Bibliotheca Polyglotta

āha | kathaṃ bhagavan bodhisatvayānasaṃprasthitena sthātavyaṃ kathaṃ pratipattavyaṃ kathaṃ cittaṃ pragṛhītavyaṃ | bhagavān āha | iha subhūte bodhisatvayānasaṃprasthitenaivaṃ cittam utpādayitavyaṃ sarvasatvā mayā anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyāḥ evaṃ ca satvān parinirvāpya na kaścit satvaḥ parinirvāpito bhavati | tat kasya hetoḥ sacet subhūte bodhisatvasya satvasaṃjñā pravartteta | jīvasaṃjñā pudgalasaṃjñā vā na sa bodhisatva iti vaktavyaḥ tat kasya hetoḥ nāsti subhūte sa dharmo yo bodhisatvayānasaṃprasthito nāma |

爾時須菩提白佛言世尊善男子善女人發阿耨多羅三藐三菩提心云何應住云何降伏其心佛告須菩提善男子善女人發阿耨多羅三藐三菩提者當生如是心我應滅度一切眾生滅度一切眾生已而無有一眾生實滅度者何以故須菩提若菩薩有我相人相眾生相壽者相則非菩薩所以者何須菩提實無有法發阿耨多羅三藐三菩提者

爾時須菩提白佛言世尊云何菩薩發阿耨多羅三藐三菩提心云何住云何修行云何降伏其心佛告須菩提菩薩發阿耨多羅三藐三菩提心者當生如是心我應滅度一切眾生令入無餘涅槃界如是滅度一切眾生已而無一眾生實滅度者何以故須菩提若菩薩有眾生相人相壽者相則非菩薩何以故須菩提實無有法名為菩薩發阿耨多羅三藐三菩提心者

爾時須菩提白佛言世尊善男子善女人發阿耨多羅三藐三菩提心行菩薩乘云何應住云何修行云何發起菩薩心佛告須菩提善男子善女人發阿耨多羅三藐三菩提心者當生如是心我應安置一切眾生令入無餘涅槃如是般涅槃無量眾生已無一眾生被涅槃者何以故須菩提若菩薩有眾生想則不應說名為菩薩何以故須菩提實無有法名為能行菩薩上乘

爾時命者善實世尊邊如是言云何世尊菩薩乘發行住應云何修行應云何心降伏世尊言此善實菩薩乘發行如是心發生應一切眾生無我受餘涅槃界滅度應如是一切眾生滅度無有一眾生滅度有彼何所因若善實菩薩眾生想轉彼不菩薩摩訶薩名說應乃至人想轉不彼菩薩摩訶薩名說應彼何所由無有善實一法菩薩乘發行名

爾時具壽善現復白佛言世尊諸有發趣菩薩乘者應云何住云何修行云何攝伏其心佛告善現諸有發趣菩薩乘者應當發起如是之心我當皆令一切有情於無餘依妙涅槃界而般涅槃雖度如是一切有情令滅度已而無有情得滅度者何以故善現若諸菩薩摩訶薩有情想轉不應說名菩薩摩訶薩所以者何若諸菩薩摩訶薩不應說言有情想轉如是命者想士夫想補特伽羅想意生想摩納婆想作者想受者想轉當知亦爾何以故善現無有少法名為發趣菩薩乘者

復次妙生白佛言世尊若有發趣菩薩乘者應云何住云何修行云何攝伏其心佛告妙生若有發趣菩薩乘者當生如是心我當度脫一切眾生悉皆令入無餘涅槃雖有如是無量眾生證於圓寂而無有一眾生證圓寂者何以故妙生若菩薩有眾生想者則不名菩薩所以者何妙生實無有法可名發趣菩薩乘者

| de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das byang chub sems dpa’i theg pa la yang dag par zhugs pas ji ltar gnas par bgyi | ji ltar bsgrub par bgyi | ji ltar sems rab tu gzungs bar bgyi | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di la byang chub sems dpa’i theg pa la yang dag par zhugs pas ’di snyam du | bdag gis sems can thams cad phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings su yongs su mya ngan las bzla’o | | de ltar sems can rnams yongs su mya ngan las bzlas kyang sems can gang yang yongs su mya ngan las bzlas par gyur pa med do snyam du sems bskyed par bya’o | | de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems can du ’du shes ’jug na byang chub sems dpa’ zhes mi bya la | gang zag gi bar du ’du shes ’jug na yang de byang chub sems dpa’ zhes mi bya ba’i phyir ro | | de ci’i phyir zhe na | rab ’byor gang byang chub sems dpa’i theg pa la yang dag par zhugs pa zhes bya ba’i chos de gang yang med pa’i phyir ro |

tendeče ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a bodisdv-narun kölgen-dür ünen-iyer orolduγsad kerkiǰü aγdaqui : kerkiǰü bütügegdeküi kerkiǰü sedkil-iyen sayitur eǰelen bariγdaqui : teyin kemen öčibesü : ilaǰu tegüs (31a)nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a egün-dür bodisdv-nar-un kölgen-dür ünen-iyer oroγsad eyin kemen bi qamuγ amitan-i ülegsen čoγča ügei nirvan-u činar-tur bari nirvan-dur ǰokiyasu : tere metü čaγlasi ügei qamuγ amitan-i bari nirvan-dur ǰokiyabasu ber : nigeken ber amitan-i bari nirvan-dur ǰokiyaγsan ügei buyu : kemen sedkil egüskegdeküi : tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdeyü : (31b)budgali-dur kürtele sedkiǰü oroldubasu ber : tegüni bodisdv ülü kemegdekü-yin tulada bolai : tere yaγun-u tulada kemebesü : subudi a ali tere bodisdv-nar-un kölgen-dür ünen-iyer orolduqui kemegdeküi : tere nom nigeken ber ügei-yin tulada bolai ::

He said, “How, Lord, should one who has set out on the bodhisattva path take his stand, how should he proceed, how should he control the mind?”
The Lord said, “In this regard, Subhūti, one who has set out on the bodhisattva path should have the following thought, ‘I should bring all living beings to final extinction in the realm of extinction without substrate remaining. But after I have brought living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’ Why is that? If, Subhūti, the idea of a living being were to occur to a bodhisattva, or the idea of a soul or the idea of a person, he should not be called a bodhisattva. Why is that? There is no dharma called ‘one who has set out on the bodhisattva path.’

tat kiṃ manyase subhūte asti sa kaścid dharmo yas tathāgatena dīpaṃkarasya tathāgatasyāntikād anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ āha | nāsti sa bhagavan kaścid dharmo yas tathāgatena dīpaṃkarasya tathāgatasyāntikād anuttarā samyaksaṃbodhim abhisaṃbuddhaḥ [evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat | evam etat subhūte evam etat nāsti subhūte sa kaścid dharmo yas tathāgatena dīpaṅkarasya tathāgatasyārhataḥ samyaksambuddhasyāntikād anuttarāṃ samyaksambodhim abhisambuddhaḥ | sacet punaḥ subhūte kaścid dharmas tathāgatenābhisambuddho ’bhaviṣyat na māṃ dīpaṅkaras tathāgato vyākariṣyad | bhaviṣyasi tvaṃ māṇavānāgate ’dhvani śākyamunir nāma tathāgato ’rhan samyaksambuddha iti | yasmāt tarhi subhūte tathāgatenārhatā samyaksambuddhena nāsti sa kaścid dharmo yo ’nuttarāṃ samyaksambhodhim abhisambuddhas |]¹ āha | tasmād ahaṃ dīpaṃkareṇa tathāgatena vyākṛto bhaviṣyasi tvaṃ māṇavānāgate ’dhvani śākyamunir nāma tathāgato ’rhan samyasaṃbuddhas

1. Cz 47,19-48,2/H 152,n83

須菩提於意云何如來於然燈佛所有法得阿耨多羅三藐三菩提不不也世尊如我解佛所說義佛於然燈佛所無有法得阿耨多羅三藐三菩提佛言如是如是須菩提實無有法如來得阿耨多羅三藐三菩提須菩提若有法如來得阿耨多羅三藐三菩提者然燈佛則不與我受記汝於來世當得作佛號釋迦牟尼以實無有法得阿耨多羅三藐三菩提是故然燈佛與我受記作是言汝於來世當得作佛號釋迦牟尼

須菩提於意云何如來於燃燈佛所有法得阿耨多羅三藐三菩提不須菩提白佛言不也世尊如我解佛所說義佛於燃燈佛所無有法得阿耨多羅三藐三菩提佛言如是如是須菩提實無有法如來於燃燈佛所得阿耨多羅三藐三菩提須菩提若有法如來得阿耨多羅三藐三菩提者燃燈佛則不與我受記汝於來世當得作佛號釋迦牟尼以實無有法得阿耨多羅三藐三菩提是故燃燈佛與我受記作如是言摩那婆汝於來世當得作佛號釋迦牟尼

須菩提汝意云何於燃燈佛所頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不也世尊於燃燈佛所無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是於燃燈佛所無有一法如來所得名阿耨多羅三藐三菩提須菩提於燃燈佛所若有一法如來所得名阿耨多羅三藐三菩提燃燈佛則不授我記婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀須菩提由實無有法如來所得名阿耨多羅三藐三菩提是故然燈佛與我授記作如是言婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀

須菩提汝意云何於然燈佛所頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不得世尊於然燈佛所無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是於然燈佛所無有一法如來所得名阿耨多羅三藐三菩提須菩提於然燈佛所若有一法如來所得名阿耨多羅三藐三菩提然燈佛則不授我記婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀須菩提由實無有法如來所得名阿耨多羅三藐三菩提是故然燈佛與我授記作如是言婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀

彼何意念善實有一法若如來燈作如來應正遍知邊無上正遍知證覺如是語已命者善實世尊邊如是言無有彼世尊一法若如來燈作如來應正遍知邊無上正遍知證覺如是語已世尊命者善實如是言如是如是善實如是如是無有彼一法若如來燈作如來應正遍知邊無上正遍知證覺若復善實一法如來證覺有不我燈作如來應正遍知記說有當汝行者未來世釋迦牟尼名如來應正遍知者是故此善實如來應正遍知無有一法若無上正遍知證覺彼故燈作如來應正遍知記說有當汝行者未來世釋迦牟尼名如來應正遍知

佛告善現於汝意云何如來昔於然燈如來應正等覺所頗有少法能證阿耨多羅三藐三菩提不作是語已具壽善現白佛言世尊如我解佛所說義者如來昔於然燈如來應正等覺所無有少法能證阿耨多羅三藐三菩提說是語已佛告具壽善現言如是如是善現如來昔於然燈如來應正等覺所無有少法能證阿耨多羅三藐三菩提何以故善現如來昔於然燈如來應正等覺所若有少法能證阿耨多羅三藐三菩提者然燈如來應正等覺不應授我記言汝摩納婆於當來世名釋迦牟尼如來應正等覺善現以如來無有少法能證阿耨多羅三藐三菩提是故然燈如來應正等覺授我記言汝摩納婆於當來世名釋迦牟尼如來應正等覺

妙生於汝意云何如來於然燈佛所頗有少法是所證不妙生言如來於然燈佛所無法可證而得菩提佛言如是如是妙生實無有法如來於然燈佛所有所證悟得大菩提若證法者然燈佛則不與我授記摩納婆汝於來世當得作佛號釋迦牟尼以無所得故然燈佛與我授記當得作佛號釋迦牟尼

| rab ’byor ’di ji snyam du sems | de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las 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 skad ces bka’ stsal nas | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i chos de yang ma mchis so | | 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 | de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las 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 med do | | rab ’byor gal te de bzhin gshegs pas gang mngon par rdzogs par sangs rgyas pa’i chos de ’ga’ zhig yod par gyur na | de bzhin gshegs pa mar me mdzad kyis nga la bram ze’i khye’u khyod ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas sh’a kya thub pa zhes bya bar ’gyur ro zhes lung mi ston pa zhig na | rab ’byor ’di ltar 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 med pas de’i phyir de bzhin gshegs pa mar me mdzad kyis nga la bram ze’i khye’u khyod ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas sh’a kya thub pa zhes bya bar ’gyur ro zhes lung bstan to |

subudi a egüni ker kemen sedkimüi : tegün-čilen iregsed tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen /tegüs/ tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom-i nigeken ber /bui/ kemen sedkimüyü : teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs (32a)nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a /tegünčilen ireg-sed/ tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom nigeken ber ügei buyu : teyin kemen öčibesü : ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a tere tegünčilen /kü/ buyu : tere tegünčilen kü bolumui : /tegünčilen iregsed/ tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete (32b)tegüsken burqan boluγsan tere nom nigeken ber ügei bolai :: subudi a ker ber tegün-čilen iregsen-ü aliba ilete tegüsken burqan boluγsan tere nom nigen kedüi bükü bolbasu ele : tegün-čilen iregsen dibanggar-a burqan namayi biraman-u /köbegün a/ či irege /edügüi/ čaγ-tur : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan sigemüni neretü burqan bolqu kemen viyakirid-i ülü kü öggüyü-ǰ-e : subudi a /tere/ metü tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere (33a)nom nigeken ber ügei-yin tulada tegüber tegünčilen iregsen dibanggar-a burqan namayi biraman-u köbegün a či irege edügüil čaγ-tur : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan sigemüni /burqan neretü/ bolqu kemen viyakirid ögbei ::

“What do you think, Subhūti? Is there any dharma which the Realized One had from the Realized One Dīpaṃkara by which he fully awakened to supreme and perfect awakening?”
He said, “There is no dharma whatsoever which the Realized One had from the Realized One Dīpaṃkara by which he fully awakened to supreme and perfect awakening.”
[(Cz 82,20-31:) The Lord: So it is, Subhuti, so it is, there is no dharma by which the Tathagata, when he was in the presence of Dipankara, the Tathagata, Arhat, Fully Enlightened One, has awoken to the utmost, right and perfect enlightenment. If again, Subhuti, some dharma had been fully known by the Tathagata, not of me would the Tathagata Dipankara have predicted: «You, young Brahmin, will in a future period be a Tathagata, Arhat, Fully Enlightened, by the name Śākyamuni». Because then, Subhuti, there is not any dharma by which the Tathagata, Arhat, Fully Enlightened One has fully known the utmost, right and perfect enlightenment,] He said, “Therefore the Realized One Dīpaṃkara predicted of me ‘At a future time, young man, you will become a Realized, Worthy and Perfectly Awakened One by the name of Śākyamuni!’

tat kasya hetos tathāgata iti subhūte tathatāyā etad adhivacanam

何以故如來者即諸法如義

何以故須菩提言如來者即實真如

何以故須菩提如來者真如別名

彼何所因如來者善實真如故此即是如來者善實不生法故此即是世尊者善實道斷此即是如來者善實畢竟不生故此即是彼何所因如是彼實不生若最勝義

所以者何善現言如來者即是真實真如增語言如來者即是無生法性增語言如來者即是永斷道路增語言如來者即是畢竟不生增語何以故善現若實無生即最勝義

何以故妙生言如來者即是實性真如之異名也

| de ci’i phyir zhe na | rab ’byor de bzhin gshegs pa zhes bya ba ni yang dag pa de bzhin nyid kyi tshig bla dwags yin pa’i phyir ro |

tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen kemebesü : ünen /maγad mön/ činar-un degedü ayalγu bükü-yin tulada bolai ::

“Why is that? The word ‘Realized’ (tathāgata), Subhūti, is a synonym for reality (tathatā).

yaḥ kaścit subhūte evaṃ vadet tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddheti [sa vitathaṃ vadet]² | nāsti subhūte sa kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhaḥ yaḥ subhūte tathāgatena dharmo ’bhisaṃbodhir abhisaṃbuddhaḥ yaḥ subhūte tathāgatena dharmo ’bhisaṃbuddhas tatra na satyaṃ na mṛṣāḥ tasmāt tathāgato bhāṣate | sarvadharmā buddhadharmā iti | sarvadharmā iti subhūte sarve te adharmās tenocyante sarvadharmā iti | ||

2. Cz 48,9

若有人言如來得阿耨多羅三藐三菩提須菩提實無有法佛得阿耨多羅三藐三菩提須菩提如來所得阿耨多羅三藐三菩提於是中無實無虛是故如來說一切法皆是佛法須菩提所言一切法者即非一切法是故名一切法

須菩提若有人言如來得阿耨多羅三藐三菩提者是人不實語須菩提實無有法佛得阿耨多羅三藐三菩提須菩提如來所得阿耨多羅三藐三菩提於是中不實不妄語是故如來說一切法皆是佛法須菩提所言一切法一切法者即非一切法是故名一切法

須菩提若有人說如來得阿耨多羅三藐三菩提是人不實語何以故須菩提實無有法如來所得名阿耨多羅三藐三菩提須菩提此法如來所得無實無虛是故如來說一切法皆是佛法須菩提一切法者非一切法故如來說名一切法

若有善實如是語如來應正遍知無上正遍知證覺彼不如語誹謗我彼善實不實取彼何所因無有彼善實一法若如來應正遍知無上正遍知證覺若善實如來法證覺說若不彼中實不妄彼故如來說一切法佛法者彼何所因一切法一切法者善實一切彼非法如來說彼故說名一切法者

善現若如是說如來應正等覺能證阿耨多羅三藐三菩提者當知此言為不真實所以者何善現由彼謗我起不實執何以故善現無有少法如來應正等覺能證阿耨多羅三藐三菩提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是故如來說一切法皆是佛法善現一切法一切法者如來說非一切法是故如來說名一切法一切法

妙生若言如來證得無上正等覺者是為妄語何以故實無有法如來證得無上正覺妙生如來所得正覺之法此即非實非虛是故佛說一切法者即是佛法妙生一切法一切法者如來說為非法是故如來說一切法者即是佛法

| rab ’byor gang la la zhig ’di skad du | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas so zhes zer na de log par smra ba yin no | | de ci’i phyir zhe na | rab ’byor | 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 med pa’i phyir ro | | rab ’byor de bzhin gshegs pas chos gang mngon par rdzogs par sangs rgyas pa de la bden pa yang med rdzun pa yang med de | de bas na de bzhin gshegs pas chos thams cad sangs rgyas kyi chos so zhes gsung ngo | | rab ’byor chos thams cad ces bya ba ni de dag thams cad chos med pa yin te | de bas na chos thams cad sangs rgyas kyi chos zhes bya ste |

subudi a ked-be eyin kemen tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan (33b)bolbai kemen ögülebesü : tere /tetürü/ alǰiyas ögülegči buyu : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan /tere nom/ nigeken ber ügei-yin tulada bolai :: subudi a tegünčilen iregsen aliba nom-i ilete tegüsken burqan boluγsan ba : ene nomlaγsan-dur ünen ber ügei : qudal ber ügei buyu : tegüber tegünčilen iregsen qamuγ nom-ud-i burqan-u nom kemen nomlaǰuqui : subudi a qamuγ nom-ud kemegdekün tede ele bügüdeger /nom/ (34a)ügei buyu : tegüber qamuγ nom-ud-i burqan-u nom kemegdeyü ::

“Should anyone say, Subhūti, that the Realized One has fully awakened to supreme and perfect awakening, [he would be speaking a falsehood,]¹ there is no dharma whatsoever to which the Realized One has fully awakened as supreme and perfect awakening. In the dharma to which the Realized One has fully awakened, there is no truth and no falsehood. Therefore the Realized One preaches ‘All dharmas are Buddha-dharmas.’ As far as ‘all dharmas’ are concerned, Subhūti, all of them are dharma-less. That is why they are called ‘all dharmas.’

1. H 153,n84

tadyathāpi nāma subhūte puruṣo bhaved upetakāyo mahākāyaḥ subhūtir āha | yo ’sau tathāgatena puruṣo bhāṣita upetakāyo mahākāyaḥ akāyaḥ sa bhagavaṃs tathāgatena bhāṣitas tenocyate upetakāyo mahākāyaḥ

須菩提譬如人身長大須菩提言世尊如來說人身長大則為非大身是名大身

須菩提譬如有人其身妙大須菩提言世尊如來說人身妙大則非大身是故如來說名大身

須菩提譬如有人遍身大身須菩提言世尊是如來所說遍身大身則為非身是故說名遍身大身

譬如善實丈夫有具足身大身命者善實言若彼世尊如來丈夫說具足身大身非身彼世尊如來說彼故說名足身大身者

佛告善現譬如士夫具身大身具壽善現即白佛言世尊如來所說士夫具身大身如來說為非身是故說名具身大身

妙生譬如丈夫其身長大妙生言世尊如來說為大身者即說為非身是名大身

| rab ’byor ’di lta ste | dper na mi zhig lus dang ldan zhing lus chen por gyur pa bzhin no | | tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das de bzhin gshegs pas mi zhig lus dang ldan zhing lus chen po zhes gang gsungs pa de | de bzhin gshegs pas lus ma mchis par gsungs te | des na lus dang ldan zhing lus chen po zhes bgyi’o |

subudi a eyin uqaγdaqui adalidqabasu : uigen /kümün/ kümün-ü bey-e tegüsüged yeke bey-e-tü boluγsan metü bolai : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen a tegünčilen iregsedün kümün-ü bey-e tegüsüged yeke bey-e kemen aliba tere nomlaγsan-i tegünčilen iregsen bey-e ügei kemen nomlaγsan-iyar : tegüber bey-e-tü boluγad yeke bey-e kemegdeyü ::

“Subhūti, it is as if there were, say, a man who was full-bodied and big-bodied.”
Subhūti said, “That man whom the Realized One has described as full-bodied and big-bodied has, Lord, been described by the Realized One as bodiless. That is why he is called full-bodied and big-bodied.”

bhagavān āha | evam etat subhūte yo bodhisatva evaṃ vaded ahaṃ satvān parinirvāpayiṣyāmīti | na sa bodhisatva iti vaktyaḥ tat kasya hetoḥ asti subhūte sa kaścid dharmo yo bodhisatvo nāma | āha | no hīdaṃ bhagavan bhagavān āha | tasmāt tathāgato bhāṣate niḥsatvāḥ sarvadharmāḥ nirjīvā niṣpudgalāḥ

須菩提菩薩亦如是若作是言我當滅度無量眾生則不名菩薩何以故須菩提實無有法名為菩薩是故佛說一切法無我無人無眾生無壽者

佛言須菩提菩薩亦如是若作是言我當滅度無量眾生則非菩薩佛言須菩提於意云何頗有實法名為菩薩須菩提言不也世尊實無有法名為菩薩是故佛說一切法無眾生無人無壽者

佛言如是須菩提如是須菩提若有菩薩說如是言我當般涅槃一切眾生則不應說名為菩薩須菩提汝意云何頗有一法名菩薩不須菩提言不也世尊佛言須菩提是故如來說一切法無我無眾生無壽者無受者

佛言如是須菩提如是須菩提若有菩薩說如是言我當般涅槃一切眾生則不應說名為菩薩須菩提汝意云何頗有一法名菩薩不須菩提言無有世尊佛言須菩提是故如來說一切法無我無眾生無壽者無受者

世尊言如是如是善實如是如是若菩薩如是語有眾生般涅槃滅度我不彼菩薩名說應彼何所因有善實有一法若菩薩名善實言不如此世尊世尊言眾生眾生者善實非眾生彼如來說彼故說名眾生者彼故如來說無我一切法無眾生無壽者無長養者無人一切法者

佛言善現如是如是若諸菩薩作如是言我當滅度無量有情是則不應說名菩薩何以故善現頗有少法名菩薩不善現答言不也世尊無有少法名為菩薩佛告善現有情有情者如來說非有情故名有情是故如來說一切法無有有情無有命者無有士夫無有補特伽羅等

佛告妙生如是如是若菩薩作是語我當度眾生令寂滅者則不名菩薩妙生頗有少法名菩薩不答言不爾世尊妙生是故如來說一切法無我無眾生無壽者無更求趣

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor de bzhin te | byang chub sems dpa’ gang ’di skad du bdag gis sems can rnams yongs su mya ngan las bzla’o zhes zer na de byang chub sems dpa’ zhes mi bya’o | | de ci’i phyir zhe na | rab ’byor gang byang chub sems dpa’ zhes bya ba’i chos de gang yang yod dam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma mchis so | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de bas na de bzhin gshegs pas chos thams cad ni sems can med pa | srog med pa | gang zag med pa zhes gsungs so |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen kü buyu tere tegünčilen kü bolumui . : aliba bodisdv-nar (34b)eyin kemen bi qamuγ amitan-i bari nirvan bolγabai kemen ögülebesü : tegüni bodisdv ülü kemegdemüi : tere yaγun-u tulada kemebesü : subudi a bodisdv kemegdekü tere nom-i nigeken ber bui kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere bnan buyu : ilaǰu tegüs nögčigsen ıarıil bolur-un : subudi a tegünü tulada qamuγ nom-ud amitan ügei : amin ügei budgali ügei boluyu : kemen tegünčilen iregsen nomlabai :

The Lord said, “Quite so, Subhūti. Any bodhisattva who would say such things as ‘I will bring living beings to final extinction’ should not be called a bodhisattva. Why is that? Does any dharma at all exist called ‘a bodhisattva,’ Subhūti?”
He said, “No indeed, Lord.”
The Lord said, “Therefore the Realized One preaches that all dharmas are devoid of a living being, devoid of a soul, devoid of a person.

yaḥ subhūte bodhisatva evaṃ vaded ahaṃ kṣetravyūhān niṣpādayiṣyāmīti | so ’pi tathaiva vaktavyaḥ tat kasya hetoḥ kṣetravyūhāḥ kṣetravyūhā iti subhūte avyūhās te tathāgatena bhāṣitās tenocyante kṣetravyūhā iti |

須菩提若菩薩作是言我當莊嚴佛土是不名菩薩何以故如來說莊嚴佛土者即非莊嚴是名莊嚴

須菩提若菩薩作是言我莊嚴佛國土是不名菩薩何以故如來說莊嚴佛土莊嚴佛土者即非莊嚴是名莊嚴佛國土

須菩提若有菩薩說如是言我當莊嚴清淨佛土如此菩薩說虛妄言何以故須菩提莊嚴佛土者如來說則非莊嚴是故莊嚴清淨佛土

若善實菩薩如是語我佛土莊嚴成就彼亦如是不名說應彼何所因國土莊嚴國土莊嚴者善實非莊嚴彼如來說彼故說名國土莊嚴者

善現若諸菩薩作如是言我當成辦佛土功德莊嚴亦如是說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

妙生若有菩薩言我當成就佛土嚴勝佛土嚴勝者如來說為非是嚴勝是故如來說為嚴勝

| rab ’byor byang chub sems dpa’ gang zhig ’di skad du | bdag gis zhing bkod pa rnams bsgrub bo zhes zer na de yang de bzhin du brjod par bya’o | | de ci’i phyir zhe na | rab ’byor zhing bkod pa rnams zhing bkod pa rnams zhes bya ba de ni de dag bkod pa med par de bzhin gshegs pas gsungs pa’i phyir te | de bas na zhing bkod pa rnams zhes bya’o |

subudi a bodisdv-nar ked-be eyin kemen : bi ulus-un ǰokiyal-nuγud-i bütüge-bei kemen ögülebesü ele tegüni ber tegünčilen kü (35a)ögülegdeküi : tere yaγun-u tulada kemebesü : subudi a ulus-un ǰokiyal-nuγud /ulus-un ǰokiyal-nuγud/ kemegdekün : tede ǰokiyal-i ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber ulus-un ǰokiyal-nuγud kemegdeyü ::

The bodhisattva, Subhūti, who would say such things as ‘I shall make the dispositions of a field perfect’ should also be described in just that way. Why is that? The Realized One has preached, Subhūti, that the so-called ‘dispositions of a field’ are dispositionless. That is why they are called ‘dispositions of a field.’

yaḥ subhūte bodhisatvo nirātmāno dharmā nirātmāno dharmā ity adhimucyate sa tathāgatenārhatā samyaksaṃbuddhena bodhisatvo bodhisatva ity ākhyātas

須菩提若菩薩通達無我法者如來說名真是菩薩

須菩提若菩薩通達無我無我法者如來說名真是菩薩菩薩

須菩提若菩薩信見諸法無我諸法無我如來應供正遍覺說是名菩薩是名菩薩

若善實菩薩摩訶薩無我法無我法者信解彼如來應正遍知菩薩摩訶薩名說

善現若諸菩薩於無我法無我法深信解者如來應正等覺說為菩薩菩薩

妙生若有信解一切法無性一切法無性者如來說名真是菩薩菩薩

| rab ’byor byang chub sems dpa’ gang zhig chos rnams ni bdag med pa’o | | chos rnams ni bdag med pa’o zhes mos pa de ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis byang chub sems dpa’ byang chub sems dpa’ zhes brjod do |

subudi a ked-be bodisdv-nar eyin kemen qamuγ nom-ud bi ügei qamuγ nom-ud-i bi ügei buyu kemen taγalaγčin-i tegünčilen iregsen dayini daruγsan üneger tuγuluγsan /burqan/ yeke bodisdv maqasdv kemen ögülebei ::

“The bodhisattva who has faith, Subhūti, in the oft-repeated saying ‘Dharmas are selfless’ has been declared by the Realized, Worthy and Perfectly Awakened One to be a bodhisattva, a bodhisattva indeed.

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