Bibliotheca Polyglotta

evam ukte āyuṣmān subhūtir bhagavantam etad avocat - buddhānubhāvād bhagavan | api nu khalu punar bhagavan pūrvāntato bodhisattvo nopaiti, aparāntato bodhisattvo nopaiti, madhyato bodhisattvo nopaiti | tat kasya hetor nopaiti? rūpāparyantatayā hi bodhisattvāparyantatā veditavyā, evaṃ vedanāsaṃjñāsaṃskārāḥ | (13) vijñānāparyantatayā hi bodhisattvāparyantatā veditavyā | rūpaṃ bodhisattva iti nopaiti | idam api na vidyate nopalabhyate | evaṃ vedanāsaṃjñāsaṃskārāḥ | vijñānaṃ bodhisattva iti nopaiti, idam api na vidyate nopalabhyate | evaṃ bhagavan sarveṇa sarvaṃ sarvathā sarvaṃ bodhisattvadharmam anupalabhamāno nāhaṃ bhagavan taṃ dharmaṃ samanupaśyāmi yasyaitan nāmadheyaṃ yad uta bodhisattva iti | prajñāpāramitām api na samanupaśyāmi nopalabhe | sarvajñatām api na samanupaśyāmi nopalabhe | so ’haṃ bhagavan sarveṇa sarvaṃ sarvathā sarvaṃ taṃ dharmam anupalabhamāno ’samanupaśyan katamaṃ dharmaṃ katamena dharmeṇa katam asmin dharme ’vavadiṣyāmi anuśāsiṣyāmi? buddha iti bhagavan nāmadheyamātram etat | bodhisattva iti bhagavan nāmadheyamātram etat | prajñāpāramiteti bhagavan nāmadheyamātram etat | tac ca nāmadheyam anabhinirvṛttam | yathā ātmā ātmeti ca bhagavann ucyate, atyantatayā ca bhagavann anabhinirvṛtta ātmā | evam asvabhāvānāṃ sarvadharmāṇāṃ katamat tad rūpaṃ yad agrāhyam anabhinirvṛttam? katame te vedanāsaṃjñāsaṃskārāḥ? katamat tad vijñānaṃ yad agrāhyam anabhinirvṛttam? evam eteṣāṃ sarvadharmāṇāṃ yā asvabhāvatā, sā anabhinirvṛttiḥ | yā ca sarvadharmāṇām anabhinirvṛttir na te dharmāḥ | tat kim anabhinirvṛttim anabhinirvṛttyāṃ prajñāpāramitāyām avavadiṣyāmy anuśāsiṣyāmi? na cānyatra bhagavan anabhinirvṛttitaḥ sarvadharmā vā buddhadharmā vā bodhisattvadharmā vopalabhyante, yo vā bodhāya caret | saced bhagavan evaṃ bhāṣyamāṇe evaṃ deśyamāne evam upadiśyamāne bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate na viṣīdati na viṣādam āpadyate, nāsya vipṛṣṭhībhavati mānasaṃ na bhagnapṛṣṭhībhavati notrasyati na saṃtrasyati na saṃtrāsam āpadyate, evaṃ veditavyam - caraty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyām | bhāvayaty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām | upaparīkṣate ’yaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām | upanidhyāyaty ayaṃ bodhisattvo mahāsattvaḥ prajñāpāramitām iti | tat kasya hetoḥ? yasmin hi samaye bhagavan bodhisattvo mahāsattvaḥ imān dharmān prajñāpāramitāyāṃ vyupaparīkṣate, tasmin samaye na rūpam upaiti, na rūpam upagacchati, na rūpasyotpādaṃ samanupaśyati, na rūpasya nirodhaṃ samanupaśyati | evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān | na vijñānam upaiti, na vijñānam upagacchati, na vijñānasyotpādaṃ samanupaśyati, na vijñānasya nirodhaṃ samanupaśyati | tat kasya hetoḥ? tathā hi yo rūpasyānutpādo na tad rūpam | yo rūpasyāvyayo na tad rūpam | ity anutpādaś ca rūpaṃ cādvayam etad advaidhīkāram | ity avyayaś ca rūpaṃ cādvayam etad advaidhīkāram | yat punar etad ucyate rūpam iti, advayasyaiṣā gaṇanā kṛtā | evaṃ tathā hi yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | tathā hi yo vijñānasyānutpādo na tad vijñānam, yo vijñānasyāvyayo na tad vijñānam | ity anutpādaś ca vijñānaṃ cādvayam etad advaidhīkāram | ity avyayaś ca vijñānaṃ cādvayam etad advaidhīkāram | yat punar etad ucyate vijñānam iti, advayasyaiṣā gaṇanā kṛtā | evaṃ bhagavan prajñāpāramitāyāṃ sarvākāraṃ sarvadharmān vyupaparīkṣamāṇaḥ tasmin samaye na rūpam upaiti, na rūpam upagacchati, na rūpasyotpādaṃ samanupaśyati, na rūpasya nirodhaṃ samanupaśyati | evaṃ na vedanāṃ na saṃjñāṃ na saṃskārān | na vijñānam upaiti, (14) na vijñānam upagacchati, na vijñānasyotpādaṃ samanupaśyati, na vijñānasya nirodhaṃ samanupaśyati | tat kasya hetoḥ? tathā hi yo rūpasyānutpādo na tadrūpam | yo rūpasyāvyayo na tadrūpam | ity anutpādaś ca rūpaṃ cādvayam etad advaidhīkāram | ity avyayaś ca rūpaṃ cādvayam etad advaidhīkāram | yat punar etad ucyate rūpam iti, advayasyaiṣā gaṇanā kṛtā | evaṃ tathā hi yo vedanāyāḥ saṃjñāyāḥ saṃskārāṇām | tathā hi yo vijñānasyānutpādo na tad vijñānam, yo vijñānasyāvyayo na tad vijñānam | ity anutpādaś ca vijñānaṃ cādvayam etad advaidhīkāram | ity avyayaś ca vijñānaḥ cādvayam etad advaidhīkāram | yat punar etad ucyate vijñānam iti, advayasyaiṣā gaṇanā kṛtā ||

tshe dang ldan pa shā ri’i bu skye ba med pa nyid (7) spobs pa yin te | tshe dang ldan pa shā ri’i bu de kho na bzhin du shin tu so sor snang ba nyid do || de skad ces smras pa dang tshe dang ldan pa shā ri’i bus tshe dang ldan pa rab ’byor la ’di skad ces smras so || tshe dang ldan pa rab ’byor ni chos ston pa’i nang na mchog tu gzhag par bya’o || de ci’i (18a1) phyir zhe na | ’di ltar gnas brtan tshe dang ldan pa rab ’byor ni gang dang gang nyid la yongs su dri ba byas pa de dang de nyid la nges par ’byung bar ’gyur zhing chos nyid las kyang mi g.yo la chos nyid de dang ’gal bar yang mi byed do || de skad ces smras pa dang tshe dang (2) ldan pa rab ’byor gyis tshe dang ldan pa shā ri’i bu la ’di skad ces smras so || tshe dang ldan pa shā ri’i bu bcom ldan ’das kyi nyan thos mi gnas pa’i chos can rnams kyi chos nyid ni ’di yin te de dag ni gang dang gang nyid la yongs su dri ba byas pa de dang de nyid la nges par ’byung bar ’gyur (3) zhing chos nyid dang ’gal bar yang mi byed la chos nyid las kyang mi ’da’o || de ci’i phyir zhe na | ’di ltar yang chos thams cad mi gnas pa’i phyir ro || de skad ces smras pa dang tshe dang ldan pa shā ri’i bus tshe dang ldan pa rab ’byor la ’di skad ces smras so || tshe dang ldan pa (4) rab ’byor legs so legs so || byang chub sems dpa’ sems dpa’ chen po rnams kyi chos thams cad la mi gnas pa’i pha rol tu phyin pa ’di gang yin | rab ’byor gyis smras pa | tshe dang ldan pa shā ri’i bu shes rab kyi pha rol tu phyin pa nyid ni theg pa thams cad chos thams (5) cad la mi gnas pa’i phyir chos thams cad la mi gnas pa’i pha rol tu phyin pa yin no || de ltar byang chub sems dpa’ sems dpa’ chen po gang shes rab kyi pha rol tu phyin pa zab mo ’di ltar bshad cing ’di ltar bstan pa dang ’di ltar nye bar bstan pa la sems zhum par mi ’gyur (6) ba dang nem nur du mi ’gyur ba dang rmongs par mi ’gyur ba dang | sems gzhan du mi ’gyur na byang chub sems dpa’ sems dpa’ chen po de ni shes rab kyi pha rol tu phyin pa’i gnas pa ’dis gnas shing yid la byed pa ’di dang ma bral ba yin no zhes rig par bya’o || de nas (7) tshe dang ldan pa shā ri’i bus tshe dang ldan pa rab ’byor la ’di skad ces smras so || tshe dang ldan pa rab ’byor byang chub sems dpa’ sems dpa’ chen po shes rab kyi pha rol tu phyin pa’i gnas pas gnas pa gang yin pa de ci ltar yid la byed pa dang ma bral bar ’gyur | tshe dang (18b1) ldan pa rab ’byor gal te byang chub sems dpa’ sems dpa’ chen po yid la byed pa dang ma bral ba yin na | de lta na ni de shes rab kyi pha rol tu phyin pa’i gnas pa dang bral bar ’gyur zhing | tshe dang ldan pa rab ’byor gal te yang byang chub sems dpa’ sems dpa’ chen po shes rab (2) kyi pha rol tu phyin pa la gnas pa dang ma bral na de lta na ni de yid la byed pa de dang bral bar ’gyur ro || tshe dang ldan pa rab ’byor gal te yang byang chub sems dpa’ sems dpa’ chen po yid la byed pa dang ma bral yang shes rab kyi pha rol tu phyin pa’i gnas pa dang ma bral pa nyid (3) du ’gyur na de lta yin du zin na sems can thams cad kyang shes rab kyi pha rol tu phyin pa’i gnas pa dang ma bral bar ’gyur te | de ci’i phyir zhe na | sems can thams cad kyang yid la byed pa dang ma bral bar gnas so || de skad ces smras pa dang tshe dang ldan pa rab ’byor gyi tshe dang ldan pa (4) shā ri’i bu la ’di skad ces smras so || tshe dang ldan pa shā ri’i bu legs so legs so || ’on kyang khyod la yang glan gar ’gyur te | tshe dang ldan pa shā ri’i bus ni don ’di nyid yang dag pa’i tshig tu brjod par yang yongs su gzung ba yin no || de ci’i phyir zhe na | tshe dang ldan pa shā (5) ri’i bu sems can ngo bo nyid med pas na yid la byed pa ngo bo nyid med par rig par bya’o || tshe dang ldan pa shā ri’i bu sems can dngos po med pas na yid la byed pa dngos po med par rig par bya’o || tshe dang ldan pa shā ri’i bu sems can dben pas na yid la byed pa dben par rig (6) par bya’o || tshe dang ldan pa shā ri’i bu sems can bsam gyis mi khyab pas na yid la byed pa bsam gyis mi khyab par rig par bya’o || tshe dang ldan pa shā ri’i bu sems can mngon par rdzogs par byang ma chub pas na yid la byed pa mngon par rdzogs par byang ma chub par rig par bya’o || (7) tshe dang ldan pa shā ri’i bu sems can yang dag pa ji lta ba ma yin pa’i don du mngon par rdzogs par byang chub pas na yid la byed pa yang dag pa ji lta ba ma yin pa’i don du mngon par rdzogs par byang chub par rig par bya’o || tshe dang ldan pa shā ri’i bu byang chub sems dpa’ sems dpa’ chen (19a1) po ni de lta bu’i ngo bo’i yid la byed pa ’di dang gnas pa ’dis gnas par ’dod do ||

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世尊。我不得過去世菩薩。亦不得未(7)來現在世菩薩。色無邊故。菩薩亦無邊。受想(8)行識無邊故。菩薩亦無邊。世尊。如是一切處(9)一切時一切種。菩薩不可得。當教何等菩薩般(10)若波羅蜜。我不得不見菩薩。當教何法入般(11)若波羅蜜。世尊。所言菩薩。菩薩者但有名字。 (12)譬如所説我我法畢竟不生。世尊。一切法性(13)亦如是。此中何等是色不著不生。何等是受(14)想行識不著不生。色是菩薩不可得。受想行(15)識是菩薩不可得。不可得亦不可得。世尊。一(16)切處一切時一切種。菩薩不可得。當教何法(17)入般若波羅蜜。世尊。菩薩但有名字。如我畢(18)竟不生。諸法性亦如是。此中何等是色不著(19)不生。何等是受想行識不著不生。諸法性如(20)是。是性亦不生。不生亦不生。世尊。我今當教(21)不生法入般若波羅蜜耶。何以故。離不生法(22)不可得。菩薩行阿耨多羅三藐三菩提。若菩(23)薩聞作是説不驚不怖。當知是菩薩行般若(24)波羅蜜。世尊。菩薩隨行般若波羅蜜時。作是(25)觀。諸法即不受色。何以故。色無生即非色。色(26)無滅即非色。無生無滅無二無別。若説是色(27)即是無二法。菩薩行般若波羅蜜。時不受受(28)想行識。何以故。識無生即非識。識無滅即非(29)識。無生無滅無二無別。若説識即是無二法。

6. Attainment Subhuti: Through the Buddha’s might, O Lord. Moreover, O Lord, a Bodhisattva [who sets out on his journey] does not approach [the goal of full Bodhisattvahood] from where it begins, nor where it ends, nor in the middle either. Because a Bodhisattva is as boundless as form, etc., is boundless. He does not approach the idea that ‘a Bodhisattva is form,’ etc. That also does not exist, and is not apprehended. Thus in each and every way I do not get at any of the dharmas which constitute a Bodhisattva. I do not see that dharma which the word ‘Bodhisattva’ denotes. Perfect wisdom also I neither see nor get at. All-knowledge also I neither see nor get at. Since in each and every way I neither apprehend nor see that dharma, - what dharma should I instruct and admonish through what dharma in what dharma? ‘Buddha,’ Bodhisattva,’ ‘perfect wisdom,’ all these are mere words. And what they denote is something uncreated. It is as with the self. (26) Although we speak of a ‘self,’ yet absolutely the self is something uncreated. Since therefore all dharmas are without own-being, what is that form, etc., which cannot be seized, and which is something uncreated? Thus the fact that all dharmas are without own-being is the same as the fact that they are uncreated. But the non-creation of all dharmas differs from those dharmas [themselves]. How shall I instruct and admonish a non-creation in a perfect wisdom which is also a non-creation? And yet, one cannot apprehend as other than uncreated all the dharmas, be they those which constitute a Buddha, or a Bodhisattva, or him who marches to enlightenment. If a Bodhisattva, when this is being taught, is not afraid, then one should know that ‘this Bodhisattva, this great being, courses in perfect wisdom, develops it, investigates it, and meditates on it.’ Because at the time a Bodhisattva investigates these dharmas in perfect wisdom, at that time he does not approach form, etc., nor go to it. Nor does he review the production of form, etc., nor its stopping. For the non-production of form, etc., is not form, etc. (27) The non-passing-away of form, etc., is not form, etc. Non-production and form are therefore not two, nor divided. Not-passing-away and form, etc., are therefore not two, nor divided. Inasmuch as one calls it ‘form,’ etc., one makes a count of what is not two. Thus the Bodhisattva investigates in perfect wisdom all dharmas in all their modes, and at that time he does (28) not approach form, etc.

atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - tena hi yathāham āyuṣmataḥ subhūter bhāṣitasyārtham ājānāmi, tathā bodhisattvo ’py anutpādaḥ | yadi ca āyuṣman subhūte bodhisattvo ’py anutpādaḥ kiṃ bodhisattvo duṣkaracārikāṃ carati? yāni vā tāni sattvānāṃ kṛtaśo duḥkhāny utsahate pratyanubhavitum? evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - nāham āyuṣman śāriputra icchāmi bodhisattvaṃ mahāsattvaṃ duṣkaracārikāṃ carantam nāpi sa bodhisattvo mahāsattvo yo duṣkarasaṃjñayā carati | tat kasya hetoḥ? na hi āyuṣman śāriputra duṣkarasaṃjñāṃ janayitvā śakyo ’prameyāṇām asaṃkhyeyānāṃ sattvānām arthaḥ kartum | api tu sukhasaṃjñām eva kṛtvā | sarvasattvānām antike mātṛsaṃjñāṃ pitṛsaṃjñāṃ putrasaṃjñāṃ duhitṛsaṃjñāṃ kṛtvā strīpuruṣeṣu | evam etāḥ saṃjñāḥ kṛtvā bodhisattvo mahāsattvo bodhisattvacārikāṃ carati | tasmān mātṛsaṃjñā pitṛsaṃjñā putrasaṃjñā duhitṛsaṃjñā bodhisattvena mahāsattvena sarvasattvānām antike yāvad ātmasaṃjñotpādayitavyā | yathā ātmā sarveṇa sarvaṃ sarvathā sarvaṃ sarvaduḥkhebhyo mocayitavyaḥ, evaṃ sarvasattvāḥ sarveṇa sarvaṃ sarvathā sarvaṃ sarvaduḥkhebhyo mocayitavyā iti | evaṃ ca sarvasattveṣu saṃjñotpādayitavyā - mayaite sarvasattvā na parityaktavyāḥ | mayaite sarvasattvāḥ parimocayitavyā aparimāṇato duḥkhaskandhāt | na ca mayaiteṣu cittapradoṣa utpādayitavyāntaśaḥ śataśo ’pi chidyamāneneti | evaṃ hi bodhisattvena mahāsattvena cittam utpādayitavyam saced evaṃcitto vihariṣyati, na duṣkarasaṃjñī cariṣyati, na duṣkarasaṃjñī vihariṣyati | punar aparam āyuṣman śāriputra bodhisattvena mahāsattvena evaṃ cittam utpādayitavyam - yathā sarveṇa sarvaṃ sarvathā sarvam ātmā na vidyate nopalabhyate, evaṃ sarveṇa sarvaṃ sarvathā sarvaṃ sarvadharmā na saṃvidyante nopalabhyante | evam ādhyātmikabāhyeṣu sarvadharmeṣu saṃjñotpādayitavyā | saced evaṃcittaś cariṣyati, na duṣkarasaṃjñī cariṣyati, na duṣkarasaṃjñī vihariṣyati | yad apy āyuṣman śāriputra evam āha - anutpādo bodhisattvo iti | evam etad āyuṣman śāriputra, evam etat | anutpādo bodhisattva iti ||

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(539c1)舍利弗問須菩提。如我解須菩提所説義。菩(2)薩即是無生。若菩薩無生。何以故。有難行爲(3)衆生故受苦惱。須菩提言。我不欲使菩薩有(4)難行。何以故。生難行想苦行想。不能利益無(5)量阿僧祇衆生。於衆生生易想樂想父母想(6)子想我所想。則能利益無量阿僧祇衆生。如(7)我法一切處一切時一切種不可得。菩薩於(8)内外法中。應生如是想。若菩薩以如是心行(9)亦名難行。如舍利弗所言。菩薩無生。如是舍(10)利弗。菩薩實無生。

Sariputra: As I understand the teaching of the Venerable Subhuti, a Bodhisattva also is a non-production. But if a Bodhisattva is a non-production, how then does he go on the difficult pilgrimage, and how can he possibly endure the experience of those sufferings [which he is said to undergo] for the sake of beings? Subhuti: I do not look for a Bodhisattva who goes on the difficult pilgrimage. In any case, one who courses in the perception of difficulties is not a Bodhisattva. Because one who has generated a perception of difficulties is unable to work the weal of countless beings. On the contrary, he forms the notion of ease, he forms the notion that all beings, whether men or women, are his parents and children, and thus he goes on the pilgrimage of a Bodhisattva. A Bodhisattva should therefore identify all beings with his parents or children, yes, even with his own self, like this: ‘As I myself want to be quite free from all sufferings, just so all beings want to be quite free from all sufferings.’ In addition with regard to all beings one should form the notion: ‘I ought not to desert all these beings. I ought to set them free from the quite measureless heap of sufferings! And I should not produce towards them a thought of hate, even though I might be dismembered a hundred times!’ It is thus that a Bodhisattva should lift up his heart. When he dwells as one whose heart is such, then he will neither course nor dwell as one who perceives difficulties. (29) And further a Bodhisattva should produce the thought that ‘as in each and every way a self does not exist, and is not got at, so in each and every way all dharmas do not exist, and are not got at.’ He should apply this notion to all dharmas, inside and outside. When he dwells as one whose heart is such, then he will neither course, nor dwell, as one who perceives difficulties. But when the Venerable Sariputra said that ‘a non-production is the Bodhisattva,’ indeed, it is so, ‘a non-production is the Bodhisattva.’

śāriputra āha - kiṃ punar āyuṣman subhūte bodhisattva evānutpādaḥ, utāho bodhisattvadharmā apy anutpādaḥ? subhūtir āha - bodhisattvadharmā api āyuṣman śāriputrānutpādaḥ śāriputra āha - kiṃ punar āyuṣman subhūte bodhisattvadharmā evānutpādaḥ, utāho sarvajñatāpy anutpādaḥ? subhūtir āha - sarvajñatāpy āyuṣman śāriputrānutpādaḥ | āha - kiṃ punar āyuṣman subhūte (15) sarvajñataivānutpādaḥ, utāho sarvajñatādharmā apy anutpādaḥ? āha - sarvajñatādharmā apy āyuṣman śāriputrānutpādaḥ | āha - kiṃ punar āyuṣman subhūte sarvajñatādharmā evānutpādaḥ, utāho pṛthagjano ’py anutpādaḥ? āha - pṛthagjano ’py āyuṣman śāriputrānutpādaḥ | āha - kiṃ punar āyuṣman subhūte pṛthagjana evānutpādaḥ, utāho pṛthagjanadharmā apy anutpādaḥ? āha - pṛthagjanadharmā āpy āyuṣman śāriputrānutpādaḥ | evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - yady āyuṣman subhūte bodhisattvo ’py anutpādaḥ, bodhisattvadharmā apy anutpādaḥ, sarvajñatāpy anutpādaḥ, sarvajñatādharmā apy anutpādaḥ, pṛthagjano ’py anutpādaḥ, pṛthagjanadharmā apy anutpādaḥ, nanv āyuṣman subhūte anuprāptaivāyatnena bodhisattvena mahāsattvena sarvajñatā bhavati | evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - nāham āyuṣman śāriputrānutpannasya dharmasya prāptim icchāmi, nāpy abhisamayam | nāpy anutpannena dharmeṇānutpannā prāptiḥ prāpyate | āha - kiṃ punar āyuṣman subhūte anutpannena dharmeṇānutpannā prāptiḥ prāpyate, utāho_utpannena dharmeṇānutpannā prāptiḥ prāpyate? āha - kiṃ punar āyuṣman śāriputrānutpanno dharma utpannaḥ, utāho anutpanna eva dharmo ’nutpannaḥ? āha - kiṃ punar āyuṣman subhūte utpāda eva dharmo ’nutpādaḥ, utāho anutpādo dharma utpādaḥ? āha - utpādo dharmo ’nutpādo dharma ity āyuṣman śāriputra na pratibhāti jalpitum | āha - anutpādo ’pi te āyuṣman subhūte pratibhāti jalpitum | āha - anutpāda evāyuṣman śāriputra jalpaḥ | anutpāda eva āyuṣmān śāriputra pratibhāti | anutpāda eva āyuṣman śāriputra pratibhānam | evam evāyuṣman śāriputrātyantaṃ pratibhāti ||

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舍利弗言。但菩薩無生薩(11)婆若亦無生。須菩提言。薩婆若亦無生。舍利(12)弗言。薩婆若無生凡夫亦無生　須菩提言。(13)凡夫亦無生。舍利弗語須菩提。若菩薩無生(14)菩薩法亦無生。薩婆若無生。薩婆若法亦無(15)生。凡夫無生凡夫法亦無生。今以無生得無(16)生。菩薩應得薩婆若。須菩提言。我不欲令無(17)生法有所得。何以故。無生法不可得故。舍利(18)弗言。生生無生生。汝所言樂説爲生爲(19)無生。須菩提言。諸法無生。所言無生樂説(20)亦無生。如是樂説。

Sariputra: Further, is just a Bodhisattva a non-production, or the dharmas also which constitute him? Subhuti: The dharmas which constitute a Bodhisattva are also a non-production. Sariputra: Are just the dharmas which constitute a Bodhisattva a non-production, or also the state of all-knowledge? Subhuti: The state of all-knowledge is also a non-production. Sariputra: Is just the state of all-knowledge a non-production, or also the dharmas which constitute it? Subhuti: The dharmas which constitute all-knowledge are also a non-production. Sariputra: Are just the dharmas which constitute all-knowledge a non-production, or also the common people? Subhuti: The common people are also a non-production. Sariputra: Are just the common people a non-production, or also the dharmas which constitute them? Subhuti: The dharmas which constitute the common people are also a non-production. (30) Sariputra: If, venerable Subhuti, the Bodhisattva is a non-production and also the dharmas which constitute him, and also the state of all-knowledge, and also the dharmas which constitute it, and also the common people, and also the dharmas which constitute them, - then, surely, the state of all-knowledge is reached by a Bodhisattva without any exertion? Subhuti: I do not wish for the attainment of an unproduced dharma, nor for reunion with one. Further, does one attain an unproduced attainment through an unproduced dharma? Sariputra: Is then an unproduced attainment attained through an unproduced dharma, or through a produced dharma? Subhuti: Is then an unproduced dharma produced, or is it unproduced? Sariputra: Is then production a dharma which is a non-production, or is non-production a dharma which is production? Subhuti: To talk of a production-dharma as a non-production-dharma is not intelligible. Sariputra: To talk of non-production is also not intelligible. Subhuti: Non-production is just talk. Non-production just appears before the mind’s eye. Non-production is just a flash in the mind. Absolutely it is nothing more than that.

evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - dhārmakathikānām āyuṣmān subhūtir agratāyāṃ sthāpitavyaḥ | tat kasya hetoḥ? tathā hy āyuṣmān subhūtiḥ sthaviro yato yata eva paripraśnīkriyate, tatastata eva niḥsarati, dharmatāyāś ca na calati, tāṃ ca dharmatāṃ na virodhayati | evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - dharmataiṣā āyuṣman śāriputra bhagavataḥ śrāvakāṇām aniśritadharmāṇām | te yato yata eva paripraśnīkriyante, tatas tata eva niḥsaranti, dharmatāṃ ca na virodhayanti, dharmatāyāś ca na vyativartante | tat kasya hetoḥ? yathāpi nāmāniśritattvāt sarvadharmāṇām | evam ukte āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat - sādhu sādhu āyuṣman subhūte | katamaiṣā sarvadharmāniśritapāramitā bodhisattvānāṃ mahāsattvānām? subhūtir āha - prajñāpāramitaiva āyuṣman śāriputra sārvayānikī, sarvadharmāniśritatayā sarvadharmāniśritapāramitā ca | iti hi yasya bodhisattvasya mahāsattvasya evaṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyām evaṃ deśyamānāyām evam upadiśyamānāyāṃ na bhavati cittasyāvalīnatvam, na bhavati kāṅkṣāyitatvam, na bhavati dhaṃdhāyitatvam, na bhavati cittasyānyathātvam, veditavyam ayaṃ bodhisattvo mahāsattvo viharatyanena prajñāpāramitāvihāreṇāvirahitaś cānena manasikāreṇeti || (16)

... [y](ā)vusa śār[i]pu(tra) ... ... ◊ subhūti [pa](r)i ...

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舍利弗言。善哉善哉。須(21)菩提。汝於説法人中爲最第一。何以故。(22)須菩提。隨所問皆能答故。須菩提言。法應(23)爾。諸佛弟子於無依止法所問能答。何以(24)故。一切法無定故。舍利弗言。善哉善哉。 (25)是何波羅蜜力。須菩提言。是般若波羅蜜(26)力。舍利弗。若菩薩聞如是説如是論時。不(27)疑不悔不難。當知是菩薩行是行不離是念。

Sariputra: In the first rank of the preachers of dharma should the Venerable Subhuti be placed. (31) For in whatever way he may be questioned, he finds a way out; he does not swerve from [the correct teaching about] the true nature of Dharma, and he does not contradict that true nature of Dharma. Subhuti: This is the Lord’s Absolute, the essence of the Disciples who are without any support, so that, in whatever way they are questioned, they find a way out, do not contradict the true nature of dharmas, nor depart from it. And that because they do not rely on any dharmas. Sariputra: Well said, Subhuti. And what is that perfection of the Bodhisattvas which [allows them not to] lean on any dharmas? Subhuti: The perfection of wisdom, beneficial to all the [three] vehicles, is also the perfection which [allows them not to] lean on any dharma, because [it shows that] all dharmas have no support [and can therefore give none]. For if a Bodhisattva, when this deep perfection of wisdom is being taught, remains unafraid, then one should know that he has adjusted himself to the perfection of wisdom, and that he is not lacking in this attention [to the true facts about dharmas].

atha khalv āyuṣmān śāriputra āyuṣmataṃ subhūtim etad avocat - katham āyuṣman subhūte avirahito bodhisattvo mahāsattvo ’virahito manasikāreṇa bhavati, yaḥ prajñāpāramitāvihāreṇa viharati? yadi hy āyuṣman subhūte bodhisattvo mahāsattvo ’virahito manasikāreṇa bhavati, evaṃ sa virahitaḥ prajñāpāramitāvihāreṇa bhavati | yadi ca āyuṣman subhūte avirahito bodhisattvo mahāsattvaḥ prajñāpāramitāvihāreṇa bhavati, evaṃ sa virahito manasikāreṇa bhavati | yadi ca āyuṣman subhūte manasikāreṇāvirahito bodhisattvo mahāsattvaḥ, avirahita eva prajñāpāramitāvihāreṇa bhavati | evaṃ sati sarvasattvā apy avirahitā bhaviṣyanti prajñāpāramitāvihāreṇa | tat kasya hetoḥ? sarvasattvā api hy avirahitā manasikāreṇa viharanti ||

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(28)舍利弗言。若菩薩不離是行不離是念一(29)切衆生亦不離是行不離是念。一切衆生亦(540a1)當是菩薩。何以故。一切衆生不離是念故。

Sariputra: How is it that a Bodhisattva does not lack in attention when he is adjusted to perfect wisdom? (32) For if a Bodhisattva is not lacking in attention, then he should [automatically] lack in adjustment to the perfection of wisdom. And if he does not lack in adjustment to the perfection of wisdom, then he would be lacking in attention. But if [in] a Bodhisattva the two facts that he is not lacking in attention, and that he is not lacking in dwelling in the perfection of wisdom, belong together, then all beings also will not be lacking in dwelling in the perfection of wisdom. Because they also dwell not lacking in attention.

evam ukte āyuṣmān subhūtir āyuṣmantaṃ śāriputram etad avocat - sādhu sādhu āyuṣman śāriputra | api tu upālapsye tvā | artha eva tv āyuṣmatā śāriputreṇa bhūtapadābhidhānena parigṛhītaḥ | tat kasya hetoḥ? sattvāsvabhāvatayā āyuṣman śāriputra manasikārāsvabhāvatā veditavyā | sattvāsadbhāvatayā āyuṣman śāriputra manasikārāsadbhāvatā veditavyā | sattvaviviktatayā āyuṣman śāriputra manasikāraviviktatā veditavyā | sattvācintyatayā āyuṣman śāriputra manasikārācintyatā veditavyā | sattvānabhisaṃbodhanatayā āyuṣman śāriputra manasikārānabhisaṃbodhanatā veditavyā | sattvāyathābhūtārthābhisaṃbodhanatayā āyuṣman śāriputra manasikārāyathābhūtārthābhisaṃbodhanatā veditavyā | anena āyuṣman śāriputra evaṃrūpeṇa manasikāreṇa icchāmi bodhisattvaṃ mahāsattvaṃ viharantam anena vihāreṇeti ||

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善業曰。善哉善哉。賢者。勸助爲説是致要語。如賢者言。行等念等助一切人不画像廢此行。夫衆生自然念亦自然。當以知。此衆生恢廓念恢廓。當以知此。衆生之不正覺。而念不正覺。行亦不正覺。當以知此。 See the previous record 如是行念吾樂菩薩思惟念此行[衆生靈空恢廓廣大無邊故可導利昇此大道一切人不能正覺當以正覺開寤之也]

(2)須菩提言。善哉善哉舍利弗。汝欲離我而成(3)我義。所以者何。衆生無性故當知念亦無性。 (4)衆生離故念亦離。衆生不可得故念亦不可(5)得舍利弗。我欲令菩薩以是念行般若波羅(6)蜜

Subhuti: Well said, and yet I must reprove you, although the Venerable Sariputra has taken hold of the matter correctly as far as the words are concerned. Because one should know that attention is without own-being in the same way in which beings are without own-being; that attention has no real existence in the same way in which beings have no real existence; that attention is isolated in the same way in which beings are isolated; that attention is unthinkable in the same way in which beings are unthinkable; that acts of mental attention do not undergo the process which leads to enlightenment in the same way in which beings do not undergo that process; that acts of attention do not in any real sense undergo the process which leads to enlightenment, any more than beings do. It is through an attention of such a character that I wish that a Bodhisattva, a great being, may dwell in this dwelling.

āryāṣṭasāhasrikāyāṃ prajñāpāramitāyāṃ sarvākārajñatācaryāparivarto nāma prathamaḥ || (17)

’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa las rnam pa thams cad mkhyen pa nyid kyi spyod pa’i le’u zhes bya ba ste dang po’o ||

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明度經卷第一

śakraparivarto dvitīyaḥ |

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大明度經卷第二南呉月支國居士支謙於涼州譯　天帝釋問品　持品　功徳品變謀明慧品天帝釋問品第二

(7)　　摩訶般若波羅蜜釋提桓因品第二

Chapter II Sakra

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