Bibliotheca Polyglotta

subhūtir āha - yadā bhagavan abhisaṃskāro vikalpa ity uktaṃ bhagavatā, tadā kathaṃ bahutaraṃ puṇyaṃ prasavatīty ucyate? bhagavān āha - so ’pīdānīṃ subhūte puṇyābhisaṃskāro bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ śūnyaka ity evākhyāyate, riktaka ity evākhyāyate, tucchaka ity evākhyāyate, asāraka ity evākhyāyate | yathā yathā khalu punaḥ subhūte bodhisattvo mahāsattva evaṃ sarvadharmān pratyavekṣate, tathā tathā subhūte bodhisattvo mahāsattvo ’virahito bhavati prajñāpāramitayā | yathā yathā ca subhūte bodhisattvo mahāsattvo ’virahito bhavati prajñāpāramitayā, tathā tathā aprameyam asaṃkhyeyaṃ puṇyaṃ prasavati ||

chos thams cad ’gog pa rab tu sim par byed pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || dga’ ba med cing dga’ ba dang bral (258b1) ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || ’dod chags pa med cing ’dod chags dang bral ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || de ci’i phyir zhe na | rab ’byor gzugs ni de kho na dang bcas (2) pa’i ngo bo nyid kyis na ’dod chags par mi byed ’dod chags dang bral bar mi byed do ||

[a]bhisaṃskār[o] kalpitako (3) ... ◊ āha so pi subhū[ti p]. + + + ... vākhyāyati ri[k]tako ti (4) ... + + + [ti] y[a] + + + + + + ... + + h(ā)[satvo av](i)[ra]hi

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4. Immeasurable, empty and talk Subhuti: How can one say that he begets the greater merit since the Lord has described all accumulations as the result of false discrimination? The Lord: In that case also the accumulation of merit on the part of a Bodhisattva who courses in perfect wisdom must be described as just empty, worthless, insignificant and unsubstantial. To the extent that a Bodhisattva goes on contemplating all dharmas in this manner, to that extent he becomes one who does not lack in perfect wisdom. And to the extent that he does not lack in perfect wisdom, to that extent he begets an immeasurable and incalculable heap of merit.

subhūtir āha - aprameyasya ca bhagavan asaṃkhyeyasya ca kiṃ nānākaraṇaṃ vā, kaḥ prativiśeṣo vā? bhagavān āha - aprameyam iti subhūte yatra pramāṇāny uparamante | asaṃkhyeyam iti subhūte yan na śakyaṃ saṃkhyayāpi kṣapayitum ||

rab ’byor de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ni de kho na dang bcas pa’i ngo bo nyid kyis na ’dod chags par mi byed ’dod chags dang bral bar mi byed do || rab (3) bzhin gyis yongs su dag pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o ||

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Subhuti: Is there any distinction or difference between immeasurable and incalculable? The Lord: It is ‘immeasurable’ because in it all measurements must cease. It is ‘incalculable’ because it exhausts all efforts to count it.

subhūtir āha - syād bhagavan paryāyo yad rūpam aprameyaṃ bhavet, evaṃ vedanā saṃjñā saṃskārāḥ | syād bhagavan paryāyo yad vijñānam aprameyaṃ bhavet? bhagavān āha - yat subhūtir evam āha - syād bhagavan paryāyo yad rūpam aprameyaṃ bhavet, evaṃ vedanā saṃjñā saṃskārāḥ | syād bhagavan paryāyo yad vijñānam aprameyaṃ bhaved iti | syāt subhūte paryāyo yena rūpam evāprameyaṃ bhavet, evaṃ vedanaiva saṃjñaiva saṃskārā eva | syāt subhūte paryāyo yena vijñānam evāprameyaṃ bhavet | subhūtir āha - kasya punar bhagavan etad adhivacanam aprameyam iti? bhagavān āha - śūnyatāyāḥ subhūte etad adhivacanam aprameyam iti | ānimittasyaitad adhivacanam | apraṇihitasya subhūte etad adhivacanam aprameyam iti ||

chos thams cad chags pa dang ma chags pa’i zhen pa dang bral ba’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || sangs rgyas kyi ye shes khong du chud pas chos thams cad byang (4) chub po zhes shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad stong pa nyid dang mtshan ma med pa dang smon pa med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || byams pa chen po sngon du ’gro bas chos thams cad sman lta bu’o zhes shes rab (5) kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad byams pa la gnas pa dang snying rje la gnas pa dang dga’ ba la gnas pa dang btang snyoms la gnas pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad tshangs par gyur pas zhe sdang (6) mi bskyed cing zhe sdang thams cad mi len pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || chos thams cad smon pa med pa’i phyir dang khong khro ba med pa’i phyir shes rab kyi pha rol tu phyin par rjes su rig par bya’o || rgya mtsho mu med pa’i phyir shes rab kyi pha rol (7) tu phyin pa mu med par rjes su rig par bya’o ||

(2) ... + + + [pr](ame) + + + + + ... + + (j)ñ(ai)[v](a) sa(ā)[s]k[ār] ... (3) ... y[e]va subhūti ◊ apram[e] + + + ... ... [ā]ha k[i]sya p[una ca] bhagava[ṃ] (4) ... .. canaṃ aprameyaṃ ti ◊ āni[mi] ...

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Subhuti: Would there be a reason to assume that the skandhas are immeasurable? The Lord: Yes, there would be. (347) Subhuti: Of what is that term ‘immeasurable’ a synonym? The Lord: Of Emptiness, of the Signless, of the Wishless.

(173) subhūtir āha - kiṃ śūnyatāyā eva bhagavan kevalam etad adhivacanam aprameyam iti, ānimittasyaivāpraṇihitasyaiva bhagavan kevalam etad adhivacanam aprameyam iti, nānyeṣāṃ dharmāṇām? bhagavān āha - tat kiṃ manyase subhūte nanu¹ mayā sarvadharmāḥ śūnyā ity ākhyātāḥ? subhūtir āha - śūnyā eva bhagavan sarvadharmās tathāgatenākhyātāḥ | bhagavān āha - ye ca subhūte śūnyāḥ, akṣayā api te | yā ca śūnyatā, aprameyatāpi sā | tasmāt tarhi subhūte eṣāṃ dharmāṇāmarthato viśeṣo vā nānākaraṇaṃ vā nopalabhyate | abhilāpā ete subhūte tathāgatenākhyātāḥ abhilapitāḥ - aprameyam iti vā, asaṃkhyeyam iti vā, akṣayam iti vā, śūnyam iti vā, ānimittam iti vā, apraṇihitam iti vā, anabhisaṃskāra iti vā, anutpāda iti vā, ajātir iti vā abhāva iti vā, virāga iti vā, nirodha iti vā, nirvāṇam iti vā | deśanābhinirhāranirdeśa eṣa subhūte tathāgatenārhatā samyaksaṃbuddhenākhyātaḥ ||

1. Other reading na tu, see BMSC in loc.

nam mkha’ mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || ri rab sna tshogs pa nyid kyi phyir shes rab kyi pha rol tu phyin pa sna tshogs par rjes su rig par bya’o || gzugs mu med pa’i phyir (259a1) shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || nyi ma’i ’od zer gyi dkyil ’khor (2) mu med par snang pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sgra thams cad mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o ||

(ā)ha kiṃ puna bhagavaṃ śuṇya (5) ... vacanaṃ apra(meya)ṃ (t)i + + + ... ti na mayā sarv[v]adharmā

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Subhuti: Is it a synonym only of those and not of the other dharmas? The Lord: Have I not described all dharmas as ‘empty’? Subhuti: As simply empty has the Tathagata described all dharmas. The Lord: And, being empty, they are also inexhaustible. And what is emptiness, that is also immeasurableness. Therefore then, according to ultimate reality, no distinction or difference can be apprehended between these dharmas. As talk have they been described by the Tathagata. One just talks when one speaks of ‘immeasurable,’ or ‘incalculable,’ or ‘inexhaustible,’ or of ‘empty,’ or ‘signless,’ or ‘wishless,’ or ‘the Uneffected,’ or ‘Non-production,’ ‘no-birth,’ ‘non-existence,’ ‘dispassion,’ ‘cessation,’ ‘Nirvana.’ This exposition has by the Tathagata been described as the consummation of his demonstrations.

subhūtir āha - āścaryaṃ bhagavan yāvad yad iyaṃ tathāgatenārhatā samyaksaṃbuddhena sarvadharmāṇāṃ dharmatā deśitā, sā ca sarvadharmāṇāṃ dharmatā anabhilāpyā | yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi, tathā sarvadharmā api bhagavan anabhilāpyāḥ | bhagavān āha - evam etat subhūte, evam etat | sarvadharmā api subhūte anabhilāpyāḥ | tat kasya hetoḥ? yā ca subhūte sarvadharmāṇāṃ śūnyatā, na sā śakyā abhilapitum |

sangs rgyas kyi chos thams cad yang dag par sgrub pa mu med pa’i phyir shes rab kyi pha (3) rol tu phyin pa mu med par rjes su rig par bya’o || sems can gyi khams thams cad kyi bsod nams dang ye shes kyi tshogs mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || sa’i khams mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu (4) med par rjes su rig par bya’o || de bzhin du chu’i khams dang me’i khams dang rlung gi khams dang nam mkha’i khams dang rnam par shes pa’i khams mu med pa’i phyir shes rab kyi pha rol tu phyin pa mu med par rjes su rig par bya’o || dge ba dang mi dge ba’i chos bsags pa (5) tshad med pa’i phyir shes rab kyi pha rol tu phyin pa tshad med par rjes su rig par bya’o ||

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(348) Subhuti: It is wonderful to see the extent to which the Tathagata has demonstrated the true nature of all these dharmas, and yet one cannot properly talk about the true nature of all these dharmas, [in the sense of predicating distinctive attributes to separate real entities]. As I understand the meaning of the Tathagata’s teaching, even all dharmas cannot be talked about, in any proper sense? The Lord: So it is, for one cannot properly express the emptiness of all dharmas in words.

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