahān bhagavaṅ mahān sugata | sa ātmabhāvo bhavet | bhagavan | tat kasya hetoḥ | abhāvaḥ sa tathāgatena bhāṣitaḥ | tenocyate ātmabhāva iti | na hi sa bhāvaḥ | tenocyate ātmabhāva iti | ||

是故須菩提諸菩薩摩訶薩應如是生清淨心不應住色生心不應住聲香味觸法生心應無所住而生其心須菩提譬如有人身如須彌山王於意云何是身為大不須菩提言甚大世尊何以故佛說非身是名大身

是故須菩提諸菩薩摩訶薩應如是生清淨心而無所住不住色生心不住聲香味觸法生心應無所住而生其心須菩提譬如有人身如須彌山王須菩提於意云何是身為大不須菩提言甚大世尊何以故佛說非身是名大身彼身非身是名大身

須菩提是故菩薩應生如是無住著心不住色聲香味觸法生心應無所住而生其心須菩提譬如有人體相勝大如須彌山王須菩提汝意云何如是體相為勝大不須菩提言甚大世尊何以故如來說非有名為有身此非是有故說有身

須菩提是故菩薩應生如是無住著心不住色聲香味觸法生心應無所住而生其心須菩提譬如有人體相勝大如須彌山須菩提汝意云何如是體相為勝大不須菩提言甚大世尊何以故如來說非有名為有身此非是有故說有身

彼故此善實菩薩摩訶薩如是不住心發生應不色住心發生應不聲香味觸法住心發生應無所住心發生應譬如善實丈夫有此如是色我身有譬如善高山王彼何意念善實雖然彼大我身有善實言大世尊大善逝彼我身有彼何所因我身我身者世尊不有彼如來說彼故說名我身者不彼世尊有彼故說名我身者

是故善現菩薩如是都無所住應生其心不住於色應生其心不住非色應生其心不住聲香味觸法應生其心不住非聲香味觸法應生其心都無所住應生其心佛告善現如有士夫具身大身其色自體假使譬如妙高山王善現於汝意云何彼之自體為廣大不善現答言彼之自體廣大世尊廣大善逝何以故世尊彼之自體如來說非彼體故名自體非以彼體故名自體

是故妙生菩薩不住於事不住隨處不住色聲香味觸法應生其心應生不住事心應生不住隨處心應生不住色聲香味觸法心妙生譬如有人身如妙高山王於意云何是身為大不妙生言甚大世尊何以故彼之大身如來說為非身以彼非有說名為身

subudi a tere metü-iyer bodisdv maqasdv-nar ene metü orosil ügegüi-e sedkili /egüskegdeküi/ : yaγuqan-dur ber ülü orosiqui sedkili egüskegdeküi : /öngge bey-e-dür/ ber ülü orosiqui sedkil-i egüskegdeküi : daγun /kiged/ . ünür . amtan . kürteküi kiged : nom-dur ber ülü orosiqui sedkili egüskegdeküi :: subudi a /eyin/ uqaγdaqui adalidqabasu : nigen kümün-ü bey-e inu ene metü bolur-un : eyin uqaγdaqui : aγulas-un qaγan sümbir aγulayin tedüi /bolbasu ele : subudi a (17b)egüni ker kemen sedkimüi : tere bey-e-yi yeke buyu kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere bey-e yeke buyu : sayibar oduγsan a tere bey-e yeke boluyu : tere yaγun-u tulada kemebesü : tegünčilen iregsen tere bey-e-yi boda ügei kemen nomlaγsan-u tulada buyu : tegüber bey-e kemegdeǰüküi ::

“For that reason, then, Subhūti, a bodhisattva should conceive an aspiration in such a way that it is unfixed. He should not conceive an aspiration which is fixed in form, he should not conceive an aspiration which is fixed in sounds, smells, tastes, objects of touch, or dharmas, he should not conceive an aspiration which is fixed in anything at all. Subhūti, it is as if, say, there were a man, whose personal presence was such that it was like, say, Sumeru, the king of all mountains. What do you think, Subhūti? Would his personal presence be substantial?”
Subhūti said, “His personal presence would be substantial, Lord, it would be substantial, Blessed One. Why is that, Lord? The Realized One has described it as an absence. That is why it is called ‘a personal presence.’ For it is not a presence. That is why it is called ‘a personal presence.’”

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