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Vajracchedikā Prajñāpāramitā

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Translator Chinese (A.D. 1018-1058)

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vajracchedikā prajñāpāramitā | 
金剛般若波羅蜜經 
|| rgya gar skad du | a’a rya ba dzra tstsha da ka n’a ma pra dzñ’a p’a ra mi t’a ma h’a y’a na s’u tra | bod skad du | ’phags pa śes rab kyi pha rol tu phyin pa rdo rje gcod pa źes bya ba theg pa chen po’i mdo | 
Vajracchedikā Prajñāpāramitā 
namo śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | || 
姚秦天竺三藏鳩摩羅什譯 
saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo | 
Hail to Śākyamuni, the Realized, Worthy and Perfectly Awakened One! 
evaṃ mayā śrutam ekasmin samaye bhagavān | śrāvastyāṃ viharati sma | jetavane | anāthapiṇḍadasyārāme mahatā bhikṣusaṃghena sārdham ardhatrayodaśabhir bhikṣuśataiḥ |  atha khalu bhagavān pūrvāhṇakālasamaye nivāsya pātracīvaram ādāya | śrāvastīṃ mahānagarīṃ piṇḍāya prāviśat |  atha khalu bhagavān | śrāvastīṃ mahānagarīṃ piṇḍāya caritvā paścād bhaktapiṇḍapātapratikkrāṃ taḥ pādau prakṣālya nyaṣīdad bhagavān | prajñapta evāsane paryaṃkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛtim upasthāpya |  atha saṃbahulā bhikṣavaḥ yena bhagavāṃs tenopasaṃkkraman upasaṃkkramya bhagavataḥ pādau śirasābhivandya bhagavaṃtaṃ tṛḥpradakṣiṇīkṛtvā ekāṃte nyaṣīdan | 
如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘眾千二百五十人俱  爾時世尊食時著衣持缽入舍衛大城乞食  於其城中次第乞已還至本處飯食訖收衣缽洗足已敷座而坐   
| ’di skad bdag gis thos pa dus gcig na | bcom ldan ’das mñan du yod pa na rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba na | dge sloṅ stoṅ ñis brgya lṅa bcu’i dge sloṅ gi dge ’dun chen po daṅ | byaṅ chub sems dpa’ sems dpa’ chen po rab tu maṅ po daṅ thabs cig tu bźugs te |  de nas bcom ldan ’das sṅa dro’i dus kyi tshe śam thabs daṅ chos gos sku la gsol te | lhuṅ bzed bsnams nas | mñan yod kyi groṅ khyer chen por bsod sñoms kyi phyir źugs so |  | de nas bcom ldan ’das mñan yod kyi groṅ khyer chen por bsod sñoms kyi phyir gśegs nas bsod sñoms kyi źal zas mjug tu gsol te | źal zas kyi bya ba mdzad | lhuṅ bzed daṅ chos gos bźag nas | źal bsil te | gdan bśams pa la skyil mo kruṅ bcas nas sku draṅ por bsraṅ ste | dran pa mṅon du bźag nas bźugs so |  | de nas dge sloṅ maṅ po bcom ldan ’das ga la ba der doṅ ste lhags nas | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te | bcom ldan ’das la lan gsum bskor ba byas nas phyogs gcig tu ’khod do | 
This is the word as I heard it once when the Lord was staying in Śrāvastī, in Jetṛ’s Grove, at the monastery of Anāthapiṇḍada, together with a large community of monks 1,250 monks strong.
 
Then the Lord got dressed in the morning, took his bowl and robe, and entered the great city of Śrāvastī for alms.  Then, after walking around the great city of Śrāvastī for alms, the Lord returned in the afternoon after eating the alms food, washed his feet, and sat down on the seat set out for him with legs crossed, body held erect and attention directed in front of him.  Then a great many monks approached the Lord, and after approaching him they prostrated themselves at the Lord’s feet, circumambulated the Lord three times, and sat down to one side. 
tena khalu punaḥ samayenāyuṣmān subhūtiḥ tasyām eva pariṣadi sannipatito ’bhūt sanniṣaṇṇaḥ |  atha khalv āyuṣmān subhūtir utthāyāsanād ekāṃsam uttarāsaṃgaṃ kṛtvā dakṣiṇaṃ jānumaṇdalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāṃjaliṃ praṇāmya bhagavaṃtam etad avocat |  āścaryaṃ bhagavan yāvad eva tathāgatenārhatā samyaksaṃbuddhena bodhisatvā mahāsatvā anuparigṛhītāḥ parameṇānugraheṇa1 | yāvad eva tathāgatena bodhisatvāḥ parittāḥ paramayā parindanayā2 kathaṃ bhagavan bodhisattvayānasaṃprasthitena sthātavyam | kathaṃ pratipattavyam | kathaṃ cittaṃ pratigṛhītavyam |  evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat |  sādhu sādhu subhūte  evam etat subhūte  anuparigṛhītās tathāgatena bodhisatvāḥ parameṇānugraheṇa | parittās tathāgatena bodhisatvāḥ paramayānuparindanayā |  tena hi subhūte śṛṇu sādhu ca suṣṭhu ca manasikuru bhāṣiṣye | yathā bodhisattvayānasaṃprasthitena sthātavyam | yathā pratipattavyam | yathā cittaṃ pratigṛhītavyam |  evaṃ bhagavann ity āyuṣmān subhūtir bhagavataḥ pratyaśrauṣīt |  bhagavāṃs tān etad avocat | iha subhūte bodhisattvayānasaṃprasthitair evaṃ cittam utpādayitavyam | 
時長老須菩提在大眾中  即從座起偏袒右肩右膝著地即從座起即從座起合掌恭敬而白佛言  希有世尊如來善護念諸菩薩善付囑諸菩薩  世尊善男子善女人發阿耨多羅三藐三菩提心應云何住云何降伏其心  佛言  善哉善哉須菩提  如汝所說  如來善護念諸菩薩善付囑諸菩薩  汝今諦聽當為汝說善男子善女人發阿耨多羅三藐三菩提心應如是住如是降伏其心  唯然世尊願樂欲聞  佛告須菩提諸菩薩摩訶薩應如是降伏其心 
| yaṅ de’i tshe tshe daṅ ldan pa rab ’byor ’khor de ñid na ’dus par gyur te ’dug go |  | de nas tshe daṅ ldan pa rab ’byor stan las laṅs te | bla gos phrag pa gcig tu gzar nas pus mo g-yas pa’i lha ṅa sa la btsugs te | bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud de | bcom ldan ’das la ’di skad ces gsol to |  | bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pa ji sñed pas phan bdags pa daṅ | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la yoṅs su gtad pa’i dam pa ji sñed pas yoṅs su gtad pa ni bcom ldan ’das ṅo mtshar te | | bde bar gśegs pa ṅo mtshar te |  | bcom ldan ’das byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ji ltar gnas par bgyi | ji ltar bsgrub par bgyi | ji ltar sems rab tu gzuṅ bar bgyi |  de skad ces gsol ba daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di bka’ stsal to |  | rab ’byor legs so legs so |  | rab ’byor de de bźin no | | de de bźin te |  de bźin gśegs pas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pas phan btags so | | de bźin gśegs pas byaṅ chub sems dpa’ sems dpa’ chen po rnams yoṅs su gtad pa’i dam pas yoṅs su gtad do |  | rab ’byor de’i phyir ñon la legs par rab tu yid la zuṅs śig daṅ | byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ji ltar gnas par bya ba daṅ | ji ltar bsgrub par bya ba daṅ | ji ltar sems rab du gzuṅ bar bya ba ṅas khyod la bśad do |  | bcom ldan ’das de bźin no źes gsol nas tshe daṅ ldan pa rab ’byor bcom ldan ’das kyi ltar ñan pa daṅ |  bcom ldan ’das kyis ’di skad ces bka’ stsal to | | rab ’byor ’di la byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ’di sñam du 
Moreover, on that occasion the Venerable Subhūti had joined that particular assembly and was seated with it.  Then the Venerable Subhūti rose from his seat, arranged his cloak over one shoulder, went down on his right knee, saluted the Lord with his hands placed together, and said this to the Lord,  “It is a marvellous thing, Lord, just how much bodhisattvas and mahāsattvas have been favoured with the highest of favours by the Realized, Worthy and Perfectly Awakened One, just how much bodhisattvas have been entrusted with the greatest of trusts by the Realized One.  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?”
 
At these words the Lord said this to the Venerable Subhūti,  “Well done, Subhūti, well done!  Quite so, Subhūti.  Bodhisattvas have been favoured with the highest of favours by the Realized One, bodhisattvas have been entrusted with the greatest of trusts by the Realized One.  Therefore listen, Subhūti, and pay attention closely and carefully. I will tell how one who has set out on the bodhisattva path should take his stand, how he should proceed, how he should control the mind.”  “Yes, Lord,” replied the Venerable Subhūti, signifying his assent to the Lord.  The Lord said this to them: “In this regard, Subhūti, those who have set out on the bodhisattva path should have the following thought, 
yāvaṃtaḥ satvāḥ satvasaṃgraheṇa saṃgṛhītāḥ aṇdajā vā jarāyujā vā saṃsvedajā vā upapādukā vā rūpiṇo vā arūpiṇo vā  saṃjñino vā asaṃjñino vā naiva saṃjñino nāsaṃjñinaḥ yāvat satvadhātuḥ prajñapyamānaḥ prajñapyate te mayā sarve3 anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyāḥ4 evam aparimāṇāṃś ca satvān parinirvāpayitavyāḥ na ca kaścit satvaḥ parinirvāpito bhavati5 tat kasmād dhetoḥ | sacet subhūte bodhisatvasya satvasaṃjñā pravartate na sa bodhisatva iti vaktavyaḥ |  tat kasya hetoḥ | na sa subhūte bodhisatvo vaktavyo yasya satvasaṃjñā pravarteta jīvasaṃjñā vā pudgalasaṃjñā vā pravarteta6
所有一切眾生之類若卵生若胎生若濕生若化生若有色若無色  若有想若無想若非有想非無想我皆令入無餘涅槃而滅度之  如是滅度無量無數無邊眾生實無眾生得滅度者  何以故  須菩提若菩薩有我相人相眾生相壽者相即非菩薩 
bdag gis ji tsam sems can du bsdu bar bsdus pa sgo ṅa las skyes pa’am | mṅal nas skyes pa’am | drod gśer las skyes pa’am | brdzus te skyes pa’am | gzugs can nam | gzugs med pa’am |  ’du śes can nam | ’du śes med pa’am | ’du śes med ’du śes med min nam | sems can gyi khams ji tsam sems can du gdags pas btags pa de dag thams cad phuṅ po lhag ma med pa’i mya ṅan las ’das pa’i dbyiṅs su yoṅs su mya ṅan las ’da’o |  | de ltar sems can tshad med pa yoṅs su mya ṅan las ’das kyaṅ sems can gaṅ yaṅ yoṅs su mya ṅan las ’das par gyur pa med do sñam du sems bskyed par bya’o |  | de ci’i phyir źe na | rab ’byor gal te byaṅ chub sems dpa’ sems can du ’du śes ’jug na | de byaṅ chub sems dpa’ źes mi bya ba’i phyir ro |  | de ci’i phyir źe na | rab ’byor gaṅ sems can du ’du śes ’jug gam | srog tu ’du śes sam | gaṅ zag tu ’du śes ’jug na de byaṅ chub sems dpa’ źes mi bya ba’i phyir te | 
‘However many living beings are comprised in the total aggregation of living beings, be they born from eggs, or born from wombs, or born from moisture, or arising spontaneously, whether having physical form or being non-material,  whether having apperception, or lacking apperception, or neither having apperception nor lacking apperception—however the realm of living beings is defined when one defines it—I should bring all of them to final extinction in the realm of extinction without substrate remaining.  But after I have brought immeasurable living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’  What is the reason for that? If, Subhūti, the idea of a living being occurs to a bodhisattva, he should not be called a bodhisattva.  Why is that? Subhūti, anybody to whom the idea of a living being occurs, or the idea of a soul or the idea of a person occurs, should not be called a bodhisattva. 
api tu khalu punaḥ subhūte bodhisatvena na vastupratiṣṭhitena dānaṃ7 dātavyam8 na kvacit9 pratiṣṭhitena dānaṃ dātavyam |  na rūpapratiṣṭhitena10 dānaṃ dātavyaṃ  na śabdagandharasaspraṣṭavyeṣu na dharmapratiṣṭhitena dānaṃ dātavyam |  evaṃ hi subhūte bodhisatvena dānaṃ dātavyam | yathā na nimittasaṃjñāyāṃ pratitiṣṭhet |11   tat kasya hetoḥ | yaḥ subhūte bodhisatvaḥ apratiṣṭhito dānaṃ dadāti tasya subhūte puṇyaskandhasya na sukaraṃ pramāṇam udgrahītum | 
復次須菩提菩薩於法應無所住行於布施  所謂不住色布施  不住  聲香味觸法布施  須菩提菩薩應如是布施不住於相  何以故若菩薩不住相布施其福德不可思量 
yaṅ rab ’byor byaṅ chub sems dpas dṅos po la mi gnas par sbyin pa sbyin no |  | chos la yaṅ la yaṅ mi gnas par sbyin pa sbyin no |  | gzugs la’aṅ mi gnas par sbyin pa sbyin no |  | sgra daṅ | dri daṅ | ro daṅ | reg bya daṅ | chos la yaṅ mi gnas par sbyin pa sbyin no |  | rab ’byor ci nas mtshan mar ’du śes pa la’aṅ mi gnas pa de ltar byaṅ chub sems dpas sbyin pa sbyin no |  | de ci’i phyir źe na | rab ’byor byaṅ chub sems dpa’ gaṅ mi gnas par sbyin pa sbyin pa de’i bsod nams kyi phuṅ po ni rab ’byor tshad gzuṅ bar sla ba ma yin pa’i phyir ro | 
“However, a bodhisattva should not give a gift while fixing on an object, Subhūti.  He should not give a gift while fixing on anything.  He should not give a gift while fixing on physical forms.  He should not give a gift while fixing on sounds, smells, tastes or objects of touch, or on dharmas For this is the way, Subhūti, a bodhisattva should give a gift, so that he does not fix on the idea of the distinctive features (of any object).  Why is that? Subhūti, it is not easy to take the measure of the quantity of merit, Subhūti, of the bodhisattva who gives a gift without fixation. 
tat kiṃ manyase subhūte sukaraṃ pūrvasyāṃ diśi ākāśasya pramāṇam udgrahītum |  subhūtir āha | no hīdaṃ bhagavan |  evaṃ dakṣiṇapaścimottarāsv adha ūrdhvaṃ vidikṣu-r-avidikṣu | daśasu dikṣu | sukaram ākāśasya pramāṇam udgrahītum |  subhūtir āha | na hīdaṃ bhagavan |  bhagavān āha | evam etat subhūte | evam etat subhūte yo bodhisatvo ’pratiṣṭhito dānaṃ dadāti tasya puṇyaskandhasya na sukaraṃ pramāṇam udgrahītum |  api tu khalu punaḥ subhūte evaṃ bodhisatvena dānamayaṃ puṇyakṛyāvastuṃ dānaṃ dātavyam |  tat kiṃ manyase subhūte tathāgato lakṣaṇasaṃpadā draṣṭavyaḥ |  bhagavān 12 āha na lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ |  tat kasya hetoḥ | yā sā tathāgatena lakṣaṇasaṃpad bhāṣitā saivālakṣaṇasaṃpat |  evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat |  yāvat subhūte lakṣaṇaṃ tāvan mṛṣā |  yāvad alakṣaṇaṃ tāvad amṛṣā |  iti hi lakṣaṇālakṣaṇataḥ tathāgato draṣṭavyaḥ || 
須菩提於意云何東方虛空可思量不  不也世尊  須菩提南西北方四維上下虛空可思量不  不也世尊  須菩提菩薩無住相布施福德亦復如是不可思量  須菩提菩薩但應如所教住  須菩提於意云何可以身相見如來不  不也世尊不可以身相得見如來  何以故如來所說身相即非身相  佛告須菩提  凡所有相皆是虛妄    若見諸相非相則見如來 
| rab ’byor ’di ji sñam du sems | śar phyogs kyi nam mkha’i tshad gzuṅ bar sla’am |  rab ’byor gyis gsol ba | bcom ldan ’das | de ni ma lags so |  | bcom ldan ’das kyis bka’ stsal ba | de bźin du lho daṅ | nub daṅ | byaṅ daṅ | steṅ daṅ | ’og gi phyogs daṅ | phyogs mtshams daṅ | phyogs bcu’i nam mkha’i tshad gzuṅ bar sla’am |  rab ’byor gyis gsol ba | bcom ldan ’das de ni ma lags so |  | bcom ldan ’das kyis bka’ stsal ba | rab ’byor | de bźin du byaṅ chub sems dpa’ gaṅ mi gnas par sbyin pa sbyin pa de’i bsod nams kyi phuṅ po yaṅ tshad gzuṅ bar sla ba ma yin no |    | rab ’byor ’di ji sñam du sems | mtshan phun sum tshogs pas de bźin gśegs par blta’am |  rab ’byor gyis gsol ba | bcom ldan ’das de ni ma lags te | mtshan phun sum tshogs pas de bźin gśegs par mi blta’o |  | de ci’i slad du źe na | de bźin gśegs pas mtshan phun sum tshogs par gaṅ gsuṅs pa de ñid mtshan phun sum tshogs pa ma mchis pa’i slad du’o |  | de skad ces gsol ba daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to |  | rab ’byor ci tsam du mtshan phun sum tshogs pa de tsam du rdzun no |  | ci tsam du mtshan phun sum tshogs pa med pa de tsam du mi rdzun te |  de ltar de bźin gśegs pa la mtshan daṅ | mtshan med par blta’o | 
What do you think, Subhūti, is it easy to take the measure of space in the east?”
 
Subhūti said, “Indeed not, Lord.”
 
“Similarly, is it easy to take the measure of space in the south, west, north, nadir, zenith, all the intermediate directions and any direction besides them, in the ten directions?”
 
Subhūti said, “Indeed not, Lord.”
 
The Lord said, “Quite so, Subhūti. Quite so, Subhūti. It is not easy to take the measure of the quantity of merit of the bodhisattva who gives a gift without fixation.  However, this is the way a bodhisattva should give a gift, Subhūti, as an instance of the meritorious activity which consists in giving.  “What do you think, Subhūti, can a Realized One be seen by virtue of the possession of distinctive features?”
 
Subhūti said, “A Realized One cannot be seen by virtue of the possession of distinctive features.  Why is that? The very thing which the Realized One has preached as the possession of distinctive features lacks any possession of distinctive features.”
 
At these words the Lord said this to the Venerable Subhūti,  “Subhūti, as long as there is any distinctive feature there is falsehood,  and as long as there is no distinctive feature there is no falsehood.  Accordingly it is by virtue of the featurelessness of his distinctive features that a Realized One can be seen.” 
evam ukte āyuṣmān subhūtir bhagavaṃtam etad avocat |  asti bhagavan kecit satvāḥ bhaviṣyaṃty anāgate ’dhvani paścimāyāṃ paṃcāśatyāṃ vartamānāyāṃ ye imeṣv evaṃrūpeṣu sūtrāṃtapadeṣu bhāṣyamāṇeṣu bhūtasaṃjñām utpādayiṣyaṃti |  bhagavān āha | mā tvaṃ subhūte evaṃ vocat | asti kecit satvāḥ bhaviṣyaṃty anāgate ’dhvani ye imeṣv evaṃrūpeṣu sūtrāṃtapadeṣu bhāṣyamāṇeṣu bhūtasaṃjñām utpādayiṣyaṃti |  api tu khalu punaḥ subhūte bhaviṣyaṃty anāgate ’dhvani bodhisatvā mahāsatvā paścimāyāṃ paṃcāśatyāṃ saddharmavipralope vartamāne śīlavaṃto guṇavaṃtaḥ prajñāvaṃto bhaviṣyaṃti |  na khalu punaḥ subhūte bodhisatvā ekabuddhaparyupāsitā bhaviṣyaṃti | naikabuddhāvaropitakuśalamūlā bhaviṣyaṃti |  api tu khalu punaḥ subhūte anekabuddhaparyupāsitā bhaviṣyaṃti anekabuddhāvaropitakuśalamūlā bhaviṣyaṃti |  ye imeṣv evaṃrūpeṣu sūtrāṃtapadeṣu bhāṣyamāṇeṣv ekacittaprasādamātram api pratilapsyaṃte |  jñātās te subhūte tathāgatena dṛṣṭās te subhūte tathāgatena sarve te aprameyaṃ puṇyaskaṃdhaṃ prasaviṣyaṃti pratigṛhīṣyaṃti |  tat kasya hetoḥ | na hi teṣāṃ subhūte bodhisatvānāṃm ātmasaṃjñā pravartsyate na satvasaṃjñā na jīvasaṃjñā na pudgalasaṃjñā pravartsyate |  nāpi teṣāṃ subhūte bodhisatvānāṃ dharmasaṃjñā pravartsyate nādharmasaṃjñā nāpi teṣāṃ saṃjñā nāsaṃjñā pravartsyate |  tat kasya hetoḥ | sacet subhūte teṣāṃ bodhisatvānāṃ dharmasaṃjñā pravartsyate sa eva teṣām ātmagrāho bhavet | satvagrāho jīvagrāhaḥ pudgalagrāho bhavet |  saced adharmasaṃjñā pravarteta sa eva teṣām ātmagrāho bhavet | satvagrāho jīvagrāhaḥ pudgalagrāha iti |  tat kasya hetoḥ | na khalu punaḥ subhūte dharmodgrahītavyo nādharmaḥ |  tasmād idaṃ saṃndhāya tathāgatena bhāṣitaṃ kolopamaṃ dharmaparyāyaṃ ājānadbhiḥ dharmāḥ eva prahātavyāḥ prāg evādharmāḥ || 
須菩提白佛言  世尊頗有眾生得聞如是言說章句生實信不  佛告須菩提莫作是說如來滅後後五百歲有持戒修福者於此章句能生信心以此為實    當知是人不於一佛二佛三四五佛而種善根  已於無量千萬佛所種諸善根  聞是章句乃至一念生淨信者  須菩提如來悉知悉見是諸眾生得如是無量福德  何以故是諸眾生無復我相人相眾生相壽者相  無法相亦無非法相  何以故是諸眾生若心取相則為著我人眾生壽者  若取法相即著我人眾生壽者  何以故若取非法相即著我人眾生壽者是故不應取法不應取非法  以是義故如來常說汝等比丘知我說法如筏喻者法尚應捨何況非法 
| de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to |  | bcom ldan ’das ma ’oṅs pa’i dus lṅa brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na sems can gaṅ la la dag ’di lta bu’i mdo sde’i tshig bśad pa ’di la yaṅ dag par ’du śes bskyed par ’gyur ba lta mchis sam |  bcom ldan ’das kyis bka’ stsal pa | rab ’byor khyod ’di skad du ma ’oṅs pa’i dus lṅa brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na sems can gaṅ la la dag ’di lta bu’i mdo sde’i tshig bśad pa ’di la yaṅ dag par ’du śes bskyed par ’gyur ba mchis sam źes ma zer cig |  yaṅ rab ’byor ma ’oṅs pa’i dus lṅa brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na byaṅ chub sems dpa’ sems dpa’ chen po tshul khrims daṅ ldan pa | yon tan daṅ ldan pa | śes rab daṅ ldan pa dag ’byuṅ ste |  rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po de dag kyaṅ saṅs rgyas gcig la bsñen bkur byas pa ma yin | saṅs rgyas gcig la dge ba’i rtsa ba bskyed pa ma yin gyi |  rab ’byor saṅs rgyas brgya stoṅ du ma la bsñen bkur byas śiṅ | saṅs rgyas brgya stoṅ du ma la dge ba’i rtsa ba dag bskyed pa’i byaṅ chub sems dpa’ sems dpa’ chen po dag ’byuṅ ṅo |  | gaṅ dag ’di lta bu’i mdo sde’i tshig bśad pa ’di la sems dad pa gcig tsam rñed par ’gyur ba  de dag ni rab ’byor de bźin gśegs pas mkhyen to | | rab ’byor de dag ni de bźin gśegs pas gzigs te | rab ’byor sems can de dag thams cad ni bsod nams kyi phuṅ po dpag tu med pa bskyed ciṅ rab tu sdud par ’gyur |  | de ci’i phyir źe na | rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po de dag ni bdag tu ’du śes ’jug par mi ’gyur źiṅ sems can du ’du śes pa ma yin | srog tu ’du śes pa ma yin | gaṅ zag tu’aṅ ’du śes ’jug par mi ’gyur ba’i phyir ro |  rab ’byor | byaṅ chub sems dpa’ sems dpa’ chen po de dag chos su ’du śes pa daṅ | chos med par yaṅ ’du śes mi ’jug ste | de dag ni ’du śes daṅ ’du śes med par yaṅ ’du śes ’jug par mi ’gyur ro |  | de ci’i phyir źe na | rab ’byor gal te byaṅ chub sems dpa’ sems dpa’ chen po de dag chos su ’du śes ’jug na de ñid de dag gi bdag tu ’dzin par ’gyur źiṅ | sems can du ’dzin pa daṅ | srog tu ’dzin pa daṅ | gaṅ zag tu ’dzin par ’gyur ba’i phyir ro |  | gal te chos med par ’jug na’aṅ de ñid de dag gi bdag tu ’dzin par ’gyur źiṅ | sems can du ’dzin pa daṅ | srog tu ’dzin pa daṅ | gaṅ zag tu ’dzin par ’gyur ba’i phyir ro |  | de ci’i phyir źe na | yaṅ rab ’byor byaṅ chub sems dpas chos kyaṅ log par gzuṅ bar mi bya ste | chos ma yin pa yaṅ mi gzuṅ ba’i phyir ro |  | de bas na de las dgoṅs te | de bźin gśegs pas chos kyi rnam graṅs ’di gziṅs lta bur śes pa rnams kyis chos rnams kyaṅ spaṅ bar bya na chos ma yin pa rnams lta ci smos źes gsuṅs so | 
At these words the Venerable Subhūti said this to the Lord,  “Can it be, Lord, that there will be any living beings at a future time, when the final five hundred years come to pass, who, when the words of such discourses as these are being spoken, will conceive the idea that they are the truth?”
 
The Lord said, “Subhūti, you must not say things like ‘Can it be that there will be any living beings at a future time, when the final five hundred years come to pass, who, when the words of such discourses as these are being spoken, will conceive the idea that they are the truth?’!  On the contrary, Subhūti, there will be bodhisattvas and mahāsattvas at a future time, when in the final five hundred years the destruction of the true dharma is coming to pass, who will be endowed with moral conduct, good qualities, and insight.  Moreover it is not the case, Subhūti, that the bodhisattvas will have served a single Buddha, or that they will have planted the roots of goodness under a single Buddha.  On the contrary, Subhūti, they will have served many Buddhas, they will have planted the roots of goodness under many Buddhas.  As for those who, when the words of such discourses as these are being spoken, will experience the serenity of faith, even if it is for no more than a single thought,  the Realized One knows them, Subhūti, the Realized One sees them, Subhūti. They will all generate and come to be endowed with an immeasurable quantity of merit.  Why is that? Because, Subhūti, the idea of a self will not occur to those bodhisattvas, nor will the idea of a living being, or the idea of a soul, or the idea of a person occur to them.  Not even the idea of a dharma will occur to those bodhisattvas, Subhūti, nor the idea of a non-dharma; not even an idea or a non-idea will occur to them.  Why is that? If, Subhūti, the idea of a dharma should occur to those bodhisattvas, for them that would constitute seizing upon a self, it would constitute seizing upon a living being, seizing upon a soul, seizing upon a person.  If the idea of a non-dharma should occur, for them that would constitute seizing upon a self, seizing upon a living being, seizing upon a soul, seizing upon a person.  Why is that? One should moreover not take up any dharma, Subhūti, or any non-dharma It was therefore with this in mind that the Realized One said that those who understand the round of teachings of the Simile of the Raft should let go of the dharmas themselves, to say nothing of the non-dharmas.” 
punar aparaṃ bhagavān āyuṣmaṃtaṃ subhūtim etad avocat |  tat kiṃ manyase subhūte kācit tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā | kaścid vā dharmas tathāgatena deśitaḥ ||  subhūtir āha | yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi nāsti sa kaścid dharmo yas tathāgatenānuttarā samyaksaṃbodhir abhisaṃbuddhā | nāsti sa kaścid dharmo yas tathāgatena deśitaḥ |  tat kasya hetoḥ | yo ’sau tathāgatena dharmo deśitaḥ | agrāhyaḥ so ’nabhilapyaḥ | na sa dharmo nādharmaḥ |  tat kasya hetoḥ | asaṃskṛtaprabhāvitā hy āryapudgalāḥ | 
  須菩提於意云何如來得阿耨多羅三藐三菩提耶如來有所說法耶  須菩提言如我解佛所說義無有定法名阿耨多羅三藐三菩提亦無有定法如來可說  何以故如來所說法皆不可取不可說非法非非法  所以者何一切賢聖皆以無為法而有差別 
| gźan yaṅ bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to |  | rab ’byor ’di ji sñam du sems | de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ yod dam | de bźin gśegs pas chos gaṅ yaṅ bstan tam |  de skad ces bka’ stsal nas | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das bcom ldan ’das kyis gsuṅs pa’i don ’di bdag gis ’tshal ba ltar na | de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ ma mchis so | | de bźin gśegs pas gaṅ bstan pa’i chos de gaṅ yaṅ ma mchis so |  | de ci’i slad du źe na | de bźin gśegs pas chos gaṅ yaṅ mṅon par rdzogs par saṅs rgyas pa’am bstan pa de gzuṅ du ma mchis brjod du ma mchis te | de ni chos kyaṅ ma lags | chos ma mchis pa’aṅ ma lags pa’i slad du’o |  | de ci’i slad du źe na | ’phags pa’i gaṅ zag rnams ni ’dus ma bgyis kyis rab tu phye ba’i slad du’o | 
Furthermore, the Lord said this to the Venerable Subhūti,  “What do you think, Subhūti? Is there anything whatsoever that the Realized One has fully awakened to, or any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening?”
 
Subhūti said, “Lord, as I understand the meaning of what the Lord has preached, there is no dharma whatsoever that the Realized One has fully awakened to, nor any dharma whatsoever that the Realized One has taught, as supreme and perfect awakening.  Why is that? The dharma which the Realized One has taught is ungraspable, it is ineffable, it is neither a dharma nor a non-dharma Why is that? Because the Noble Persons are distinguished by the power they derive from the unconditioned.” 
tat kiṃ manyase subhūte  ya imāṃ tṛsāhasramahāsāhasrāṃ lokadhātuṃ saptaratnapratipūrṇaṃ kṛtvā dānaṃ dadyāt | tat kiṃ manyase subhūte api nu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasunuyāt |  subhūtir āha | bahu bhagavan bahu sugata | sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasunuyāt |  tat kasya hetoḥ | sa eva bhagavann askandhaḥ | tasmāt tathāgato bhāṣate puṇyaskandhaḥ askandha iti  bhagavān āha | yaś ca khalu punaḥ subhūte kulaputro vā kuladuhitā vā imāṃ tṛsāhasrāmahāsāhasrāṃ lokadhātuṃ saptaratnapratipūrṇaṃ kṛtvā dānaṃ dadyāt |  yaś ceto dharmaparyāyad aṃtaśaś catuṣpadikām api gāthām udgṛhya parebhyo deśayet saṃprakāśayed ayam eva tatonidānaṃ bahutaraṃ puṇyaṃ prasunuyāt | aprameyam asaṃkhyeyaṃ |  tat kasya hetoḥ | ato nirjātā hi subhūte tathāgatānām anuttarā samyaksaṃbodhiḥ |  ato nirjātāś ca buddhā bhagavaṃtaḥ |  tat kasmād dhetoḥ |  buddhadharmāḥ buddhadharmā iti subhūte abuddhadharmāś caiva te | 
須菩提於意云何  若人滿三千大千世界七寶以用布施是人所得福德寧為多不  須菩提言甚多世尊  何以故是福德即非福德性是故如來說福德多    若復有人於此經中受持乃至四句偈等為他人說其福勝彼  何以故須菩提一切諸佛及諸佛阿耨多羅三藐三菩提法  皆從此經出    須菩提所謂佛法者即非佛法 
| bcom ldan ’das kyis bka’ stsal pa | rab byor ’di ji sñam du sems |  rigs kyi bu’am | rigs kyi bu mo gaṅ la la źig gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis rab tu gaṅ bar byas te sbyin pa byin na | rigs kyi bu’am | rigs kyi bu mo de gźi de las bsod nams kyi phuṅ po maṅ du bskyed dam |  rab ’byor gyis gsol pa | bcom ldan ’das maṅ lags so | | bde bar gśegs pa maṅ lags te | rigs kyi bu’am | rigs kyi bu mo de gźi de las bsod nams kyi phuṅ po maṅ du bskyed do |  | de ci’i slad du źe na | bcom ldan ’das bsod nams kyi phuṅ po de ñid phuṅ po ma mchis pa’i slad du ste | des na de bźin gśegs pas bsod nams kyi phuṅ po bsod nams kyi phuṅ po źes gsuṅs so |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis rab tu gaṅ bar byas te sbyin pa byin pa bas |  gaṅ gis chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa gcig tsam bzuṅ nas gźan dag la yaṅ ’chad ciṅ yaṅ dag par rab tu ston na | de gźi de las bsod nams kyi phuṅ po ches maṅ du graṅs med dpag tu med pa bskyed do |  | de ci’i phyir źe na | rab ’byor de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ni ’di las byuṅ ste |  saṅs rgyas bcom ldan ’das rnams kyaṅ ’di las skyes pa’i phyir ro |  | de ci’i phyir źe na |  rab ’byor saṅs rgyas kyi chos rnams saṅs rgyas kyi chos rnams źes bya ba ni saṅs rgyas kyi chos de dag med par de bźin gśegs pas gsuṅs pa’i phyir te | des na saṅs rgyas kyi chos rnams źes bya’o | 
“What do you think, Subhūti?  If someone were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, then what do you think, Subhūti, would that gentleman or lady generate a lot of merit on that basis?”
 
Subhūti said, “A lot, Lord, a lot, Blessed One. That gentleman or lady would generate a lot of merit on that basis.  Why is that? It is indeed, Lord, quantityless. For that reason the Realized One preaches that a quantity of merit is quantityless.”
 
The Lord said, “If, however, some gentleman or lady were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, Subhūti,  and if someone else were to do no more than learn just one four-lined verse from this round of teachings and teach and illuminate it for others, then the latter would on that basis generate a lot more merit, an immeasurable, incalculable amount.  Why is that? Because it is from this, Subhūti, that the supreme and perfect awakening of the Realized Ones is born,  it is from this that the Buddhas and Lords are born.  What is the reason for that?  The so-called ‘dharmas of a Buddha,’ Subhūti, are indeed devoid of any dharmas of a Buddha. 
tat kiṃ manyase subhūte | api nu srotāpannasya evaṃ bhavati mayā srotāpattiphalaṃ prāptam iti |  subhūtir āha | no hīdaṃ bhagavan | bhagavān āha 13 | tat kasya hetoḥ | na hi sa bhagavan kiṃcid āpannaḥ | tenocyate srotāpanna iti | na rūpam āpanno na śabdān na gandhān na rasān na spraṣṭavyān na dharmān āpannaḥ | tenocyate srotāpanna iti |  [saced bhagavan srotāpannasyaivaṃ bhaven mayā srotāpattiphalaṃ prāptam iti sa eva tasyātmagrāho bhavet sattvagrāho jīvagrāhaḥ pudgalagrāho bhaved iti]14  
須菩提於意云何須陀洹能作是念我得須陀洹果不  須菩提言不也世尊何以故須陀洹名為入流而無所入不入色聲香味觸法是名須陀洹   
| rab ’byor | ’di ji sñam du sems | rgyun du źugs pa ’di sñam du bdag gis rgyun du źugs pa’i ’bras bu thob bo sñam du sems sam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du źe na | bcom ldan ’das de ni ci la’aṅ źugs pa ma mchis pa’i slad du ste | des na rgyun du źugs pa źes bya’o | | gzugs la’aṅ ma źugs | sgra la ma lags | dri la ma lags | ro la ma lags | reg bya la ma lags | chos la’aṅ ma źugs te | des na rgyun du źugs pa źes bya’o |  | bcom ldan ’das gal te rgyun du źugs pa de ’di sñam du bdag gis rgyun du źugs pa’i ’bras bu thob bo sñam du sems par gyur na de ñid de’i bdag tu ’dzin par ’gyur ro | | sems can du ’dzin pa daṅ | srog tu ’dzin pa daṅ | gaṅ zag tu ’dzin par ’gyur ro | 
“What do you think, Subhūti? Does it occur to a Stream-enterer that he has obtained the fruit of Stream-entry?”
 
Subhūti said, “No indeed, Lord. Why is that? Because, Lord, he has not entered anything. That is why he is called a Stream-enterer. He has not entered form, nor has he entered sounds, smells, tastes, objects of touch, or dharmas. That is why he is called ‘a Stream-enterer.’”  [(Cz 71,10-13:) If, O Lord, it would occur to the Streamwinner, ‘by me has the fruit of a Streamwinner been attained’, then that would be in him a seizing of self, seizing of a being, seizing of a soul, seizing of a person.] 
bhagavān āha | tat kiṃ manyase subhūte api nu sakṛdāgāminaḥ evaṃ bhaven mayā sakṛdāgāmiphalaṃ prāptam iti |  subhūtir āha | no hīdaṃ bhagavan | bhagavān āha | tat kasya hetoḥ | na sakṛdāgāmino evaṃ bhavati mayā sakṛdāgāmiphalaṃ prāptam iti | tat kasmād dhetoḥ | na hi sa kaścid dharmaḥ yaḥ sakṛdāgāmitvam āpannaḥ | tenocyate sakṛdāgāmīti | 
須菩提於意云何斯陀含能作是念我得斯陀含果不  須菩提言不也世尊何以故斯陀含名一往來而實無往來是名斯陀含 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | lan cig phyir ’oṅ ba ’di sñam du bdag gis lan cig phyir ’oṅ ba’i ’bras bu thob bo sñam du sems sam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du źe na | gaṅ lan cig phyir ’oṅ ba ñid du źugs pa’i chos de gaṅ yaṅ ma mchis pa’i slad du ste | des na lan cig phyir ’oṅ ba źes bgyi’o | 
The Lord said, “What do you think, Subhūti? Would it occur to a Once-returner that he has obtained the fruit of a Once-returner?”
 
Subhūti said, “No indeed, Lord. It does not occur to a Once-returner that he has obtained the fruit of a Once-returner. What is the reason for that? Because there is no dharma whatsoever which enters the state of being a Once-returner. That is why one is called ‘a Once-returner.’” 
bhagavān āha | tat kiṃ manyase subhūte api nv anāgāmina evaṃ bhavati mayā anāgāmiphalaṃ prāptam iti |  [subhūtir āha no hīdam bhagavan nānāgāmina evaṃ bhavati mayānāgāmiphalaṃ prāptam iti]15 tat kasya hetoḥ | na sa kaścid dharmaḥ yo ’nāgāmīti | samanupaśyati | tenocyate anāgāmīti | 
須菩提於意云何阿那含能作是念我得阿那含果不  須菩提言不也世尊何以故阿那含名為不來而實無來是故名阿那含 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | phyir mi ’oṅ ba ’di sñam du bdag gis phyir mi ’oṅ ba’i ’bras bu thob bo sñam du sems sam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du źe na | gaṅ phyir mi ’oṅ ba ñid du źugs pa’i chos de gaṅ yaṅ ma mchis pa’i slad du ste | des na phyir mi ’oṅ ba źes bgyi’o | 
The Lord said, “What do you think, Subhūti? Does it occur to a Non-returner that he has obtained the fruit of a Non-returner?”
 
[Subhūti said, “No indeed, Lord. It does not occur to a Non-returner that he has obtained the fruit of a Non-returner.] Why is that? There is no dharma whatsoever which observes that it is a Non-returner. That is why one is called ‘a Non-returner.’” 
bhagavān āha | tat kiṃ manyase subhūte | api nv arhato evaṃ bhavati mayārhatvaṃ prāptam iti |  subhūtir āha | no hīdaṃ bhagavan | tat kasya hetoḥ | na hi bhagavan sa kaścid dharmo yo ’rhan nāmaḥ | saced bhagavann arhata evaṃ bhaven mayārhatvaṃ prāptam iti | sa eva tasyātmagrāho bhavet | satvagrāho jīvagrāhaḥ pudgalagrāho bhavet | 
須菩提於意云何阿羅漢能作是念我得阿羅漢道不  須菩提言不也世尊何以故實無有法名阿羅漢世尊若阿羅漢作是念我得阿羅漢道即為著我人眾生壽者 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor | ’di ji sñam du sems | yaṅ dgra bcom pa ’di sñam du bdag gis dgra bcom pa ñid thob bo sñam du sems sam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du źe na | gaṅ dgra bcom pa źes bgyi ba’i chos de gaṅ yaṅ ma mchis pa’i slad du’o | | bcom ldan ’das gal te dgra bcom pa ’di sñam du bdag gis dgra bcom pa ñid thob bo sñam du sems par gyur na de ñid de’i bdag tu ’dzin par ’gyur ro | | sems can du ’dzin pa daṅ | srog tu ’dzin pa daṅ | gaṅ zag tu ’dzin par ’gyur ro | 
The Lord said, “What do you think, Subhūti? Does it occur to a Worthy One that he has obtained the state of a Worthy One?”
 
Subhūti said, “No indeed, Lord. Why is that? Because there is no dharma whatsoever, Lord, which is called a Worthy One. If, Lord, it should occur to a Worthy One that he has obtained the state of a Worthy One, then for him that would indeed constitute seizing upon a self, it would constitute seizing upon a living being, seizing upon a soul, seizing upon a person. 
aham asmi bhagavan | || tathāgatenārhatā samyaksaṃbuddhenāraṇavihāriṇām agryo nirdiṣṭaḥ | aham asmi bhagavann arhan vigatarāgaḥ | na ca me bhagavann evaṃ bhavati aham asmi arhann iti |  sacen mama bhagavann evaṃ bhaven mayārhatvaṃ prāptam iti | na me tathāgato vyākariṣyati | araṇāvihārinām agrya iti subhūtiḥ | kulaputro na kvacid viharati | tenocyate | araṇāvihārīti araṇāvihārīti | 
世尊佛說我得無諍三昧人中最為第一是第一離欲阿羅漢我不作是念我是離欲阿羅漢  世尊我若作是念我得阿羅漢道世尊則不說須菩提是樂阿蘭那行者以須菩提實無所行而名須菩提是樂阿蘭那行 
| bcom ldan ’das bdag ni de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis ñon moṅs pa med par gnas pa rnams kyi mchog tu bstan te | bcom ldan ’das bdag ’dod chags daṅ bral ba dgra bcom pa lags kyaṅ | bcom ldan ’das bdag ’di sñam du bdag ni dgra bcom pa’o sñam du mi sems so |  | bcom ldan ’das gal te bdag ’di sñam du bdag gis dgra bcom pa ñid thob bo sñam du sems par gyur na | de bźin gśegs pas bdag la rigs kyi bu rab ’byor ni ñon moṅs pa med par gnas pa rnams kyi mchog yin te | ci la’aṅ mi gnas pas na ñon moṅs pa med par gnas pa ñon moṅs pa med par gnas pa źes luṅ mi ston lags so | 
“I am the one, Lord, who was designated by the Realized, Worthy and Perfectly Awakened One as the foremost of those who live in peace, and I am, Lord, a Worthy One free of passion, but it does not occur to me, Lord, that I am a Worthy One.  If it were to occur to me, Lord, that I have attained the state of a Worthy One, the Realized One would not have declared of me ‘As the foremost of those who live in peace, the gentleman Subhūti does not live anywhere. That is why he is the so-called “one who lives in peace”.’” 
bhagavān āha | tat kiṃ manyase subhūte | kaścid dharmas tathāgatena dīpaṃkarāt tathāgatād arhataḥ samyaksaṃbuddhād udgṛhītaḥ |  subhūtir āha | no hīdaṃ bhagavan | bhagavān āha | na sa kaścid dharmaḥ tathāgatena dīpaṃkarāt tathāgatād arhataḥ samyaksaṃbuddhād udgṛhītaḥ | 
佛告須菩提於意云何如來昔在然燈佛所於法有所得不  世尊如來在然燈佛所於法實無所得 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | de bźin gśegs pas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad las gaṅ blaṅs pa’i chos de gaṅ yaṅ yod dam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | de bźin gśegs pas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad las gaṅ blaṅs pa’i chos de gaṅ yaṅ ma mchis so | 
The Lord said, “What do you think, Subhūti? Did the Realized One learn any dharma at all from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara?”
 
Subhūti said, “No indeed, Lord. There is no dharma at all which the Realized One learned from the Realized, Worthy and Perfectly Awakened One Dīpaṃkara.” 
bhagavān āha | yaḥ kaścit subhūte bodhisatvo evaṃ vaded ahaṃ kṣetravyūhān niṣpādayiṣyāmīti sa vitathaṃ vadet |  tat kasya hetoḥ | kṣetravyūhāḥ kṣetravyūhā iti subhūte avyūhā hy ete tathāgatena bhāṣitāḥ | tenocyaṃte kṣetravyūhā iti | 
須菩提於意云何菩薩莊嚴佛土不不也世尊  何以故莊嚴佛土者則非莊嚴是名莊嚴 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor byaṅ chub sems dpa’ gaṅ la la źig ’di skad du bdag gis źiṅ bkod pa rnams bsgrub par bya’o źes zer na de ni mi bden par smra ba’o |  | de ci’i phyir źe na | rab ’byor źiṅ bkod pa rnams źiṅ bkod pa rnams źes bya ba ni bkod pa de dag med par de bźin gśegs pas gsuṅs pa’i phyir te | des na źiṅ bkod pa rnams źes bya’o | 
The Lord said, “Any bodhisattva, Subhūti, who says ‘I will make the dispositions of a field perfect!’ would be telling a lie.  Why is that? Because these so-called ‘dispositions of a field,’ Subhūti, have been preached by the Realized One as dispositionless. That is why they are called ‘dispositions of a field.’ 
tasmāt tarhi subhūte bodhisatvena evaṃ cittam utpādayitavyaṃ apratiṣṭhitaṃ | na rūpapratiṣṭhitaṃ cittam utpādayitavyaṃ | na śabdagandharasaspraṣṭavyadharmapratiṣṭhitaṃ cittam utpādayitavyam | na kvacitpratiṣṭhitaṃ cittam utpādayitavyam |  tad yathāpi nāma subhūte puruṣo bhavet | yasyaivaṃrūpa ātmabhāvaḥ syāt tad yathāpi nāma sumeruḥ parvatarājā | tat kiṃ manyase subhūte mahān sa ātmabhāvo bhavet |  subhūtir āha | mahān bhagavaṅ mahān sugata | sa ātmabhāvo bhavet | bhagavan | tat kasya hetoḥ | abhāvaḥ sa tathāgatena bhāṣitaḥ | tenocyate ātmabhāva iti | na hi sa bhāvaḥ | tenocyate ātmabhāva iti | || 
是故須菩提諸菩薩摩訶薩應如是生清淨心不應住色生心不應住聲香味觸法生心應無所住而生其心  須菩提譬如有人身如須彌山王於意云何是身為大不  須菩提言甚大世尊何以故佛說非身是名大身 
| rab ’byor de lta bas na byaṅ chub sems dpa’ sems dpa’ chen pos ’di ltar mi gnas par sems bskyed par bya’o | | ci la’aṅ mi gnas par sems bskyed par bya’o | | gzugs la’aṅ mi gnas par sems bskyed par bya’o | | sgra daṅ | dri daṅ | ro daṅ | reg bya daṅ | chos la’aṅ mi gnas par sems bskyed par bya’o |  | rab ’byor ’di lta ste dper na skyes bu źig lus ’di lta bur gyur te | ’di lta ste | ri’i rgyal po ri rab tsam du gyur na rab ’byor ’di ji sñam du sems | lus de che ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das lus de ni che ba lags so | | bde bar gśegs pa lus de che lags so | | de ci’i slad du źe na | de bźin gśegs pas de dṅos po ma mchis par gsuṅs pa’i slad du ste | des na lus źes bgyi’o | | de dṅos po ma mchis par de bźin gśegs pas gsuṅs te | des na lus che źes bgyi’o | 
“For that reason, then, Subhūti, a bodhisattva should conceive an aspiration in such a way that it is unfixed. He should not conceive an aspiration which is fixed in form, he should not conceive an aspiration which is fixed in sounds, smells, tastes, objects of touch, or dharmas, he should not conceive an aspiration which is fixed in anything at all.  Subhūti, it is as if, say, there were a man, whose personal presence was such that it was like, say, Sumeru, the king of all mountains. What do you think, Subhūti? Would his personal presence be substantial?”
 
Subhūti said, “His personal presence would be substantial, Lord, it would be substantial, Blessed One. Why is that, Lord? The Realized One has described it as an absence. That is why it is called ‘a personal presence.’ For it is not a presence. That is why it is called ‘a personal presence.’” 
bhagavān āha | tat kiṃ manyase subhūte yāvaṃtyo gaṃgānadyāṃ vālukās tāvaṃtya eva gaṃgānadyo bhaveyuḥ | api nu tāsu bahvyo vālukā bhaveyuḥ |  subhūtir āha | tā eva tāvad bhagavan bahvyo gaṃgānadyo bhaveyuḥ prāg eva yās tāsu vālukāḥ |  bhagavān āha | ārocayāmi te subhūte prativedayāmi te yāvaṃtyas tāsu gaṃgānadīṣu vālukā bhaveyuḥ | tāvaṃtyo lokadhātavaḥ kaścid eva strī vā puruṣo vā saptaratnapratipūrṇaṃ kṛtvā tathāgatebhyo ’rhadbhyaḥ samyaksaṃbuddhebhyo dānaṃ dadyāt | tat kiṃ manyase subhūte | api nu sā strī vā puruṣo vā tatonidānaṃ bahu puṇyaṃ prasunuyāt |  subhūtir āha | bahu bhagavan bahu sugata | sā strī vā puruṣo vā tatonidānaṃ bahu puṇya prasunuyāt |  bhagavān āha | yaś ca khalu punaḥ subhūte tāvaṃtyo lokadhātavaḥ saptaratnapratipūrṇaṃ kṛtvā dānaṃ dadyāt | yaś ceto dharmaparyāyād aṃtaśaś catuṣpadikām api gāthām udgṛhya parebhyo deśayet | ayaṃ tato bahutaraṃ puṇyaṃ prasunuyād aprameyam asaṃkhyeyam | 
須菩提如恒河中所有沙數如是沙等恒河於意云何是諸恒河沙寧為多不  須菩提言甚多世尊但諸恒河尚多無數何況其沙  須菩提我今實言告汝若有善男子善女人以七寶滿爾所恒河沙數三千大千世界以用布施得福多不  須菩提言甚多世尊  佛告須菩提若善男子善女人於此經中乃至受持四句偈等為他人說而此福德勝前福德 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | gaṅ g’a’i kluṅ gi bye ma ji sñed pa gaṅ g’a’i kluṅ yaṅ de sñed kho nar gyur na de dag gi bye ma gaṅ yin pa de dag maṅ ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das gaṅ g’a’i kluṅ de dag ñid kyaṅ maṅ ba lags na de dag gi bye ma lta smos kyaṅ ci ’tshal |  bcom ldan ’das kyis bka’ stsal pa | rab ’byor khyod kyis mos par bya | khyod kyis khoṅ du chud par bya’o | | gaṅ g’a’i kluṅ de dag gi bye ma ji sñed pa de sñed kyi ’jig rten gyi khams skyes pa’am | bud med gaṅ la la źig gis rin po che sna bdun gyis rab tu gaṅ bar byas te | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams la sbyin pa byin na | rab ’byor ’di ji sñam du sems | skyes pa’am bud med de | gźi de las bsod nams maṅ du bskyed dam |  rab ’byor gyis gsol pa | bcom ldan ’das maṅ lags so | | bde bar gśegs pa maṅ lags te | skyes pa’am bud med de gźi de las bsod nams maṅ du bskyed do |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor gaṅ gis ’jig rten gyi khams de sñed rin po che sna bdun gyis rab tu gaṅ bar byas te | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams la sbyin pa byin pa bas | gaṅ gis chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa tsam bzuṅ nas gźan dag la yaṅ bśad de yaṅ dag par rab tu bstan na | de ñid de’i gźi de las bsod nams ches maṅ du graṅs med dpag tu med pa bskyed do | 
The Lord said, “What do you think, Subhūti? If there were just as many Ganges Rivers as there are grains of sand in the Ganges River, would the grains of sand in them be numerous?”
 
Subhūti said, “That many Ganges Rivers alone would be numerous, Lord, to say nothing of the grains of sand in them.”
 
The Lord said, “I’ll tell you, Subhūti, I’ll have you know—if there were as many world-systems as there would be grains of sand in those Ganges Rivers, and some woman or man were to fill them with the seven treasures and make a gift of them to the Realized, Worthy and Perfectly Awakened Ones, what do you think, Subhūti, would that woman or man generate a lot of merit on that basis?”
 
Subhūti said, “A lot, Lord, a lot, Blessed One. That woman or man would generate a lot of merit on that basis.”
 
The Lord said, “If, however, someone were to fill that many world-systems with the seven treasures and make a gift of them, Subhūti, and if someone were to do no more than learn just a four-lined verse from this round of teachings and teach it to others, the latter would generate from that a lot more merit, an immeasurable and incalculable amount. 
api tu khalu subhūte yasmin pṛthivīpradeśe ito dharmaparyāyād aṃtaśaś catuṣpadikām api gāthāṃ bhāṣyeta vā deśyeta vā sa pṛthivīpradeśaś caityabhūto bhavet | sadevamānuṣāsurasya lokasya kaḥ punar vādaḥ subhūte ya imaṃ dharmaparyāyaṃ dhārayiṣyaṃti parameṇa te āścaryeṇa samanvāgatā bhaviṣyaṃti | tasmiṃś ca pṛthivīpradeśe śāstā viharaty anyatarānyataro vā gurusthānīyaḥ | 
復次須菩提隨說是經乃至四句偈等當知此處一切世間天人阿修羅皆應供養如佛塔廟何況有人盡能受持讀誦須菩提當知是人成就最上第一希有之法若是經典所在之處則為有佛若尊重弟子 
| yaṅ rab ’byor sa phyogs gaṅ na chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa tsam ’don tam bton pa’i sa phyogs de lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten gyi mchod rten du gyur pa yin na | su źig chos kyi rnam graṅs ’di len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa daṅ | tshul bźin du yid la byed pa de ṅo mtshar rab daṅ ldan par gyur pa lta ci smos | sa phyogs de na ston pa yaṅ bźugs te | bla ma’i gnas gźan dag kyaṅ gnas so | 
“However, Subhūti, the piece of ground where one might do no more than recite or teach just a four-lined verse from this round of teachings would become a veritable shrine for the whole world with its gods, humans and anti-gods, so it goes without saying, Subhūti, that those who will memorize this round of teachings will come to be endowed with the most marvellous thing, and on that piece of ground the Teacher himself dwells, or one or another of his venerable lieutenants.” 
evam ukte āyuṣmān subhūtir bhagavaṃtam etad avocat | ko nāmāyaṃ bhagavan dharmaparyāyaḥ kathaṃ cainaṃ dhārayāmi |  evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat | prajñāpāramitā nāmāyaṃ subhūte dharmaparyāyaḥ | evaṃ cainaṃ dhāraya | tat kasya hetoḥ | yaiva subhūte prajñāpāramitā tathāgatena bhāṣitā | saivāpāramitā | 
爾時須菩提白佛言世尊當何名此經我等云何奉持  佛告須菩提是經名為金剛般若波羅蜜以是名字汝當奉持所以者何須菩提佛說般若波羅蜜則非般若波羅蜜 
| de skad ces bka’ stsal pa daṅ | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci lags | ji ltar gzuṅ bar bgyi |  de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to | | rab ’byor chos kyi rnam graṅs ’di śes rab kyi pha rol tu phyin pa źes bya ste | ’di de ltar zuṅs śig | de ci’i phyir źe na | rab ’byor de bźin gśegs pas śes rab kyi pha rol tu phyin pa gaṅ gsuṅs pa de ñid pha rol tu phyin pa med pa’i phyir te | des na śes rab kyi pha rol tu phyin pa źes bya’o | 
At these words, the Venerable Subhūti said this to the Lord, “What is the name, Lord, of this round of teachings, and how should I memorize it?”
 
At these words, the Lord said this to the Venerable Subhūti, “This round of teachings, Subhūti, is called the Perfection of Insight, and this is how you should memorize it. Why is that? The very Perfection of Insight, Subhūti, which the Realized One has preached is itself perfectionless. 
tat kiṃ manyase subhūte api nu sa kaścid dharmo tathāgatena bhāṣitaḥ |  subhūtir āha | no hīdaṃ bhagavan | na sa kaścid bhagavaṃ dharmo yaḥ tathāgatena bhāṣitaḥ | 
須菩提於意云何如來有所說法不  須菩提白佛言世尊如來無所說 
| rab ’byor ’di ji sñam du sems | de bźin gśegs pas gaṅ gsuṅs pa’i chos de gaṅ yaṅ yod dam |  rab ’byor gyis gsol pa | bcom ldan ’das de bźin gśegs pas gaṅ gsuṅs pa’i chos de dag gaṅ yaṅ ma mchis so | 
“What do you think, Subhūti? Is there any dharma at all which the Realized One has preached?”
 
Subhūti said, “No indeed, Lord. There is no dharma at all, Lord, which the Realized One has preached.” 
[(GMs 5a1:) bhagavān āha |] yāvataḥ subhūte tṛsāhasramahāsāhasryāṃ lokadhātau pṛthivīrajaḥ kaccit tad bahu bhavet |  subhūtir āha | bahu bhagavans tat pṛthivīrajo bhavet | yat tad bhagavan | pṛthivīrajaḥ tathāgatena bhāṣitaḥ arajaḥ sa tathāgatena bhāṣitaḥ | tad ucyate pṛthivīraja iti | yā sā lokadhātur adhātuḥ sā tathāgatena bhāṣitaḥ | tad ucyate lokadhātur iti | || 
須菩提於意云何三千大千世界所有微塵是為多不  須菩提言甚多世尊須菩提諸微塵如來說非微塵是名微塵如來說世界非世界是名世界 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sa’i rdul phra rab ji sñed yod pa de maṅ ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das sa’i rdul de maṅ lags so | | bde bar gśegs pa maṅ lags so | | de ci’i slad du źe na | bcom ldan ’das sa’i rdul gaṅ lags pa de rdul ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na sa’i rdul źes bgyi’o | | ’jig rten gyi khams gaṅ lags pa de khams ma mchis par de bźin gśegs pas gsuṅs te | des na ’jig rten gyi khams źes bya’o | 
Would all the dust of the earth, Subhūti, that there is in the trigalactic megagalactic world-system be a lot?”
 
Subhūti said, “Lord, the dust of that much earth would be a lot. Any dust of the earth preached by the Realized One, Lord, has been preached by the Realized One as dustless. Thus it is called ‘the dust of the earth.’ Any world-system there is has been preached by the Realized One as systemless. Thus it is called ‘a world-system.’” 
bhagavān āha | tat kiṃ manyase subhūte dvātṛṃśadbhir mahāpuruṣalakṣaṇaiḥ tathāgato ’rhan samyaksaṃbuddho draṣṭavyaḥ |  subhūtir āha | no hīdaṃ bhagavan | tat kasya hetoḥ | yāni tāni bhagavan dvātṛṃśanmahāpuruṣa lakṣaṇāni tathāgatena bhāṣitāny alakṣaṇāni tathāgatena bhāṣitāni tasmād ucyaṃte dvātṛṃśanmahāpuruṣalakṣaṇānīti | 
須菩提於意云何可以三十二相見如來不  不也世尊不可以三十二相得見如來何以故如來說三十二相即是非相是名三十二相 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | skyes bu chen po’i mtshan sum cu rtsa gñis po de dag gis de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas su lta’am |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du źe na | skyes bu chen po’i mtshan sum cu rtsa gñis po gaṅ dag de bźin gśegs pas gsuṅs pa de dag mtshan ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na de bźin gśegs pa’i mtshan sum cu rtsa gñis źes bgyi’o | 
The Lord said, “What do you think, Subhūti? Can a Realized, Worthy, and Perfectly Awakened One be seen by virtue of the 32 Distinctive Features of a Great Man?”
 
Subhūti said, “No indeed, Lord. Why is that? Whatever 32 Distinctive Features of a Great Man have been preached by the Realized One, Lord, have been preached by the Realized One as featureless. Therefore they are called ‘the 32 Distinctive Features of a Great Man.’” 
bhagavān āha | yaś ca khalu punaḥ subhūte strī vā puruṣo vā gaṃgānadīvālukopamān ātmabhāvān parityajet | yaś ceto dharmaparyāyāc catuṣpadikām api gāthām udgṛhya parebhyo deśayet | ayaṃ tatonidānaṃ bahutaraṃ puṇyaṃ prasunuyād aprameyam asaṃkhyeyam | 
須菩提若有善男子善女人以恒河沙等身命布施若復有人於此經中乃至受持四句偈等為他人說其福甚多 
| bcom ldan ’das kyis bka’ stsal pa | yaṅ rab ’byor skyes pa’am | bud med gaṅ gis lus gaṅ g’a’i kluṅ gi bye ma sñed yoṅs su btoṅ ba bas gaṅ gis chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa tsam bzuṅ ste | gźan dag la yaṅ bstan na de gźi de las bsod nams ches maṅ du graṅs med dpag tu med pa bskyed do | 
The Lord said, “If, however, some woman or man were to sacrifice as many of their own bodies as there are grains of sand in the Ganges River, Subhūti, and if someone were to learn just a four-lined verse from this round of teachings and teach it to others, the latter would on that basis generate a lot more merit, an immeasurable and incalculable amount.” 
atha khalv āyuṣmān subhūtiḥ dharmapravegenāśrūṇi prāmuṃcat | pravartayaṃ so ’śrūṇi parimārjya bhagavaṃtam etad avocat |  āścaryaṃ bhagavan | paramāścaryaṃ sugata | yāvad ayaṃ dharmaparyāyaḥ tathāgatena bhāṣitaḥ | yato me bhagavan | jñānam utpannaṃ na mayā jātv eva dharmaparyāyaḥ śrutapūrvaḥ |  parameṇa te bhagavan | āścaryeṇa samanvāgatā bhaviṣyaṃti ya iha sūtre bhāṣyamāṇe bhūtasaṃjñām utpādayiṣyaṃti | yā caiṣā bhagavan | bhūtasaṃjñā saivāsaṃjñā tasmāt tathāgato bhāṣate bhūtasaṃjñā bhūtasaṃjñeti | 
爾時須菩提聞說是經深解義趣涕淚悲泣而白佛言  希有世尊佛說如是甚深經典我從昔來所得慧眼未曾得聞如是之經  世尊若復有人得聞是經信心清淨則生實相當知是人成就第一希有功德世尊是實相者則是非相是故如來說名實相 
| de nas tshe daṅ ldan pa rab ’byor chos kyi śugs kyis mchi ma phyuṅ ste | des mchi ma phyis nas bcom ldan ’das la ’di skad ces gsol to |  | ’di ltar chos kyi rnam graṅs ’di de bźin gśegs pas gsuṅs pa ni bcom ldan ’das ṅo mtshar to | | bde bar gśegs pa ṅo mtshar to | | bcom ldan ’das bdag gi ye śes skyes tshun chad bdag gis chos kyi rnam graṅs ’di sṅon nam yaṅ ma thos so |  | bcom ldan ’das mdo bśad pa ’di la gaṅ dag yaṅ dag par ’du śes bskyed par ’gyur ba’i sems can de dag ni ṅo mtshar rab daṅ ldan par ’gyur ro | | de ci’i slad du źe na | bcom ldan ’das yaṅ dag par ’du śes pa gaṅ lags pa de ñid ’du śes ma mchis pa’i slad du ste | de bas na yaṅ dag par ’du śes yaṅ dag par ’du śes źes de bźin gśegs pas gsuṅs so | 
Then the Venerable Subhūti burst into tears at the impact of the dharma. Wiping his tears away as he continued to shed them, he said this to the Lord,  “It is a marvellous thing, Lord, it is a most marvellous thing, Blessed One, that this round of teachings has been preached by the Realized One. Since knowledge arose for me, Lord, I have never heard a round of teachings of this kind before.  They will come to be endowed with a most marvellous thing, Lord, who when this discourse is being preached conceive the idea that it is the truth. But any such idea of truth, Lord, is indeed idealess. Therefore the Realized One preaches the so-called ‘idea of truth.’ 
na mama bhagavann āścaryaṃ yad ahaṃ dharmaparyāyaṃ bhāṣyamāṇam avakalpayāmy adhimucyāmi | ye te bhagavann [(GMs 5b1:) satvā] imaṃ dharmaparyāyaṃm udgṛhīṣyaṃti paryavāpsyaṃti dhārayiṣyaṃti | te paramāścaryasamanvāgatā bhaviṣyaṃti | || 
世尊我今得聞如是經典信解受持不足為難若當來世後五百歲其有眾生得聞是經信解受持是人則為第一希有 
| bcom ldan ’das | bdag chos kyi rnam graṅs ’di bśad pa la rtog ciṅ mos pa ni bdag la mos pa ma lags kyi | bcom ldan ’das slad ma’i tshe slad ma’i dus lṅa brgya tha ma la sems can gaṅ dag chos kyi rnam graṅs ’di len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par bgyid pa de dag ni ṅo mtshar rab daṅ ldan par ’gyur ro | 
“For me it is no great marvel, Lord, that I believe and have faith in the round of teachings when it is being preached. Those [(GS 123,33:) living beings], Lord, who will learn, master, and memorize this round of teachings will come to be endowed with a most marvellous thing. 
api tu khalu punaḥ bhagavan na teṣām ātmasaṃjñā pravartsyate | na satvasaṃjñā na jīvasaṃjñā | na pudgalasaṃjñā pravartsyate |  tat kasya hetoḥ yāsāv ātmasaṃjñā saivāsaṃjñā | yā satvasaṃjñā jīvasaṃjñā pudgalasaṃjñā saivāsaṃjñā |  tat kasya hetoḥ | sarvasaṃjñāpagatā hi buddhā bhagavaṃtaḥ || 
何以故此人無我相人相眾生相壽者相  所以者何我相即是非相人相眾生相壽者相即是非相  何以故離一切諸相則名諸佛 
| yaṅ bcom ldan ’das de dag ni bdag tu ’du śes ’jug par mi ’gyur | sems can du ’du śes pa daṅ | srog tu ’du śes pa daṅ | gaṅ zag tu ’du śes ’jug par mi ’gyur lags so |  | de ci’i slad du źe na | bcom ldan ’das bdag tu ’du śes pa daṅ | sems can du ’du śes pa daṅ | srog tu ’du śes pa daṅ | gaṅ zag tu ’du śes pa gaṅ lags pa de dag ñid ’du śes ma mchis pa’i slad du’o |  | de ci’i slad du źe na | saṅs rgyas bcom ldan ’das rnams ni ’du śes thams cad daṅ bral ba’i slad du’o | 
“However, Lord, the idea of a self will not occur to them, nor will the idea of a living being, the idea of a soul, or the idea of a person occur.  Why is that? Any such idea of a self is indeed idealess, any idea of a living being, idea of a soul, or idea of a person is indeed idealess.  Why is that? Because the Buddhas and Lords are free of all ideas.” 
evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat |  evam etat subhūte evam etat subhūte paramāścaryasamanvāgatās te satvā bhaviṣyaṃti | ya iha sūtre bhāṣyaṃmāṇe śrutvā nottrasiṣyaṃti | na saṃtrasiṣyaṃti | na saṃtrāsam āpatsyaṃte |  tat kasya hetoḥ | paramapāramiteyaṃ subhūte tathāgatena bhāṣitā | yāṃ ca tathāgataḥ paramapāramitāṃ bhāṣate tām aparimāṃṇā buddhā bhagavaṃto bhāṣaṃte | tenocyate paramapāramiteti | 
佛告須菩提  如是如是若復有人得聞是經不驚不怖不畏當知是人甚為希有  何以故須菩提如來說第一波羅蜜非第一波羅蜜是名第一波羅蜜 
| de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to |  | rab ’byor de de bźin no | | de de bźin te | mdo ’di bśad pa ’di la gaṅ dag mi skrag mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur ba’i sems can de dag ni ṅo mtshar rab daṅ ldan par ’gyur ro |  | de ci’i phyir źe na | rab ’byor pha rol tu phyin pa dam pa ’di ni de bźin gśegs pas gsuṅs te | pha rol tu phyin pa dam pa gaṅ dag de bźin gśegs pas gsuṅs pa de saṅs rgyas bcom ldan ’das dpag tu med pa rnams kyis gsuṅs pa’i phyir te | des na pha rol tu phyin pa dam pa źes bya’o | 
At these words the Lord said this to the Venerable Subhūti,  “Quite so, Subhūti! Quite so, Subhūti! Those living beings will come to be endowed with a most marvellous thing who, when this discourse is being preached, do not become afraid, frightened or fearful on hearing it.  Why is that? This has been preached by the Realized One as the supreme perfection. And what the Realized One preaches as the supreme perfection is preached by innumerable Buddhas and Lords. That is why it is called ‘the supreme perfection.’ 
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]16 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 | 
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 
| yaṅ rab ’byor de bźin gśegs pa’i bzod pa’i pha rol tu phyin pa gaṅ yin pa de ñid pha rol tu phyin pa med do |  | de ci’i phyir źe na | rab ’byor gaṅ gi tshe ka liṅ k’a’i rgyal pos ṅa’i yan lag daṅ ñiṅ lag rnam par bcad par gyur pa de’i tshe ṅa la bdag tu ’du śes sam | sems can du ’du śes sam | srog tu ’du śes sam | gaṅ zag tu ’du śes kyaṅ ma byuṅ la | ṅa la ’du śes ci yaṅ med la ’du śes med par gyur pa yaṅ ma yin pa’i phyir ro |  | de ci’i phyir źe na | rab ’byor gal te de’i tshe ṅa la bdag tu ’du śes byuṅ na de’i tshe gnod sems kyi ’du śes kyaṅ ’byuṅ la | sems can du ’du śes pa daṅ | srog tu ’du śes pa daṅ | gaṅ zag tu ’du śes pa byuṅ na de’i tshe gnod sems kyi ’du śes kyaṅ ’byuṅ ba’i phyir ro |  | rab ’byor ṅas mṅon par śes te | ’das pa’i dus na ṅa tshe rabs lṅa brgyar bzod par smra ba źes bya ba’i draṅ sroṅ du gyur pa de na yaṅ ṅa la bdag tu ’du śes ma byuṅ | sems can du ’du śes pa daṅ | srog tu ’du śes pa daṅ | gaṅ zag tu ’du śes pa ma byuṅ ṅo |  | rab ’byor de lta bas na byaṅ chub sems dpa’ sems dpa’ chen pos ’du śes thams cad rnam par spaṅs te bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par bya’o | | gzugs la mi gnas par sems bskyed par bya’o | | sgra daṅ | dri daṅ | ro daṅ | reg bya daṅ | chos la’aṅ mi gnas par sems bskyed par bya’o | | chos med pa la’aṅ mi gnas par sems bskyed par bya’o | | ci la’aṅ mi gnas par sems bskyed par bya’o |  | de ci’i phyir źe na | gnas pa gaṅ yin pa de ñid mi gnas pa’i phyir te | de bas na de bźin gśegs pas ’di skad du | byaṅ chub sems dpas mi gnas par sbyin pa sbyin par bya’o źes gsuṅs so | 
“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. 
api tu khalu punaḥ subhūte bodhisatvenaivaṃ dānaparityāgaḥ parityajyaḥ sarvasatvānām arthāya | yaiva ca satvasaṃjñā sa evāsaṃjñā |  ya eva te sarvasatvāḥ tathāgatena bhāṣitāḥ ta evāsatvāḥ |  bhūtavādī subhūte tathāgataḥ satyavādī tathāvādī tathāgato na vitathāvādī tathāgato | 
須菩提菩薩為利益一切眾生應如是布施如來說一切諸相即是非相  又說一切眾生則非眾生  須菩提如來是真語者實語者如語者不誑語者不異語者 
| yaṅ rab ’byor byaṅ chub sems dpas ’di ltar sems can thams cad kyi don gyi phyir sbyin pa yoṅs su gtaṅ bar bya’o | | sems can du ’du śes pa gaṅ yin pa de ñid kyaṅ ’du śes med pa ste |  de bźin gśegs pas sems can thams cad ces gaṅ gsuṅs pa de bdag ñid kyaṅ med pa’o |  | de ci’i phyir źe na | rab ’byor de bźin gśegs pa ni yaṅ dag par gsuṅ ba | bden pa gsuṅ ba | de bźin ñid gsuṅ ba ste | de bźin gśegs pa ni ma nor ba de bźin ñid gsuṅ ba’i phyir ro | 
“However, Subhūti, this is the way in which a bodhisattva should engage in the giving away of gifts for the benefit of all living beings, but any idea of a living being is indeed idealess.  All living beings of whom the Realized One has preached are indeed beingless.  The Realized One, Subhūti, speaks truly, the Realized One tells the truth, he tells things as they are, the Realized One does not tell lies. 
api tu khalu punaḥ subhūte yaḥ tathāgatena dharmo ’bhisaṃbuddho deśito vā na tatra satyaṃ na mṛṣā |  tad yathāpi nāma subhūte puruṣo ’ndhakāra praviṣṭaḥ | evaṃ vastupatito bodhisatvo draṣṭavyo yo vastupatitaṃ dānaṃ parityajati |  tad yathāpi nāma subhūte cakṣuṣmān puruṣo vibhātāyāṃ rātryāṃ sūrye ’bhyudgate nānāvidhāni rūpāṇi paśyet | evaṃ bodhisatvo draṣṭavyo yo vastvapatitaṃ dānaṃ parityajati | 
須菩提如來所得法此法無實無虛  須菩提若菩薩心住於法而行布施如人入闇則無所見  若菩薩心不住法而行布施如人有目日光明照見種種色 
| yaṅ rab ’byor de bźin gśegs pas chos gaṅ mṅon par rdzogs par saṅs rgyas pa’am bstan pa de la ni bden pa yaṅ med rdzun pa yaṅ med do |  | rab ’byor ’di lta ste dper na mig daṅ ldan pa’i mi źig mun par źugs nas ci yaṅ mi mthoṅ ba de bźin du gaṅ dṅos por lhuṅ bas sbyin pa yoṅs su gtoṅ ba’i byaṅ chub sems dpar blta’o |  | rab ’byor ’di lta ste dper na nam laṅs te ñi ma śar nas mig daṅ ldan pa’i mis gzugs rnam pa sna tshogs dag mthoṅ ba de bźin du | gaṅ dṅos por ma lhuṅ bas sbyin pa yoṅs su gtoṅ ba’i byaṅ chub sems dpar blta’o | 
“However, Subhūti, in that dharma which the Realized One has awakened to and taught there is no truth and no falsehood.  Subhūti, one should regard a bodhisattva who has sunk to the level of objects and who gives away a gift which has sunk to the level of objects as being like, say, a man who has been plunged into darkness.  Subhūti, one should regard a bodhisattva who gives a gift which has not sunk to the level of objects as being like, say, a man endowed with sight, who would see shapes of various kinds when dawn breaks and the sun comes up. 
api tu khalu punaḥ subhūte ye kulaputrā vā kuladuhitaro vā imaṃ dharmaparyāyam udgrahīṣyaṃti | dhārayiṣyaṃti | vācayiṣyaṃti | paryavāpsyaṃti | jñātās te subhūte tathāgatena dṛṣṭās te subhūte tathāgatena buddhās te tathāgatena |  sarve te satvāḥ aprameyaṃ puṇyaskandhaṃ prasaviṣyaṃti | 
須菩提當來之世若有善男子善女人能於此經受持讀誦則為如來以佛智慧悉知是人悉見是人  皆得成就無量無邊功德 
| yaṅ rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ dag chos kyi rnam graṅs ’di len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston pa de dag ni de bźin gśegs pas mkhyen | de dag ni de bźin gśegs pas gzigs te |  sems can de dag thams cad ni bsod nams kyi phuṅ po dpag tu med pa bskyed par ’gyur ro | 
“However, Subhūti, those gentlemen or ladies who will learn, memorise, recite, and master this round of teachings, the Realized One knows them, Subhūti, the Realized One sees them, Subhūti, the Realized One comprehends them.  All those living beings will generate an immeasurable quantity of merit. 
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 
| yaṅ rab ’byor skyes pa’am bud med gaṅ źig sṅa dro’i dus kyi tshe lus gaṅ g’a’i kluṅ gi bye ma sñed yoṅs su gtoṅ la | phyed kyi dus daṅ | phyi dro’i dus kyi tshe yaṅ lus gaṅ g’a’i kluṅ gi bye ma sñed yoṅs su gtoṅ ste | rnam graṅs ’di lta bur bskal pa bye ba khrag khrig ’bum phrag du mar lus yoṅs su gtoṅ ba bas |  gaṅ gis chos kyi rnam graṅs ’di thos nas mi spoṅ na | de ñid gźi de las bsod nams ches maṅ du graṅs med dpag tu med pa bskyed na | gaṅ gis yi ger bris nas len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston pa lta ci smos | 
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 
yaṅ rab ’byor chos kyi rnam graṅs ’di ni bsam gyis mi khyab ciṅ mtshuṅs pa med de |  chos kyi rnam graṅs ’di ni theg pa mchog la yaṅ dag par źugs pa’i sems can rnams kyi don daṅ | theg pa phul du phyin pa la yaṅ dag par źugs pa’i sems can rnams kyi don gyi phyir |  de bźin gśegs pas gsuṅs so | | gaṅ dag chos kyi rnam graṅs ’di len pa daṅ | [’dzin pa daṅ |] klog pa daṅ | kun chub par byed pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston pa de dag ni de bźin gśegs pas mkhyen te | de dag de bźin gśegs pas gzigs te |  sems can de dag thams cad ni bsod nams kyi phuṅ po dpag tu med pa daṅ ldan par ’gyur ro | | bsod nams kyi phuṅ po bsam gyis mi khyab pa daṅ | mtshuṅs pa med pa daṅ | gźal du med pa daṅ | tshad med pa daṅ ldan par ’gyur te | sems can de dag thams cad ṅa’i byaṅ chub phrag pa la thogs par ’gyur ro |  | de ci’i phyir źe na | rab ’byor dman pa la mos pa rnams kyis chos kyi rnam graṅs ’di mñan 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 | gaṅ zag tu lta ba rnams kyis mñan pa daṅ | blaṅ ba daṅ | gzuṅ ba daṅ | klog pa daṅ | kun chub par byed mi nus te | de ni gnas med pa’i phyir ro | 
“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. 
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 
| yaṅ rab ’byor sa phyogs gaṅ na mdo sde ’di ston pa’i sa phyogs de lha daṅ | mi daṅ | lha ma yin du bcas pa’i ’jig rten gyis mchod par ’os par ’gyur ro | | sa phyogs de phyag bya bar ’os pa daṅ | bskor ba bya bar ’os par ’gyur te | sa phyogs de mchod rten lta bur ’gyur ro | 
“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. 
ye te subhūte kulaputrā vā kuladuhitaro vā imān evaṃrūpāṃ sūtrāntān udgrahīṣyaṃti dhārayiṣyaṃti paryavāpsyaṃti | te paribhūtā bhaviṣyaṃti suparibhūtāś ca bhaviṣyaṃti | ||  yāni teṣāṃ satvānāṃ paurvajanmikāni karmāṇi kṛtāny apāyasaṃvartanīyāni dṛṣṭa eva dharme paribhūtatayā pūrvajanmikāny aśubhāni karmāṇi kṣapayiṣyaṃti | buddhabodhiṃ ca prāpsyaṃti | 
復次須菩提善男子善女人受持讀誦此經若為人輕賤  是人先世罪業應墮惡道以今世人輕賤故先世罪業則為消滅當得阿耨多羅三藐三菩提 
| rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ dag ’di lta bu’i mdo sde’i tshig ’di dag len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa de dag ni mnar bar ’gyur | śin tu mnar bar ’gyur ro |  | de ci’i phyir źe na | rab ’byor sems can de dag gis tshe rabs sṅa ma’i mi dge ba’i las ṅan soṅ du skye bar ’gyur ba gaṅ dag byas pa dag tshe ’di ñid la mnar bas tshe rabs sṅa ma’i mi dge ba’i las de dag ’byaṅ bar ’gyur te saṅs rgyas kyi byaṅ chub kyaṅ ’thob par ’gyur ba’i phyir ro | 
“Those gentlemen and ladies, Subhūti, who will learn, memorise and master such discourses as these will be despised, they will be roundly despised.  Whatever acts leading to perdition those living beings have done in former rebirths, through being despised they will in this life exhaust the demeritorious acts of their former rebirths, and they will attain the awakening of a Buddha. 
abhijānāmy ahaṃ subhūte atīte ’dhvani asaṃkhyeye kalpe asaṃkhyeyatare dīpaṃkarasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ caturaśītibuddhakoṭīnayutaśatasahasrāṇy abhūvan ye mayā ārādhitā ārādhayetvā na virādhitā |  yac ca mayā subhūte buddhā bhagavaṃtaḥ ārāgitā ārāgayetvā na virāgitā yac ca carime kāle paścimikāyaṃ paṃcāśatyāṃ vartamānāyām imaṃ sūtrāṃtam udgrahīṣyaṃti dhārayiṣyaṃti vācayiṣyaṃti paryavāpsyaṃti | asya subhūte puṇyaskandhasyāṃtikād eṣa pūrvakaḥ puṇyaskandhaḥ śatatamīm api kalāṃ nopaiti sāhasṛtamām api | śatasāhasṛtamām api | koṭīśatasāhasṛtamām api | saṃkhyām api kalām api gaṇanām api upamām api upaniśām api na kṣamate | 
須菩提我念過去無量阿僧祇劫於然燈佛前得值八百四千萬億那由他諸佛悉皆供養承事無空過者  若復有人於後末世能受持讀誦此經所得功德於我所供養諸佛功德百分不及一千萬億分乃至算數譬喻所不能及 
| rab ’byor ṅas mṅon par śes te | ’das pa’i dus bskal pa graṅs med pa’i yaṅ ches graṅs med pa na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad kyi pha rol gyi yaṅ ches pha rol na saṅs rgyas bye ba khrag khrig ’bum phrag brgyad cu rtsa bźi dag byuṅ ba ṅas mñes par byas te | mñes par byas nas thugs ma byuṅ bar byas te |  rab ’byor saṅs rgyas bcom ldan ’das de dag ṅas mñes par byas nas thugs byuṅ bar ma byas pa gaṅ yin pa daṅ | phyi ma’i dus lṅa brgya tha mar gyur pa na mdo sde ’di len pa daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa gaṅ yin pa las | rab ’byor | bsod nams kyi phuṅ po ’di la bsod nams kyi phuṅ po sṅa mas brgya’i char yaṅ mi phod | stoṅ gi cha daṅ | ’bum gyi cha daṅ | graṅs daṅ | cha daṅ | bgraṅ ba daṅ | dpe daṅ | zla daṅ | rgyur yaṅ mi bzod do | 
“I remember, Subhūti, that in the past, an incalculable aeon ago and more incalculable still, back before the Realized, Worthy and Perfectly Awakened One Dīpaṃkara and back further still, there were 84 hundred thousand million billion Buddhas with whom I found favour and with whom, after finding favour, I did not lose favour.  However, Subhūti, that previous quantity of merit from when I found favour with the Buddhas and Lords, and after finding favour with them, I did not lose favour, does not approach even a hundredth part, even a thousandth part, even a hundred-thousandth part, even a hundred-thousand-millionth part, it does not even permit of any calculation, or reckoning in fractions, or computation, or comparison, or analogy, Subhūti, in relation to the quantity of merit from when, in the last time, as the final five hundred years come to pass, they will learn, memorize, recite and master this discourse. 
sacet subhūte teṣāṃ kulaputrāṇāṃ kuladuhitṝṇāṃ vā puṇyaskandhaṃ bhāṣet | yāvaṃtaḥ te kulaputrā vā kuladuhitaro vā tasmin samaye puṇyaskandhaṃ pratigṛhṇaṃti | unmādaṃ te satvāḥ prāpnuyuḥ cittavikṣepaṃ vā gaccheyuḥ |  api tu khalu punaḥ subhūte acintyo ’yaṃ dharmaparyāyaḥ asyācintya eva vipākaḥ || 
須菩提若善男子善女人於後末世有受持讀誦此經所得功德我若具說者或有人聞心則狂亂狐疑不信  須菩提當知是經義不可思議果報亦不可思議 
| rab ’byor gal te de’i tshe rigs kyi bu’am | rigs kyi bu mo dag bsod nams kyi phuṅ po ji sñed rab tu ’dzin par ’gyur ba’i rigs kyi bu’am | rigs kyi bu mo de dag gi bsod nams kyi phuṅ po ṅas brjod na | sems can rnams myo myo por ’gyur te | sems ’khrugs par ’gyur ro |  | yaṅ rab ’byor chos kyi rnam graṅs ’di bsam gyis mi khyab ste | ’di’i rnam par smin pa yaṅ bsam gyis mi khyab par rig par bya’o | 
“If, Subhūti, one were to describe the quantity of merit of those gentlemen and ladies, of as many of those gentlemen or ladies as acquire a quantity of merit at that time, those living beings would go mad or become mentally disturbed.
 
However, Subhūti, this round of teachings is inconceivable, and the effect it has is truly inconceivable.” 
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 
| de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ji ltar gnas par bgyi | ji ltar bsgrub par bgyi | ji ltar sems rab tu gzuṅs bar bgyi |  bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di la byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ’di sñam du |  bdag gis sems can thams cad phuṅ po lhag ma med pa’i mya ṅan las ’das pa’i dbyiṅs su yoṅs su mya ṅan las bzla’o | | de ltar sems can rnams yoṅs su mya ṅan las bzlas kyaṅ sems can gaṅ yaṅ yoṅs su mya ṅan las bzlas par gyur pa med do sñam du sems bskyed par bya’o |  | de ci’i phyir źe na | rab ’byor gal te byaṅ chub sems dpa’ sems can du ’du śes ’jug na byaṅ chub sems dpa’ źes mi bya la | gaṅ zag gi bar du ’du śes ’jug na yaṅ de byaṅ chub sems dpa’ źes mi bya ba’i phyir ro |  | de ci’i phyir źe na | rab ’byor gaṅ byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pa źes bya ba’i chos de gaṅ yaṅ med pa’i phyir ro | 
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 |]17   āha | tasmād ahaṃ dīpaṃkareṇa tathāgatena vyākṛto bhaviṣyasi tvaṃ māṇavānāgate ’dhvani śākyamunir nāma tathāgato ’rhan samyasaṃbuddhas 
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 
| rab ’byor ’di ji sñam du sems | de bźin gśegs pas de bźin gśegs pa mar me mdzad las gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ yod dam |  de skad ces bka’ stsal nas | bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das de bźin gśegs pas de bźin gśegs pa mar me mdzad las gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de yaṅ ma mchis so |  | de skad ces gsol pa daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di skad ces bka’ stsal to | | rab ’byor de de bźin no | | de de bźin te | de bźin gśegs pas de bźin gśegs pa mar me mdzad las gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ med do | | rab ’byor gal te de bźin gśegs pas gaṅ mṅon par rdzogs par saṅs rgyas pa’i chos de ’ga’ źig yod par gyur na | de bźin gśegs pa mar me mdzad kyis ṅa la bram ze’i khye’u khyod ma ’oṅs pa’i dus na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ś’a kya thub pa źes bya bar ’gyur ro źes luṅ mi ston pa źig na | rab ’byor ’di ltar de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ med pas  de’i phyir de bźin gśegs pa mar me mdzad kyis ṅa la bram ze’i khye’u khyod ma ’oṅs pa’i dus na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ś’a kya thub pa źes bya bar ’gyur ro źes luṅ bstan to | 
“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 
| de ci’i phyir źe na | rab ’byor de bźin gśegs pa źes bya ba ni yaṅ dag pa de bźin ñid kyi tshig bla dwags yin pa’i phyir ro | 
“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]18 | 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 | || 
18. 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 
| rab ’byor gaṅ la la źig ’di skad du | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas so źes zer na de log par smra ba yin no | | de ci’i phyir źe na | rab ’byor | de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ med pa’i phyir ro |  | rab ’byor de bźin gśegs pas chos gaṅ mṅon par rdzogs par saṅs rgyas pa de la bden pa yaṅ med rdzun pa yaṅ med de | de bas na de bźin gśegs pas chos thams cad saṅs rgyas kyi chos so źes gsuṅ ṅo |  | rab ’byor chos thams cad ces bya ba ni de dag thams cad chos med pa yin te | de bas na chos thams cad saṅs rgyas kyi chos źes bya ste | 
“Should anyone say, Subhūti, that the Realized One has fully awakened to supreme and perfect awakening, [he would be speaking a falsehood,]2 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.’ 
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 
| rab ’byor ’di lta ste | dper na mi źig lus daṅ ldan źiṅ lus chen por gyur pa bźin no |  | tshe daṅ ldan pa rab ’byor gyis gsol pa | bcom ldan ’das de bźin gśegs pas mi źig lus daṅ ldan źiṅ lus chen po źes gaṅ gsuṅs pa de | de bźin gśegs pas lus ma mchis par gsuṅs te | des na lus daṅ ldan źiṅ lus chen po źes bgyi’o | 
“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 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor de bźin te | byaṅ chub sems dpa’ gaṅ ’di skad du bdag gis sems can rnams yoṅs su mya ṅan las bzla’o źes zer na de byaṅ chub sems dpa’ źes mi bya’o |  | de ci’i phyir źe na | rab ’byor gaṅ byaṅ chub sems dpa’ źes bya ba’i chos de gaṅ yaṅ 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 bźin gśegs pas chos thams cad ni sems can med pa | srog med pa | gaṅ zag med pa źes gsuṅs so | 
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 
| rab ’byor byaṅ chub sems dpa’ gaṅ źig ’di skad du | bdag gis źiṅ bkod pa rnams bsgrub bo źes zer na de yaṅ de bźin du brjod par bya’o |  | de ci’i phyir źe na | rab ’byor źiṅ bkod pa rnams źiṅ bkod pa rnams źes bya ba de ni de dag bkod pa med par de bźin gśegs pas gsuṅs pa’i phyir te | de bas na źiṅ bkod pa rnams źes bya’o | 
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 
| rab ’byor byaṅ chub sems dpa’ gaṅ źig chos rnams ni bdag med pa’o | | chos rnams ni bdag med pa’o źes mos pa de ni de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis byaṅ chub sems dpa’ byaṅ chub sems dpa’ źes brjod do | 
“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. 
tat kiṃ manyase subhūte saṃvidyate tathāgatasya māṃsacakṣuḥ  āha | evam etad bhagavan saṃvidyate tathāgatasya māṃsacakṣuḥ ||  bhagavān āha | tat kiṃ manyase subhūte saṃvidyate tathāgatasya divyaṃ cakṣuḥ prajñācakṣur dharmacakṣur buddhacakṣuḥ āhaivam etad bhagavan saṃvidyate tathāgatasya divyaṃ cakṣuḥ prajñācakṣur dharmacakṣur buddhacakṣuḥ || 
須菩提於意云何如來有肉眼不  如是世尊如來有肉眼  須菩提於意云何如來有天眼不如是世尊如來有天眼須菩提於意云何如來有慧眼不如是世尊如來有慧眼須菩提於意云何如來有法眼不如是世尊如來有法眼須菩提於意云何如來有佛眼不如是世尊如來有佛眼 
| rab ’byor ’di ji sñam du sems | de bźin gśegs pa la śa’i spyan mṅa’am |  rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | de bźin gśegs pa la śa’i spyan mṅa’o |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | de bźin gśegs pa la lha’i spyan mṅa’am | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | de bźin gśegs pa la lha’i spyan mṅa’o | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | de bźin gśegs pa la śes rab kyi spyan mṅa’am | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | de bźin gśegs pa la śes rab kyi spyan mṅa’o | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor | ’di ji sñam du sems | de bźin gśegs pa la chos kyi spyan mṅa’am | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | de bźin gśegs pa la chos kyi spyan mṅa’o | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | de bźin gśegs pa la saṅs rgyas kyi spyan mṅa’am | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | de bźin gśegs pa la saṅs rgyas kyi spyan mṅa’o | 
“What do you think, Subhūti? Does the Realized One have the eye of the flesh?”
 
He said, “It is so, Lord, the Realized One has the eye of the flesh.”
 
The Lord said, “What do you think, Subhūti? Does the Realized One have the eye of the gods, the eye of insight, the eye of dharma, the eye of the Awakened?”
He said, “It is so, Lord, the Realized One has the eye of the gods, the eye of insight, the eye of dharma, the eye of the Awakened.” 
bhagavān āha | tat kiṃ manyase subhūte yāvantyo gaṃgānadyāṃ bālukās tāvantya gaṃgānadyo bhaveyus tāsu yā balukās tāvanta eva lokadhātavo bhaveyuḥ kaccid vahavas te lokadhātavo bhaveyuḥ  [subhūtir āha | evam etad bhagavann evam etat sugata bahavas te lokadhātavo bhaveyuḥ]19   bhagavān āha | yāvantaḥ subhūte teṣu lokadhātuṣu satvās teṣām ahaṃ nānābhāvāṃ cittadhārāṃ jānīyās  tat kasya hetoś cittadhārā cittadhārā iti adhārās tās tenocyate cittadhārā iti |  tat kasya hetor atītaṃ subhūte cittaṃ nopalabhyate | anāgataṃ cittaṃ nopalabhyate | pratyutpannaṃ nopalabhyate | 
須菩提於意云何恒河中所有沙佛說是沙不如是世尊如來說是沙須菩提於意云何如一恒河中所有沙有如是等恒河是諸恒河所有沙數佛世界如是寧為多不  甚多世尊  佛告須菩提爾所國土中所有眾生若干種心如來悉知  何以故如來說諸心皆為非心是名為心  所以者何須菩提過去心不可得現在心不可得未來心不可得 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | gaṅ g’a’i kluṅ gi bye ma ji sñed pa gaṅ g’a’i kluṅ yaṅ de sñed du gyur la | de dag gi bye ma ji sñed pa de sñed kyi ’jig rten gyi khams su gyur na ’jig rten gyi khams de dag ci maṅ ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | ’jig rten gyi khams de dag maṅ ba lags so |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’jig rten gyi khams de dag na sems can ji sñed yod pa de dag gi bsam pa tha dad pa’i sems kyi rgyud ṅas rab tu śes so |  | de ci’i phyir źe na | rab ’byor sems kyi rgyud źes bya ba ni de rgyud med par de bźin gśegs pas gsuṅs pa’i phyir te | des na sems kyi rgyud źes bya’o |  | de ci’i phyir źe na | rab ’byor ’das pa’i sems kyaṅ dmigs su med | ma ’oṅs pa’i sems kyaṅ dmigs su med | da ltar byuṅ ba’i sems kyaṅ dmigs su med pa’i phyir ro | 
The Lord said, “What do you think, Subhūti? If there were as many Ganges Rivers as there are grains of sand in the Ganges River, and if there were just as many world-systems as there would be grains of sand in them, would those world-systems be numerous?”
 
[He said, “Quite so, Lord, those world-systems would be numerous.”]
 
The Lord said, “Subhūti, as many living beings as there might be in those world-systems, I would know their manifold streams of thought.  Why is that? Those so-called ‘streams of thought,’ Subhūti, have been preached by the Realized One as streamless. That is why they are called ‘streams of thought.’  Why is that? Subhūti, one cannot apprehend a past thought, one cannot apprehend a future thought, one cannot apprehend a present [thought]. 
tat kiṃ manyase subhūte ya imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ saptaratnaparipūrṇaṃ kṛtvā dānan dadyād api nu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasaveta |  āha | bahu bhagavan bahu sugata |  bhagavān āha | evam etat subhūte evam etad vahu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasaveta | sacet subhūte puṇyaskandho ’bhaviṣyan na tathāgato ’bhāṣiṣyat puṇyaskandhaḥ puṇyaskandha iti | 
須菩提於意云何若有人滿三千大千世界七寶以用布施是人以是因緣得福多不  如是世尊此人以是因緣得福甚多  須菩提若福德有實如來不說得福德多以福德無故如來說得福德多 
| rab ’byor ’di ji sñam du sems | gaṅ gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis yoṅs su gaṅ bar byas te sbyin pa byin na | rigs kyi bu’am | rigs kyi bu mo de gźi de las bsod nams maṅ du bskyed dam |  rab ’byor gyis gsol pa | bcom ldan ’das maṅ lags so | | bde bar gśegs pa maṅ lags so |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bźin no | | de de bźin te | rigs kyi bu’am | rigs kyi bu mo de gźi de las bsod nams kyi phuṅ po maṅ po bskyed do | | rab ’byor gal te bsod nams kyi phuṅ por gyur na | bsod nams kyi phuṅ po bsod nams kyi phuṅ po źes de bźin gśegs pa mi gsuṅ ṅo | 
“What do you think, Subhūti? If someone were to fill this trigalactic megagalactic world-system with the seven treasures and give it as a gift, would that gentleman or lady engender a lot of merit on that basis?”
 
He said, “A lot, Lord. A lot, Blessed One.”
 
The Lord said, “Quite so, Subhūti, quite so. It is a lot. That gentleman or lady would engender a lot of merit on that basis. If there were a quantity of merit, Subhūti, the Realized One would not have preached the so-called ‘quantity of merit.’ 
tat kiṃ manyase subhūte rūpakāyapariniṣpattyā tathāgato draṣṭavyaḥ  āha | no bhagavan na rūpakāyapariniṣpattyā tathāgato draṣṭavyaḥ  tat kasya hetoḥ rūpakāyapariniṣpattī rūpakāyapariniṣpattir ity apariniṣpattir eṣā tathāgatena bhāṣitā tenocyate rūpakāyapariniṣpattir iti | 
須菩提於意云何佛可以具足色身見不  不也世尊如來不應以具足色身見  何以故如來說具足色身即非具足色身是名具足色身 
| rab ’byor ’di ji sñam du sems | gzugs kyi sku yoṅs su grub pas de bźin gśegs par blta’am |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | gzugs kyi sku yoṅs su grub pas de bźin gśegs par mi blta’o |  | de ci’i slad du źe na | bcom ldan ’das gzugs kyi sku yoṅs su grub pas gzugs kyi sku yoṅs su rdzogs pa źes bgyi ba ni de yoṅs su grub pa ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na gzugs kyi sku yoṅs su grub pa źes bgyi’o | 
“What do you think, Subhūti? Can a Realized One be seen by virtue of the perfection of his physical body?”
 
He said, “No, Lord, a Realized One cannot be seen by virtue of the perfection of his physical body.  Why is that? The so-called ‘perfection of the physical body’ has been preached by the Realized One as perfectionless. That is why it is called the ‘perfection of the physical body.’” 
bhagavān āha | tat kiṃ manyase subhūte lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ  āha | no bhagavan na lakṣaṇasaṃpadā tathāgatho draṣṭavyaḥ  tat kasya hetoḥ yaiṣā lakṣaṇasaṃpat tathāgatena bhāṣitā alakṣaṇasaṃpad eṣā tathāgatena bhāṣitā tenocyate lakṣaṇasaṃpad iti | 
須菩提於意云何如來可以具足諸相見不  不也世尊如來不應以具足諸相見  何以故如來說諸相具足即非具足是名諸相具足 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | mtshan phun sum tshogs pas de bźin gśegs par blta’am |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | mtshan phun sum tshogs pas de bźin gśegs par mi blta’o |  | de ci’i slad du źe na | de bźin gśegs pas mtshan phun sum tshogs par gaṅ gsuṅs pa de mtshan phun sum tshogs pa ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na mtshan phun sum tshogs pa źes bgyi’o | 
The Lord said, “What do you think, Subhūti? Can a Realized One be seen by virtue of the possession of distinctive features?”
 
He said, “No, Lord, a Realized One cannot be seen by virtue of the possession of distinctive features.  Why is that? What the Realized One has preached as the possession of distinctive features has been preached by the Realized One as lacking the possession of distinctive features. That is why it is called the possession of distinctive features.” 
bhagavān āha | tat kiṃ manyase subhūte api nu tathāgatasyaivaṃ bhavati na 20 mayā dharmo deśita iti | yaḥ subhūte evaṃ vadet tathāgatena dharmo deśita iti | abhyācakṣīta māṃ sa subhūte asatād udgṛhītena |  tat kasya hetor dharmadeśanā dharmadeśaneti subhūte nāsti sa kaścit dharmo yo dharmadeśanā nāmopalabhyate | 
須菩提汝勿謂如來作是念我當有所說法莫作是念  何以故若人言如來有所說法即為謗佛不能解我所說故須菩提說法者無法可說是名說法 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji sñam du sems | de bźin gśegs pa ’di sñam du ṅas chos bstan to źes dgoṅs so sñam na | rab ’byor | de ltar mi blta ste | de bźin gśegs pas gaṅ bstan pa’i chos de gaṅ yaṅ med do | | rab ’byor | su źig ’di skad du de bźin gśegs pas chos bstan to źes zer na | rab ’byor de ni med pa daṅ log par zin pas ṅa la skur bar ’gyur ro |  | de ci’i phyir źe na | rab ’byor chos bstan pa źes bya ba dmigs par ’gyur ba’i chos bstan pa chos bstan pa źes bya ba de gaṅ yaṅ med pa’i phyir ro | 
The Lord said, “What do you think, Subhūti? Does it occur to the Realized One that he has taught the dharma? Subhūti, anybody who would say such things as ‘The Tathāgata has taught the dharma’ would misrepresent me, Subhūti, on account of wrong learning.  Why is that? As for the so-called ‘teaching of the dharma,’ Subhūti, there exists no dharma whatsoever which can be apprehended called the teaching of the dharma.” 
āhāsti bhagavan kecit satvā bhaviṣyanty anāgate ’dhvani ya imān evaṃrūpān dharmān bhāṣyamāṇāṃ cchrutvābhiśraddadhāsyanti |  bhagavān āha | na te subhūte satvā nāsatvās  tat kasya hetoḥ sarvasatvā iti subhūte asatvās te tathāgatena bhāṣitās tenocyante sarvasatvā iti | 
爾時慧命須菩提白佛言世尊頗有眾生於未來世聞說是法生信心不  佛言須菩提彼非眾生非不眾生  何以故須菩提眾生眾生者如來說非眾生是名眾生 
| de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad gsol to | | bcom ldan ’das ma ’oṅs pa’i dus na sems can gaṅ dag ’di lta bu’i chos bstan pa ’di thos nas mṅon par yid ches par ’gyur ba mchis sam |  bcom ldan ’das kyis bka’ stsal pa | rab ’byor de dag ni sems can yaṅ ma yin sems can med pa yaṅ ma yin no |  | de ci’i phyir źe na | rab ’byor sems can rnams źes bya ba ni de bźin gśegs pas de dag sems can med par gsuṅs pa’i phyir te | des na sems can rnams źes bya’o | 
He said, “Can it be, Lord, that there will be be any living beings at a future time who will hear such dharmas as these being preached and have faith in them?”
 
The Lord said, “Subhūti, they are not beings, nor are they non-beings.  Why is that? ‘All beings,’ Subhūti, have been preached by the Realized One as beingless. That is why they are called ‘all beings.’ 
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 
| rab ’byor ’di ji sñam du sems | de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ yod dam |  tshe daṅ ldan pa rab ’byor gyis gsol pa | | bcom ldan ’das de bźin gśegs pas gaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa’i chos de gaṅ yaṅ ma mchis so |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bźin no | | de de bźin te | de chos cuṅ zad kyaṅ med ciṅ mi dmigs te des na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ces bya’o | 
“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 
| yaṅ rab ’byor chos de ni mñam pa ste | de la mi mñam pa gaṅ yaṅ med pas des na bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub ces bya’o |  | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub de ni bdag med pa daṅ | sems can med pa daṅ | srog med pa daṅ | gaṅ zag med par mñam ste | dge ba’i chos thams cad kyis mṅon par rdzogs par ’tshaṅ rgya’o |  | rab ’byor dge ba’i chos rnams dge ba’i chos rnams źes bya ba ni de dag de bźin gśegs pas chos med pa ñid du gsuṅs te | des na dge ba’i chos rnams źes bya’o | 
“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 
| yaṅ rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ la la źig gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na ri’i rgyal po ri rab gaṅ dag ji sñed yod pa de tsam gyi rin po che sna bdun gyi phuṅ po mṅon par bsdus te sbyin pa byin pa bas gaṅ gis śes rab kyi pha rol tu phyin pa ’di las tha na tshig bźi pa’i tshigs su bcad pa tsam bzuṅ nas gźan dag la yaṅ bstan na | rab ’byor bsod nams kyi phuṅ po ’di la bsod nams kyi phuṅ po sṅa ma des brgya’i char yaṅ mi phod pa nas rgyu’i bar du yaṅ ñe bar mi bzod do | 
“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 
| rab ’byor ’di ji sñam du sems | de bźin gśegs pa ’di sñam du ṅas sems can rnams dkrol lo źes dgoṅs so sñam na | rab ’byor de de ltar mi blta’o |  | de ci’i phyir źe na | rab ’byor de bźin gśegs pas gaṅ bkrol ba’i sems can de dag gaṅ yaṅ med pa’i phyir ro | | rab ’byor gal te de bźin gśegs pas sems can gaṅ la la źig bkrol bar gyur na de ñid de bźin gśegs pa’i bdag tu ’dzin par ’gyur | sems can du ’dzin pa daṅ | srog tu ’dzin pa daṅ | gaṅ zag tu ’dzin par ’gyur ro |  | rab ’byor bdag tu ’dzin ces bya ba ni de ’dzin pa med par de bźin gśegs pas gsuṅs na de yaṅ byis pa so so’i skye bo rnams kyis bzuṅ ṅo |  | rab ’byor byis pa so so’i skye bo rnams źes bya ba ni de dag skye bo med pa ñid du de bźin gśegs pas gsuṅs te | des na byis pa so so’i skye bo rnams źes bya’o | 
“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.’ 
tat kiṃ manyase subhūte lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ  āhaivam etad bhagaval lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ  bhagavān āha | sacet punaḥ subhūte lakṣaṇasaṃpadā tathāgato draṣṭavyo ’bhaviṣyad rājāpi cakravartī tathāgato ’bhiviṣyat  āha | yathāhaṃ bhagavato bhāsitasyārtham ājānāmi | na lakṣaṇasaṃpadā tathāgato draṣṭavyaḥ ||  atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣataḥ || 
須菩提於意云何可以三十二相觀如來不  須菩提言如是如是以三十二相觀如來  佛言須菩提若以三十二相觀如來者轉輪聖王則是如來  須菩提白佛言世尊如我解佛所說義不應以三十二相觀如來  爾時世尊而說偈言 
| rab ’byor ’di ji sñam du sems mtshan phun sum tshogs pas de bźin gśegs par blta’am |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | mtshan phun sum tshogs pas de bźin gśegs par mi blta’o |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bźin te | mtshan phun sum tshogs pas de bźin gśegs par mi blta’o | | rab ’byor gal te mtshan phun sum tshogs pas de bźin gśegs par blta bar gyur na ’khor los bsgyur ba’i rgyal po yaṅ de bźin gśegs par ’gyur te de bas na mtshan phun sum tshogs pas de bźin gśegs par mi blta’o |  | de nas bcom ldan ’das la tshe daṅ ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das kyis gsuṅs pa’i don bdag gis ’tshal ba ltar na mtshan phun sum tshogs pas de bźin gśegs par mi blta’o |  | de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to | 
“What do you think, Subhūti? Can a Realized One be seen by virtue of the possession of distinctive features?”
 
He said, “Quite so, Lord, a Realized One can be seen by virtue of the possession of distinctive features.”
(H 156,n12: The positive reply made negative is a later amendation.) 
The Lord said, “If, however, a Realized One could be seen by virtue of the possession of distinctive features, Subhūti, a wheel-turning king would also be a Realized One.”
 
He said, “As I understand the meaning of what the Lord has preached, a Realized One cannot be seen by virtue of the possession of distinctive features.”

 
Then on that occasion the Lord uttered these verses:
 
ye māṃ rūpeṇa adrākṣur ye māṃ ghoṣeṇa anvayuḥ
mithyāprahāṇaprasṛtā na māṃ drakṣyanti te janāḥ 
若以色見我 以音聲求我 是人行邪道 不能見如來 
| gaṅ dag ṅa la gzugs su mthoṅ | | gaṅ dag ṅa la sgrar śes pa |
| log par spoṅ bar źugs pa ste | | skye bo de dag ṅa mi mthoṅ | 
“Whoever saw me through my physical form,
Whoever followed me through the sound of my voice,
Engaged in the wrong endeavours,
Those people will not see me. 
draṣṭavyo dharmato buddho dharmakāyas tathāgataḥ
dharmatā cāpy avijñeyā na sā śakyaṃ vijānitum || 
 
| saṅs rgyas rnams ni chos ñid blta | | ’dren pa rnams ni chos kyi sku |
| chos ñid rig par bya min pas | | de ni rnam par śes mi nus | 
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 
| rab ’byor ’di ji sñam du sems | mtshan phun sum tshogs pas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas so sñam du ’dzin na |  rab ’byor khyod kyis de ltar mi blta ste | rab ’byor mtshan phun sum tshogs pas de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas pa med do |  | rab ’byor ’di ji sñam du sems | byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pa rnams kyis chos la la źig rnam par bśig gam | chad par btags pa sñam du ’dzin na | rab ’byor de ltar mi blta ste |  byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pa rnams kyis chos gaṅ yaṅ rnam par bśig pa’am | chad par btags pa med do | 
“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]21 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 
21. 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 
| yaṅ rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ gis ’jig rten gyi khams gaṅ g’a’i bye ma sñed dag rin po che sna bdun gyis rab tu gaṅ bar byas te sbyin par byin pa bas | byaṅ chub sems dpa’ gaṅ źig chos rnams bdag med ciṅ skye ba med pa la bzod pa thob na de ñid gźi de las bsod nams kyi phuṅ po ches maṅ du bskyed do | | yaṅ rab ’byor byaṅ chub sems dpas bsod nams kyi phuṅ po yoṅs su gzuṅ bar mi bya’o |  | tshe daṅ ldan pa rab ’byor gyis gsol pa | bcom ldan ’das byaṅ chub sems dpas bsod nams kyi phuṅ po yoṅs su gzuṅ bar mi bgyi lags sam |  bcom ldan ’das kyis bka’ stsal pa | rab ’byor yoṅs su gzuṅ mod kyis log par mi gzuṅ ste | des na yoṅs su gzuṅ ba źes bya’o | 
“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,]3 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.’ 
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 
| rab ’byor gaṅ la la źig ’di skad du | de bźin gśegs pa bźud dam | byon tam | bźeṅs sam | bźugs sam | mnal bar mdzad do źes de skad zer na | des na ṅas bśad pa’i don mi śes so |  | de ci’i phyir źe na | rab ’byor de bźin gśegs pa źes bya ba ni gar yaṅ ma bźud | gaṅ nas kyaṅ ma byon pa’i phyir te | des na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas źes bya’o | 
“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.’ 
yaś ca khalu punaḥ subhūte kulaputro vā kuladuhitā vā yāvantas trisāhasramahāsāhasre lokadhātau pṛtivīrajāṃsi tāvato lokadhātūn maṣiṃ kuryāt tadyathāpi nāma paramāṇusaṃcayas tat kiṃ manyase subhūte bahu sa paramāṇusaṃcayo bhavet  āhaivam etad bhagavan bahu sa paramāṇusaṃcayo bhavet  tat kasya hetoḥ saced bhagavan saṃcayo ’bhaviṣyan na bhagavān avakṣyat paramāṇusaṃcaya iti |  tat kasya hetoḥ yo ’sau paramāṇusaṃcayo bhāṣitaḥ asaṃcayaḥ sa bhagavatā bhāṣitas tenocyate paramāṇusaṃcaya iti | 
須菩提若善男子善女人以三千大千世界碎為微塵於意云何是微塵眾寧為多不  甚多世尊  何以故若是微塵眾實有者佛則不說是微塵眾  所以者何佛說微塵眾則非微塵眾是名微塵眾 
| yaṅ rab ’byor rigs kyi bu’am | rigs kyi bu mo gaṅ gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sa’i rdul rnams ji sñed yod pa de dag ’di lta ste dper na rdul phra rab kyi tshogs bźin du phye mar byas na | rab ’byor ’di ji sñam du sems | rdul phra rab kyi tshogs de maṅ ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | rdul phra rab kyi tshogs de maṅ ba lags so |  | de ci’i slad du źe na | bcom ldan ’das gal te tshogs śig mchis par gyur na | bcom ldan ’das kyis rdul phra rab kyi tshogs źes bka’ mi stsol ba’i slad du’o |  | de ci’i slad du źe na | bcom ldan ’das kyis rdul phra rab kyi tshogs źes gaṅ gsuṅs pa de tshogs ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na rdul phra rab kyi tshogs źes bgyi’o | 
“If, however, some gentleman or lady were to take as many world-systems as there are dust-particles of earth in the trigalactic megagalactic world-system, Subhūti, and grind them to powder, so that they were like, say, a pile of the most minute atoms, what do you think, Subhūti? Would that pile of the most minute atoms be considerable?”
 
He said, “Quite so, Lord, that pile of the most minute atoms would be considerable.  Why is that? If, Lord, there were a pile, the Lord would not say ‘pile of the most minute atoms.’  Why is that? Any pile of the most minute atoms which has been preached has been preached as pile-less by the Lord. That is why it is called ‘a pile of the most minute atoms.’ 
yac ca tathāgato bhāṣati tṛsāhasramahāsāhasro lokadhātur iti | adhātuḥ sa tathāgatena bhāṣitas tenocyate trisāhasramahāsāhasro lokadhādur iti |  tat kasya hetoḥ saced bhagavan dhātur abhaviṣyat sa eva bhagavan piṇḍagraho ’bhaviṣyad yaś caiva tathāgatena piṇḍagrāho bhāṣitaḥ agrāhaḥ sa tathāgatena bhāṣitas tenocyate piṇḍagrāha iti |  bhagavān āha | piṇḍagrāhaś caivāvyavahāro ’nabhilāpyaḥ subhūte sa dharmaḥ sa bālapṛthagjanair udgṛhītaḥ 
世尊如來所說三千大千世界則非世界是名世界  何以故若世界實有者則是一合相如來說一合相則非一合相是名一合相  須菩提一合相者則是不可說但凡夫之人貪著其事 
| de bźin gśegs pas stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams źes gaṅ gsuṅs pa de khams ma mchis par de bźin gśegs pas gsuṅs te | des na stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams źes bgyi’o |  | de ci’i slad du źe na | bcom ldan ’das gal te khams śig mchis par gyur na | de ñid ril por ’dzin par ’gyur ba’i slad du’o | | de bźin gśegs pas ril por ’dzin par gaṅ gsuṅs pa de ’dzin pa ma mchis par de bźin gśegs pas gsuṅs te | des na ril por ’dzin pa źes bgyi’o |  | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ril por ’dzin pa ñid ni tha sñad de | chos de ni brjod du med pa yin na | de yaṅ byis pa so so’i skye bo rnams kyis bzuṅ ṅo | 
“And whenever the Realized One preaches about a ‘trigalactic megagalactic world-system,’ that has been preached by the Realized One as systemless. That is why it is called ‘a trigalactic megagalactic world-system.’  Why is that? If, Lord, there were a system, that, Lord, would indeed constitute seizing upon a solid mass, yet what the Realized One has preached of as seizing upon a solid mass, that has been preached by the Realized One as devoid of any seizing. That is why it is called ‘seizing upon a solid mass.’”
 
The Lord said, “And yet seizing upon something solid is a dharma which is beyond linguistic expression, Subhūti, which is ineffable. It has been taken up by foolish ordinary people. 
tat kasya hetoḥ yaḥ kaścit subhūte evaṃ vaded ātmadṛṣṭis tathāgatena bhāṣitā satvadṛṣṭir jīvadṛṣtiḥ pudgaladṛṣṭiḥ api nu subhūte sa samyag vadan vadet  āha | no bhagavaṃs tat kasya hetoḥ yā sā bhagavann ātmadṛṣṭis tathāgatena bhāṣitā adṛṣṭiḥ sā tathāgatena bhāṣitā tenocyate ātmadṛṣṭir iti | 
須菩提若人言佛說我見人見眾生見壽者見須菩提於意云何是人解我所說義不  世尊是人不解如來所說義何以故世尊說我見人見眾生見壽者見即非我見人見眾生見壽者見是名我見人見眾生見壽者見 
| rab ’byor gaṅ la la źig ’di skad du | de bźin gśegs pas bdag tu lta bar gsuṅs te | de bźin gśegs pas sems can du lta ba daṅ | srog tu lta ba daṅ | gaṅ zag tu lta bar gsuṅs so źes zer na | rab ’byor de yaṅ dag par smra bas smra ba yin nam |  rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | bde bar gśegs pa de ni ma lags so | | de ci’i slad du źe na | bcom ldan ’das de bźin gśegs pas bdag tu lta bar gaṅ gsuṅs pa de lta ba ma mchis par de bźin gśegs pas gsuṅs pa’i slad du ste | des na bdag tu lta ba źes bgyi’o | 
“Why is that? If someone were to say, Subhūti, that the Realized One preached the view of a self, the view of a living being, the view of a soul, the view of a person, would he be saying the right thing by saying that, Subhūti?”
 
He said, “No, Lord. Why is that? Any view of a self, Lord, preached of by the Realized One has been preached by the Realized One as viewless. That is why it is called ‘a view of a self.’” 
bhagavān āha | evaṃ subhūte bodhisatvayānasaṃprasthitena sarvadharmā jñatavyā adhimoktavyās tathā cādhimoktavyā yathā na dharmasaṃjñāpi pratyupatiṣṭhet  tat kasya hetoḥ dharmasaṃjñā dharmasaṃjñeti subhūte asaṃjñaiṣā tathāgatena bhāṣitā tenocyate dharmasaṃjñeti | 
須菩提發阿耨多羅三藐三菩提心者於一切法應如是知如是見如是信解不生法相  須菩提所言法相者如來說即非法相是名法相 
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pa rnams kyis ’di ltar chos thams cad śes par bya blta bar bya mos par bya ste | ci nas chos su ’du śes pa la yaṅ mi gnas pa de ltar mos par bya’o |  | de ci’i phyir źe na | rab ’byor chos su ’du śes chos su ’du śes źes bya ba ni ’du śes med par de bźin gśegs pas gsuṅs pa’i phyir te | des na chos su ’du śes źes bya’o | 
The Lord said, “It is in this way, Subhūti, that one who has set out on the bodhisattva path should know all dharmas and have faith in them. But he should have faith in them in such a way that even the idea of a dharma does not come to be present.  Why is that? This so-called ‘idea of a dharma,’ Subhūti, has been preached by the Realized One as idealess. That is why it is called the ‘idea of a dharma.’ 
yaś ca khalu punaḥ subhūte bodhisatvo mahāsatvaḥ aprameyāsaṃkhyeyāl lokadhātūn saptaratnaparipūrṇān kṛtvā dānan dadyād yaś ca kulaputro vā kuladuhitā vā itaḥ prajñāpāramitāyā antaśaś catuṣpadikam api gāthām udgṛhya dhārayed deśayet paryavāpnuyād [parebhyaś ca vistarena samprakāśayed]22 ayam eva tato bahutaraṃ puṇyaṃ prasavetāprameyam asaṃkhyeyaṃ |  kathaṃ ca saṃprakāśayet yathā na prakāśayet tenocyate saṃprakāśaye iti | || 
須菩提若有人以滿無量阿僧祇世界七寶持用布施若有善男子善女人發菩薩心者持於此經乃至四句偈等受持讀誦為人演說其福勝彼  云何為人演說不取於相如如不動 
| yaṅ rab ’byor byaṅ chub sems dpa’ sems dpa’ chen po gaṅ gis ’jig rten gyi khams dpag tu med ciṅ graṅs med pa dag | rin po che sna bdun gyis rab tu gaṅ bar byas te sbyin pa byin pa bas | rigs kyi bu’am | rigs kyi bu mo gaṅ gis śes rab kyi pha rol tu phyin pa ’di las tha na tshig bźi pa’i tshigs su bcad pa tsam blaṅs nas | ’dzin tam | klog gam | kun chub par byed dam | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston na | de ñid gźi de las bsod nams maṅ du graṅs med dpag tu med pa bskyed do |  | ji ltar yaṅ dag par rab tu ston ce na | ji ltar yaṅ dag par rab tu mi ston pa bźin du ste | des na yaṅ dag par rab tu ston pa źes bya’o | 
“If, however, any bodhisattva and mahāsattva were to fill immeasurable and incalculable world-systems with the seven treasures and make a gift of them, Subhūti, and if some gentleman or lady were to do no more than learn just a four-lined verse from this Perfection of Insight and memorize it, teach it, and master it, [and elucidate it in full for others,]4 the latter would generate from that a lot more merit, an immeasurable and incalculable amount.  And how should he elucidate it? So as not to throw light on it. That is why one says ‘he should elucidate it.’
 
tārakā timiraṃ dīpo māyāvaśyāya budbudaḥ
supinaṃ vidyud abhraṃ ca evaṃ draṣṭavya saṃskṛtam | || 
何以故 一切有為法 如夢幻泡影 如露亦如電 應作如是觀 
| skar ma rab rib mar me daṅ | | sgyu ma zil ba chu bur daṅ |
| rmi lam glog daṅ sprin lta bur | | ’dus byas de ltar blta bar bya | 
A shooting star, a clouding of the sight, a lamp,
An illusion, a drop of dew, a bubble,
A dream, a lightning’s flash, a thunder cloud—
This is the way one should see the conditioned.” 
idam avocad bhagavān āttamanā sthavira subhūtis te ca bhikṣubhikṣuṇyupāsakopāsikāh sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandan || | || 
佛說是經已長老須菩提及諸比丘比丘尼優婆塞優婆夷一切世間天人阿修羅聞佛所說皆大歡喜信受奉行 
| bcom ldan ’das kyis de skad ces bka’ stsal nas | gnas brtan rab ’byor daṅ | byaṅ chub sems dpa’ de dag daṅ | ’khor bźi po dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma de dag daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs ste | bcom ldan ’das kyis gsuṅs pa la mṅon par bstod do | 
This is what the Lord said. Delighted, the Elder Subhūti, those monks, nuns, male lay followers, female lay followers, and the whole world with its gods, humans, anti-gods and gandharvas rejoiced at what the Lord had preached.
 
vajracchedikā prajñāpāramitā samāptāḥ || | || 
金剛般若波羅蜜經真言 那謨婆伽跋帝 缽喇壤 波羅弭多曳 唵伊利底 伊室利 輸盧馱 毘舍耶 毘舍耶 莎婆訶 
| ’phags pa śes rab kyi pha rol tu phyin pa rdo rje gcod pa źes bya ba theg pa chen po’i mdo rdzogs so || || 
The Vajracchedikā Prajñāpāramitā is concluded. 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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