Bibliotheca Polyglotta

/qamuγ burqan/ nom-un činar-i üǰegsen :
qamuγ uduriduγčid nom-un bey-e-tü :
nom-un činar medegdeküi-e busu-yin tula :
tegüni teyin büged meden ülü čidaγu ::

A Buddha is visible through the dharma,
A Realized One has the dharma for a body,
But the nature of dharma being unknowable by sensory consciousness,
It cannot be known by sensory consciousness.”

tat kiṃ manyase subhūte lakṣaṇasaṃpadā tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhāḥ na khalu punaḥ subhūte evaṃ draṣṭavyam na subhūte lakṣaṇasaṃpadā tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā | yat khalu punaḥ subhūte syād evaṃ bodhisatvayānasaṃprasthitaiḥ kasyacid dharmasya vināśaḥ prajñapta ucchedo vā na khalu punaḥ subhūte evaṃ draṣṭavyaṃ | na bodhisatvayānasaṃprasthitaiḥ kasyacid dharmasya vināśaḥ prajñapto nocchedaḥ

須菩提汝若作是念如來不以具足相故得阿耨多羅三藐三菩提須菩提莫作是念如來不以具足相故得阿耨多羅三藐三菩提須菩提若作是念發阿耨多羅三藐三菩提者說諸法斷滅相莫作是念何以故發阿耨多羅三藐三菩提心者於法不說斷滅相

須菩提於意云何如來可以相成就得阿耨多羅三藐三菩提須菩提莫作是念如來以相成就得阿耨多羅三藐三菩提須菩提汝若作是念菩薩發阿耨多羅三藐三菩提心者說諸法斷滅相須菩提莫作是念何以故菩薩發阿耨多羅三藐三菩提心者不說諸法斷滅相

須菩提汝意云何如來可以具足相得阿耨多羅三藐三菩提不須菩提汝今不應作如是見如來以具足相得阿耨多羅三藐三菩提何以故須菩提如來不由具足相得阿耨多羅三藐三菩提須菩提若汝作是念如來有是說行菩薩乘人有法可滅須菩提汝莫作此見何以故如來不說行菩薩乘人有法可滅及以永斷

彼何意念善實相具足如來無上正遍知證覺不復彼善實如是見應彼何所因不善實相具足如來無上正遍知證覺復時彼善實有如是語菩薩乘發行有法破滅施設斷不復善實如是見應彼何所因不菩薩乘發行有法破滅施設不斷

佛告善現於汝意云何如來應正等覺以諸相具足現證無上正等覺耶善現汝今勿當作如是觀何以故善現如來應正等覺不以諸相具足現證無上正等菩提復次善現如是發趣菩薩乘者頗施設少法若壞若斷耶善現汝今勿當作如是觀諸有發趣菩薩乘者終不施設少法若壞若斷

妙生諸有發趣菩薩乘者其所有法是斷滅不汝莫作是見何以故趣菩薩乘者其法不失

| rab ’byor ’di ji snyam du sems | mtshan phun sum tshogs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas so snyam du ’dzin na | rab ’byor khyod kyis de ltar mi blta ste | rab ’byor mtshan phun sum tshogs pas 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 pa med do | | rab ’byor ’di ji snyam du sems | byang chub sems dpa’i theg pa la yang dag par zhugs pa rnams kyis chos la la zhig rnam par bshig gam | chad par btags pa snyam du ’dzin na | rab ’byor de ltar mi blta ste | byang chub sems dpa’i theg pa la yang dag par zhugs pa rnams kyis chos gang yang rnam par bshig pa’am | chad par btags pa med do |

subudi a egüni ker kemen sedkimüi : tegüs (44a)sayin lagšan-iyar tegünčilen iregsen dayini daruγsan /tengsel ügei/ ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluyu : kemen sedkibesü ele : subudi /a/ či tegüni teyin kü ülü sedkigdeküi : subudi a lagšan qotola tegüsügsen-iyer tegünčilen iregsen dayini daruγsan üneger tuγuluγsan /burqan/ tengsel ügei /ünen tegüs/ tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan ügei bolai : subudi a či /eyin kemen/ bodisdv-nar-un kölgen-dür ünen-iyer orolduγsad /nom-i ked-be/ (44b)teyin büged ebdegsen ba tasurqai-a qomuslaγsan kemen sedkibesü ele : subudi a tegüni teyin ülü sedkigdeküi buyu : bodisdvnar-un kölgen-dür ünen-iyer oro-γsad nigeken ber nom-i teyin büged ebdegsen ba : tasurqai-a qomuslaγsan ügei bolai ::

“What do you think, Subhūti? Did the Realized One awaken fully to supreme and perfect awakening through the possession of distinctive features? This is again not the way one should see things, Subhūti. The Realized One did not awaken fully to supreme and perfect awakening through the possession of distinctive features.
“Moreover, Subhūti, if it should be thought that those who have set out on the bodhisattva path assert the destruction of any dharma or its annihilation, then once again, Subhūti, this is not the way one should see things. Those who have set out on the bodhisattva path do not assert the destruction or annihilation of any dharma whatsoever.

yaś ca khalu punaḥ subhūte kulaputro vā kuladuhitā vā gaṃgānadībālukopamāl lokadhātūn saptaratnapratipūrṇān kṛtvā tathāgatebhyo ’rhadbhyaḥ samyaksaṃbuddhebhyo dānaṃ dadyād yaś ca bodhisatvo nirātmakeṣu [anupattikeṣu]¹ dharmeṣu kṣāntiṃ pratilabheta | ayam eva tato bahutaraṃ puṇyaṃ prasaveta | na khalu punaḥ subhūte bodhisatvena puṇyaskandhaḥ parigrahītavyaḥ āha | puṇyaskhandho bhagavan parigrahītavyaḥ bhagavān āha | parigrahītavyaḥ subhūte nodgrahītavyaḥ tenocyate parigrahītavyaḥ

1. Cz 58,9

須菩提若菩薩以滿恒河沙等世界七寶布施若復有人知一切法無我得成於忍此菩薩勝前菩薩所得功德須菩提以諸菩薩不受福德故須菩提白佛言世尊云何菩薩不受福德須菩提菩薩所作福德不應貪著是故說不受福德

須菩提若善男子善女人以滿恒河沙等世界七寶持用布施若有菩薩知一切法無我得無生法忍此功德勝前所得福德須菩提以諸菩薩不取福德故須菩提白佛言世尊菩薩不取福德佛言須菩提菩薩受福德不取福德是故菩薩取福德

須菩提若有善男子善女人以滿恒伽沙等世界七寶持用布施若有菩薩於一切法無我無生得無生忍以是因緣所得福德最多於彼須菩提行大乘人不應執取福德之聚須菩提言此福德聚可攝持不佛言須菩提此福德聚可得攝持不可執取是故說此福德之聚應可攝持

若復善實善家子若善家女若恒伽河沙等世界七寶滿作已施與若菩薩摩訶薩無我無生中法中忍得此如是彼緣多過福聚生不復善實菩薩福聚取應命者善實言不世尊菩薩福聚取應世尊言取應善實不取應彼故說名取應

復次善現若善男子或善女人以殑伽河沙等世界盛滿七寶奉施如來應正等覺若有菩薩於諸無我無生法中獲得堪忍由是因緣所生福聚甚多於彼復次善現菩薩不應攝受福聚具壽善現即白佛言世尊云何菩薩不應攝受福聚佛言善現所應攝受不應攝受是故說名所應攝受

妙生若有男子女人以滿弶伽河沙世界七寶布施若復有人於無我理不生法中得忍解者所生福聚極多於彼無量無數妙生菩薩不應取其福聚妙生言菩薩豈不取福聚耶佛告妙生是應正取不應越取是故說取

| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang gis ’jig rten gyi khams gang g’a’i bye ma snyed dag rin po che sna bdun gyis rab tu gang bar byas te sbyin par byin pa bas | byang chub sems dpa’ gang zhig chos rnams bdag med cing skye ba med pa la bzod pa thob na de nyid gzhi de las bsod nams kyi phung po ches mang du bskyed do | | yang rab ’byor byang chub sems dpas bsod nams kyi phung po yongs su gzung bar mi bya’o | | tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpas bsod nams kyi phung po yongs su gzung bar mi bgyi lags sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor yongs su gzung mod kyis log par mi gzung ste | des na yongs su gzung ba zhes bya’o |

subudi /a/ basa iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be gangga mören-ü qumaki-yin toγatan /yirtinčü-yi/ doloγan ǰüil erdinis-iyer sayitur ügürgeǰü : öglige öggügsen-eče ken tere /bodisdv-nar ene nom-un ǰüil-i/ bi (45a)/ügei/ töröl ügei-dür /küličekü-yi/ olbasu ele : tere /kü/ büged tere siltaγan-ača asuru olan toγ-a tomsi ügei čaγlasi ügei buyan-u čoγčas-i törögülüyü :: basa subudi a bodisdv-nar buyan-u čoγča-yi sayitur eǰelen ülü bariγda-qu : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen a bodisdv-nar buyan-u čoγča-yi sayitur ülü kü barimuyu : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a sayitur barimui ǰ-a : alǰiyas ülü bariγdaqui buyu : tegüber sayitur eǰelen bariqui kemegdeyü ::

“If, however, some gentleman or lady were to fill as many world-systems as there are grains of sand in the Ganges River with the seven treasures and give them as a gift to the Realized, Worthy and Perfectly Awakened Ones, Subhūti, and if some bodhisattva were to attain acceptance with regard to the fact that dharmas are devoid of self, [and devoid of arising,]¹ the latter would generate from that a lot more merit. However, Subhūti, the quantity of merit should not be acquired by the bodhisattva.”
He said, “Lord, should the quantity of merit be acquired?”
The Lord said, “It should be acquired, Subhūti, but should not be taken up. That is why one says ‘It should be acquired.’

1. H 157,n117

api tu khalu punaḥ subhūte yaḥ kaścid evaṃ vadet tathāgato gacchati vāgacchati vā | tiṣṭati vā niṣīdati vā śayyāṃ vā kalpayati | na me sa bhāṣitasyārtham ājānāti | tat kasya hetoḥ tathāgata iti subhūte na kutaścid āgato na kvacid gataḥ tenocyate tathāgato ’rhan samyaksaṃbuddha iti |

須菩提若有人言如來若來若去若坐若臥是人不解我所說義何以故如來者無所從來亦無所去故名如來

須菩提若有人言如來若去若來若住若坐若臥是人不解我所說義何以故如來者無所至去無所從來故名如來

須菩提若有人言如來行住坐臥是人不解我所說義何以故須菩提如來者無所行去無所從來是故說名如來應供正遍覺知

須菩提若有人言如來行住坐臥是人不解我所說義何以故須菩提如來者無所行去亦無所從來是故名如來應供正遍覺知

雖然復次時善實若有如是語如來去若不去若住若坐若臥若如法不我善實說義解彼何所因如來者善實說名無所去無所來彼故說名如來應正遍知者

復次善現若有說言如來若去若來若住若坐若臥是人不解我所說義何以故善現言如來者即是真實真如增語都無所去無所從來故名如來應正等覺

妙生如有說言如來若來若去若坐若臥者是人不解我所說義何以故妙生都無去來故名如來

basa subudi a ked be eyin kemen (45b)tegünčilen iregsen odumui ba : iremüi ba : bosumui ba : saγumui ba : untamui kemen ögülebesü tegünü udq-a-yi nomlaǰu ülü čidamui bi : tere yaγun-u tulada kemebesü : /subudi a tegünčilen iregsed tere kemebesü/ qamiγ-a ber ese oduγsan qamiγ-a-ača ber ese iregsen-ü tulada buyu : tegüber tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan kemegdeyü ::

“However, Subhūti, if someone were to say that the Realized One goes or comes or stands or sits or lies down, he does not understand the meaning of what I have preached. Why is that? He who is called ‘the Realized One’ (tathāgata), Subhūti, has not come (āgata) from anywhere, nor has he gone (gata) anywhere. That is why he is called ‘the Realized, Worthy and Perfectly Awakened One.’

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