Bibliotheca Polyglotta

yaś ca khalu punaḥ subhūte strī vā puruṣo vā pūrvāhṇakālasamaye gaṃgānadīvālukopamān ātmabhāvān parityajet | madhyāhṇakālasamaye sāyāhṇakālasamaye gaṃgānadīvālukopamān ātmabhāvān parityajet | anena paryāyeṇa kalpakoṭīnayutaśatasahasrāṇy ātmabhāvān parityajet | yaś cemaṃ dharmaparyāyaṃ śrutvā | na pratikṣiped ayam eva tatonidānaṃ bahutaraṃ puṇyaskandhaṃ prasunuyāt | aprameyam asaṃkhyeyam | kaḥ punar vādaḥ yo likhitvodgṛhṇīyāt | dhārayet | vācayet | paryavāpnuyāt | parebhyaś ca vistareṇa saṃprakāśayet |

須菩提若有善男子善女人初日分以恒河沙等身布施中日分復以恒河沙等身布施後日分亦以恒河沙等身布施如是無量百千萬億劫以身布施若復有人聞此經典信心不逆其福勝彼何況書寫受持讀誦為人解說

須菩提若有善男子善女人初日分以恒河沙等身布施中日分復以恒河沙等身布施後日分復以恒河沙等身布施如是捨恒河沙等無量身如是百千萬億那由他劫以身布施若復有人聞此法門信心不謗其福勝彼無量阿僧祇何況書寫受持讀誦修行為人廣說

復次須菩提若有善男子善女人於日前分布施身命如上所說諸河沙數於日中分布施身命於日後分布施身命皆如上說諸河沙數如是無量百千萬億劫以身命布施若復有人聞此經典不起誹謗以是因緣生福德多彼無數無量何況有人書寫受持讀誦教他修行為人廣說

復次須菩提若有善男子善女人於日前分布施身命如上所說諸河沙數於日中分布施身命於日後分布施身命皆如上說諸河沙數如是無量百千萬億劫以身命布施若復有人聞此經典不起誹謗以是因緣生福多彼無數無量何況有人書寫受持讀誦教他修行為人廣說

若復時善實婦女若丈夫若前分時恒伽河沙等我身捨如是中分時如是晚分時恒伽河沙等我身捨以此因緣劫俱致那由多百千我身捨若此法本聞已不謗此如是彼緣多過福聚生無量不可數何復言若寫已受持讀誦為他等及分別廣說

復次善現假使善男子或善女人日初時分以殑伽河沙等自體布施日中時分復以殑伽河沙等自體布施日後時分亦以殑伽河沙等自體布施由此異門經於俱胝那庾多百千劫以自體布施若有聞說如是法門不生誹謗由此因緣所生福聚尚多於前無量無數何況能於如是法門具足畢竟書寫受持讀誦究竟通利及廣為他宣說開示如理作意

妙生若有善男子善女人初日分以弶伽河沙等身布施中日分復以弶伽河沙等身布施後日分亦以弶伽河沙等身布施如是無量百千萬億劫以身布施若復有人聞此經典不生毀謗其福勝彼何況書寫受持讀誦為人解說

| yang rab ’byor skyes pa’am bud med gang zhig snga dro’i dus kyi tshe lus gang g’a’i klung gi bye ma snyed yongs su gtong la | phyed kyi dus dang | phyi dro’i dus kyi tshe yang lus gang g’a’i klung gi bye ma snyed yongs su gtong ste | rnam grangs ’di lta bur bskal pa bye ba khrag khrig ’bum phrag du mar lus yongs su gtong ba bas | gang gis chos kyi rnam grangs ’di thos nas mi spong na | de nyid gzhi de las bsod nams ches mang du grangs med dpag tu med pa bskyed na | gang gis yi ger bris nas 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 lta ci smos |

basa subudi a eres ba qatud ked-bel üde manaγar-un čaγ učir-tur gangga mören-ü qumaki-yin toγatan beyeben oγoγata öggüged : düli-yin čaγ kiged üdesi-yin čaγ učir-tur ber gangga mören-ü qumakiyin toγabar beyeben oγoγata öggüged : ene metü ǰüil-iyer ǰaγun mingγan naγud költi galab-ud-tur beyeben oγoγata öggügsen-eče : ken tere ene nom-un ǰüil-i sonosen ese teböibesü ele : tere kü tegün-ü siltaγan-ača neng asuru olan toγ-a tomsi ügei čaγlasi ügei buyan-i egüskeküi ele bolbasu : (27b)ken tere bičiǰü abuγčid . bariγčid . uriγčid . lungsiγčid/ . qotola-yi oroγul-un üiledügčid /busud-ta beri aγui-da delgerenggüi-e ünen maγad sayitur üǰegülügčid-i daki yaγun ögületele ::

If, however, some woman or man were to sacrifice in the morning as many of their own bodies as there are grains of sand in the Ganges River, Subhūti, were to sacrifice in the middle of the day and in the evening as many of their own bodies as there are sands in the Ganges River, were to sacrifice their own bodies in this manner for a hundred thousand million billion aeons, and if someone were to hear this round of teachings and not reject it, the latter would on that basis generate a much larger quantity of merit, an immeasurable and incalculable amount, to say nothing of someone who after copying it would learn it, memorize it, recite it, master it, and elucidate it in full for others.

api tu subhūte aciṃtyo ’tulyo ’yaṃ dharmaparyāyaḥ | ayaṃ ca dharmaparyāyaḥ tathāgatena bhāṣitaḥ agrayānasaṃprasthitānāṃ satvānām arthāya | śreṣṭhayānasaṃprasthitānāṃ satvānām arthāya | ye imaṃ dharmaparyāyam udgrahīṣyaṃti | dhārayiṣyaṃti | vācayiṣyaṃti | paryavāpsyaṃti | jñātās te subhūte tathāgatena dṛṣṭās te subhūte tathāgatena | sarve te satvāḥ aprameyeṇa puṇyaskandhena samanvāgatā bhaviṣyaṃti | aciṃtyenātulyenāmāpyenāparimāṇena puṇyaskandhena samanvāgatā bhaviṣyaṃti | [(GMs 7a1:) sarve te satvā mamāṃsena bodhiṃ dhārayiṣyanti |] tat kasya hetoḥ | na hi śakyaṃ subhūte ayaṃ dharmo hīnādhimuktikaiḥ śrotum | nātmadṛṣṭikaiḥ na satvadṛṣṭikaiḥ na jīvadṛṣṭikaiḥ na pudgaladṛṣṭikaiḥ śakyaṃ śrotum udgrahītuṃ vā dhārayituṃ vā vācayituṃ vā paryavāptuṃ vā nedaṃ sthānaṃ vidyate |

須菩提以要言之是經有不可思議不可稱量無邊功德如來為發大乘者說為發最上乘者說若有人能受持讀誦廣為人說如來悉知是人悉見是人皆得成就不可量不可稱無有邊不可思議功德如是人等則為荷擔如來阿耨多羅三藐三菩提何以故須菩提若樂小法者著我見人見眾生見壽者見則於此經不能聽受讀誦為人解說

須菩提以要言之是經有不可思議不可稱量無邊功德此法門如來為發大乘者說為發最上乘者說若有人能受持讀誦修行此經廣為人說如來悉知是人悉見是人皆成就不可思議不可稱無有邊無量功德聚如是人等則為荷擔如來阿耨多羅三藐三菩提何以故須菩提若樂小法者則於此經不能受持讀誦修行為人解說若有我見眾生見人見壽者見於此法門能受持讀誦修行為人解說者無有是處

復次須菩提如是經典不可思量無能與等如來但為憐愍利益能行無上乘及行無等乘人說若復有人於未來世受持讀誦教他修行正說是經如來悉知是人悉見是人與無數無量不可思議無等福聚而共相應如是等人由我身分則能荷負無上菩提何以故須菩提如是經典若下願樂人及我見眾生見壽者見受者見如此等人能聽能修讀誦教他正說無有是處

雖然復次時善實不可思不可稱此法本彼不可思如是果報觀察應此善實法本如來說勝乘發行眾生為故最勝乘發行眾生為故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具足有當不可思不可稱亦不可量福聚具足有當一切彼善實眾生我肩菩提持當有彼何所因不能善實此法本小信解者眾生聞不我見者不眾生見者不壽見者不人見者不菩薩誓眾生能聞受若持若讀若誦若無是處有

復次善現如是法門不可思議不可稱量應當希冀不可思議所感異熟善現如來宣說如是法門為欲饒益趣最上乘諸有情故為欲饒益趣最勝乘諸有情故善現若有於此法門受持讀誦究竟通利及廣為他宣說開示如理作意即為如來以其佛智悉知是人即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成就無量福聚皆當成就不可思議不可稱量無邊福聚善現如是一切有情其肩荷擔如來無上正等菩提何以故善現如是法門非諸下劣信解有情所能聽聞非諸我見非諸有情見非諸命者見非諸士夫見非諸補特伽羅見非諸意生見非諸摩納婆見非諸作者見非諸受者見所能聽聞此等若能受持讀誦究竟通利及廣為他宣說開示如理作意無有是處

妙生是經有不可思議不可稱量無邊功德如來為發大乘者說為發最上乘者說若有人能受持讀誦廣為他說如來悉知悉見是人皆得成就不可量不可稱不可思議福業之聚當知是人則為以肩荷負如來無上菩提何以故妙生若樂小法者則著我見眾生見壽者見更求趣見是人若能讀誦受持此經無有是處

yang rab ’byor chos kyi rnam grangs ’di ni bsam gyis mi khyab cing mtshungs pa med de | chos kyi rnam grangs ’di ni theg pa mchog la yang dag par zhugs pa’i sems can rnams kyi don dang | theg pa phul du phyin pa la yang dag par zhugs pa’i sems can rnams kyi don gyi phyir | de bzhin gshegs pas gsungs so | | 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 te | de dag de bzhin gshegs pas gzigs te | sems can de dag thams cad ni bsod nams kyi phung po dpag tu med pa dang ldan par ’gyur ro | | bsod nams kyi phung po bsam gyis mi khyab pa dang | mtshungs pa med pa dang | gzhal du med pa dang | tshad med pa dang ldan par ’gyur te | sems can de dag thams cad nga’i byang chub phrag pa la thogs par ’gyur ro | | de ci’i phyir zhe na | rab ’byor dman pa la mos pa rnams kyis chos kyi rnam grangs ’di mnyan par mi nus te | bdag tu lta ba rnams kyis ma yin | sems can du lta ba rnams kyis ma yin | srog tu lta ba rnams kyis ma yin | gang zag tu lta ba rnams kyis mnyan pa dang | blang ba dang | gzung ba dang | klog pa dang | kun chub par byed mi nus te | de ni gnas med pa’i phyir ro |

basa subudi a ene nom-un ǰüil kemebesü sedkiǰü /ülü testeküi boluγad/ adalidqasi ügei buyu : egün-ü ači ür-e-yi /ber/ sedkisi ügei kü kemen uqaγdaqui : ene nom-un ǰüil kemebesü degedü kölgen-dür ünen-iyer orolduγsan amitan-u tulada ba : ečüs-tür /kürügsen/ kölgen-dür ünen-iyer orolduγsan qamuγ amitan-u tusayin (28a)tulada tegünčilen iregsed nomlabai :: ked-be ene nom-un ǰüil-i abubasu . baribasu . toγtaγabasu uribasu . qotola-yi dotoraban oroγul-basu : /busud-ta beri aγui delgerenggüi-e ünen-iyer sayitur üǰegülügei tedeger-i tegünčilen iregsed medeyü : tegünčilen iregsed üǰeyü : (pro ::) tedeger qamuγ amitan kemebesü čaγlasi ügei buyan-u čoγča-tu boluγad : sedkisi ügei adalidqasi ügei üǰügür kiǰaγar ügei buyan-u čoγčas-i olqu boluyu : tede amitan bügüdeger minu bodi qutuγ-i olqu boluyu : (pro ::) tere yaγun-u tulada kemebesü : subudi a (28b)dorodul bisirel-ten amitan ene nom-un ǰüil-i sonosun ülü čidayu : bi kemen /sedkigčid amitan-a busu/ : amitan kemen sedkigčid-te busu : amin kemen sedkigčid-te busu : budgali kemen sedkigčid sonosun . abun . toγtaγan . ungsin . qotola-yi dotoraban oroγul-un ülü čidayu : tere kemebesü oron ügei-yin tulada bolai ::

“However, Subhūti, this round of teachings is inconceivable and incomparable. The Realized One has preached this round of teachings for the benefit of living beings who have set out on the highest path, for the benefit of living beings who have set out on the best path. Those who will learn, memorise, recite, and master this round of teachings, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti. All those living beings will come to be endowed with an immeasurable quantity of merit, they will come to be endowed with an inconceivable, incomparable, unreckonable, measureless quantity of merit. [Those living beings will all carry my awakening on their shoulders.]¹ Why is that? This dharma, Subhūti, cannot be heard by those of inferior inclinations, nor can it be heard, or learned, or memorized, or recited, or mastered by those who hold the false view of a self, who hold the false view of a living being, who hold the false view of a soul, or who hold the false view of a person. That is an impossibility.

1. H 151,n73

api tu subhūte yatra pṛthivīpradeśe idaṃ sūtraṃ prakāśayiṣyati | pūjanīyaḥ sa pṛthivīpradeśo bhaviṣyati | sadevamānuṣāsurasya lokasya vandanīyaḥ pradakṣiṇīkaraṇīyaś ca sa pṛthivīpradeśo bhaviṣyati | caitya sa pṛthivīpradeśo bhaviṣyati |

須菩提在在處處若有此經一切世間天人阿修羅所應供養當知此處則為是塔皆應恭敬作禮圍繞以諸華香而散其處

復次須菩提隨所在處顯說此經一切世間天人阿脩羅等皆應供養作禮右遶當知此處於世間此即成支提

復次須菩提隨所在處顯說此經一切世間天人阿修羅等皆應供養作禮右遶當知此處於世間中即成支提

雖然復次時善實此中地分此經廣說供養彼地分有當天人阿脩羅世禮右繞作及彼地分有當支帝彼地分有當

復次善現若地方所開此經典此地方所當為世間諸天及人阿素洛等之所供養禮敬右遶如佛靈廟

妙生所在之處若有此經當知此處則是制底一切世間天人阿蘇羅所應恭敬作禮圍繞以諸香花供養其處

| yang rab ’byor sa phyogs gang na mdo sde ’di ston pa’i sa phyogs de lha dang | mi dang | lha ma yin du bcas pa’i ’jig rten gyis mchod par ’os par ’gyur ro | | sa phyogs de phyag bya bar ’os pa dang | bskor ba bya bar ’os par ’gyur te | sa phyogs de mchod rten lta bur ’gyur ro |

basa subudi a ali eteged-ün oron-dur ene sudur-i nomlaγči : tere oron tngri kümün kiged asuri-nar-luγ-a yirtinčü-dekin-e takiγdaqu-yin oron inu boluyu : tere eteged-ün oron mörgügdeküi boluγad (29a)toγoriγdaqui boluyu : tere eteged-ün oron takil-un čayiti oron metü boluyu ::

“However, Subhūti, on whatever piece of ground one elucidates this discourse, that piece of ground will become worthy of worship, that piece of ground will become worthy of veneration and reverential circumambulation for the whole world with its gods, human beings and anti-gods, that piece of ground will become a shrine.

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