Bibliotheca Polyglotta

atha khalv āyuṣmān subhūtiḥ dharmapravegenāśrūṇi prāmuṃcat | pravartayaṃ so ’śrūṇi parimārjya bhagavaṃtam etad avocat | āścaryaṃ bhagavan | paramāścaryaṃ sugata | yāvad ayaṃ dharmaparyāyaḥ tathāgatena bhāṣitaḥ | yato me bhagavan | jñānam utpannaṃ na mayā jātv eva dharmaparyāyaḥ śrutapūrvaḥ | parameṇa te bhagavan | āścaryeṇa samanvāgatā bhaviṣyaṃti ya iha sūtre bhāṣyamāṇe bhūtasaṃjñām utpādayiṣyaṃti | yā caiṣā bhagavan | bhūtasaṃjñā saivāsaṃjñā tasmāt tathāgato bhāṣate bhūtasaṃjñā bhūtasaṃjñeti |

爾時須菩提聞說是經深解義趣涕淚悲泣而白佛言希有世尊佛說如是甚深經典我從昔來所得慧眼未曾得聞如是之經世尊若復有人得聞是經信心清淨則生實相當知是人成就第一希有功德世尊是實相者則是非相是故如來說名實相

爾時須菩提聞說是經深解義趣涕淚悲泣捫淚而白佛言希有婆伽婆希有修伽陀佛說如是甚深法門我從昔來所得慧眼未曾得聞如是法門何以故須菩提佛說般若波羅蜜即非般若波羅蜜世尊若復有人得聞是經信心清淨則生實相當知是名成就第一希有功德世尊是實相者則是非相是故如來說名實相實相

爾時淨命須菩提由法利疾即便悲泣抆淚而言希有世尊希有修伽陀如此經典如來所說我從昔來至得聖慧未曾聞說如是經典何以故世尊說般若波羅蜜即非般若波羅蜜故說般若波羅蜜世尊當知是人則與無上希有之法而共相應聞說經時能生實想世尊是實想者實非有想是故如來說名實想說名實想

爾時淨命須菩提由法利疾即便悲泣收淚而言希有世尊希有修伽陀如此經典如來所說我從昔來至得聖慧未曾聞說如是經典何以故世尊說般若波羅蜜即非般若波羅蜜故說般若波羅蜜世尊當知是人則與無上希有之法而共相應聞說經時能生實想世尊是實想者實非有想是故如來說名實想說名實想

爾時命者善實法疾轉力淚出彼淚拭已世尊邊如是言希有世尊最勝希有善逝所有此法本如來說此我世尊智生不我曾生來如是色類法本聞先最勝彼世尊希有具足眾生有當若此經中說中實想發生當彼何所因若此世尊實想彼如是非想彼故如來說實想實想者

爾時具壽善現聞法威力悲泣墮淚俛仰捫淚而白佛言甚奇希有世尊最極希有善逝如來今者所說法門普為發趣最上乘者作諸義利普為發趣最勝乘者作諸義利世尊我昔生智以來未曾得聞如是法門世尊若諸有情聞說如是甚深經典生真實想當知成就最勝希有何以故世尊諸真實想真實想者如來說為非想是故如來說名真實想真實想

爾時妙生聞說是經深解義趣涕淚悲泣而白佛言希有世尊我從生智以來未曾得聞如是深經世尊當何名此經我等云何奉持佛告妙生是經名為般若波羅蜜多如是應持何以故佛說般若波羅蜜多則非般若波羅蜜多(lines added)世尊若復有人聞說是經生實想者當知是人最上希有世尊此實想者即非實想是故如來說名實想實想

| de nas tshe dang ldan pa rab ’byor chos kyi shugs kyis mchi ma phyung ste | des mchi ma phyis nas bcom ldan ’das la ’di skad ces gsol to | | ’di ltar chos kyi rnam grangs ’di de bzhin gshegs pas gsungs pa ni bcom ldan ’das ngo mtshar to | | bde bar gshegs pa ngo mtshar to | | bcom ldan ’das bdag gi ye shes skyes tshun chad bdag gis chos kyi rnam grangs ’di sngon nam yang ma thos so | | bcom ldan ’das mdo bshad pa ’di la gang dag yang dag par ’du shes bskyed par ’gyur ba’i sems can de dag ni ngo mtshar rab dang ldan par ’gyur ro | | de ci’i slad du zhe na | bcom ldan ’das yang dag par ’du shes pa gang lags pa de nyid ’du shes ma mchis pa’i slad du ste | de bas na yang dag par ’du shes yang dag par ’du shes zhes de bzhin gshegs pas gsungs so |

tendeče amin qabiy-a-tu subudi nam-un küčun-iyer (22a)nilbusun γarγaγad : tere nilbusun-iyan arčilu bürün ilaǰu tegüs nögčigsen-e eyin kemen öčibei : ilaǰu tegüs nögčigsen a ene nom-un ǰüil-i kedüi toγatan tegünčilen iregsedün nomlaγsan inu : ilaǰu tegüs nögčigsen a γayiqamsiγ /kü/ buyu : sayibar oduγsan a γayiqamsiγ kü bolumui : ilaǰu tegüs nögčigsen a minu bilge bilig törögsen-eče /inaγsi/ ene nom-un ǰüil-i erte urida keǰiy-e ber ese sonosuluγ-a bi :: ilaǰu tegüs nögčigsen a ene sudur-i nomlaγsan-dur : ked-be ünen maγad sedkil egüskekün bolqun tedeger amitan neng asuru (22b)γayiqamsiγ-tu bolqu bolumui : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a ünen maγad ab ali sedkiküi : teyin büged sedkiküi ügei-yin tulada buyu : tegüber ünen maγad sedkiküi kemen tegünčilen iregsen nomlaǰuqui ::

Then the Venerable Subhūti burst into tears at the impact of the dharma. Wiping his tears away as he continued to shed them, he said this to the Lord, “It is a marvellous thing, Lord, it is a most marvellous thing, Blessed One, that this round of teachings has been preached by the Realized One. Since knowledge arose for me, Lord, I have never heard a round of teachings of this kind before. They will come to be endowed with a most marvellous thing, Lord, who when this discourse is being preached conceive the idea that it is the truth. But any such idea of truth, Lord, is indeed idealess. Therefore the Realized One preaches the so-called ‘idea of truth.’

na mama bhagavann āścaryaṃ yad ahaṃ dharmaparyāyaṃ bhāṣyamāṇam avakalpayāmy adhimucyāmi | ye te bhagavann [(GMs 5b1:) satvā] imaṃ dharmaparyāyaṃm udgṛhīṣyaṃti paryavāpsyaṃti dhārayiṣyaṃti | te paramāścaryasamanvāgatā bhaviṣyaṃti | ||

世尊我今得聞如是經典信解受持不足為難若當來世後五百歲其有眾生得聞是經信解受持是人則為第一希有

世尊我今得聞如是法門信解受持不足為難若當來世其有眾生得聞是法門信解受持是人則為第一希有

世尊此事於我非為希有正說經時我生信解世尊於未來世若有眾生恭敬受持為他正說當知是人則與無上希有之法而共相應

不我世尊希有若我此法本說中信我解我若彼世尊眾生有當未來世此法本受當持當讀當誦當他等及分別廣說當彼最勝希有具足有當

世尊我今聞說如是法門領悟信解未為希有若諸有情於當來世後時後分後五百歲正法將滅時分轉時當於如是甚深法門領悟信解受持讀誦究竟通利及廣為他宣說開示如理作意當知成就最勝希有

世尊我聞是經心生信解未為希有若當來世有聞是經能受持者是人則為第一希有

| bcom ldan ’das | bdag chos kyi rnam grangs ’di bshad pa la rtog cing mos pa ni bdag la mos pa ma lags kyi | bcom ldan ’das slad ma’i tshe slad ma’i dus lnga brgya tha ma la sems can gang dag chos kyi rnam grangs ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par bgyid pa de dag ni ngo mtshar rab dang ldan par ’gyur ro |

ilaǰu tegüs nögčigsen a ene nom-un ǰüil-i nomlaqui-dur minu uqaγsan süsülügsen kemebesü : nadur γayiqamsiγ busu /buyu ǰ-a/ : ilaǰu tegüs nögčigsen a qoyitu čaγ-tur : tabun ǰaγun-u qoyitu ečüs-tür : /ked-be amitan/ ene nom-un ǰüil-i abur-un ba : barir-un : urir-un : ungsir-un : qotola-yi dotoraban (23a)oroγulur-un üiledügčid tede kemebesü : masi ülemǰi γayiqamsiγ-tu bolqu bolumui :

“For me it is no great marvel, Lord, that I believe and have faith in the round of teachings when it is being preached. Those [(GS 123,33:) living beings], Lord, who will learn, master, and memorize this round of teachings will come to be endowed with a most marvellous thing.

api tu khalu punaḥ bhagavan na teṣām ātmasaṃjñā pravartsyate | na satvasaṃjñā na jīvasaṃjñā | na pudgalasaṃjñā pravartsyate | tat kasya hetoḥ yāsāv ātmasaṃjñā saivāsaṃjñā | yā satvasaṃjñā jīvasaṃjñā pudgalasaṃjñā saivāsaṃjñā | tat kasya hetoḥ | sarvasaṃjñāpagatā hi buddhā bhagavaṃtaḥ ||

何以故此人無我相人相眾生相壽者相所以者何我相即是非相人相眾生相壽者相即是非相何以故離一切諸相則名諸佛

何以故此人無我相人相眾生相壽者相何以故我相即是非相人相眾生相壽者相即是非相何以故離一切諸相則名諸佛

世尊此人無復我想眾生想壽者想受者想何以故我想眾生想壽者想受者想即是非想何以故諸佛世尊解脫諸想盡無餘故

雖然復次時世尊不彼等菩薩摩訶薩我想轉當不眾生想不壽想不人想轉當彼何所因若彼世尊我想彼如是非想若及如是眾生想壽想人想彼如是非想彼何所因一切想遠離此佛世尊

何以故世尊彼諸有情無我想轉無有情想無命者想無士夫想無補特伽羅想無意生想無摩納婆想無作者想無受者想轉所以者何世尊諸我想即是非想諸有情想命者想士夫想補特伽羅想意生想摩納婆想作者想受者想即是非想何以故諸佛世尊離一切想

何以故彼人無我想眾生想壽者想更求趣想所以者何世尊我想眾生想壽者想更求趣想即是非想所以者何諸佛世尊離諸想故

| yang bcom ldan ’das de dag ni bdag tu ’du shes ’jug par mi ’gyur | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes ’jug par mi ’gyur lags so | | de ci’i slad du zhe na | bcom ldan ’das bdag tu ’du shes pa dang | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa gang lags pa de dag nyid ’du shes ma mchis pa’i slad du’o | | de ci’i slad du zhe na | sangs rgyas bcom ldan ’das rnams ni ’du shes thams cad dang bral ba’i slad du’o |

basa ilaǰu tegüs nögčigsen a tede bi kemen sedkiǰü orolduqui ülü boluγad : amitan kemen sedkiküi : amin kemen /sedkiküi/ kiged : budgali kemen sedkiǰü orolduqu ülü bolumui :: tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a bi kemen sedkiküi : amitan kemen sedkiküi : amin kemen sedkiküi : budgali kemen sedkiküi : aliba ede sedkiküi bügüde-eče qayačaγsan-u tulada buyu : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen burqan-nuγud kemebesü : qamuγ (23b)sedkiküi-eče anggiǰiraγsan-u tula bolai ::

“However, Lord, the idea of a self will not occur to them, nor will the idea of a living being, the idea of a soul, or the idea of a person occur. Why is that? Any such idea of a self is indeed idealess, any idea of a living being, idea of a soul, or idea of a person is indeed idealess. Why is that? Because the Buddhas and Lords are free of all ideas.”

evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat | evam etat subhūte evam etat subhūte paramāścaryasamanvāgatās te satvā bhaviṣyaṃti | ya iha sūtre bhāṣyaṃmāṇe śrutvā nottrasiṣyaṃti | na saṃtrasiṣyaṃti | na saṃtrāsam āpatsyaṃte | tat kasya hetoḥ | paramapāramiteyaṃ subhūte tathāgatena bhāṣitā | yāṃ ca tathāgataḥ paramapāramitāṃ bhāṣate tām aparimāṃṇā buddhā bhagavaṃto bhāṣaṃte | tenocyate paramapāramiteti |

佛告須菩提如是如是若復有人得聞是經不驚不怖不畏當知是人甚為希有何以故須菩提如來說第一波羅蜜非第一波羅蜜是名第一波羅蜜

佛告須菩提如是如是若復有人得聞是經不驚不怖不畏當知是人甚為希有何以故須菩提如來說第一波羅蜜非第一波羅蜜如來說第一波羅蜜者彼無量諸佛亦說波羅蜜是名第一波羅蜜

說是言已佛告須菩提如是須菩提如是當知是人則與無上希有之法而共相應是人聞說此經不驚不怖不畏何以故須菩提此法如來所說是第一波羅蜜此波羅蜜如來所說無量諸佛亦如是說是故說名第一波羅蜜

如是語已世尊命者善實邊如是言如是如是善實如是如是如言汝最勝希有具足彼眾生有當若此經中說中不驚當不怖當不畏當彼何所因最勝彼岸到此善實如來說若及善實如來最勝彼岸到說彼無量亦佛世尊說彼故說名最勝彼岸到者

作是語已爾時世尊告具壽善現言如是如是善現若諸有情聞說如是甚深經典不驚不懼無有怖畏當知成就最勝希有何以故善現如來說最勝波羅蜜多謂般若波羅蜜多善現如來所說最勝波羅蜜多無量諸佛世尊所共宣說故名最勝波羅蜜多

妙生如是如是若復有人得聞是經不驚不怖不畏當知是人第一希有何以故妙生此最勝波羅蜜多是如來所說諸波羅蜜多如來說者即是無邊佛所宣說是故名為最勝波羅蜜多

| de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to | | rab ’byor de de bzhin no | | de de bzhin te | mdo ’di bshad pa ’di la gang dag mi skrag mi dngang zhing dngang bar mi ’gyur ba’i sems can de dag ni ngo mtshar rab dang ldan par ’gyur ro | | de ci’i phyir zhe na | rab ’byor pha rol tu phyin pa dam pa ’di ni de bzhin gshegs pas gsungs te | pha rol tu phyin pa dam pa gang dag de bzhin gshegs pas gsungs pa de sangs rgyas bcom ldan ’das dpag tu med pa rnams kyis gsungs pa’i phyir te | des na pha rol tu phyin pa dam pa zhes bya’o |

teyin kemen öčibesü : ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a tere tegün-čilen kü buyu : tere tegünčilen kü bolumui : /amitan/ ked-be /ene sudur-i/ nomlaqui-dur /ülü aγuγad : qamuγ-ača ülü ǰüdeged/ qamuγ-ača /ǰüdeküi ülü bolqui/ tedeger kemebesü asuru neng γayiqamsiγ-tu boluyu : tere yaγun-u tulada kemebesü : subudi a ene degedü baramid-i tegünčilen iregsed nomlaǰuqui : /degedü/ baramid-i tegünčilen iregsed nomlaγsan buyu : čaγlasi ügei ülisi ügei (24a)burqan ilaǰu tegüs nögčigsed ber nomlaqu-yin tulada buyu : tegüber degedü baramid kemegdeyü ::

At these words the Lord said this to the Venerable Subhūti, “Quite so, Subhūti! Quite so, Subhūti! Those living beings will come to be endowed with a most marvellous thing who, when this discourse is being preached, do not become afraid, frightened or fearful on hearing it. Why is that? This has been preached by the Realized One as the supreme perfection. And what the Realized One preaches as the supreme perfection is preached by innumerable Buddhas and Lords. That is why it is called ‘the supreme perfection.’

api tu khalu punaḥ subhūte yā tathāgatasya kṣāṃtipāramitā saivāpāramitā | tat kasya hetoḥ | yadā me subhūte kaliṃgarājā aṃgapratyaṃgāny acchetsīn nāsīn me tasmin samaye ātmasaṃjñā vā satvasaṃjñā vā jīvasaṃjñā vā pudgalasaṃjñā vā na me kācit saṃjñā nāsaṃjñā babhūva | tat kasya hetoḥ | sacet subhūte mama tasmin samaye ātmasaṃjñābhaviṣyat | vyāpādasaṃjñāpi me ’bhaviṣyat tasmin samaye [sacet sattvasaṃjñā jīvasaṃjñā pudgalasaṃjñābhaviṣyad vyāpādasaṃjñāpi me tasmin samaye ’bhaviṣyat]¹ | abhijānāmy ahaṃ subhūte atīte ’dhvani paṃca jātiśatāni yad ahaṃ kṣāṃtivādī riṣir abhū tadāpi me nātmasaṃjñā babhūva | na satvasaṃjñā na jīvasaṃjñā na pudgalasaṃjñā | tasmāt tarhi subhūte bodhisatvena mahāsatvena sarvasaṃjñā vivarjayitvānuttarāyāṃ samyaksaṃbodhau cittam utpādayitavyam | na rūpapratiṣṭhitaṃ cittam utpādayitavyam | na śabdagandharasaspraṣṭavyapratiṣṭhi taṃ cittam utpādayitavyam | na dharmapratiṣṭhitaṃ cittam utpādayitavyam | nādharmapratiṣṭhitaṃ cittam utpādayitavyam | na kvacitpratiṣṭhitaṃ cittam utpādayitavyam | tat kasmād dhetoḥ | yat pratiṣṭhitaṃ tad evāpratiṣṭhitaṃ | tasmād eva tathāgato bhāṣate rūpāpratiṣṭhitena dānaṃ dātavyam |

1. Cz 41,12-14

須菩提忍辱波羅蜜如來說非忍辱波羅蜜何以故須菩提如我昔為歌利王割截身體我於爾時無我相無人相無眾生相無壽者相何以故我於往昔節節支解時若有我相人相眾生相壽者相應生瞋恨須菩提又念過去於五百世作忍辱仙人於爾所世無我相無人相無眾生相無壽者相是故須菩提菩薩應離一切相發阿耨多羅三藐三菩提心不應住色生心不應住聲香味觸法生心應生無所住心若心有住則為非住是故佛說菩薩心不應住色布施

須菩提如來說忍辱波羅蜜即非忍辱波羅蜜何以故須菩提如我昔為歌利王割截身體我於爾時無我相無眾生相無人相無壽者相無相亦非無相何以故須菩提我於往昔節節支解時若有我相眾生相人相壽者相應生瞋恨須菩提又念過去於五百世作忍辱仙人於爾所世無我相無眾生相無人相無壽者相是故須菩提菩薩應離一切相發阿耨多羅三藐三菩提心何以故若心有住則為非住不應住色生心不應住聲香味觸法生心應生無所住心是故佛說菩薩心不住色布施

復次須菩提是如來忍辱波羅蜜即非波羅蜜何以故須菩提昔時我為迦陵伽王斬斫身體骨肉離碎我於爾時無有我想眾生想壽者想受者想無想非無想何以故須菩提我於爾時若有我想眾生想壽者想受者想是時則應生瞋恨想須菩提我憶過去五百生中作大仙人名曰說忍於爾生中心無我想眾生想壽者想受者想是故須菩提菩薩摩訶薩捨離一切想於無上菩提應發起心不應生住色心不應生住聲香味觸心不應生住法心不應生住非法心不應生有所住心何以故若心有住則為非住故如來說菩薩無所住心應行布施

復次須菩提如來忍辱波羅蜜即非波羅蜜何以故須菩提昔時我為迦陵伽王斬斫身體骨肉雖碎我於爾時無有我想眾生想壽者想受者想無想非無想何以故須菩提我於爾時若有我想眾生想壽者想受者想是時則應生瞋恨想須菩提我憶過去五百生作大僊人名曰說忍於爾所生中心無我想眾生想壽者想受者想是故須菩提菩薩摩訶薩捨離一切想於無上菩提應發起心不應生住色心不應生住聲香味觸心不應生住法心不應生住非法心不應生有所住心何以故若心有住則為非住故如來說菩薩無所住心應行布施

雖然復次時善實若如來忍彼岸到彼如是非彼岸到彼何所因此時我善實惡王分別分肉割斷不時我彼中時我想若眾生想若壽想若人想若不我有想非想有彼何所因若我善實彼中時我想有瞋恨想亦我彼中時有眾生想壽想人想有瞋恨想亦我彼中時有念知我善實過去世五百生若我忍語仙人有彼中亦我不想有不眾生想不壽想不人想不亦我有想非想有彼故此善實菩薩摩訶薩一切想捨離無上正遍知心發生應不色住心發生應不聲香味觸住心發生應不法住非無法住心發生應無所住心發生應彼何所因若無所住彼如是住彼故如是如來說不色住菩薩摩訶薩施與應不聲香味觸法住施與應

如來說最勝波羅蜜多即非波羅蜜多是故如來說名最勝波羅蜜多復次善現如來說忍辱波羅蜜多即非波羅蜜多是故如來說名忍辱波羅蜜多何以故善現我昔過去世曾為羯利王斷支節肉我於爾時都無我想或有情想或命者想或士夫想或補特伽羅想或意生想或摩納婆想或作者想或受者想我於爾時都無有想亦非無想何以故善現我於爾時若有我想即於爾時應有恚想我於爾時若有有情想命者想士夫想補特伽羅想意生想摩納婆想作者想受者想即於爾時應有恚想何以故善現我憶過去五百生中曾為自號忍辱仙人我於爾時都無我想無有情想無命者想無士夫想無補特伽羅想無意生想無摩納婆想無作者想無受者想我於爾時都無有想亦非無想是故善現菩薩摩訶薩遠離一切想應發阿耨多羅三藐三菩提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何以故善現諸有所住則為非住是故如來說諸菩薩應無所住而行布施

妙生如來說忍辱波羅蜜多即非忍辱波羅蜜多何以故如我昔為羯陵伽王割截支體時無我想眾生想壽者想更求趣想我無是想亦非無想所以者何我有是想者應生瞋恨妙生又念過去於五百世作忍辱仙人我於爾時無如是等想是故應離諸想發趣無上菩提之心不應住色聲香味觸法都無所住而生其心不應住法不應住非法應生其心何以故若有所住即為非住是故佛說菩薩應無所住而行布施

| yang rab ’byor de bzhin gshegs pa’i bzod pa’i pha rol tu phyin pa gang yin pa de nyid pha rol tu phyin pa med do | | de ci’i phyir zhe na | rab ’byor gang gi tshe ka ling k’a’i rgyal pos nga’i yan lag dang nying lag rnam par bcad par gyur pa de’i tshe nga la bdag tu ’du shes sam | sems can du ’du shes sam | srog tu ’du shes sam | gang zag tu ’du shes kyang ma byung la | nga la ’du shes ci yang med la ’du shes med par gyur pa yang ma yin pa’i phyir ro | | de ci’i phyir zhe na | rab ’byor gal te de’i tshe nga la bdag tu ’du shes byung na de’i tshe gnod sems kyi ’du shes kyang ’byung la | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa byung na de’i tshe gnod sems kyi ’du shes kyang ’byung ba’i phyir ro | | rab ’byor ngas mngon par shes te | ’das pa’i dus na nga tshe rabs lnga brgyar bzod par smra ba zhes bya ba’i drang srong du gyur pa de na yang nga la bdag tu ’du shes ma byung | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa ma byung ngo | | rab ’byor de lta bas na byang chub sems dpa’ sems dpa’ chen pos ’du shes thams cad rnam par spangs te bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed par bya’o | | gzugs la mi gnas par sems bskyed par bya’o | | sgra dang | dri dang | ro dang | reg bya dang | chos la’ang mi gnas par sems bskyed par bya’o | | chos med pa la’ang mi gnas par sems bskyed par bya’o | | ci la’ang mi gnas par sems bskyed par bya’o | | de ci’i phyir zhe na | gnas pa gang yin pa de nyid mi gnas pa’i phyir te | de bas na de bzhin gshegs pas ’di skad du | byang chub sems dpas mi gnas par sbyin pa sbyin par bya’o zhes gsungs so |

basa subudi a tegünčilen iregsed-ün aliba küličenggüi baramid kemen nomlaγsan tere büged baramid ügei buyu : tere yaγun-u tulada kemebesü : (pro ::) subudi a ali čaγ-tur kalingga-yin qaγan minu /üyes/ kiged gesigüd-i oγtaluγsan tere čaγ-tur : nadur bi kemen sedkiküi ba : amitan kemen sedkiküi ba : amin kemen sedkiküi ba : budgali kemen /sedkiküi/ ese kü töröbei : nadur sedkiküi yaγuqan ber ügei boluγad : /sedkiküi/ ügei boluγsan /ber/ (24b)busu-yin tulada bolai : tere yaγun-u tulada kemebesü : subudi a ker ber tere čay-tur : nadur bi kemen sedkiküi töröbesü ele : tere čay-tur qoor-tu sedkil-i sedkiküi ber töröged : amitan-i sedkiküi : amitan-i sedkiküi : budgali-yi sedkiküi töröbesü tere čaγ-tur qoor-tu sedkil-i sedkiküi ber bolqu-yin tulada bolai :: subudi a ilete medemüi bi : erte nögčigsen čaγ-tur : tabun ǰaγun töröldür-iyen küličenggüi ögülegči neretü arsi boluγsan/tende ber/ nadur bi kemen sedkiküi esekü töröbei : amitan kemen sedkiküi : amin kemen (25a)sedkiküi : budgali kemen sedkiküi esekü töröbei :: subudi a tere metü-yin tulada bodisdv maqasdv-nar qamuγ sedkikü-yi teyin büged tarqayaǰu bür-ün : deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-tur sedkil egüskegdeküi : (pro ::) öngge-dür ber ülü orosiqui sedkil egüskegdeküi : daγun . ünür ǰamtan kiged : kürteküi-dür ber/ ülü orosiqui sedkil egüskegdeküi : /nom-dur ber ülü orosiqui sedkil egüskegdeküi : /nom ügei-dür ber ülü orosiqui sedkil egüskegdeküi : yaγun-dur ber ülü orosiqui sedkil egüskegdeküi : tere yaγun-u tulada (25b)kemebesü : aliba orosilu aγsan tere kü aqui orosiqui ügei-yin tulada buyu : tegüber tegünčilen iregsed eyin kemen bodisdv-nar orosil ügegüi-e öglige /ögteküi/ kemen nomlaǰuqui ::

“However, Subhūti, any perfection of acceptance the Realized One has is indeed perfectionless. Why is that? When, Subhūti, King Kaliṃga cut off my limbs and extremities, I did not have at that time any idea of a self or idea of a living being or idea of a soul or idea of a person. I had no idea whatsoever, nor any non-idea. Why is that? If, Subhūti, I had had the idea of a self at that time, I would also have had the idea of ill-will at that time. [(Cz 77,24-26:) If I had had a perception of a being, a perception of a soul, a perception of a person, then I would also have had a perception of ill-will at that time.] I remember, Subhūti, 500 rebirths in the past when I was the sage Kṣāntivādin, and then too I had no idea of a self, no idea of a living being, no idea of a soul, and no idea of a person.
“For that reason, then, Subhūti, a bodhisattva and mahāsattva should conceive the aspiration for supreme and perfect awakening after eliminating all ideas, he should not conceive an aspiration which is fixed on forms, he should not conceive an aspiration which is fixed on sounds, smells, tastes, or objects of touch, he should not conceive an aspiration which is fixed on dharmas, he should not conceive an aspiration which is fixed on non-dharmas, he should not conceive an aspiration which is fixed on anything. What is the reason for that? Whatever is fixed is indeed unfixed. For that very reason the Realized One preaches that a gift should be given by one without fixing on form.

api tu khalu punaḥ subhūte bodhisatvenaivaṃ dānaparityāgaḥ parityajyaḥ sarvasatvānām arthāya | yaiva ca satvasaṃjñā sa evāsaṃjñā | ya eva te sarvasatvāḥ tathāgatena bhāṣitāḥ ta evāsatvāḥ | bhūtavādī subhūte tathāgataḥ satyavādī tathāvādī tathāgato na vitathāvādī tathāgato |

須菩提菩薩為利益一切眾生應如是布施如來說一切諸相即是非相又說一切眾生則非眾生須菩提如來是真語者實語者如語者不誑語者不異語者

須菩提菩薩為利益一切眾生應如是布施須菩提言世尊一切眾生相即是非相何以故如來說一切眾生即非眾生須菩提如來是真語者實語者如語者不異語者

復次須菩提菩薩應如是行施為利益一切眾生此眾生想即是非想如是一切眾生如來說即非眾生
何以故諸佛世尊遠離一切想故須菩提如來說實說諦說如說非虛妄

雖然復次時善實菩薩摩訶薩如是捨施應一切眾生為故彼何所因若如是善實眾生想彼如是非想若如是彼一切眾生如來說彼如是非眾生彼何所因真語善實如來實語如來不異語如來如語如來非不如語如來

不應住色聲香味觸法而行布施復次善現菩薩摩訶薩為諸有情作義利故應當如是棄捨布施何以故善現諸有情想即是非想一切有情如來即說為非有情善現如來是實語者諦語者如語者不異語者

妙生菩薩為利益一切眾生應如是布施此眾生想即為非想彼諸眾生即非眾生
何以故諸佛如來離諸想故妙生如來是實語者如語者不誑語者不異語者

| yang rab ’byor byang chub sems dpas ’di ltar sems can thams cad kyi don gyi phyir sbyin pa yongs su gtang bar bya’o | | sems can du ’du shes pa gang yin pa de nyid kyang ’du shes med pa ste | de bzhin gshegs pas sems can thams cad ces gang gsungs pa de bdag nyid kyang med pa’o | | de ci’i phyir zhe na | rab ’byor de bzhin gshegs pa ni yang dag par gsung ba | bden pa gsung ba | de bzhin nyid gsung ba ste | de bzhin gshegs pa ni ma nor ba de bzhin nyid gsung ba’i phyir ro |

basa subudi a bodisdv-nar ene metü qamuγ amitan-u tusayin tulada öglige-yi oγoγata ögteküi : amitan kemen aliba sedkiküi tere büged sedkiküi ügei buyu : tegünčilen iregsed qamuγ amitan kemen /ali tere/ nomlaγsan tede /amitan/ ber ügei kü bolai : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen kemebesü : üneger nomlaγči (26a)üneger ögülegči : mön činar-i kü nomlaγči buyu : tegün-čilen iregsen kemebesü : tetürü alǰiyas nomlaγči busu-yin tulada bolai ::

“However, Subhūti, this is the way in which a bodhisattva should engage in the giving away of gifts for the benefit of all living beings, but any idea of a living being is indeed idealess. All living beings of whom the Realized One has preached are indeed beingless. The Realized One, Subhūti, speaks truly, the Realized One tells the truth, he tells things as they are, the Realized One does not tell lies.

api tu khalu punaḥ subhūte yaḥ tathāgatena dharmo ’bhisaṃbuddho deśito vā na tatra satyaṃ na mṛṣā | tad yathāpi nāma subhūte puruṣo ’ndhakāra praviṣṭaḥ | evaṃ vastupatito bodhisatvo draṣṭavyo yo vastupatitaṃ dānaṃ parityajati | tad yathāpi nāma subhūte cakṣuṣmān puruṣo vibhātāyāṃ rātryāṃ sūrye ’bhyudgate nānāvidhāni rūpāṇi paśyet | evaṃ bodhisatvo draṣṭavyo yo vastvapatitaṃ dānaṃ parityajati |

須菩提如來所得法此法無實無虛須菩提若菩薩心住於法而行布施如人入闇則無所見若菩薩心不住法而行布施如人有目日光明照見種種色

須菩提如來所得法所說法無實無妄語須菩提譬如有人入闇則無所見若菩薩心住於事而行布施亦復如是須菩提譬如人有目夜分已盡日光明照見種種色若菩薩不住於事行於布施亦復如是

復次須菩提是法如來所覺是法如來所說是法非實非虛須菩提譬如有人在於盲闇如是當知菩薩墮相行墮相施須菩提如人有目夜已曉時晝日光照見種種色如是當知菩薩不墮於相行無相施

復次須菩提是法如來所覺是法如來所說是法非實非虛須菩提譬如有人在於盲暗如是當知菩薩墮相行墮相施須菩提如人有目夜已曉晝日光照見種種色如是當知菩薩不墮於相行無相施

雖然復次時善實若如來法證覺說若思惟若不彼中實不妄譬如善實丈夫闇舍入不一亦見如是事墮菩薩見應若事墮施與譬如善實眼者丈夫顯明夜月出種種色見如是菩薩摩訶薩見應若事不墮施與

復次善現如來現前等所證法或所說法或所思法即於其中非諦非妄善現譬如士夫入於闇室都無所見當知菩薩若墮於事謂墮於事而行布施亦復如是善現譬如明眼士夫過夜曉已日光出時見種種色當知菩薩不墮於事謂不墮事而行布施

妙生如來所證法及所說法此即非實非妄妙生若菩薩心住於事而行布施如人入闇則無所見若不住事而行布施如人有目日光明照見種種色是故菩薩不住於事應行其施

| yang rab ’byor de bzhin gshegs pas chos gang mngon par rdzogs par sangs rgyas pa’am bstan pa de la ni bden pa yang med rdzun pa yang med do | | rab ’byor ’di lta ste dper na mig dang ldan pa’i mi zhig mun par zhugs nas ci yang mi mthong ba de bzhin du gang dngos por lhung bas sbyin pa yongs su gtong ba’i byang chub sems dpar blta’o | | rab ’byor ’di lta ste dper na nam langs te nyi ma shar nas mig dang ldan pa’i mis gzugs rnam pa sna tshogs dag mthong ba de bzhin du | gang dngos por ma lhung bas sbyin pa yongs su gtong ba’i byang chub sems dpar blta’o |

basa subudi a tegünčilen iregsed-ün aliba nom /ilete/ burqan bolγaqui ba : /nom ber/ nomlaγsan tegün-dür ünen ber ügei : qudal ber ügei bolai : subudi a eyin uqaγdaqui adalid-qabasu nidü-tü nigen kümün balai qarangγui-dur orobasu ele : yaγuqan ber ülü üǰeküi metü tegünčilen aliba boda-dur unaγsan öglige-yi /oγoγata/ öggügči-yi bodisdv kemen ülü sedkig-deküi :: /subudi a/ eyin uqaγdaqui adalidqabasu ele (26b)ör čayiǰu naran urγubasu : nidü-tü kümün eldeb ǰüil öngge beyes-i üǰeküi metü : tegünčilen kü aliba boda-dur ese unaγsan öglige-yi oγoγata öggügči-yi bodisdv kemen sedkigdeküi ::

“However, Subhūti, in that dharma which the Realized One has awakened to and taught there is no truth and no falsehood. Subhūti, one should regard a bodhisattva who has sunk to the level of objects and who gives away a gift which has sunk to the level of objects as being like, say, a man who has been plunged into darkness. Subhūti, one should regard a bodhisattva who gives a gift which has not sunk to the level of objects as being like, say, a man endowed with sight, who would see shapes of various kinds when dawn breaks and the sun comes up.

api tu khalu punaḥ subhūte ye kulaputrā vā kuladuhitaro vā imaṃ dharmaparyāyam udgrahīṣyaṃti | dhārayiṣyaṃti | vācayiṣyaṃti | paryavāpsyaṃti | jñātās te subhūte tathāgatena dṛṣṭās te subhūte tathāgatena buddhās te tathāgatena | sarve te satvāḥ aprameyaṃ puṇyaskandhaṃ prasaviṣyaṃti |

須菩提當來之世若有善男子善女人能於此經受持讀誦則為如來以佛智慧悉知是人悉見是人皆得成就無量無邊功德

復次須菩提若有善男子善女人能於此法門受持讀誦修行則為如來以佛智慧悉知是人悉見是人悉覺是人皆得成就無量無邊功德聚

復次須菩提於未來世若有善男子善女人受持讀誦修行為他正說如是經典如來悉知是人悉見是人生長無量福德之聚

雖然復次時善實若善家子善家女若此法本受當持當讀當誦當為他等及分別廣說當知彼善實如來佛智見彼善實如來佛眼一切彼善實眾生無量福聚生當取當

亦復如是復次善現若善男子或善女人於此法門受持讀誦究竟通利及廣為他宣說開示如理作意則為如來以其佛智悉知是人則為如來以其佛眼悉見是人則為如來悉覺是人如是有情一切當生無量福聚

妙生若有善男子善女人能於此經受持讀誦為他演說如是之人佛以智眼悉知悉見當生當攝無量福聚

| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang dag chos kyi rnam grangs ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa dang | gzhan dag la yang rgya cher yang dag par rab tu ston pa de dag ni de bzhin gshegs pas mkhyen | de dag ni de bzhin gshegs pas gzigs te | sems can de dag thams cad ni bsod nams kyi phung po dpag tu med pa bskyed par ’gyur ro |

basa subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be ene nom-un ǰüil-i abuγčid kiged : bariγčid . uriγčid . ungsiγčid ba : qotola-yi oroγul-un üiledügčid /kiged/ /busud-ta beri/ aγui-da delgerenggüi-e üneger sayitur ülegülügčid-i : tedeger-i tegünčilen iregsed medeyü : /tedeger-i/ tegünčilen iregsed üǰeyü : tedeger amitan bügüde čaγlasi ügei buyan-u (27a)čoγčas-i törögülküi boluyu ::

“However, Subhūti, those gentlemen or ladies who will learn, memorise, recite, and master this round of teachings, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti, the Realized One comprehends them. All those living beings will generate an immeasurable quantity of merit.

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