| de nas tshe dang ldan pa rab ’byor chos kyi shugs kyis mchi ma phyung ste | des mchi ma phyis nas bcom ldan ’das la ’di skad ces gsol to |
| ’di ltar chos kyi rnam grangs ’di de bzhin gshegs pas gsungs pa ni bcom ldan ’das ngo mtshar to | | bde bar gshegs pa ngo mtshar to | | bcom ldan ’das bdag gi ye shes skyes tshun chad bdag gis chos kyi rnam grangs ’di sngon nam yang ma thos so |
| bcom ldan ’das mdo bshad pa ’di la gang dag yang dag par ’du shes bskyed par ’gyur ba’i sems can de dag ni ngo mtshar rab dang ldan par ’gyur ro | | de ci’i slad du zhe na | bcom ldan ’das yang dag par ’du shes pa gang lags pa de nyid ’du shes ma mchis pa’i slad du ste | de bas na yang dag par ’du shes yang dag par ’du shes zhes de bzhin gshegs pas gsungs so |
tendeče amin qabiy-a-tu subudi nam-un küčun-iyer (22a)nilbusun γarγaγad : tere nilbusun-iyan arčilu bürün ilaǰu tegüs nögčigsen-e eyin kemen öčibei :
ilaǰu tegüs nögčigsen a ene nom-un ǰüil-i kedüi toγatan tegünčilen iregsedün nomlaγsan inu : ilaǰu tegüs nögčigsen a γayiqamsiγ /kü/ buyu : sayibar oduγsan a γayiqamsiγ kü bolumui : ilaǰu tegüs nögčigsen a minu bilge bilig törögsen-eče /inaγsi/ ene nom-un ǰüil-i erte urida keǰiy-e ber ese sonosuluγ-a bi ::
ilaǰu tegüs nögčigsen a ene sudur-i nomlaγsan-dur : ked-be ünen maγad sedkil egüskekün bolqun tedeger amitan neng asuru (22b)γayiqamsiγ-tu bolqu bolumui : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a ünen maγad ab ali sedkiküi : teyin büged sedkiküi ügei-yin tulada buyu : tegüber ünen maγad sedkiküi kemen tegünčilen iregsen nomlaǰuqui ::
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 | ||
| bcom ldan ’das | bdag chos kyi rnam grangs ’di bshad pa la rtog cing mos pa ni bdag la mos pa ma lags kyi | bcom ldan ’das slad ma’i tshe slad ma’i dus lnga brgya tha ma la sems can gang dag chos kyi rnam grangs ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par bgyid pa de dag ni ngo mtshar rab dang ldan par ’gyur ro |
ilaǰu tegüs nögčigsen a ene nom-un ǰüil-i nomlaqui-dur minu uqaγsan süsülügsen kemebesü : nadur γayiqamsiγ busu /buyu ǰ-a/ : ilaǰu tegüs nögčigsen a qoyitu čaγ-tur : tabun ǰaγun-u qoyitu ečüs-tür : /ked-be amitan/ ene nom-un ǰüil-i abur-un ba : barir-un : urir-un : ungsir-un : qotola-yi dotoraban (23a)oroγulur-un üiledügčid tede kemebesü : masi ülemǰi γayiqamsiγ-tu bolqu bolumui :
“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 ||
| yang bcom ldan ’das de dag ni bdag tu ’du shes ’jug par mi ’gyur | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes ’jug par mi ’gyur lags so |
| de ci’i slad du zhe na | bcom ldan ’das bdag tu ’du shes pa dang | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa gang lags pa de dag nyid ’du shes ma mchis pa’i slad du’o |
| de ci’i slad du zhe na | sangs rgyas bcom ldan ’das rnams ni ’du shes thams cad dang 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 |
| de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to |
| rab ’byor de de bzhin no | | de de bzhin te | mdo ’di bshad pa ’di la gang dag mi skrag mi dngang zhing dngang bar mi ’gyur ba’i sems can de dag ni ngo mtshar rab dang ldan par ’gyur ro |
| de ci’i phyir zhe na | rab ’byor pha rol tu phyin pa dam pa ’di ni de bzhin gshegs pas gsungs te | pha rol tu phyin pa dam pa gang dag de bzhin gshegs pas gsungs pa de sangs rgyas bcom ldan ’das dpag tu med pa rnams kyis gsungs pa’i phyir te | des na pha rol tu phyin pa dam pa zhes 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]1
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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 |
| yang rab ’byor de bzhin gshegs pa’i bzod pa’i pha rol tu phyin pa gang yin pa de nyid pha rol tu phyin pa med do |
| de ci’i phyir zhe na | rab ’byor gang gi tshe ka ling k’a’i rgyal pos nga’i yan lag dang nying lag rnam par bcad par gyur pa de’i tshe nga la bdag tu ’du shes sam | sems can du ’du shes sam | srog tu ’du shes sam | gang zag tu ’du shes kyang ma byung la | nga la ’du shes ci yang med la ’du shes med par gyur pa yang ma yin pa’i phyir ro |
| de ci’i phyir zhe na | rab ’byor gal te de’i tshe nga la bdag tu ’du shes byung na de’i tshe gnod sems kyi ’du shes kyang ’byung la | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa byung na de’i tshe gnod sems kyi ’du shes kyang ’byung ba’i phyir ro |
| rab ’byor ngas mngon par shes te | ’das pa’i dus na nga tshe rabs lnga brgyar bzod par smra ba zhes bya ba’i drang srong du gyur pa de na yang nga la bdag tu ’du shes ma byung | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa ma byung ngo |
| rab ’byor de lta bas na byang chub sems dpa’ sems dpa’ chen pos ’du shes thams cad rnam par spangs te bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed par bya’o | | gzugs la mi gnas par sems bskyed par bya’o | | sgra dang | dri dang | ro dang | reg bya dang | chos la’ang mi gnas par sems bskyed par bya’o | | chos med pa la’ang mi gnas par sems bskyed par bya’o | | ci la’ang mi gnas par sems bskyed par bya’o |
| de ci’i phyir zhe na | gnas pa gang yin pa de nyid mi gnas pa’i phyir te | de bas na de bzhin gshegs pas ’di skad du | byang chub sems dpas mi gnas par sbyin pa sbyin par bya’o zhes gsungs so |
basa subudi a tegünčilen iregsed-ün aliba küličenggüi baramid kemen nomlaγsan tere büged baramid ügei buyu :
tere yaγun-u tulada kemebesü : (pro ::) subudi a ali čaγ-tur kalingga-yin qaγan minu /üyes/ kiged gesigüd-i oγtaluγsan tere čaγ-tur : nadur bi kemen sedkiküi ba : amitan kemen sedkiküi ba : amin kemen sedkiküi ba : budgali kemen /sedkiküi/ ese kü töröbei : nadur sedkiküi yaγuqan ber ügei boluγad : /sedkiküi/ ügei boluγsan /ber/ (24b)busu-yin tulada bolai : tere
yaγun-u tulada kemebesü : subudi a ker ber tere čay-tur : nadur bi kemen sedkiküi töröbesü ele : tere čay-tur qoor-tu sedkil-i sedkiküi ber töröged : amitan-i sedkiküi : amitan-i sedkiküi : budgali-yi sedkiküi töröbesü tere čaγ-tur qoor-tu sedkil-i sedkiküi ber bolqu-yin tulada bolai ::
subudi a ilete medemüi bi : erte nögčigsen čaγ-tur : tabun ǰaγun töröldür-iyen küličenggüi ögülegči neretü arsi boluγsan/tende ber/ nadur bi kemen sedkiküi esekü töröbei : amitan kemen sedkiküi : amin kemen (25a)sedkiküi : budgali kemen sedkiküi esekü töröbei ::
subudi a tere metü-yin tulada bodisdv maqasdv-nar qamuγ sedkikü-yi teyin büged tarqayaǰu bür-ün : deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-tur sedkil egüskegdeküi : (pro ::) öngge-dür ber ülü orosiqui sedkil egüskegdeküi : daγun . ünür ǰamtan kiged : kürteküi-dür ber/ ülü orosiqui sedkil egüskegdeküi : /nom-dur ber ülü orosiqui sedkil egüskegdeküi : /nom ügei-dür ber ülü orosiqui sedkil egüskegdeküi : yaγun-dur ber ülü orosiqui sedkil egüskegdeküi :
tere yaγun-u tulada (25b)kemebesü : aliba orosilu aγsan tere kü aqui orosiqui ügei-yin tulada buyu : tegüber tegünčilen iregsed eyin kemen bodisdv-nar orosil ügegüi-e öglige /ögteküi/ kemen nomlaǰuqui ::
“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 |
| yang rab ’byor byang chub sems dpas ’di ltar sems can thams cad kyi don gyi phyir sbyin pa yongs su gtang bar bya’o | | sems can du ’du shes pa gang yin pa de nyid kyang ’du shes med pa ste |
de bzhin gshegs pas sems can thams cad ces gang gsungs pa de bdag nyid kyang med pa’o |
| de ci’i phyir zhe na | rab ’byor de bzhin gshegs pa ni yang dag par gsung ba | bden pa gsung ba | de bzhin nyid gsung ba ste | de bzhin gshegs pa ni ma nor ba de bzhin nyid gsung 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 |
| yang rab ’byor de bzhin gshegs pas chos gang mngon par rdzogs par sangs rgyas pa’am bstan pa de la ni bden pa yang med rdzun pa yang med do |
| rab ’byor ’di lta ste dper na mig dang ldan pa’i mi zhig mun par zhugs nas ci yang mi mthong ba de bzhin du gang dngos por lhung bas sbyin pa yongs su gtong ba’i byang chub sems dpar blta’o |
| rab ’byor ’di lta ste dper na nam langs te nyi ma shar nas mig dang ldan pa’i mis gzugs rnam pa sna tshogs dag mthong ba de bzhin du | gang dngos por ma lhung bas sbyin pa yongs su gtong ba’i byang chub sems dpar blta’o |
basa subudi a tegünčilen iregsed-ün aliba nom /ilete/ burqan bolγaqui ba : /nom ber/ nomlaγsan tegün-dür ünen ber ügei : qudal ber ügei bolai :
subudi a eyin uqaγdaqui adalid-qabasu nidü-tü nigen kümün balai qarangγui-dur orobasu ele : yaγuqan ber ülü üǰeküi metü tegünčilen aliba boda-dur unaγsan öglige-yi /oγoγata/ öggügči-yi bodisdv kemen ülü sedkig-deküi ::
/subudi a/ eyin uqaγdaqui adalidqabasu ele (26b)ör čayiǰu naran urγubasu : nidü-tü kümün eldeb ǰüil öngge beyes-i üǰeküi metü : tegünčilen kü aliba boda-dur ese unaγsan öglige-yi oγoγata öggügči-yi bodisdv kemen sedkigdeküi ::
“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 |
| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang dag chos kyi rnam grangs ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa dang | gzhan dag la yang rgya cher yang dag par rab tu ston pa de dag ni de bzhin gshegs pas mkhyen | de dag ni de bzhin gshegs pas gzigs te |
sems can de dag thams cad ni bsod nams kyi phung 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.