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 |
| rab ’byor ’di ji snyam du sems | de bzhin gshegs pas gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i chos de gang yang yod dam |
tshe dang ldan pa rab ’byor gyis gsol pa | | bcom ldan ’das de bzhin gshegs pas gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i chos de gang yang ma mchis so |
| bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bzhin no | | de de bzhin te | de chos cung zad kyang med cing mi dmigs te des na bla na med pa yang dag par rdzogs pa’i byang 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 |
| yang rab ’byor chos de ni mnyam pa ste | de la mi mnyam pa gang yang med pas des na bla na med pa yang dag par rdzogs pa’i byang chub ces bya’o |
| bla na med pa yang dag par rdzogs pa’i byang chub de ni bdag med pa dang | sems can med pa dang | srog med pa dang | gang zag med par mnyam ste | dge ba’i chos thams cad kyis mngon par rdzogs par ’tshang rgya’o |
| rab ’byor dge ba’i chos rnams dge ba’i chos rnams zhes bya ba ni de dag de bzhin gshegs pas chos med pa nyid du gsungs te | des na dge ba’i chos rnams zhes 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 |
| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang la la zhig gis stong gsum gyi stong chen po’i ’jig rten gyi khams na ri’i rgyal po ri rab gang dag ji snyed yod pa de tsam gyi rin po che sna bdun gyi phung po mngon par bsdus te sbyin pa byin pa bas gang gis shes rab kyi pha rol tu phyin pa ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam bzung nas gzhan dag la yang bstan na | rab ’byor bsod nams kyi phung po ’di la bsod nams kyi phung po snga ma des brgya’i char yang mi phod pa nas rgyu’i bar du yang nye bar mi bzod do |
basa subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be bügesü γurban mingγan yeke mingγan yirtinčü-deki aγulas-un qaγan sümbir (41b)aγulas kedüi toγatan bügsen bügesü tedüi kü doloγan ǰüil erdinis-ün čoγčas-i ilete čiyulγaǰu öglige öggügsen-eče : ken tere ene bilig baramid-ača ai dörben ayalγu silüg-ün tedüi-yi toγtaγaǰu bür-ün : /busud-ta beri ünen-iyer ülegülbesü ele : subudi a ene buyan-u čoγča-dur uridu tere buyan-u čoγča ǰaγun-u qubi-dur ber oyir-a ülü kürküi-eče üliger-tür kürtele ber ülü kü küličemüi ::
“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 |
| rab ’byor ’di ji snyam du sems | de bzhin gshegs pa ’di snyam du ngas sems can rnams dkrol lo zhes dgongs so snyam na | rab ’byor de de ltar mi blta’o |
| de ci’i phyir zhe na | rab ’byor de bzhin gshegs pas gang bkrol ba’i sems can de dag gang yang med pa’i phyir ro | | rab ’byor gal te de bzhin gshegs pas sems can gang la la zhig bkrol bar gyur na de nyid de bzhin gshegs pa’i bdag tu ’dzin par ’gyur | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ro |
| rab ’byor bdag tu ’dzin ces bya ba ni de ’dzin pa med par de bzhin gshegs pas gsungs na de yang byis pa so so’i skye bo rnams kyis bzung ngo |
| rab ’byor byis pa so so’i skye bo rnams zhes bya ba ni de dag skye bo med pa nyid du de bzhin gshegs pas gsungs te | des na byis pa so so’i skye bo rnams zhes bya’o |
subudi a egüni ker kemen sedkimüi : tegünčilen iregsen eyin kemen bi qamuγ amitan-i tonilγabai kemen (42a)sedkimüyü kemen sedkibesü ele : subudi a tegüni teyin ülü sedkigdeküi :
tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsed-te tonilγaγdaqui tere amitan nigeken ber ügei-yin tulada /bolai/ :: subudi a ker ber tegünčilen iregsen /ked-be/ amitan-i tonilγaqui bolbasu ele : /tere büged/ tegünčilen /iregsed/ bi kemen barimtalaqui boluyu : amitan kemen barimtalaqui : amin kemen barimtalaqui : budgali kemen barimtalaqui boluyu :
subudi a bi kemen sedkiküi kemegdeküi kemebesü : tegüni sedkiküi ügei kemen tegünčilen iregsen nomlaǰu bügetele : tegüni ber (42b)bertegčin amitan-nuγud eǰelen barimui :
subudi a bertegčin amitan-nuγud kemegdeküi kemebesü : tedeger-i amitan ügei kü kemen tegünčilen iregsed nomlaǰuqui : tegüber bertegčin /aran-nuγud/ kemegdeyü ::
“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.’