Bibliotheca Polyglotta

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.

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