Bibliotheca Polyglotta

tat kiṃ manyase subhūte api tv asti sa kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhaḥ āha | nāsti sa bhagavan kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhaḥ bhagavān āha | evam etat subhūte evam etat aṇur api tatra dharmo na saṃvidyate nopalabhyate tenocyate ’nuttarā samyaksaṃbodhir iti |

須菩提白佛言世尊佛得阿耨多羅三藐三菩提為無所得耶如是如是須菩提我於阿耨多羅三藐三菩提乃至無有少法可得是名阿耨多羅三藐三菩提

佛言須菩提於意云何如來得阿耨多羅三藐三菩提耶須菩提言不也世尊世尊無有少法如來得阿耨多羅三藐三菩提佛言如是如是須菩提我於阿耨多羅三藐三菩提乃至無有少法可得是名阿耨多羅三藐三菩提

須菩提汝意云何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乃至無有如微塵法如來所捨如來所得是故說名阿耨多羅三藐三菩提平等平等

須菩提汝意云何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乃至無有如微塵法如來所捨如來所得是故說名阿耨多羅三藐三菩提平等平等

彼何意念善實雖然有法若如來無上正遍知證覺命者善實言無有彼世尊有法若如來無上正遍知世尊言如是如是善實如是如是微小彼中法無有不可得彼故說名無上正遍知者

佛告善現於汝意云何頗有少法如來應正等覺現證無上正等菩提耶具壽善現白佛言世尊如我解佛所說義者無有少法如來應正等覺現證無上正等菩提佛言善現如是如是於中少法無有無得故名無上正等菩提

妙生於汝意云何佛得無上正等覺時頗有少法所證不妙生言實無有法是佛所證佛告妙生如是如是此中無有少法可得故名無上正等菩提

| rab ’byor ’di ji snyam du sems | 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 yod dam | tshe dang ldan pa rab ’byor gyis gsol pa | | bcom ldan ’das 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 ma mchis so | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bzhin no | | de de bzhin te | de chos cung zad kyang med cing mi dmigs te des na bla na med pa yang dag par rdzogs pa’i byang chub ces bya’o |

subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan /tere/ nom-i nigeken ber bui kemen sedkimüyü : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen (40b)a tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom nigeken ber ügei bolai : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen /kü/ buyu : tere tegünčilen kü bolumui tegün-dür nom üčügüken ber ülü üǰegdeged ügei /buyu/ : tegüber deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ kemego deyü ::

“What do you think, Subhūti? Does any dharma at all exist to which the Realized One became fully awakened as supreme and perfect awakening?”
He said, “No dharma whatsoever exists to which the Realized One became fully awakened as supreme and perfect awakening.”
The Lord said, “Quite so, Subhūti, quite so. Not even a fine or minute (aṇu) dharma is to be found or apprehended in it. That is why it is called ‘superfine or supreme (anuttarā) and perfect awakening.’

api tu khalu punaḥ subhūte samaḥ sa dharmo na tatra kiṃcid viṣamas tenocyate ’nuttara samyaksaṃbodhir iti | nirjīvatvena niḥsatvatvena niṣpudgalatvena samā sānuttarā samyaksaṃbodhiḥ sarvaiḥ kuśalair dharmair abhisaṃbuddhyate | kuśalā dharmāḥ kuśalā dharmā iti subhūte adharmāś caiva te tathāgatena bhāṣitās tenocyante kuśalā dharmā iti |

復次須菩提是法平等無有高下是名阿耨多羅三藐三菩提以無我無人無眾生無壽者修一切善法則得阿耨多羅三藐三菩提須菩提所言善法者如來說非善法是名善法

復次須菩提是法平等無有高下是名阿耨多羅三藐三菩提以無眾生無人無壽者得平等阿耨多羅三藐三菩提一切善法得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非善法是名善法

復次須菩提諸佛諸佛覺知無有差別是故說名阿耨多羅三藐三菩提復次須菩提此法平等無有高下是名阿耨多羅三藐三菩提復次須菩提由無我無眾生無壽者無受者等此法平等故名阿耨多羅三藐三菩提復次須菩提由實善法具足圓滿得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非法故名善法

復次須菩提諸佛覺知無有差別是故說名阿耨多羅三藐三菩提復次須菩提此法平等無有高下是名阿耨多羅三藐三菩提復次須菩提由法無我無眾生無壽者無受者等此法平等故名阿耨多羅三藐三菩提復次須菩提由實善法具足圓滿得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非法故名善法

雖然復次時善實平等正法彼不中有不平等彼故說名無上正遍知者無我故無壽故無眾生故無人故平等無上正遍知一切善法證覺善法善法者善實非法如是彼如來說彼故說名善法者

復次善現是法平等於其中間無不平等故名無上正等菩提以無我性無有情性無命者性無士夫性無補特伽羅等性平等故名無上正等菩提一切善法無不現證一切善法無不妙覺善現善法善法者如來一切說為非法是故如來說名善法善法

妙生是法平等無有高下故名無上正等菩提以無我無眾生無壽者無更求趣性其性平等故名無上正等菩提一切善法皆正覺了故名無上正等正覺

| yang rab ’byor chos de ni mnyam pa ste | de la mi mnyam pa gang yang med pas des na bla na med pa yang dag par rdzogs pa’i byang chub ces bya’o | | bla na med pa yang dag par rdzogs pa’i byang chub de ni bdag med pa dang | sems can med pa dang | srog med pa dang | gang zag med par mnyam ste | dge ba’i chos thams cad kyis mngon par rdzogs par ’tshang rgya’o | | rab ’byor dge ba’i chos rnams dge ba’i chos rnams zhes bya ba ni de dag de bzhin gshegs pas chos med pa nyid du gsungs te | des na dge ba’i chos rnams zhes bya’o |

basa subudi a tere /nom/ tegsi sača buyu : tegün-dür sača busu nigeken ber ügei-yin tulada tegüber deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ kemegdeyü :: (41a)tere deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ /kemebesü/ bi ügei : amitan ügei : amin ügei . budgali ügegüi-e sačaγu kü buyu : buyan-tu qamuγ nom-ud-iyar ilete tegüsken burqan bolqu boluyu : subudi a buyan-tu nom-ud buyan-tu nom-ud kemegdeküi kemebesü tede nom-ud ügei kö kemen tegünčilen iregsen nomlaǰuqui : tegüber buyan-tu nom-nuγud kemegdeyü ::

“However, Subhūti, that dharma is the same as any other (sama), and there is nothing at all different (viṣama) about it. That is why it is called ‘supreme and perfect (samyak) awakening.’ By virtue of being devoid of a soul, being devoid of a living being and being devoid of a person, that supreme and perfect awakening is fully awakened to as being the same as all wholesome dharmas. These so-called ‘wholesome dharmas,’ Subhūti, have been preached by the Realized One as being indeed dharma-less. That is why they are called ‘wholesome dharmas.’

yaś ca khalu punaḥ subhūte yāvantas trisāhasramahāsāhasre lokadhātau sumeravaḥ parvatarājās tāvato rāśīn saptānāṃ ratnānām abhisaṃhṛtya dānaṃ dadyād yaś cetaḥ prajñāpāramitāyā antaśaś catuṣpadikām api gāthām udgṛhya parebhyo deśayed asya subhūte puṇyaskandhasyāsau pūrvakaḥ puṇyaskandhaḥ śatatamīm api kalān nopaiti | yāvad upaniśām api na kṣamate |

須菩提若三千大千世界中所有諸須彌山王如是等七寶聚有人持用布施若人以此般若波羅蜜經乃至四句偈等受持讀誦為他人說於前福德百分不及一百千萬億分乃至算數譬喻所不能及

須菩提三千大千世界中所有諸須彌山王如是等七寶聚有人持用布施若人以此般若波羅蜜經乃至四句偈等受持讀誦為他人說於前福德百分不及一千分不及一百千萬分不及一歌羅分不及一數分不及一優波尼沙陀分不及一乃至算數譬喻所不能及

須菩提三千大千世界所有諸須彌山王如是等七寶聚滿此世界有人持用布施若人從此般若波羅蜜經乃至四句偈等受持讀誦為他正說所得功德以前功德比此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

若復善實所有三千大千世界須彌山王彼所有聚七寶普散如來應等正遍知施與若此智慧彼岸到乃至四句等偈受已為他等分別此善實福聚彼前者福聚百上亦數不及千上亦百千上亦俱致百千上亦俱致那由他百千上亦僧企耶亦迦羅亦算亦譬喻亦憂波泥奢亦乃至譬喻亦不及

復次善現若善男子或善女人集七寶聚量等三千大千世界其中所有妙高山王持用布施若善男子或善女人於此般若波羅蜜多經中乃至四句伽他受持讀誦究竟通利及廣為他宣說開示如理作意善現前說福聚於此福聚百分計之所不能及如是千分若百千分若俱胝百千分若俱胝那庾多百千分若數分若計分若算分若喻分若烏波尼殺曇分亦不能及

妙生善法者如來說為非法故名善法妙生若三千大千世界中所有諸妙高山王如是等七寶聚有人持用布施若復有人於此經中乃至一四句頌若自受持及為他說以前福聚比此福聚假令分此以為百分彼亦不能及一分或千分億分算分勢分數分因分乃至譬喻亦不能及一

| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang la la zhig gis stong gsum gyi stong chen po’i ’jig rten gyi khams na ri’i rgyal po ri rab gang dag ji snyed yod pa de tsam gyi rin po che sna bdun gyi phung po mngon par bsdus te sbyin pa byin pa bas gang gis shes rab kyi pha rol tu phyin pa ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam bzung nas gzhan dag la yang bstan na | rab ’byor bsod nams kyi phung po ’di la bsod nams kyi phung po snga ma des brgya’i char yang mi phod pa nas rgyu’i bar du yang nye bar mi bzod do |

basa subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be bügesü γurban mingγan yeke mingγan yirtinčü-deki aγulas-un qaγan sümbir (41b)aγulas kedüi toγatan bügsen bügesü tedüi kü doloγan ǰüil erdinis-ün čoγčas-i ilete čiyulγaǰu öglige öggügsen-eče : ken tere ene bilig baramid-ača ai dörben ayalγu silüg-ün tedüi-yi toγtaγaǰu bür-ün : /busud-ta beri ünen-iyer ülegülbesü ele : subudi a ene buyan-u čoγča-dur uridu tere buyan-u čoγča ǰaγun-u qubi-dur ber oyir-a ülü kürküi-eče üliger-tür kürtele ber ülü kü küličemüi ::

“If, however, someone were to amass piles of the seven treasures as high as all the Sumerus, kings of all mountains, in the trigalactic megagalactic world-system and give them as a gift, Subhūti, and if someone else were to do no more than learn just a four-lined verse from this Perfection of Insight and teach it to others, then the former quantity of merit, Subhūti, does not approach even a hundredth part of the latter quantity of merit and so on, until nor does it even permit of any analogy.

tat kiṃ manyase subhūte api nu tathāgatasyaivaṃ bhavati | mahā satvā mocitā iti | na khalu punaḥ subhūte-r-evaṃ draṣṭavyaṃ | tat kasya hetoḥ na sa kaścit satvo ’bhaviṣyad yas tathāgatena mocitaḥ sa eva tasyātmagrāho ’bhaviṣyat satvagrāho jīvagrāhaḥ pudgalagrāhaḥ ātmagrāha iti subhūte agrāha eṣa tathāgatena bhāṣitaḥ sa ca bālapṛthagjanair udgṛhītaḥ bālapṛthagjanā iti subhūte ajanā ete tathāgatena bhāṣitās tenocyaṃte bālapṛthagjanā iti |

須菩提於意云何汝等勿謂如來作是念我當度眾生須菩提莫作是念何以故實無有眾生如來度者若有眾生如來度者如來則有我人眾生壽者須菩提如來說有我者則非有我而凡夫之人以為有我須菩提凡夫者如來說則非凡夫

須菩提於意云何汝謂如來作是念我度眾生耶須菩提莫作是念何以故實無有眾生如來度者佛言須菩提若有實眾生如來度者如來則有我人眾生壽者相須菩提如來說有我者則非有我而毛道凡夫生者以為有我須菩提毛道凡夫生者如來說名非生是故言毛道凡夫生

須菩提汝意云何如來作是念我度眾生耶須菩提汝今不應作如是念何以故實無眾生如來所度須菩提若有眾生如來所度即是我執眾生執壽者執受者執須菩提此我等執如來說非執嬰兒凡夫眾生之所執故須菩提嬰兒凡夫眾生者如來說非眾生故說嬰兒凡夫眾生

彼何意念善實雖然如來如是念我眾生度脫不復彼善實如是見應彼何所因有無善實無有一眾生若如來度脫若復善實有如是眾生有若彼如來度脫彼如是如來我取有眾生取壽取人取有我取我取者善實非取此如來說彼小兒凡夫生取小兒凡夫生小兒凡夫生者善實非生彼如來說彼故說名小兒凡夫生者

佛告善現於汝意云何如來頗作是念我當度脫諸有情耶善現汝今勿當作如是觀何以故善現無少有情如來度者善現若有有情如來度者如來即應有其我執有有情執有命者執有士夫執有補特伽羅等執善現我等執者如來說為非執故名我等執而諸愚夫異生強有此執善現愚夫異生者如來說為非生故名愚夫異生

妙生於汝意云何如來度眾生不汝莫作是見如來度眾生何以故曾無有一眾生是如來度者若有眾生是如來度者如來則有我見眾生見壽者見更求趣見妙生我等執者如來說為非執而諸愚夫妄為此執妙生愚夫眾生如來說為非生故名愚夫眾生

| rab ’byor ’di ji snyam du sems | de bzhin gshegs pa ’di snyam du ngas sems can rnams dkrol lo zhes dgongs so snyam na | rab ’byor de de ltar mi blta’o | | de ci’i phyir zhe na | rab ’byor de bzhin gshegs pas gang bkrol ba’i sems can de dag gang yang med pa’i phyir ro | | rab ’byor gal te de bzhin gshegs pas sems can gang la la zhig bkrol bar gyur na de nyid de bzhin gshegs pa’i bdag tu ’dzin par ’gyur | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ro | | rab ’byor bdag tu ’dzin ces bya ba ni de ’dzin pa med par de bzhin gshegs pas gsungs na de yang byis pa so so’i skye bo rnams kyis bzung ngo | | rab ’byor byis pa so so’i skye bo rnams zhes bya ba ni de dag skye bo med pa nyid du de bzhin gshegs pas gsungs te | des na byis pa so so’i skye bo rnams zhes bya’o |

subudi a egüni ker kemen sedkimüi : tegünčilen iregsen eyin kemen bi qamuγ amitan-i tonilγabai kemen (42a)sedkimüyü kemen sedkibesü ele : subudi a tegüni teyin ülü sedkigdeküi : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsed-te tonilγaγdaqui tere amitan nigeken ber ügei-yin tulada /bolai/ :: subudi a ker ber tegünčilen iregsen /ked-be/ amitan-i tonilγaqui bolbasu ele : /tere büged/ tegünčilen /iregsed/ bi kemen barimtalaqui boluyu : amitan kemen barimtalaqui : amin kemen barimtalaqui : budgali kemen barimtalaqui boluyu : subudi a bi kemen sedkiküi kemegdeküi kemebesü : tegüni sedkiküi ügei kemen tegünčilen iregsen nomlaǰu bügetele : tegüni ber (42b)bertegčin amitan-nuγud eǰelen barimui : subudi a bertegčin amitan-nuγud kemegdeküi kemebesü : tedeger-i amitan ügei kü kemen tegünčilen iregsed nomlaǰuqui : tegüber bertegčin /aran-nuγud/ kemegdeyü ::

“What do you think, Subhūti? Does it occur to the Realized One that he has liberated living beings? This is again not the way one should see things, Subhūti. Why is that? There is no living being whatsoever who has been liberated by the Realized One. If moreover there were any living being who was liberated by the Realized One, Subhūti, that would constitute seizing upon a self on his part, seizing upon a living being, seizing upon a soul, seizing upon a person. This ‘seizing upon a self,’ Subhūti, has been preached by the Realized One as devoid of seizing, but it is learned by foolish ordinary people. These ‘foolish ordinary people,’ Subhūti, have been preached by the Realized One as peopleless. That is why they are called ‘foolish ordinary people.’

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