Bibliotheca Polyglotta

vajracchedikā prajñāpāramitā |

金剛般若波羅蜜經

金剛能斷般若波羅蜜經

大般若經第九會能斷金剛分序

佛說能斷金剛般若波羅蜜多經

|| rgya gar skad du | a’a rya ba dzra tstsha da ka n’a ma pra dzny’a p’a ra mi t’a ma h’a y’a na s’u tra | bod skad du | ’phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po’i mdo |

(1a)včir-iyar oγtaluγči orosiba ::

Vajracchedikā Prajñāpāramitā

namo śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | ||

姚秦天竺三藏鳩摩羅什譯

元魏天竺三藏菩提流支譯

元魏留支三藏奉　詔譯

陳天竺三藏真諦譯

隋大業年中三藏笈多譯歸命一切佛菩薩海等

西明寺沙門玄則撰竊尋浩汗其源者必總靈怪之儲紛糾其峰者自動鬱冥之觀況沖照倬存逸韻遐舉規真附體紐玄立極根大衍於初會革小成於後心蓄靈蘊福信哉宜矣故其承閑語要三問桀其摽節理情塗兩如肅其致窮非想以布想弘不濟之大勳攝眾度以檀度勵無行之廣德願侔皦日挌虛空而未量信異隨風汎聲香而不住忘法身於相好豈見如來分剎土於微塵誰為世界河沙數非多之多福山王比非大之大身法性絕言謂有說而便謗菩提離取知無授而乃成皆所以拂靄疑津剪萌心逕賞觸類而不極吝緣情而必盡然金剛之銳償二物之可銷對除之猛雖一念其無罣詞必舉凡故率言每約理好鉤賾故屬意多迷前聖由之著論後賢所以殷學非直有緣振旦實亦見重昌期廣略二本前後五譯無新無故逾練逾明然經卷所在則為有佛故受持之跡其驗若神傳之物聽具如別錄爾其刷蕩二邊彰明九觀雲飄絲鬢愁含變滅之影電轉珠目榮遷倏忽之光星夜編而曉落則邪見難保露陰泫而陽晞則危蘊方促以有為之若此加無相之如彼寧不荷付囑之遙恩躬受行之美證矣大般若波羅蜜多經卷第五百七十七三藏法師玄奘奉　詔譯第九能斷金剛分

唐三藏沙門義淨譯

sangs rgyas dang byang chub sems dpa’ thams cad la phyag ’tshal lo |

(1b)namo buddhay-a :: namo dharmay-a :: namo sangghay-a :: endkegün keleber : ary-a vǰir-a čidika braǰñ-a baramita nam-a maq-a yan-a sudr-a :: töbed-ün keleber : bagsba sisrabgi baroltu (2a)byinba dorǰi gǰodba sis byau-a tigba čenboyi ’mdo :: mongγol-un keleber qutuγ-tu včir-iyar oγtaluγči bilig-ün činadu kiǰaγar-a kürügsen neretü yeke kölgen sudur :: qamuγ burqan kiged bodisdv-nar-a mörgümüi ::

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

如是我聞一時婆伽婆在舍婆提城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婆提大城乞食於其城中次第乞食已還至本處飯食訖收衣缽洗足已如常敷座結加趺坐端身而住正念不動爾時諸比丘來詣佛所到已頂禮佛足右遶三匝退坐一面

如是我聞一時佛婆伽婆住舍衛國祇陀樹林給孤獨園與大比丘眾千二百五十人俱爾時世尊於日前分著衣持缽入舍衛大國而行乞食於其國中次第行已還至本處飯食事訖於中後時收衣缽洗足已如常敷座跏趺安坐端身而住正念現前時諸比丘俱往佛所至佛所已頂禮佛足右遶三匝卻坐一面

如是我聞一時佛婆伽婆住舍衛國祇陀樹林給孤獨園與大比丘眾千二百五十人俱爾時世尊於日前分著衣持缽入舍衛大國而行乞食於其國中次第行乞還至本處飯食事訖於中後時收衣缽洗足已如常敷座加趺安坐端身而住正念現前時諸比丘俱往佛所至佛所已頂禮佛足右遶三匝卻坐一面

如是我聞一時世尊聞者遊行勝林中無親搏施與園中大比丘眾共半三十比丘百爾時世尊前分時上裙著已器上給衣持聞者大城搏為入爾時世尊聞者大城搏為行已作已食作已後食搏墮過器上給衣收攝兩足洗坐具世尊施設如是座中跏趺結直身作現前念近住爾時多比丘若世尊彼詣到已世尊兩足頂禮世尊邊三右繞作已一邊坐彼

如是我聞一時薄伽梵在室羅筏住誓多林給孤獨園與大苾芻眾千二百五十人俱爾時世尊於日初分整理裳服執持衣缽入室羅筏大城乞食時薄伽梵於其城中行乞食已出還本處飯食訖收衣缽洗足已於食後時敷如常座結跏趺坐端身正願住對面念時諸苾芻來詣佛所到已頂禮世尊雙足右遶三匝退坐一面

如是我聞一時薄伽梵在名稱大城戰勝林施孤獨園與大苾芻眾千二百五十人俱及大菩薩眾爾時世尊於日初分時著衣持缽入城乞食次第乞已還至本處飯食訖收衣缽洗足已於先設座加趺端坐正念而住時諸苾芻來詣佛所頂禮雙足右繞三匝退坐一面

| ’di skad bdag gis thos pa dus gcig na | bcom ldan ’das mnyan du yod pa na rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba na | dge slong stong nyis brgya lnga bcu’i dge slong gi dge ’dun chen po dang | byang chub sems dpa’ sems dpa’ chen po rab tu mang po dang thabs cig tu bzhugs te | de nas bcom ldan ’das snga dro’i dus kyi tshe sham thabs dang chos gos sku la gsol te | lhung bzed bsnams nas | mnyan yod kyi grong khyer chen por bsod snyoms kyi phyir zhugs so | | de nas bcom ldan ’das mnyan yod kyi grong khyer chen por bsod snyoms kyi phyir gshegs nas bsod snyoms kyi zhal zas mjug tu gsol te | zhal zas kyi bya ba mdzad | lhung bzed dang chos gos bzhag nas | zhal bsil te | gdan bshams pa la skyil mo krung bcas nas sku drang por bsrang ste | dran pa mngon du bzhag nas bzhugs so | | de nas dge slong mang po bcom ldan ’das ga la ba der dong ste lhags nas | bcom ldan ’das kyi zhabs la mgo bos phyag ’tshal te | bcom ldan ’das la lan gsum bskor ba byas nas phyogs gcig tu ’khod do |

eyin kemen minu sonosuγsan nigen čaγ-tur : ilaǰu tegüs nögčigsen burqan siravasti-daki čid köbegün-ü čečeglig anaata bindadi-yin qotola-yi bayasqa-qui sangram-dur ayaγ-qa tegimlig-üd-ün mingγan qoyar ǰaγun (2b)tabin ayaγ-qa tegimlig-üd-ün yekes quvaraγ-ud kiged : asuru olan bodisdv maqasdv-nar-luγ-a qamtu saγun bülüge :: tendeče ilaǰu tegüs nögčigsen üde manaγar-yin čaγ-tur : samtabs kiged kars-a degel-i beyedegen emüsüged badir ayaγ-a-yi bariǰu bür-ün : siravastayin yeke balγasun-dur binvad-tur aǰirabai : tendeče ilaǰu tegüs nögčigsen siravastayin yeke balγasun-dur binvad-un tulada aǰiraǰu bür-ün : binvad idegen-i (3a)ider-ün : idegen-ü üile-yi üiledčü : qoyitu idegen-ü binvad-i tebčigsen-ü tula : badir ayaγ-a kiged : kars-a degel-iyen talbiǰu : köl-iyen ugiyaγad beledügsen debisker-tür ǰabilaǰu beyeben sidurγu ǰalaγad : duradquyi ilete aγulǰu saγubai :: tendeče olan ayaγ-qa tegimlig-üd ilaǰu tegüs nögčigsen qamiγ-a bükü tende yorčiγad odču : ilaǰu tegüs nögčigsen-ü köl-dür terigüber-iyen mörgüged ilaǰu tegüs nögčigsen-i γurban-ta (3b)toγoriǰu nigen ǰüg-tür bayibai ::

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 |

1. parameṇānugraheṇa: commentary in TśPk 2. paramayā parindanayā: commentary in TśPk

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

爾時慧命須菩提在大眾中即從座起偏袒右肩右膝著地向佛合掌恭敬而立白佛言希有世尊如來應供正遍知善護念諸菩薩善付囑諸菩薩世尊云何菩薩大乘中發阿耨多羅三藐三菩提心應云何住云何修行云何降伏其心爾時佛告須菩提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如菩薩大乘中發阿耨多羅三藐三菩提心應如是住如是修行如是降伏其心須菩提白佛言世尊如是願樂欲聞佛告須菩提諸菩薩生如是心

爾時淨命須菩提於大眾中共坐聚集時淨命須菩提即從座起偏袒右肩頂禮佛足右膝著地向佛合掌而白佛言希有世尊如來應供正遍覺知善護念諸菩薩摩訶薩由無上利益故善付囑諸菩薩摩訶薩由無上教故世尊若善男子善女人發阿耨多羅三藐三菩提心行菩薩乘云何應住云何修行云何發起菩薩心淨命須菩提作是問已爾時世尊告須菩提須菩提善哉善哉如是善男子如來善護念諸菩薩摩訶薩無上利益故善付囑諸菩薩摩訶薩無上教故須菩提是故汝今一心諦聽恭敬善思念之我今當為汝說如菩薩發菩提心行菩薩乘如是應住如是修行如是發心須菩提言唯然世尊佛告須菩提須菩提若善男子善女人發菩提心行菩薩乘應如是發心

爾時淨命須菩提於大眾中共坐聚集時淨命須菩提即從座起偏袒右肩頂禮佛足右膝著地向佛合掌而白佛言希有世尊如來應供正遍覺知善護念諸菩薩摩訶薩由無上利益故善付囑諸菩薩摩訶薩由無上教故世尊若善男子善女人發阿耨多羅三藐三菩提心行菩薩乘云何應住云何修行云何發起菩薩心淨命須菩提作是問已爾時世尊告須菩提須菩提善哉善哉如是善男子如來善護念諸菩薩摩訶薩無上利益故善付囑諸菩薩摩訶薩無上教故須菩提是故汝今一心諦聽恭敬善思念之我今當為汝說如菩薩發菩提心行菩薩乘如是應住如是修行如是發心須菩提言唯然世尊佛告須菩提須菩提善男子善女人發菩提心行菩薩乘應如是發心

復時命者善實彼所如是眾聚集會坐爾時命者善實起坐一肩上著作已右膝輪地著已若世尊彼合掌向世尊邊如是言希有世尊乃至所有如來應正遍知菩薩摩訶薩順攝最勝順攝乃至所有如來應正遍知菩薩摩訶薩付囑最勝付囑彼云何世尊菩薩乘發行住應云何修行應云何心降伏應如是語已世尊命者善實邊如是言善善善實如是如是善實如是如是順攝如來菩薩摩訶薩最勝順攝付囑如來菩薩摩訶薩最勝付囑彼善實聽善善意念作說當如菩薩乘發行住應如修行應如心降伏應如是世尊命者善實世尊邊願欲聞世尊於此言此善實菩薩乘發行如是心發生應

具壽善現亦於如是眾會中坐爾時眾中具壽善現從座而起偏袒一肩右膝著地合掌恭敬而白佛言希有世尊乃至如來應正等覺能以最勝攝受攝受諸菩薩摩訶薩乃至如來應正等覺能以最勝付囑付囑諸菩薩摩訶薩世尊諸有發趣菩薩乘者應云何住云何修行云何攝伏其心作是語已爾時世尊告具壽善現曰善哉善哉善現如是如是如汝所說乃至如來應正等覺能以最勝攝受攝受諸菩薩摩訶薩乃至如來應正等覺能以最勝付囑付囑諸菩薩摩訶薩是故善現汝應諦聽極善作意吾當為汝分別解說諸有發趣菩薩乘者應如是住如是修行如是攝伏其心具壽善現白佛言如是如是世尊願樂欲聞佛言善現諸有發趣菩薩乘者應當發趣如是之心

爾時具壽妙生在大眾中承佛神力即從座起偏袒右肩右膝著地合掌恭敬白佛言希有世尊希有善逝如來應正等覺能以最勝利益益諸菩薩能以最勝付囑囑諸菩薩世尊若有發趣菩薩乘者云何應住云何修行云何攝伏其心佛告妙生善哉善哉，如是如是如汝所說如來以勝利益益諸菩薩以勝付囑囑諸菩薩妙生汝應諦聽極善作意吾當為汝分別解說若有發趣菩薩乘者應如是住如是修行如是攝伏其心妙生言唯然世尊願樂欲聞佛告妙生若有發趣菩薩乘者當生如是心

| yang de’i tshe tshe dang ldan pa rab ’byor ’khor de nyid na ’dus par gyur te ’dug go | | de nas tshe dang ldan pa rab ’byor stan las langs te | bla gos phrag pa gcig tu gzar nas pus mo g.yas pa’i lha nga 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 bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis byang chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pa ji snyed pas phan bdags pa dang | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis byang chub sems dpa’ sems dpa’ chen po rnams la yongs su gtad pa’i dam pa ji snyed pas yongs su gtad pa ni bcom ldan ’das ngo mtshar te | | bde bar gshegs pa ngo mtshar te | | bcom ldan ’das byang chub sems dpa’i theg pa la yang dag par zhugs pas ji ltar gnas par bgyi | ji ltar bsgrub par bgyi | ji ltar sems rab tu gzung bar bgyi | de skad ces gsol ba dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di bka’ stsal to | | rab ’byor legs so legs so | | rab ’byor de de bzhin no | | de de bzhin te | de bzhin gshegs pas byang chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pas phan btags so | | de bzhin gshegs pas byang chub sems dpa’ sems dpa’ chen po rnams yongs su gtad pa’i dam pas yongs su gtad do | | rab ’byor de’i phyir nyon la legs par rab tu yid la zungs shig dang | byang chub sems dpa’i theg pa la yang dag par zhugs pas ji ltar gnas par bya ba dang | ji ltar bsgrub par bya ba dang | ji ltar sems rab du gzung bar bya ba ngas khyod la bshad do | | bcom ldan ’das de bzhin no zhes gsol nas tshe dang ldan pa rab ’byor bcom ldan ’das kyi ltar nyan pa dang | bcom ldan ’das kyis ’di skad ces bka’ stsal to | | rab ’byor ’di la byang chub sems dpa’i theg pa la yang dag par zhugs pas ’di snyam du

basa tere čaγ-tur amin qabiy-a-tu subudi terekü nököd-tür čiγulǰu saγun bülüge :: tendeče amin qabiy-a-tu subudi oron-ačaγan bosču degedü degel-iyen nigen mörün-degen qumbiǰu :: baraγun ebüdüg-iyeren γaǰar-tur sögödüged : ilaǰu tegüs nögčigsen qamiγ-a bükü tere ǰüg-tür bököyin alaγaban qamtudqaǰu bür-ün : ilaǰu tegüs nögčigsen-e eyin kemen öčibei :: ilaǰu tegüs nögčigsen a tegünčilen iregsen dayin-i (4a)daruγsan üneger tuγuluγsan burqan : bodisdv maqasdv-nar-a kedüi toγ-a-tan degedü tusabar tusa kürgeged : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan bodisdv maqasdv-nar-a kedüi toγ-a-tan degedü sayitur ögküi-ber sayitur öggügsen kemebesü : ilaǰu tegüs nögčigsen a γayiqamsiγ buyu : sayibar oduγsan a γayiqamsiγ kü bolumui :: ilaǰu tegüs nögčigsen a bodisdv-nar-un kölgen-dür üneger orolduγsad kerkiǰü aγdaqu : kerkiǰü bütügegdekü : kerkiǰü (4b)sedkil-iyen sayitur bariγdaqu : teyin kemen öčigsen-dür ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a sayin sayin : subudi a tere tegünčilen kü buyu : tere tegünčilen kü boluyu : tegünčilen iregsed bodisdv maqasdv-nuγud-tal degedü tusalaquibar tusa kürgebei : tegünčilen iregsed bodisdv maqasdv-nuγud-ta-degedü sayitur ögkili-ber sayitur ögbei :: subudi a tegün-ü tulada sonosču masi sayitur sedkil-dür-iyen baridqun : bodisdv-nar-un kölgen-dür (5a)ünen maγad orolduγsad : kerkiǰü aqui : kerkiǰü bütügeküi kerkiǰü sedkil-iyen sayitur bariqu-yi čimada nomlasuγai bi :: ilaǰu tegüs nögčigsen tere tegünčilen kü buyu kemen öčiǰü bür-ün amin qabiy-a-tu subudi ilaǰu tegüs nögčigsen-ü ǰarliγ-iyar boluγsan-dur ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai :: subudi a egün-dür bodisdv-nar-un kölgen-dür ünen maγad orolduγsad eyin sedkigdeküi : bi kedüi bükü amitan kemen amitan-dur quraǰu

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 |

3. te mayā sarve: commentary in TśPk 4. anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyāḥ: commentary in TśPk 5. na ca kaścit satvaḥ parinirvāpito bhavati: commentary in TśPk 6. na sa subhūte bodhisatvo vaktavyo yasya satvasaṃjñā pravarteta jīvasaṃjñā vā pudgalasaṃjñā vā pravarteta: commentary in TśPk

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

所有一切眾生眾生所攝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所有眾生界眾生所攝我皆令入無餘涅槃而滅度之如是滅度無量無邊眾生實無眾生得滅度者何以故須菩提若菩薩有眾生相即非菩薩何以故非須菩提若菩薩起眾生相人相壽者相則不名菩薩

所有一切眾生類攝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若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃如是般涅槃無量眾生已無一眾生被涅槃者何以故須菩提若菩薩有眾生想即不應說名為菩薩何以故須菩提一切菩薩無我想眾生想壽者想受者想

所有一切眾生類攝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若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃如是涅槃無量眾生已無一眾生被涅槃者何以故須菩提若菩薩有眾生想即不應說名為菩薩何以故須菩提一切菩薩無我想眾生想壽者想受者想

所有善實眾生眾生攝攝已卵生若胎生若濕生若化生若色若無色若想若無想若非想非無想所有眾生界施設已彼我一切無受餘涅槃界滅度應如是無量雖眾生滅度無有一眾生滅度有彼何所因若善實菩薩摩訶薩眾生想轉不彼菩薩摩訶薩名說應彼何所因不彼善實菩薩名說應若眾生想轉壽想若人想若轉

所有諸有情有情攝所攝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乃至有情界施設所施設如是一切我當皆令於無餘依妙涅槃界而般涅槃雖度如是無量有情令滅度已而無有情得滅度者何以故善現若諸菩薩摩訶薩有情想轉不應說名菩薩摩訶薩所以者何善現若諸菩薩摩訶薩不應說言有情想轉

所有一切眾生之類若卵生胎生濕生化生若有色無色有想無想非有想非無想盡諸世界所有眾生如是一切我皆令入無餘涅槃而滅度之雖令如是無量眾生證圓寂已而無有一眾生入圓寂者何以故妙生若菩薩有眾生想者則不名菩薩所以者何由有我想眾生想壽者想更求趣想故

bdag gis ji tsam sems can du bsdu bar bsdus pa sgo nga las skyes pa’am | mngal nas skyes pa’am | drod gsher las skyes pa’am | brdzus te skyes pa’am | gzugs can nam | gzugs med pa’am | ’du shes can nam | ’du shes med pa’am | ’du shes med ’du shes med min nam | sems can gyi khams ji tsam sems can du gdags pas btags pa de dag thams cad phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings su yongs su mya ngan las ’da’o | | de ltar sems can tshad med pa yongs su mya ngan las ’das kyang sems can gang yang yongs su mya ngan las ’das par gyur pa med do snyam du sems bskyed par bya’o | | de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems can du ’du shes ’jug na | de byang chub sems dpa’ zhes mi bya ba’i phyir ro | | de ci’i phyir zhe na | rab ’byor gang sems can du ’du shes ’jug gam | srog tu ’du shes sam | gang zag tu ’du shes ’jug na de byang chub sems dpa’ zhes mi bya ba’i phyir te |

(5b)čiγuluγsad öndegen-eče törögsen ba : umai-ača törögsen ba : ǰögin dulayan-ača törögsen ba : qubilǰu törögsen ba : öngge bey-e-tü ba : öngge bey-e-tü busu ba : sedkiküi-ten ba : sedkiküi ügegün ba : sedkiküi ügei sedkiküi ügei busu ba : amitan-u ayimaγ kedüi bügesü amitan kemen nereyidčü qomuslaγdaγ-san tede bügüde-yi ülegsen čoγča ügei nirvan-u činartur bari nirvan bolγabasu : teyin kü čaγlasi ügei amitan-i bari nirvan bolγabasu ber : nigeken ber amitan-i bari nirvan boluγsan ügei buyu kemen (6a)sedkil egüskegdeküi : tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdekü-yin tulada bolai : tere yaγun-u tulada kemebesü : subudi a ked-be amitan kemen sedkiǰü oroldubasu ba : amin kemen sedkiǰü oroldubasu ba : budgali kemen sedkiǰü oroldubasu ele : tere bodisdv ülü kemegdekü-yin tulada boluyu ::

‘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 |

7. dānaṃ: commentary in TśPk 8. na vastupratiṣṭhitena dānaṃ dātavyam: commentary in TśPk 9. kvacit: commentary in TśPk 10. rūpa: commentary in TśPk 11. yathā na nimittasaṃjñāyāṃ pratitiṣṭhet: commantary in TśPk

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

復次須菩提菩薩不住於事行於布施無所住行於布施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想何以故若菩薩不住相布施其福德聚不可思量

復次須菩提菩薩不著己類而行布施不著所餘行於布施不著色聲香味觸法應行布施須菩提菩薩應如是行施不著相想何以故須菩提若菩薩無執著心行於布施是福德聚不可數量

雖然復次時善實不菩薩摩訶薩事住施與應無所住施與應不色住施與應不聲香味觸法中住施與應如是此善實菩薩摩訶薩施與應如不相想亦住彼何所因若善實菩薩摩訶薩不住施與彼所善實福聚不可量受取

如是命者想士夫想補特伽羅想意生想摩納婆想作者想受者想轉當知亦爾何以故善現無有少法名為發趣菩薩乘者(lines added)復次善現若菩薩摩訶薩不住於事應行布施都無所住應行布施不住於色應行布施不住聲香味觸法應行布施善現如是菩薩摩訶薩如不住相想應行布施何以故善現若菩薩摩訶薩都無所住而行布施其福德聚不可取量

復次妙生菩薩不住於事應行布施不住隨處應行布施不住色聲香味觸法應行布施妙生菩薩如是布施乃至相想亦不應住何以故由不住施福聚難量

yang rab ’byor byang chub sems dpas dngos po la mi gnas par sbyin pa sbyin no | | chos la yang la yang mi gnas par sbyin pa sbyin no | | gzugs la’ang mi gnas par sbyin pa sbyin no | | sgra dang | dri dang | ro dang | reg bya dang | chos la yang mi gnas par sbyin pa sbyin no | | rab ’byor ci nas mtshan mar ’du shes pa la’ang mi gnas pa de ltar byang chub sems dpas sbyin pa sbyin no | | de ci’i phyir zhe na | rab ’byor byang chub sems dpa’ gang mi gnas par sbyin pa sbyin pa de’i bsod nams kyi phung po ni rab ’byor tshad gzung bar sla ba ma yin pa’i phyir ro |

basa subudi a bodisdv-nar boda-dur ber ülü orosin öglige-yi ögteküi yaγuqan-dur ber ülü orosin öglige-yi ögteküi : öngge-dür ber (6b)ülü orosin öglige-yi ögteküi : daγun . ünür . amtan . kürteküi . kiged : nom-dur ber ülü orosin öglige-yi ögteküi : subudi a kerken ber kiǰü belge kemen sedkiküi-dür ber ülü orosiqu tere metü bodisdv maqasdv-nar öglige-yi ögteküi : tere yaγun-u tulada kemebesü : subudi a bodisdv-nar-un ab ali orosil ügegüi-e öglige öggügsen tegün-ü buyan-u čoγča-yi inu subudi a čeneǰü üliküi-e kilbar busu-yin tulada bolui :

“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 ||

12. H 143,n38: bhagavān → subhūtir

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

須菩提於汝意云何東方虛空可思量不須菩提言不也世尊佛言如是須菩提南西北方四維上下虛空可思量不須菩提言不也世尊佛言如是如是須菩提菩薩無住相布施福德聚亦復如是不可思量佛復告須菩提菩薩但應如是行於布施須菩提於意云何可以相成就見如來不須菩提言不也世尊不可以相成就得見如來何以故如來所說相即非相佛告須菩提凡所有相皆是妄語若見諸相非相則非妄語如是諸相非相則見如來

須菩提汝意云何東方虛空可數量不須菩提言不可世尊佛言如是須菩提南西北方四維上下十方虛空可數量不須菩提言不可世尊佛言如是須菩提若菩薩無執著心行於布施是福德聚亦復如是不可數量須菩提汝意云何可以身相勝德見如來不不也世尊何以故如來所說身相勝德非相勝德何以故須菩提凡所有相皆是虛妄無所有相即是真實由相無相應見如來

須菩提汝意云何東方虛空可數量不須菩提言不可世尊佛言如是須菩提南西北方四維上下十方虛空可數量不須菩提言不可世尊佛言如是須菩提若菩薩無執著心行於布施是福德聚亦復如是不可數量須菩提汝意云何可以身相勝德見如來不不能世尊何以故如來所說身相勝德非相勝德何以故須菩提凡所有相皆是虛妄無所有相即是真實由相無相應見如來

彼何意念善實可前方虛空量受取善實言不如此世尊世尊言如是右(南)後(西)高(北)下上方順不正方普十方可虛空量受取善實言不如此世尊世尊言如是如是善實如是如是若菩薩摩訶薩不住施與彼所善實福聚不可量受取雖然復次時善實如是菩薩乘發行施與應如不相想亦住彼何意念善實相具足如來見應善實言不世尊相具足如來見應彼何所因若彼如來相具足說彼如是非相具足如是語已世尊命者善實邊如是言所有善實相具足所有妄所有不相具足所有不妄名此相不相如來見應

佛告善現於汝意云何東方虛空可取量不善現答言不也世尊善現如是南西北方四維上下周遍十方一切世界虛空可取量不善現答言不也世尊佛言善現如是如是若菩薩摩訶薩都無所住而行布施其福德聚不可取量亦復如是善現菩薩如是如不住相想應行布施佛告善現於汝意云何可以諸相具足觀如來不善現答言不也世尊不應以諸相具足觀於如來何以故如來說諸相具足即非諸相具足說是語已佛復告具壽善現言善現乃至諸相具足皆是虛妄乃至非相具足皆非虛妄如是以相非相應觀如來

妙生於汝意云何東方虛空可知量不妙生言不爾世尊南西北方四維上下十方虛空可知量不妙生言不爾世尊妙生菩薩行不住施所得福聚不可知量亦復如是妙生於汝意云何可以具足勝相觀如來不妙生言不爾世尊不應以勝相觀於如來何以故如來說勝相即非勝相妙生所有勝相皆是虛妄若無勝相即非虛妄是故應以勝相無相觀於如來

subudi a egüni ker kemen sedkimüi : dorona ǰüg-ün oγtarγui-yi čeneküi-e (7a)kilbar kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu bolai ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tegünčilen kü emüne öröne umar-a . deger-e ba dorodu ǰüg kiged : ǰüg ǰobkis ba : arban ǰüg-ün oγtarγui-yi čeneküi-e kilbar kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a /teyin/ busu bolai : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tegünčilen kü bodisdv-nar /ab/ alin-dur ber /ülü orosin/ öglige öggügsen tere buyan-u čoγča kemebesü : (7b)subudi a čeneküi-e kilbar busu-yin /tulada bolai/ :: subudi a egüni /ker/ kemen sedkimüi : tegüs sayin lagšan-tu-yin tula : tegünčilen iregsen kemen üǰegdeküi-e sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu bolai : tegüs sayin lagšan-tu-yin tula tegünčilen iregsen kemen ülü üǰegdeküi buyu : tere yaγun-u tulada kemebesü : tegünčilen iregsen-e aliba tegüs sayin lagšan kemen nomlaγdaγsan tere büged tegüs sayin lagšan ügeyin kil tulada bolai : teyin kemen öčigsen-dür : ilaǰu tegüs nögčigsen (8a)amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a kedüi tegüs sayin lagšan bolbasu tedüi kil qudal boluyu : kedüiken ba tegüs sayin lagšan ügei tedüi kil qudal ülü bolumui :: tere metö-iyer tegünčilen iregsed-i lagšan kiged lagšan ügegüi-e üǰegdeküi ::

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

須菩提白佛言世尊頗有眾生於未來世末世得聞如是修多羅章句生實相不佛告須菩提莫作是說頗有眾生於未來世末世得聞如是修多羅章句生實相不佛復告須菩提有未來世末世有菩薩摩訶薩法欲滅時有持戒修福德智慧者於此修多羅章句能生信心以此為實佛復告須菩提當知彼菩薩摩訶薩非於一佛二佛三四五佛所修行供養非於一佛二佛三四五佛所而種善根佛復告須菩提已於無量百千萬諸佛所修行供養無量百千萬諸佛所種諸善根聞是修多羅乃至一念能生淨信須菩提如來悉知是諸眾生如來悉見是諸眾生須菩提是諸菩薩生如是無量福德聚取如是無量福德何以故須菩提是諸菩薩無復我相眾生相人相壽者相須菩提是諸菩薩無法相亦非無法相無相亦非無相何以故須菩提是諸菩薩若取法相則為著我人眾生壽者須菩提若是菩薩有法相即著我相人相眾生相壽者相何以故須菩提不應取法非不取法以是義故如來常說筏喻法門是法應捨非捨法故

如是說已淨命須菩提白佛言世尊於今現時及未來世頗有菩薩聽聞正說如是等相此經章句生實想不佛告須菩提莫作是說於今現時及未來世頗有菩薩聽聞正說如是等相此經章句生實想不何以故須菩提於未來世實有眾生得聞此經能生實想復次須菩提於未來世後五十歲正法滅時有諸菩薩摩訶薩持戒修福及有智慧須菩提是諸菩薩摩訶薩非事一佛非於一佛種諸善根已事無量百千諸佛已於無量百千佛所而種善根若有善男子善女人聽聞正說如是等相此經章句乃至一念生實信者須菩提如來悉知是人悉見是人須菩提是善男子善女人生長無量福德之聚何以故須菩提是諸菩薩無復我想眾生想壽者想受者想是諸菩薩無法想無非法想無想非無想何以故須菩提是諸菩薩若有法想即是我執及眾生壽者受者執須菩提是故菩薩不應取法不應取非法為如是義故如來說若觀行人解筏喻經法尚應捨何況非法

如是說已淨命須菩提白佛言世尊於今現時及未來世頗有菩薩聽聞正說如是等相此經章句生實想不佛告須菩提莫作是說於今現時及未來世頗有菩薩聽聞正說如是等相此經章句生實想不何以故須菩提於未來世實有眾生得聞此經能生實想復次須菩提於未來世後五百歲正法滅時有諸菩薩摩訶薩持戒修福及有智慧須菩提是諸菩薩摩訶薩非事一佛非於一佛種諸善根已事無量百千諸佛已於無量百千佛所而種善根若有善男子善女人聽聞正說如是等相此經章句乃至一念生實信者須菩提如來悉知是人悉見是人須菩提是善男子善女人生長無量福德之聚何以故須菩提是諸菩薩無復我想眾生想壽者想受者想是諸菩薩無法想非無法想無想非無想何以故須菩提是諸菩薩若有法想即是我執及眾生壽者受者執須菩提是故菩薩不應取法不應取非法為如是義故如來說若觀行人解筏喻經法尚應捨何況非法

如是語已命者善實世尊邊如是言雖然世尊頗有眾生當有未來世後時後長時後分五百正法破壞時中轉時中若此中如是色類經中說中實想發生當有世尊言莫善實汝如是語雖然世尊頗有眾生當有未來世後時後長時後分五百正法破壞時中轉時中若此中如是色類經中說中實想發生當有雖然復次時善實當有未來世菩薩摩訶薩後分五百正法破壞時中轉時中戒究竟功德究竟智慧究竟不復次時彼善實菩薩摩訶薩一佛親近供養當有不一佛種植善根雖然復次時善實不一佛百千親近供養不一佛百千種植善根彼菩薩摩訶薩當有若此中如是色類中經句中說中一心淨信亦得當知彼善實如來佛智見彼善實如來佛眼一切彼善實無量福聚生當取當彼何所因不善實彼等菩薩摩訶薩我想轉不眾生想不壽想不人想轉不亦彼等善實菩薩摩訶薩法想轉無法想轉不亦彼等想無想轉不彼何所因若善實彼等菩薩摩訶薩法想轉彼如是彼等我取有眾生取壽取人取有若無法想轉彼如是彼等我取有眾生取壽取人取有彼何所因不復次時善實菩薩摩訶薩法取應不非法取應彼故此義意如來說筏喻法本解法如是捨應何況非法

說是語已具壽善現復白佛言世尊頗有有情於當來世後時後分後五百歲正法將滅時分轉時聞說如是色經典句生實想不佛告善現勿作是說頗有有情於當來世後時後分後五百歲正法將滅時分轉時聞說如是色經典句生實想不然復善現有菩薩摩訶薩於當來世後時後分後五百歲正法將滅時分轉時具足尸羅具德具慧復次善現彼菩薩摩訶薩非於一佛所承事供養非於一佛所種諸善根然復善現彼菩薩摩訶薩於其非一百千佛所承事供養於其非一百千佛所種諸善根乃能聞說如是色經典句當得一淨信心善現如來以其佛智悉已知彼如來以其佛眼悉已見彼善現如來悉已覺彼一切有情當生無量無數福聚當攝無量無數福聚何以故善現彼菩薩摩訶薩無我想轉無有情想無命者想無士夫想無補特伽羅想無意生想無摩納婆想無作者想無受者想轉善現彼菩薩摩訶薩無法想轉無非法想轉無想轉亦無非想轉所以者何善現若菩薩摩訶薩有法想轉彼即應有我執有情執命者執補特伽羅等執若有非法想轉彼亦應有我執有情執命者執補特伽羅等執何以故善現不應取法不應取非法是故如來密意而說筏喻法門諸有智者法尚應斷何況非法

妙生言世尊頗有眾生於當來世後五百歲正法滅時聞說是經生實信不佛告妙生莫作是說頗有眾生於當來世後五百歲正法滅時聞說是經生實信不妙生當來之世有諸菩薩具戒具德具慧而彼菩薩非於一佛承事供養植諸善根已於無量百千佛所而行奉事植諸善根是人乃能於此經典生一信心妙生如來悉知是人悉見是人彼諸菩薩當生當攝無量福聚何以故由彼菩薩無我想眾生想壽者想更求趣想彼諸菩薩非法想非非法想非想非無想何以故若彼菩薩有法想即有我執有情執壽者執更求趣執若有非法想彼亦有我執有情執壽者執更求趣執妙生是故菩薩不應取法不應取非法以是義故如來密意宣說筏喻法門諸有智者法尚應捨何況非法

| de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das ma ’ongs pa’i dus lnga brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na sems can gang la la dag ’di lta bu’i mdo sde’i tshig bshad pa ’di la yang dag par ’du shes bskyed par ’gyur ba lta mchis sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor khyod ’di skad du ma ’ongs pa’i dus lnga brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na sems can gang la la dag ’di lta bu’i mdo sde’i tshig bshad pa ’di la yang dag par ’du shes bskyed par ’gyur ba mchis sam zhes ma zer cig | yang rab ’byor ma ’ongs pa’i dus lnga brgya tha ma la dam pa’i chos rab tu rnam par ’jig par ’gyur ba na byang chub sems dpa’ sems dpa’ chen po tshul khrims dang ldan pa | yon tan dang ldan pa | shes rab dang ldan pa dag ’byung ste | rab ’byor byang chub sems dpa’ sems dpa’ chen po de dag kyang sangs rgyas gcig la bsnyen bkur byas pa ma yin | sangs rgyas gcig la dge ba’i rtsa ba bskyed pa ma yin gyi | rab ’byor sangs rgyas brgya stong du ma la bsnyen bkur byas shing | sangs rgyas brgya stong du ma la dge ba’i rtsa ba dag bskyed pa’i byang chub sems dpa’ sems dpa’ chen po dag ’byung ngo | | gang dag ’di lta bu’i mdo sde’i tshig bshad pa ’di la sems dad pa gcig tsam rnyed par ’gyur ba de dag ni rab ’byor de bzhin gshegs pas mkhyen to | | rab ’byor de dag ni de bzhin gshegs pas gzigs te | rab ’byor sems can de dag thams cad ni bsod nams kyi phung po dpag tu med pa bskyed cing rab tu sdud par ’gyur | | de ci’i phyir zhe na | rab ’byor byang chub sems dpa’ sems dpa’ chen po de dag ni bdag tu ’du shes ’jug par mi ’gyur zhing sems can du ’du shes pa ma yin | srog tu ’du shes pa ma yin | gang zag tu’ang ’du shes ’jug par mi ’gyur ba’i phyir ro | rab ’byor | byang chub sems dpa’ sems dpa’ chen po de dag chos su ’du shes pa dang | chos med par yang ’du shes mi ’jug ste | de dag ni ’du shes dang ’du shes med par yang ’du shes ’jug par mi ’gyur ro | | de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems dpa’ chen po de dag chos su ’du shes ’jug na de nyid de dag gi bdag tu ’dzin par ’gyur zhing | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ba’i phyir ro | | gal te chos med par ’jug na’ang de nyid de dag gi bdag tu ’dzin par ’gyur zhing | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ba’i phyir ro | | de ci’i phyir zhe na | yang rab ’byor byang chub sems dpas chos kyang log par gzung bar mi bya ste | chos ma yin pa yang mi gzung ba’i phyir ro | | de bas na de las dgongs te | de bzhin gshegs pas chos kyi rnam grangs ’di gzings lta bur shes pa rnams kyis chos rnams kyang spang bar bya na chos ma yin pa rnams lta ci smos zhes gsungs so |

teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a irege edügüi tabun ǰaγun-u ečüs čaγ-tur : degedü nom asuru teyin büged ečülǰü ebdereküi-dür i . (8b)ked-be amitan ene metö nomlaγsan sudur-un ayalγu-dur ünen maγad sedkil egüskekün bolqu buyu ügei üü : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a či eyin kemer-ün : irege edügüi tabun ǰaγun-u ečüs čaγ-tur : degedü nom asuru teyin büged ečülǰü ebdereküi-dür i ked-be amitan ene metü nomlaγsan sudur-un ayalγu-dur ünen maγad sedkil egüske-kün bolqu buyu /ügei/ üü̈ : kemen či teyin kemen buu ögületügei :: subudi a irege edügüi tabun ǰaγun-u ečüs čaγ-tur degedü nom asuru masi teyin büged (9a)ečülǰü ebdereküi-dür i : tegüs saγsabad-tu : /tegüs/ erdemtö : tegüs bilig-tö bodisdv maqasdv-nar bolqu boluyu :: subudi a tede bodisdv maqasdv-nar ber nigen burqan-dur takil kündülel üiledügsen busu : nigen burqan-dur buyan-u ündüsün-i egüskegsen busu buyu : subudi a olan /tüg tümen/ burqan-nuγud-tur takil kündülel üiledčü : eng olan /tüg tümen/ burqan-dur buyan-u ündüsün-i egüskegsed teyimü bodisdv maqasdv-nar törökü boluyu :: subudi a ked-be ene metü nomlaγsan sudur-un ayalγus-tur nigen dakin-a (pro deken-e) (9b)süsülküi adičid sedkil-il olqui bolqu : tedeger-i tegünčilen iregsed medeyü : subudi a tedeger-i tegünčilen iregsed üǰeyü : subudi a tede ele amitan bügüde čaγlasi ügei buyan-u čoγča-yi egüskeǰü sayitur quriyaγsan bolqu boluyu : tere yaγun-u tulada kemebesü : subudi a bodisdv maqasdvnar tedeger kemebesü bi kemen sedkiǰü orolduqu ülü boluyu : amitan kemen sedkiǰü orolduqu busu : amin kemen sedkiǰü orolduqu busu : budgali kemen sedkiǰü ülü orolduqu-yin tulada bolai : subudi a bodisdv maqasdv-nar (10a)tedeger kemebesü : nom kemen sedkiküi : nom ügei kemen ber sedkiǰü ülü orolduyu : tede kemebesü sedkiküi kiged sedkiküi ügei kemen ber orolduqu ülü boluyu : tere yaγun-u tulada kemebesü : subudi a ker ber tede bodisdv maqasdv-nar nom kemen sedkiǰü ele oroldubasu ber tere büged tedeger bi kemen sedkiküi boluγad : amitan kemen sedkiküi : amin kemen sedkiküi . budgali kemen sedkikü-yin tulada bolai : ker ber nom-i bi ügei kemen sedkiǰü oroldubasu ber tere büged tedeger bi kemen sedkikü boluγad : (10b)amitan kemen sedkiküi : amin kemen sedkiküi : budgali kemen sedkikü-yin tulada bolai : tere yaγun-u tulada kemebesü : basa subudi a bodisdv-nar nom-i alǰiyas ülü bariγdaqu /buyu/ : nom busu-yi ber ülü bariqu-yin tulada bolai : tegüber egün-dür ǰorin sedkiǰü bür-ün : tegünčilen iregsed ene nom-un ǰüil-i sal metü medeǰü uqaγsad nom-ud-i /ber/ tebčikü ele /bügesü/ : nom busud-i daki yaγun ögületele bui kemen nomlaǰuqui ::

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

復次佛告慧命須菩提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如來得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何以故一切聖人皆以無為法得名

佛復告淨命須菩提須菩提汝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所有法如來所得名阿耨多羅三藐三菩提亦無有法如來所說何以故是法如來所說不可取不可言非法非非法何以故一切聖人皆以無為真如所顯現故

復次佛告淨命須菩提須菩提汝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說義無所有法如來所得名阿耨多羅三藐三菩提亦無有法如來所說何以故是法如來所說不可取不可言非法非非法何以故一切聖人皆以無為真如所顯現故

復次世尊命者善實邊如是言彼何意念善實有如來應正遍知無上正遍知證覺有復法如來說善實言如我世尊世尊說義解我無有一法若如來無上正遍知證覺無有一法若如來說彼何所因若彼如來法說不可取彼不可說不彼法非不法彼何因無為法顯明聖人

佛復告具壽善現言善現於汝意云何頗有少法如來應正等覺證得阿耨多羅三藐三菩提耶頗有少法如來應正等覺是所說耶善現答言世尊如我解佛所說義者無有少法如來應正等覺證得阿耨多羅三藐三菩提亦無有少法是如來應正等覺所說何以故世尊如來應正等覺所證所說所思惟法皆不可取不可宣說非法非非法何以故以諸賢聖補特伽羅皆是無為之所顯故

妙生於汝意云何如來於無上菩提有所證不復有少法是所說不妙生言如我解佛所說義如來於無上菩提實無所證亦無所說何以故佛所說法不可取不可說彼非法非非法何以故以諸聖者皆是無為所顯現故

| gzhan yang bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to | | 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 | de bzhin gshegs pas chos gang yang bstan tam | de skad ces bka’ stsal nas | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das bcom ldan ’das kyis gsungs pa’i don ’di bdag gis ’tshal ba ltar na | de bzhin gshegs pas gang bla na med pa yang dag par rdzogs pa’i byang chub tu mngon par rdzogs par sangs rgyas pa’i chos de gang yang ma mchis so | | de bzhin gshegs pas gang bstan pa’i chos de gang yang ma mchis so | | de ci’i slad du zhe na | de bzhin gshegs pas chos gang yang mngon par rdzogs par sangs rgyas pa’am bstan pa de gzung du ma mchis brjod du ma mchis te | de ni chos kyang ma lags | chos ma mchis pa’ang ma lags pa’i slad du’o | | de ci’i slad du zhe na | ’phags pa’i gang zag rnams ni ’dus ma bgyis kyis rab tu phye ba’i slad du’o |

busu ber ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a egüni ker kemen sedkimüi : (11a)tegünčilen iregsen /ab/ ali deger-e ügei üneger tuγuluγsan bodi qutuγ-i ilete tegüsken burqan bolqu-yin aliba tere nom-ud-i bui kemen sedkimüyü : tegünčilen iregsed aliba tere nom-ud-i nomlaba kemen sedkimüyü : teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a /ker/ ilaǰu tegüs /nögčigsen-e/ nomlaγdaγsan tere udq-a-yi medegsen-iyer minu bolbasu ele : tegünčilen iregsed aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken (11b)burqan bolqu-yin aliba tere nom-ud ber ügei bolai : tegünčilen iregsen-e ǰüǰegüldegsen/ aliba tere nom-ud ber ügei kü bolai :: tere yaγun-u tulada kemebesü tegünčilen iregsen ab ali nom-ud-i ber ilete tegüsken burqan bolqu ba : üǰegüldegsen tere kemebesü : sedkisi ügei ögülesi ügei buyu : tere kemebesü nom ber busu : nom ügei ber busu-yin tulada bolai : tere yaγun-u tulada kemebesü : qutuγ-tan budgalis kemebesü ese egüdügsen-e belgetei-e negegdegsen-ü tulada bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un :

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

須菩提於意云何若滿三千大千世界七寶以用布施須菩提於意云何是善男子善女人所得福德寧為多不須菩提言甚多婆伽婆甚多修伽陀彼善男子善女人得福甚多何以故世尊是福德聚即非福德聚是故如來說福德聚福德聚佛言須菩提若善男子善女人以滿三千大千世界七寶持用布施若復於此經中受持乃至四句偈等為他人說其福勝彼無量不可數何以故須菩提一切諸佛阿耨多羅三藐三菩提法皆從此經出一切諸佛如來皆從此經生須菩提所謂佛法佛法者即非佛法

須菩提汝意云何以三千大千世界遍滿七寶若人持用布施是善男子善女人因此布施生福多不須菩提言甚多世尊甚多脩伽陀是善男子善女人因此布施得福甚多何以故世尊此福德聚即非福德聚是故如來說福德聚佛言須菩提若善男子善女人以三千大千世界遍滿七寶持用布施若復有人從此經中受四句偈為他正說顯示其義此人以是因緣所生福德最多於彼無量無數何以故須菩提如來無上菩提從此福成諸佛世尊從此福生何以故須菩提所言佛法者即非佛法是名佛法

須菩提汝意云何以三千大千世界遍滿七寶若人持用布施是善男子善女人因此布施生福多不須菩提言甚多世尊甚多修伽陀是善男子善女人因此布施得福甚多何以故世尊此福德聚即非福德聚是故如來說福德聚佛言須菩提若善男子善女人以三千大千世界遍滿七寶持用布施若復有人從此經中受四句偈為他正說顯示其義此人以是因緣所生福德最多於彼無量無數何以故須菩提如來無上菩提從此福成諸佛世尊從此福生何以故須菩提所言佛法者即非佛法是名佛法

世尊言彼何意念善實若有善家子若善家女若此三千大千世界七寶滿作已如來等應等正遍知等施與彼何意念善實雖然彼善家子若善家女若彼緣多福聚生善實言多世尊多善逝彼善家子若善家女若彼緣多福聚生彼何所因若彼世尊福聚如來說非聚彼世尊如來說福聚福聚者世尊言若復善實善家子若善家女若此三千大千世界七寶滿作已如來等應等正遍知等施與若此法本乃至四句等偈受已為他等分別廣說此彼緣多過福聚生無量不可數彼何所因此出善實如來應正遍知無上正遍知此生佛世尊彼何所因佛法佛法者善實非佛法如是彼彼故說名佛法者

佛告善現於汝意云何若善男子或善女人以此三千大千世界盛滿七寶持用布施是善男子或善女人由此因緣所生福聚寧為多不善現答言甚多世尊甚多善逝是善男子或善女人由此因緣所生福聚其量甚多何以故世尊福德聚福德聚者如來說為非福德聚是故如來說名福德聚福德聚佛復告善現言善現若善男子或善女人以此三千大千世界盛滿七寶持用布施若善男子或善女人於此法門乃至四句伽陀受持讀誦究竟通利及廣為他宣說開示如理作意由是因緣所生福聚甚多於前無量無數何以故一切如來應正等覺阿耨多羅三藐三菩提皆從此經出諸佛世尊皆從此經生所以者何所以者何善現諸佛法諸佛法者如來說為非諸佛法是故如來說名諸佛法諸佛法

妙生於汝意云何若善男子善女人以滿三千大千世界七寶持用布施得福多不妙生言甚多世尊何以故此福聚者則非是聚是故如來說為福聚福聚妙生若有善男子善女人以滿三千大千世界七寶持用布施若復有人能於此經乃至一四句頌若自受持為他演說以是因緣所生福聚極多於彼無量無數何以故妙生由諸如來無上等覺從此經出諸佛世尊從此經生 NoChinese 是故妙生佛法者如來說非佛法是名佛法

| bcom ldan ’das kyis bka’ stsal pa | rab byor ’di ji snyam du sems | rigs kyi bu’am | rigs kyi bu mo gang la la zhig gis stong gsum gyi stong chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis rab tu gang bar byas te sbyin pa byin na | rigs kyi bu’am | rigs kyi bu mo de gzhi de las bsod nams kyi phung po mang du bskyed dam | rab ’byor gyis gsol pa | bcom ldan ’das mang lags so | | bde bar gshegs pa mang lags te | rigs kyi bu’am | rigs kyi bu mo de gzhi de las bsod nams kyi phung po mang du bskyed do | | de ci’i slad du zhe na | bcom ldan ’das bsod nams kyi phung po de nyid phung po ma mchis pa’i slad du ste | des na de bzhin gshegs pas bsod nams kyi phung po bsod nams kyi phung po zhes gsungs so | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor rigs kyi bu’am | rigs kyi bu mo gang gis stong gsum gyi stong chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis rab tu gang bar byas te sbyin pa byin pa bas | gang gis chos kyi rnam grangs ’di las tha na tshig bzhi pa’i tshigs su bcad pa gcig tsam bzung nas gzhan dag la yang ’chad cing yang dag par rab tu ston na | de gzhi de las bsod nams kyi phung po ches mang du grangs med dpag tu med pa bskyed do | | de ci’i phyir zhe na | rab ’byor de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams kyi bla na med pa yang dag par rdzogs pa’i byang chub ni ’di las byung ste | sangs rgyas bcom ldan ’das rnams kyang ’di las skyes pa’i phyir ro | | de ci’i phyir zhe na | rab ’byor sangs rgyas kyi chos rnams sangs rgyas kyi chos rnams zhes bya ba ni sangs rgyas kyi chos de dag med par de bzhin gshegs pas gsungs pa’i phyir te | des na sangs rgyas kyi chos rnams zhes bya’o |

(12a)subudi a egüni ker kemen sedkimüi : iǰaγur-tanu köbegüd ba : iǰaγur-tanu ökid ked-be γurban mingγan yeke mingγan /ene/ yirtinčü ulus-i /doloγan/ erdenis-iyer sayitur dügürgeǰü öglige ögbesü ele : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid tede tere siltaγan-ača buyan-u čoγča olan törögülkü kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a /olan/ boluyu : sayibar oduγsan a olan kü bolumui : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid tere tegünü siltaγan-ača buyan-u čoγča olan törögülkü boluyu : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen (12b)a buyan-u čoγča tere büged čoγča ügei-yin tulada bolai : tegüber tegün-čilen iregsed buyan-u čoγča/buyan-u čoγča/ kemen nomlabai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a iǰaγur-tan-u köbegüd ba iǰaγur-tanu ökid ken tere ene γurban mingγan yeke mingγan yirtinčü-yi /doloγan/ erdinis-iyer sayitur dügürgeǰü öglige öggügsen-eče : ken tere ene nom-un ǰüil-eče ai dörben badaγ-tu nigen silüg-i ber toγtaγaǰu bür-ün : busud-ta ber üneger nomlaǰu üneger sayitur (13a)üǰegülbesü ele : tegünü tere siltaγan-ača buyan-u čoγča-yi asuru olan toγ-a tomsi ügei čaγlasi ügei törögülüyü : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan-nuγud-un deger-e ügei ünen maγad /tegüs/ tuγuluγsan bodi /qutuγ/ egüneče boluγsan buyu : ilaǰu tegüs nögčigsen burqan-nuγud ber egüneče törögsen-ü tulada bolai : tere yaγun-u tulada kemebesü : subudi a burqan-u nom-nuγud burqan-u nom-nuγud kemegdegsen : burqan-u tedeger nom-ud-i (13b)ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber burqan-u nom-nuγud kemegdeyü ::

“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

13. H 146,n49: “bhagavān āha” deleted 14. Cz 34,8-11

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

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實無有法名須陀洹不入色聲香味觸法是名須陀洹

須菩提汝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世尊實無所有能至於流故說須陀洹乃至色聲香味觸法亦復如是故名須陀洹

須菩提汝意云何須陀洹能作是念我得須陀洹果不須菩提言不能世尊何以故世尊實無所有能至於流故說須陀洹乃至色聲香味觸法亦復如是故名須陀洹

世尊言彼何意念善實雖然流入如是念我流入果得到善實言不如此世尊彼何所因不彼世尊一人彼故說名流入不色入不聲不香不味不觸不法入彼故說名流入者彼若世尊流入如是念我流入果得到彼如是彼所我取有眾生取壽取人取有

佛告善現於汝意云何諸預流者頗作是念我能證得預流果不善現答言不也世尊諸預流者不作是念我能證得預流之果何以故世尊諸預流者無少所預故名預流不預色聲香味觸法故名預流世尊若預流者作如是念我能證得預流之果即為執我有情命者士夫補特伽羅等

妙生於汝意云何諸預流者頗作是念我得預流果不妙生言不爾世尊何以故諸預流者無法可預故名預流不預色聲香味觸法故名預流世尊若預流者作是念我得預流果者則有我執有情壽者更求趣執

subudi a egüni ker kemen sedkimüi : surtaban-ud eyin kemen bi surtaban-u qutuγ-i olba kemen sedkiǰü sedkikü üü : subudi öčir-ün : ilaǰü tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a tere yaγun-dur ber orolduγsan ügei-yin tulada buyu : tegüber surtaban kemegdeyü :: öngge-dür ber ese orolduγad : dayan-dur ber busu : ünür-tür ber busu : amtan-dur ber busu : kürteküi-dür ber (14a)busu : nom-nuγud-tur ber ese orolduγsan buyu : tegüber nasuda orolduγsan surtaban kemegdeyü :: /tere yaγun-u tulada kemebesü/ ilaǰu tegüs nögčigsen a ker ber surtaban-ud eyin kemen surtaban-u qutuγ-i olbai bi kemen sedkikü bolbasu ele : tere büged tegüni bi kemen sedkikü bolqu boluyu : amitan kemen sedkiküi : amin kemen sedkiküi : budgali kemen sedkiküi bolqu bolai :

“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.]

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

佛言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實無有法名斯陀含是名斯陀含

斯陀含名一往來實無所有能至往來是名斯陀含

世尊言彼何意念善實雖然一來如是念我一來果得到善實言不如此世尊彼何所因不一來如是念我一來果得到彼何所因不彼有法若一來人彼故說名一來者

佛告善現於汝意云何諸一來者頗作是念我能證得一來果不善現答言不也世尊諸一來者不作是念我能證得一來之果何以故世尊以無少法證一來性故名一來

妙生於汝意云何諸一來者頗作是念我得一來果不妙生言不爾世尊何以故由彼無有少法證一來性故名一來

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | lan cig phyir ’ong ba ’di snyam du bdag gis lan cig phyir ’ong ba’i ’bras bu thob bo snyam du sems sam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du zhe na | gang lan cig phyir ’ong ba nyid du zhugs pa’i chos de gang yang ma mchis pa’i slad du ste | des na lan cig phyir ’ong ba zhes bgyi’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : sagardigam-ud eyin kemen sagardigam-un qutuγ-i olbai bi kemen (14b)sedkiǰü sedkikü üü : subudi öčir-ün ilaǰu tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : ali tere sagardigam-dur orolduqui tere nom nigeken ber ügei-yin tulada buyu tegüber sagardigam kemegdeyü ::

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 |

15. Cz 34,22-23

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

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實無有法名阿那含是名阿那含

阿那含名為不來實無所有能至不來是名阿那含

世尊言彼何意念善實雖然不來如是念我不來果得到善實言不如此世尊彼何所因不彼有法若不來入彼故說名不來者

佛告善現於汝意云何諸不還者頗作是念我能證得不還果不善現答言不也世尊諸不還者不作是念我能證得不還之果何以故世尊以無少法證不還性故名不還

妙生於汝意云何諸不還者頗作是念我得不還果不妙生言不爾世尊何以故由彼無有少法證不還性故名不還

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | phyir mi ’ong ba ’di snyam du bdag gis phyir mi ’ong ba’i ’bras bu thob bo snyam du sems sam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du zhe na | gang phyir mi ’ong ba nyid du zhugs pa’i chos de gang yang ma mchis pa’i slad du ste | des na phyir mi ’ong ba zhes bgyi’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni /ker/ kemen sedkimüi : anagam-ud eyin kemen anagam-un qutuγ-i olbai /bi/ kemen sedkiǰü sedkikü üü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : ali tere anagam-dur kü orolduqui tere (15a)nom nigeken ber ügei-yin tulada buyu : tegüber anagam kemegdeyü ::

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.’”

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

須菩提於意云何阿羅漢能作是念我得阿羅漢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即為著我人眾生壽者

佛言須菩提汝意云何阿羅漢能作是念我得阿羅漢果不須菩提言不能世尊何以故實無所有名阿羅漢世尊若阿羅漢作是念我得阿羅漢果即是我執眾生執壽者執受者執

佛言須菩提汝意云何阿羅漢能作是念我得阿羅漢果不須菩提言不能世尊何以故實無所有名阿羅漢世尊若阿羅漢作是念我得阿羅漢果此念即是我執眾生執壽者執受者執

世尊言彼何意念善實雖然應如是念我應得到善實言不如此世尊彼何所因不彼世尊有法若應名彼故說名應者彼若世尊應如是念我應得到如是彼所我取有眾生取壽取人取有

佛告善現於汝意云何諸阿羅漢頗作是念我能證得阿羅漢不善現答言不也世尊諸阿羅漢不作是念我能證得阿羅漢性何以故世尊以無少法名阿羅漢由是因緣名阿羅漢世尊若阿羅漢作如是念我能證得阿羅漢性即為執我有情命者士夫補特伽羅等

妙生於汝意云何諸阿羅漢頗作是念我得阿羅漢果不妙生言不爾世尊由彼無有少法名阿羅漢世尊若阿羅漢作是念我得阿羅漢果者則有我執有情壽者更求趣執

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor | ’di ji snyam du sems | yang dgra bcom pa ’di snyam du bdag gis dgra bcom pa nyid thob bo snyam du sems sam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du zhe na | gang dgra bcom pa zhes bgyi ba’i chos de gang yang ma mchis pa’i slad du’o | | bcom ldan ’das gal te dgra bcom pa ’di snyam du bdag gis dgra bcom pa nyid thob bo snyam du sems par gyur na de nyid de’i bdag tu ’dzin par ’gyur ro | | sems can du ’dzin pa dang | srog tu ’dzin pa dang | gang zag tu ’dzin par ’gyur ro |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : arqad eyin kemen arqad kü bolbai bi kemen sedkiǰü sedkikü üü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : ali tere arqad kemegdekü /tere/ nom nigeken ber ügei-yin tulada bolai : ilaǰu tegüs nögčigsen a ker ber arqad eyin kemen arqad kü bolbai bi kemen sedkiküi bolbasu ele : tere büged tegüni bi kemen barimtalaqui bolqu boluyu : (15b)amitan kemen sedkiküi amin kemen sedkiküi : budgali kemen sedkiküi bolqu bolai ::

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

世尊佛說我得無諍三昧最為第一世尊說我是離欲阿羅漢世尊我不作是念我是離欲阿羅漢世尊我若作是念我得阿羅漢世尊則不記我無諍行第一以須菩提實無所行而名須菩提無諍無諍行

世尊如來阿羅訶三藐三佛陀讚我住無諍三昧人中最為第一世尊我今已成阿羅漢離三有欲世尊我亦不作是念我是阿羅漢世尊我若有是念我已得阿羅漢果如來則應不授我記住無諍三昧人中須菩提善男子最為第一實無所住住於無諍住於無諍

世尊如來阿羅訶三藐三佛陀讚我住無諍三昧人中最為第一世尊我今已得阿羅漢離三有欲世尊我亦不作是念我是阿羅漢世尊我若有是念我已得阿羅漢果如來則應不授我記住無諍三昧人中須菩提善男子最為第一實無所住住於無諍住於無諍

彼何所因我此世尊如來應正遍知無諍行最勝說我此世尊應離欲不我世尊如是念我此應者若我世尊如是念我應得到不我如來記說無諍行最勝善實善家子無所行彼故說名無諍行無諍行者

所以者何世尊如來應正等覺說我得無諍住最為第一世尊我雖是阿羅漢永離貪欲而我未曾作如是念我得阿羅漢永離貪欲世尊我若作如是念我得阿羅漢永離貪欲者如來不應記說我言善現善男子得無諍住最為第一以都無所住是故如來說名無諍住無諍住

世尊如來說我得無諍住中最為第一世尊我是阿羅漢離於欲染而實未曾作如是念我是阿羅漢世尊若作是念我得阿羅漢者如來即不說我妙生得無諍住最為第一以都無所住是故說我得無諍住得無諍

| bcom ldan ’das bdag ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis nyon mongs pa med par gnas pa rnams kyi mchog tu bstan te | bcom ldan ’das bdag ’dod chags dang bral ba dgra bcom pa lags kyang | bcom ldan ’das bdag ’di snyam du bdag ni dgra bcom pa’o snyam du mi sems so | | bcom ldan ’das gal te bdag ’di snyam du bdag gis dgra bcom pa nyid thob bo snyam du sems par gyur na | de bzhin gshegs pas bdag la rigs kyi bu rab ’byor ni nyon mongs pa med par gnas pa rnams kyi mchog yin te | ci la’ang mi gnas pas na nyon mongs pa med par gnas pa nyon mongs pa med par gnas pa zhes lung mi ston lags so |

ilaǰu tegüs nögčigsen a tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan namayi nisvanis ügei aγčid-un manglai /anu/ kemen ǰarliγ bolǰu bülüge :: ilaǰu tegüs nögčigsen a bi tačiyangγui-ača anggiǰiraγsan arqad bolbasu ber : ilaǰu tegüs nögčigsen a bi eyin kemer-ün : arqad kü bolai kemen ülü sedkimüi /bi/ : ilaǰu tegüs nögčigsen a ker ber eyin kemen dayini daruγsan arqad kü bolbai bi kemen sedkiküi bolbasu ele : tegünčilen (16a)iregsen namayi iǰaγur-tanu köbegün subudi kemebesü : nisvanis ügegüi-e aγsad-un manglai anu buyu : yaγuqan-dur ber ese orosiγsan-u tula : nisvanis ügei aγsan nisvanis ügei orosiγsan kemen viyakirid-i ülü ögküi bolai ::

“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”.’”

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

佛告須菩提於意云何如來昔在燃燈佛所得阿耨多羅三藐三菩提法不須菩提言不也世尊如來在燃燈佛所於法實無所得阿耨多羅三藐三菩提

佛告須菩提汝意云何昔從然燈如來阿羅訶三藐三佛陀所頗有一法如來所取不須菩提言不也世尊實無有法昔從燃燈如來阿羅訶三藐三佛陀所如來所取

佛告須菩提汝意云何昔從然燈如來阿羅訶三藐三佛陀所頗有一法如來所取不須菩提言不取世尊實無有法昔從然燈如來阿羅訶三藐三佛陀所如來所取

世尊言彼何意念善實有一法若如來燈作如來應正遍知受取善實言不如此世尊無一法若如來燈作如來應正遍知受取

佛告善現於汝意云何如來昔在然燈如來應正等覺所頗於少法有所取不善現答言不也世尊如來昔在然燈如來應正等覺所都無少法而有所取

住妙生於汝意云何如來昔在然燈佛所頗有少法是可取不妙生言不爾世尊如來於然燈佛所實無可取

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | de bzhin gshegs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad las gang blangs pa’i chos de gang yang yod dam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | de bzhin gshegs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad las gang blangs pa’i chos de gang yang ma mchis so |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsed tegünčilen iregsen dayini daruγsan üneger tuγuluγsan dibanggar-a burqan-ača aliba abuγsan tere nom-ud nigeken /ba/ bui kemen sedkimüyü : subudi öčirün : ilaǰu tegüs nögčigsen a tere busu bolai : tegünčilen (16b)iregsed tegünčilen iregsen dayini daruγsan üneger tuγuluγsan dibanggar-a burqan-ača aliba abuγsan tere nom-ud nigeken ber ügei bolai ::

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

佛告須菩提若菩薩作是言我莊嚴佛國土彼菩薩不實語何以故須菩提如來所說莊嚴佛土者則非莊嚴是名莊嚴佛土

佛告須菩提若有菩薩作如是言我當莊嚴清淨佛土而此菩薩說虛妄言何以故須菩提莊嚴佛土者如來說非莊嚴是故莊嚴清淨佛土

世尊言若有善實菩薩摩訶薩如是語我國土莊嚴成就我者彼不如語彼何所因國土莊嚴者善實不莊嚴彼如來說彼故說名國土莊嚴者

佛告善現若有菩薩作如是言我當成辦佛土功德莊嚴如是菩薩非真實語何以故善現佛土功德莊嚴佛土功德莊嚴者如來說非莊嚴是故如來說名佛土功德莊嚴佛土功德莊嚴

妙生若有菩薩作如是語我當成就莊嚴國土者此為妄語何以故莊嚴佛土者如來說非莊嚴由此說為國土莊嚴

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor byang chub sems dpa’ gang la la zhig ’di skad du bdag gis zhing bkod pa rnams bsgrub par bya’o zhes zer na de ni mi bden par smra ba’o | | de ci’i phyir zhe na | rab ’byor zhing bkod pa rnams zhing bkod pa rnams zhes bya ba ni bkod pa de dag med par de bzhin gshegs pas gsungs pa’i phyir te | des na zhing bkod pa rnams zhes bya’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a bodisdv-nar ked-be bügesü eyin kemen bi ulus-un ǰokiyal-nuγud-i bütügebei kemen ögülebesü : tere qudal-iyar ögüǰeküi buyu : tere yaγun-u tulada kemebesü : subudi a ulus-un ǰokiyal-nuγud ulus-un ǰokiyal-nuγud kemegdekün inu : tedeger ǰokiyal-i ügei kemen tegünčilen iregsed nomlaγsan-u (17a)tulada buyu : tegüber ulus-un ǰokiyal-nuγud kemegdeyü :

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

是故須菩提諸菩薩摩訶薩應如是生清淨心而無所住不住色生心不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須菩提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彼身非身是名大身

須菩提是故菩薩應生如是無住著心不住色聲香味觸法生心應無所住而生其心須菩提譬如有人體相勝大如須彌山王須菩提汝意云何如是體相為勝大不須菩提言甚大世尊何以故如來說非有名為有身此非是有故說有身

須菩提是故菩薩應生如是無住著心不住色聲香味觸法生心應無所住而生其心須菩提譬如有人體相勝大如須彌山須菩提汝意云何如是體相為勝大不須菩提言甚大世尊何以故如來說非有名為有身此非是有故說有身

彼故此善實菩薩摩訶薩如是不住心發生應不色住心發生應不聲香味觸法住心發生應無所住心發生應譬如善實丈夫有此如是色我身有譬如善高山王彼何意念善實雖然彼大我身有善實言大世尊大善逝彼我身有彼何所因我身我身者世尊不有彼如來說彼故說名我身者不彼世尊有彼故說名我身者

是故善現菩薩如是都無所住應生其心不住於色應生其心不住非色應生其心不住聲香味觸法應生其心不住非聲香味觸法應生其心都無所住應生其心佛告善現如有士夫具身大身其色自體假使譬如妙高山王善現於汝意云何彼之自體為廣大不善現答言彼之自體廣大世尊廣大善逝何以故世尊彼之自體如來說非彼體故名自體非以彼體故名自體

是故妙生菩薩不住於事不住隨處不住色聲香味觸法應生其心應生不住事心應生不住隨處心應生不住色聲香味觸法心妙生譬如有人身如妙高山王於意云何是身為大不妙生言甚大世尊何以故彼之大身如來說為非身以彼非有說名為身

subudi a tere metü-iyer bodisdv maqasdv-nar ene metü orosil ügegüi-e sedkili /egüskegdeküi/ : yaγuqan-dur ber ülü orosiqui sedkili egüskegdeküi : /öngge bey-e-dür/ ber ülü orosiqui sedkil-i egüskegdeküi : daγun /kiged/ . ünür . amtan . kürteküi kiged : nom-dur ber ülü orosiqui sedkili egüskegdeküi :: subudi a /eyin/ uqaγdaqui adalidqabasu : nigen kümün-ü bey-e inu ene metü bolur-un : eyin uqaγdaqui : aγulas-un qaγan sümbir aγulayin tedüi /bolbasu ele : subudi a (17b)egüni ker kemen sedkimüi : tere bey-e-yi yeke buyu kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere bey-e yeke buyu : sayibar oduγsan a tere bey-e yeke boluyu : tere yaγun-u tulada kemebesü : tegünčilen iregsen tere bey-e-yi boda ügei kemen nomlaγsan-u tulada buyu : tegüber bey-e kemegdeǰüküi ::

“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

佛言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佛言須菩提我今實言告汝若有善男子善女人以七寶滿爾數恒沙數世界以施諸佛如來須菩提於意云何彼善男子善女人得福多不須菩提言甚多世尊彼善男子善女人得福甚多佛告須菩提以七寶滿爾數恒河沙世界持用布施若善男子善女人於此法門乃至受持四句偈等為他人說而此福德勝前福德無量阿僧祇

佛告須菩提汝意云何於恒伽江所有諸沙如其沙數所有恒伽諸恒伽沙寧為多不須菩提言甚多世尊但諸恒伽尚多無數何況其沙佛言須菩提我今覺汝我今示汝諸恒伽中所有沙數爾許世界若有善男子善女人以七寶遍滿持施如來應供正遍覺知須菩提汝意云何此人以是因緣得福多不須菩提言甚多世尊甚多修伽陀此人以是因緣生福甚多須菩提若善男子善女人以七寶遍滿爾所恒伽沙世界持用布施若善男子善女人從此經典乃至四句偈等恭敬受持為他正說是人所生福德最勝於彼無量無數

佛告須菩提汝意云何於恒伽所有諸沙如其沙數所有恒伽諸恒伽沙寧為多不須菩提言甚多世尊但諸恒伽尚多無數何況其沙佛言須菩提我今覺汝我今示汝諸恒伽中所有沙數爾許世界若有善男子善女人以七寶遍滿持施如來應供正遍覺知須菩提汝意云何此人以是因緣得福多不須菩提言甚多世尊甚多修伽陀有人以是因緣生福甚多須菩提若善男子善女人以七寶遍滿爾所恒伽沙世界持用布施若善男子善女人從此經典乃至四句偈等恭敬受持為他正說是人所生福德最勝於彼無量無數

世尊言彼何意念善實所有恒伽大河沙彼所有如是恒伽大河有彼中若沙雖然彼多沙有善實言彼如是所有世尊多恒伽大河有何況若彼中沙世尊言欲我汝善實知我汝所有彼中恒伽大河中沙有彼所有世界有如是婦女若丈夫若七寶滿作已如來等應等正遍知等施與彼何意念善實雖然彼婦女若丈夫若彼緣多福聚生善實言多世尊多善逝彼婦女若丈夫若彼緣多福聚生無量不可數世尊言若復時善實善家子若善家女若彼所有世界七寶滿作已如來等應等正遍知等施與若此法本乃至四句等偈受已為他等分別廣說此如是彼緣多過福聚生無量不可數

佛告善現於汝意云何乃至殑伽河中所有沙數假使有如是沙等殑伽河是諸殑伽河沙寧為多不善現答言甚多世尊甚多善逝諸殑伽河尚多無數何況其沙佛言善現吾今告汝開覺於汝假使若善男子或善女人以妙七寶盛滿爾所殑伽河沙等世界奉施如來應正等覺善現於汝意云何是善男子或善女人由此因緣所生福聚寧為多不善現答言甚多世尊甚多善逝是善男子或善女人由此因緣所生福聚其量甚多佛復告善現若以七寶盛滿爾所沙等世界奉施如來應正等覺若善男子或善女人於此法門乃至四句伽他受持讀誦究竟通利及廣為他宣說開示如理作意由此因緣所生福聚甚多於前無量無數

妙生於汝意云何如弶伽河中所有沙數復有如是沙等弶伽河此諸河沙寧為多不妙生言甚多世尊河尚無數況復其沙妙生我今實言告汝若復有人以寶滿此河沙數量世界奉施如來得福多不妙生言甚多世尊妙生若復有人於此經中受持一頌并為他說而此福聚勝前福聚無量無邊

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | gang g’a’i klung gi bye ma ji snyed pa gang g’a’i klung yang de snyed kho nar gyur na de dag gi bye ma gang yin pa de dag mang ba yin nam | rab ’byor gyis gsol pa | bcom ldan ’das gang g’a’i klung de dag nyid kyang mang ba lags na de dag gi bye ma lta smos kyang ci ’tshal | bcom ldan ’das kyis bka’ stsal pa | rab ’byor khyod kyis mos par bya | khyod kyis khong du chud par bya’o | | gang g’a’i klung de dag gi bye ma ji snyed pa de snyed kyi ’jig rten gyi khams skyes pa’am | bud med gang la la zhig gis rin po che sna bdun gyis rab tu gang bar byas te | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams la sbyin pa byin na | rab ’byor ’di ji snyam du sems | skyes pa’am bud med de | gzhi de las bsod nams mang du bskyed dam | rab ’byor gyis gsol pa | bcom ldan ’das mang lags so | | bde bar gshegs pa mang lags te | skyes pa’am bud med de gzhi de las bsod nams mang du bskyed do | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor gang gis ’jig rten gyi khams de snyed rin po che sna bdun gyis rab tu gang bar byas te | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas rnams la sbyin pa byin pa bas | gang gis chos kyi rnam grangs ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam bzung nas gzhan dag la yang bshad de yang dag par rab tu bstan na | de nyid de’i gzhi de las bsod nams ches mang du grangs med dpag tu med pa bskyed do |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : gangga mören-ü qumaki-yin tay-a inu kedüi bolbasu tedüi toγatan /kü/ gangga möred bolbasu ele : tedeger-ün ab ali tede qumakis-i (18a)olan buyu kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tede gangga möred ber olan bügetele : tedeger-ün qumakiyi /ber/ daki yaγun ögületele bui :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a čimada süsül-ün taγalaγdaqui : /čimada/ dotoraban oroγul-un üileteküi : tedeger gangga mören-ü qumaki-yin toγ-a inu kedüi bolbasu tedüi toγatan yirtinčü-yin /ulusi/ eres ba /daki/ emes ked-be bügesü doloγan ǰüil erdinis-iyer sayitur dügürgeǰü bür-ün : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan-nuγud (18b)tur lab ögbesü ele : subudi a egüni ker kemen sedkimüi : tere eres ba daki emes-ün tere siltaγan-ača buyan inu eng olan törögülümüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a olan kü boluyu : sayibar oduγsan a olan kü bolumui : tere eres ba emes-ün tegünü tere siltaγan-ača eng olan buyan-nuγud-i törögülküi bolumui :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a ken tere tedüi toγatan yirtinčüs-i doloγan ǰüil erdinis-iyer sayitur dügürgeǰü bür-ün : tegünčilen iregsen ayaγ-q-a tegimlig ünen tegüs tuγuluγsan burqan-(19a)nuγud-ta öglige öggügsen-eče : ken tere ene nom-un ǰüil-eče ai dörben baday-tu silüg-ün tedüiken-i toγtaγaǰu : busud-ta /ünen-iyer/ nomlaǰu ünen-iyer sayitur üǰegülbesü ele : tendeken-e büged tere siltaγan-ača asuru eng olan toγ-a tomsi ügei čaγlasi ügei buyan-nuγud-i törögülüyü ::

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

復次須菩提隨所有處說是法門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此經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似佛

復次須菩提隨所在處若有人能從是經典乃至四句偈等讀誦講說當知此處於世間中即成支提一切人天及阿脩羅等皆應恭敬何況有人盡能受持讀誦如此經典當知是人則與無上希有之法而共相應是土地處大師在中或隨有一可尊重人

復次須菩提隨所在處若有人能從是經典乃至四句偈等讀誦講說當知此處於世間中即成支提一切人天阿修羅等皆應恭敬何況有人盡能受持讀誦如此經典當知是人則與無上希有之法而共相應是土地處大師在中或隨有一可尊重人

雖然復次時善實此中地分此法本乃至四句等偈為他等說若分別若廣說若彼地分支帝有天人阿脩羅世何復言善實若此法本持當讀當誦當他等及分別廣說當最勝彼希有具足當有此中善實地分教師遊行別異尊重處相似共梵行

復次善現若地方所於此法門乃至為他宣說開示四句伽他此地方所尚為世間諸天及人阿素洛等之所供養如佛靈廟何況有能於此法門具足究竟書寫受持讀誦究竟通利及廣為他宣說開示如理作意如是有情成就最勝希有功德此地方所大師所住或隨一一尊重處所若諸有智同梵行者說是語已

妙生若國土中有此法門為他解說乃至四句伽他當知此地即是制底一切天人阿蘇羅等皆應右繞而為敬禮何況盡能受持讀誦當知是人則為最上第一希有又此方所即為有佛及尊重弟子

| yang rab ’byor sa phyogs gang na chos kyi rnam grangs ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam ’don tam bton pa’i sa phyogs de lha dang mi dang lha ma yin du bcas pa’i ’jig rten gyi mchod rten du gyur pa yin na | su zhig chos kyi rnam grangs ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa dang | tshul bzhin du yid la byed pa de ngo mtshar rab dang ldan par gyur pa lta ci smos | sa phyogs de na ston pa yang bzhugs te | bla ma’i gnas gzhan dag kyang gnas so |

basa subudi a aliba ǰüg-ün oron-dur ene nom-un ǰüil-eče ai dörben ayalγu silüg-ün tedüi-yi uribasu ba : ungsibasu tere eteged-ün /oron tngri kiged kümün asuri-luγ-a/ nigen-e yirtinčü-dekin-ü takil-un čayiti oron (19b)bolqu bügesü ele : ked-be ene nom-un ǰüil-i abubasu . baribasu . uribasu . ungsibasu . qotola-yi dotoraban oroγul-un üiledbesü : törö yosu-bar duran-dur-iyan sedkigčid : tedeger asuru masi γayiqamsiγ tangsuy bolqu-yi ögületele yaγun : tere eteged-ün γaǰar-tur üǰegülügči baγsi ba lam-a metü nigen ber orosiǰu aqu boluyu ::

“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.”

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

爾時須菩提白佛言世尊當何名此法門我等云何奉持佛告須菩提是法門名為金剛般若波羅蜜以是名字汝當奉持何以故須菩提佛說般若波羅蜜則非般若波羅蜜

佛說是已淨命須菩提白佛言世尊如是經典名號云何我等云何奉持佛告須菩提此經名金剛般若波羅蜜以是名字汝當奉持何以故須菩提是般若波羅蜜如來說非般若波羅蜜

佛說是已淨命須菩提白佛言世尊如是經典名號云何我等云何奉持佛告須菩提此經名般若波羅蜜以是名字汝當奉持何以故須菩提是般若波羅蜜如來說非般若波羅蜜

如是語已命者善實世尊邊如是言何名此世尊法本云何及如此持我如是語已世尊命者善實邊如是言智慧彼岸到名此善實法本如是此持彼何所因若如是善實智慧彼岸到如來說彼如是非彼岸到彼故說名智慧彼岸到者

具壽善現復白佛言世尊當何名此法門我當云何奉持作是語已佛告善現言具壽今此法門名為能斷金剛般若波羅蜜多如是名字汝當奉持何以故善現如是般若波羅蜜多如來說為非般若波羅蜜多是故如來說名般若波羅蜜多

| de skad ces bka’ stsal pa dang | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das chos kyi rnam grangs ’di’i ming ci lags | ji ltar gzung bar bgyi | 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 chos kyi rnam grangs ’di shes rab kyi pha rol tu phyin pa zhes bya ste | ’di de ltar zungs shig | de ci’i phyir zhe na | rab ’byor de bzhin gshegs pas shes rab kyi pha rol tu phyin pa gang gsungs pa de nyid pha rol tu phyin pa med pa’i phyir te | des na shes rab kyi pha rol tu phyin pa zhes bya’o |

teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a ene nom-un ǰüil-ün ner-e inu yaγun bui : egüni ker toγtaγasuγai bi : teyin kemen öčibesü : ilaǰu (20a)tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a ene nom-un ǰüil-ün ner-e inu bilig-ün činadu kiǰaγar-a kürügsen kemegdeyü : egüni teyin kü baridqun : tere yaγun-u tulada-keme-besü : subudi a tegünčilen iregsed-te bilig baramid kemen aliba nomlaγdaγsan tere büged baramid ügei-yin tulada buyu : tegüber bilig baramid /kemeg-deyü/ ::

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

須菩提於意云何如來有所說法不須菩提言世尊如來無所說法

須菩提汝意云何頗有一法一佛說不須菩提言不也世尊無有一法一如來說

須菩提汝意云何頗有一法一佛說不須菩提言無有世尊無有一法一如來說

彼何意念善實雖然有法若如來說善實言不如此世尊不有世尊法若如來說

佛告善現於汝意云何頗有少法如來可說不善現答言不也世尊無有少法如來可說

妙生於汝意云何頗有少法是如來所說不妙生言不爾世尊無有少法是如來所說

| rab ’byor ’di ji snyam du sems | de bzhin gshegs pas gang gsungs pa’i chos de gang yang yod dam | rab ’byor gyis gsol pa | bcom ldan ’das de bzhin gshegs pas gang gsungs pa’i chos de dag gang yang ma mchis so |

subudi a egüni ker kemen sedkimüi : tegünčilen iregsed-ün aliba nomlaγsan tere nom-ud-i nigeken ba bui kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a (20b)tegünčilen iregsed-ün aliba nomlaγsan tere nom-ud nigeken ba ügei bolai : ilaǰu tegüs nögčigsen ǰarliγ bolur-un :

“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

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彼微塵甚多世尊須菩提是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

佛告須菩提三千大千世界所有微塵是為多不須菩提言此世界微塵甚多世尊甚多修伽陀何以故世尊此諸微塵如來說非微塵故名微塵此諸世界如來說非世界故說世界

世尊言所有善實三千大千世界地塵有多有善實言多世尊多善逝彼地塵彼何所因若彼世尊地塵如來說非塵彼如來說彼故說名地塵者若彼世界如來說非界如來說彼故說名世界者

佛告善現乃至三千大千世界大地微塵寧為多不善現答言此地微塵甚多世尊甚多善逝佛言善現大地微塵如來說非微塵是故如來說名大地微塵諸世界如來說非世界是故如來說名世界

妙生三千大千世界所有地塵是為多不妙生言甚多世尊何以故諸地塵佛說非塵故名地塵此諸世界佛說非界故名世界

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | stong gsum gyi stong chen po’i ’jig rten gyi khams na sa’i rdul phra rab ji snyed yod pa de mang ba yin nam | rab ’byor gyis gsol pa | bcom ldan ’das sa’i rdul de mang lags so | | bde bar gshegs pa mang lags so | | de ci’i slad du zhe na | bcom ldan ’das sa’i rdul gang lags pa de rdul ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na sa’i rdul zhes bgyi’o | | ’jig rten gyi khams gang lags pa de khams ma mchis par de bzhin gshegs pas gsungs te | des na ’jig rten gyi khams zhes bya’o |

subudi a egüni ker kemen sedkimüü̈ : γurban mingγan yeke mingγan yirtinčü ulus-taki γaǰar-un : kedüi toγatan bükü tere baramanus-i olan kemen sedkimüyü : subudi öčır-ün : ilaǰu tegüs nögčigsen a γaǰar-un tere baramanus olan buyu : sayibar oduγsan a olan kü bolumui : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a γaǰar-un ab ali tere baramanus-i baramanus ügei kemen tegünčilen iregsen nomlaγsan-u tulada bolai : tegüber (21a)γaǰar-un toγosun (pro taγusun) kemegdeyü yirtinčü-yin ab ali tere ulus-i ulus ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber yirtinčü-yin ulus kemegdeyü ::

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

佛言須菩提於意云何可以三十二大人相見如來不須菩提言不也世尊何以故如來說三十二大人相即是非相是名三十二大人相

佛告須菩提汝意云何可以三十二大人相見如來不須菩提言不也世尊何以故此三十二大人相如來說非相故說三十二大人相

佛告須菩提汝意云何可以三十二大人相見如來不須菩提言不可世尊何以故此三十二大人相如來說非相故說三十二大人相

世尊言彼何意念善實三十二大丈夫相如來應正遍知見應善實言不如此世尊不三十二大丈夫相如來應正遍知見應彼何所因所有世尊三十二大丈夫相如來說非相所有如來說彼故說名三十二大丈夫相者

佛告善現於汝意云何應以三十二大士夫相觀於如來應正等覺不善現答言不也世尊不應以三十二大士夫相觀於如來應正等覺何以故世尊三十二大士夫相如來說為非相是故如來說名三十二大士夫相

妙生於汝意云何可以三十二大丈夫相觀如來不妙生言不爾世尊不應以三十二相觀於如來何以故三十二相佛說非相是故說為大丈夫相

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | skyes bu chen po’i mtshan sum cu rtsa gnyis po de dag gis de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas su lta’am | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | de ci’i slad du zhe na | skyes bu chen po’i mtshan sum cu rtsa gnyis po gang dag de bzhin gshegs pas gsungs pa de dag mtshan ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na de bzhin gshegs pa’i mtshan sum cu rtsa gnyis zhes bgyi’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : yeke eres-ün γučin qoyar tede lagšan-iyar : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan kemen ülelü sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu bolai : tere yaγun-u tulada kemebesü : yeke eres-ün γučin qoyar lagšan-i aliba tegün-čilen/iregsed-ün nomlaγsan tedeger lagšan-i ügei (21b)kemen tegünčilen iregsen nomlaγsan-u tulada buyu tegüber yeke eres-ün γučin qoyar lagšan-nuγud kemegdeyü ::

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

佛言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法門中乃至受持四句偈等為他人說其福甚多無量阿僧祇

佛告須菩提若有善男子善女人如諸恒伽所有沙數如是沙等身命捨以布施若有善男子善女人從此經典乃至四句偈等恭敬受持為他正說此人以是因緣生福多彼無量無數

佛告須菩提若有善男子善女人如諸恒河所有沙數如是沙等身命捨以布施若有善男子善女人從此經典乃至四句偈等恭敬受持為他正說此人以是因緣生福多彼無量無數

世尊言若復時善實婦女若丈夫若日日恒伽河沙等我身捨如是捨恒伽河沙等劫所有我身捨若此法本乃至四句等偈受已為他等分別此如是彼緣多過福聚生無量不可數

佛復告善現言假使若有善男子或善女人於日日分捨施殑伽河沙等自體如是經殑伽河沙等劫數捨施自體復有善男子或善女人於此法門乃至四句伽他受持讀誦究竟通利及廣為他宣說開示如理作意由是因緣所生福聚甚多於前無量無數

妙生若有男子女人以弶伽河沙等身命布施若復有人於此經中受持一頌并為他說其福勝彼無量無數

| bcom ldan ’das kyis bka’ stsal pa | yang rab ’byor skyes pa’am | bud med gang gis lus gang g’a’i klung gi bye ma snyed yongs su btong ba bas gang gis chos kyi rnam grangs ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam bzung ste | gzhan dag la yang bstan na de gzhi de las bsod nams ches mang du grangs med dpag tu med pa bskyed do |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a eres ba daki emes ked-be gangga mören-ü qumaki-yin toγatan beyeben oγoγata öggügsen-eče : ken tere ene nom-un ǰüil-eče ai dörben ayalγu silüg-ün tedüi-yi toγtaγaǰu : busud-ta ber ünen-iyer ǰiγaǰu ögbesü ele : tegünü tere siltaγan-ača /asuru eng olan toγ-a/ tomsi ügei čaγlasi ügei buyan-nuγud-i törögülüyü ::

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

爾時須菩提聞說是經深解義趣涕淚悲泣捫淚而白佛言希有婆伽婆希有修伽陀佛說如是甚深法門我從昔來所得慧眼未曾得聞如是法門何以故須菩提佛說般若波羅蜜即非般若波羅蜜世尊若復有人得聞是經信心清淨則生實相當知是名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實相

爾時淨命須菩提由法利疾即便悲泣抆淚而言希有世尊希有修伽陀如此經典如來所說我從昔來至得聖慧未曾聞說如是經典何以故世尊說般若波羅蜜即非般若波羅蜜故說般若波羅蜜世尊當知是人則與無上希有之法而共相應聞說經時能生實想世尊是實想者實非有想是故如來說名實想說名實想

爾時淨命須菩提由法利疾即便悲泣收淚而言希有世尊希有修伽陀如此經典如來所說我從昔來至得聖慧未曾聞說如是經典何以故世尊說般若波羅蜜即非般若波羅蜜故說般若波羅蜜世尊當知是人則與無上希有之法而共相應聞說經時能生實想世尊是實想者實非有想是故如來說名實想說名實想

爾時命者善實法疾轉力淚出彼淚拭已世尊邊如是言希有世尊最勝希有善逝所有此法本如來說此我世尊智生不我曾生來如是色類法本聞先最勝彼世尊希有具足眾生有當若此經中說中實想發生當彼何所因若此世尊實想彼如是非想彼故如來說實想實想者

爾時具壽善現聞法威力悲泣墮淚俛仰捫淚而白佛言甚奇希有世尊最極希有善逝如來今者所說法門普為發趣最上乘者作諸義利普為發趣最勝乘者作諸義利世尊我昔生智以來未曾得聞如是法門世尊若諸有情聞說如是甚深經典生真實想當知成就最勝希有何以故世尊諸真實想真實想者如來說為非想是故如來說名真實想真實想

爾時妙生聞說是經深解義趣涕淚悲泣而白佛言希有世尊我從生智以來未曾得聞如是深經世尊當何名此經我等云何奉持佛告妙生是經名為般若波羅蜜多如是應持何以故佛說般若波羅蜜多則非般若波羅蜜多(lines added)世尊若復有人聞說是經生實想者當知是人最上希有世尊此實想者即非實想是故如來說名實想實想

| 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 | ||

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

世尊我今得聞如是法門信解受持不足為難若當來世其有眾生得聞是法門信解受持是人則為第一希有

世尊此事於我非為希有正說經時我生信解世尊於未來世若有眾生恭敬受持為他正說當知是人則與無上希有之法而共相應

不我世尊希有若我此法本說中信我解我若彼世尊眾生有當未來世此法本受當持當讀當誦當他等及分別廣說當彼最勝希有具足有當

世尊我今聞說如是法門領悟信解未為希有若諸有情於當來世後時後分後五百歲正法將滅時分轉時當於如是甚深法門領悟信解受持讀誦究竟通利及廣為他宣說開示如理作意當知成就最勝希有

世尊我聞是經心生信解未為希有若當來世有聞是經能受持者是人則為第一希有

| 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 ||

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

何以故此人無我相人相眾生相壽者相何以故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

世尊此人無復我想眾生想壽者想受者想何以故我想眾生想壽者想受者想即是非想何以故諸佛世尊解脫諸想盡無餘故

雖然復次時世尊不彼等菩薩摩訶薩我想轉當不眾生想不壽想不人想轉當彼何所因若彼世尊我想彼如是非想若及如是眾生想壽想人想彼如是非想彼何所因一切想遠離此佛世尊

何以故世尊彼諸有情無我想轉無有情想無命者想無士夫想無補特伽羅想無意生想無摩納婆想無作者想無受者想轉所以者何世尊諸我想即是非想諸有情想命者想士夫想補特伽羅想意生想摩納婆想作者想受者想即是非想何以故諸佛世尊離一切想

何以故彼人無我想眾生想壽者想更求趣想所以者何世尊我想眾生想壽者想更求趣想即是非想所以者何諸佛世尊離諸想故

| 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 |

basa ilaǰu tegüs nögčigsen a tede bi kemen sedkiǰü orolduqui ülü boluγad : amitan kemen sedkiküi : amin kemen /sedkiküi/ kiged : budgali kemen sedkiǰü orolduqu ülü bolumui :: tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a bi kemen sedkiküi : amitan kemen sedkiküi : amin kemen sedkiküi : budgali kemen sedkiküi : aliba ede sedkiküi bügüde-eče qayačaγsan-u tulada buyu : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen burqan-nuγud kemebesü : qamuγ (23b)sedkiküi-eče anggiǰiraγsan-u tula bolai ::

“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

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如來說第一波羅蜜者彼無量諸佛亦說波羅蜜是名第一波羅蜜

說是言已佛告須菩提如是須菩提如是當知是人則與無上希有之法而共相應是人聞說此經不驚不怖不畏何以故須菩提此法如來所說是第一波羅蜜此波羅蜜如來所說無量諸佛亦如是說是故說名第一波羅蜜

如是語已世尊命者善實邊如是言如是如是善實如是如是如言汝最勝希有具足彼眾生有當若此經中說中不驚當不怖當不畏當彼何所因最勝彼岸到此善實如來說若及善實如來最勝彼岸到說彼無量亦佛世尊說彼故說名最勝彼岸到者

作是語已爾時世尊告具壽善現言如是如是善現若諸有情聞說如是甚深經典不驚不懼無有怖畏當知成就最勝希有何以故善現如來說最勝波羅蜜多謂般若波羅蜜多善現如來所說最勝波羅蜜多無量諸佛世尊所共宣說故名最勝波羅蜜多

妙生如是如是若復有人得聞是經不驚不怖不畏當知是人第一希有何以故妙生此最勝波羅蜜多是如來所說諸波羅蜜多如來說者即是無邊佛所宣說是故名為最勝波羅蜜多

| 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 |

teyin kemen öčibesü : ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a tere tegün-čilen kü buyu : tere tegünčilen kü bolumui : /amitan/ ked-be /ene sudur-i/ nomlaqui-dur /ülü aγuγad : qamuγ-ača ülü ǰüdeged/ qamuγ-ača /ǰüdeküi ülü bolqui/ tedeger kemebesü asuru neng γayiqamsiγ-tu boluyu : tere yaγun-u tulada kemebesü : subudi a ene degedü baramid-i tegünčilen iregsed nomlaǰuqui : /degedü/ baramid-i tegünčilen iregsed nomlaγsan buyu : čaγlasi ügei ülisi ügei (24a)burqan ilaǰu tegüs nögčigsed ber nomlaqu-yin tulada buyu : tegüber degedü baramid kemegdeyü ::

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 |

16. Cz 41,12-14

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

須菩提如來說忍辱波羅蜜即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眾生相無人相無壽者相無相亦非無相何以故須菩提我於往昔節節支解時若有我相眾生相人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眾生相無人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何以故若心有住則為非住不應住色生心不應住聲香味觸法生心應生無所住心是故佛說菩薩心不住色布施

復次須菩提是如來忍辱波羅蜜即非波羅蜜何以故須菩提昔時我為迦陵伽王斬斫身體骨肉離碎我於爾時無有我想眾生想壽者想受者想無想非無想何以故須菩提我於爾時若有我想眾生想壽者想受者想是時則應生瞋恨想須菩提我憶過去五百生中作大仙人名曰說忍於爾生中心無我想眾生想壽者想受者想是故須菩提菩薩摩訶薩捨離一切想於無上菩提應發起心不應生住色心不應生住聲香味觸心不應生住法心不應生住非法心不應生有所住心何以故若心有住則為非住故如來說菩薩無所住心應行布施

復次須菩提如來忍辱波羅蜜即非波羅蜜何以故須菩提昔時我為迦陵伽王斬斫身體骨肉雖碎我於爾時無有我想眾生想壽者想受者想無想非無想何以故須菩提我於爾時若有我想眾生想壽者想受者想是時則應生瞋恨想須菩提我憶過去五百生作大僊人名曰說忍於爾所生中心無我想眾生想壽者想受者想是故須菩提菩薩摩訶薩捨離一切想於無上菩提應發起心不應生住色心不應生住聲香味觸心不應生住法心不應生住非法心不應生有所住心何以故若心有住則為非住故如來說菩薩無所住心應行布施

雖然復次時善實若如來忍彼岸到彼如是非彼岸到彼何所因此時我善實惡王分別分肉割斷不時我彼中時我想若眾生想若壽想若人想若不我有想非想有彼何所因若我善實彼中時我想有瞋恨想亦我彼中時有眾生想壽想人想有瞋恨想亦我彼中時有念知我善實過去世五百生若我忍語仙人有彼中亦我不想有不眾生想不壽想不人想不亦我有想非想有彼故此善實菩薩摩訶薩一切想捨離無上正遍知心發生應不色住心發生應不聲香味觸住心發生應不法住非無法住心發生應無所住心發生應彼何所因若無所住彼如是住彼故如是如來說不色住菩薩摩訶薩施與應不聲香味觸法住施與應

如來說最勝波羅蜜多即非波羅蜜多是故如來說名最勝波羅蜜多復次善現如來說忍辱波羅蜜多即非波羅蜜多是故如來說名忍辱波羅蜜多何以故善現我昔過去世曾為羯利王斷支節肉我於爾時都無我想或有情想或命者想或士夫想或補特伽羅想或意生想或摩納婆想或作者想或受者想我於爾時都無有想亦非無想何以故善現我於爾時若有我想即於爾時應有恚想我於爾時若有有情想命者想士夫想補特伽羅想意生想摩納婆想作者想受者想即於爾時應有恚想何以故善現我憶過去五百生中曾為自號忍辱仙人我於爾時都無我想無有情想無命者想無士夫想無補特伽羅想無意生想無摩納婆想無作者想無受者想我於爾時都無有想亦非無想是故善現菩薩摩訶薩遠離一切想應發阿耨多羅三藐三菩提心不住於色應生其心不住非色應生其心不住聲香味觸法應生其心不住非聲香味觸法應生其心都無所住應生其心何以故善現諸有所住則為非住是故如來說諸菩薩應無所住而行布施

妙生如來說忍辱波羅蜜多即非忍辱波羅蜜多何以故如我昔為羯陵伽王割截支體時無我想眾生想壽者想更求趣想我無是想亦非無想所以者何我有是想者應生瞋恨妙生又念過去於五百世作忍辱仙人我於爾時無如是等想是故應離諸想發趣無上菩提之心不應住色聲香味觸法都無所住而生其心不應住法不應住非法應生其心何以故若有所住即為非住是故佛說菩薩應無所住而行布施

| 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 |

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

須菩提菩薩為利益一切眾生應如是布施須菩提言世尊一切眾生相即是非相何以故如來說一切眾生即非眾生須菩提如來是真語者實語者如語者不異語者

復次須菩提菩薩應如是行施為利益一切眾生此眾生想即是非想如是一切眾生如來說即非眾生
何以故諸佛世尊遠離一切想故須菩提如來說實說諦說如說非虛妄

雖然復次時善實菩薩摩訶薩如是捨施應一切眾生為故彼何所因若如是善實眾生想彼如是非想若如是彼一切眾生如來說彼如是非眾生彼何所因真語善實如來實語如來不異語如來如語如來非不如語如來

不應住色聲香味觸法而行布施復次善現菩薩摩訶薩為諸有情作義利故應當如是棄捨布施何以故善現諸有情想即是非想一切有情如來即說為非有情善現如來是實語者諦語者如語者不異語者

妙生菩薩為利益一切眾生應如是布施此眾生想即為非想彼諸眾生即非眾生
何以故諸佛如來離諸想故妙生如來是實語者如語者不誑語者不異語者

| 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 |

basa subudi a bodisdv-nar ene metü qamuγ amitan-u tusayin tulada öglige-yi oγoγata ögteküi : amitan kemen aliba sedkiküi tere büged sedkiküi ügei buyu : tegünčilen iregsed qamuγ amitan kemen /ali tere/ nomlaγsan tede /amitan/ ber ügei kü bolai : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen kemebesü : üneger nomlaγči (26a)üneger ögülegči : mön činar-i kü nomlaγči buyu : tegün-čilen iregsen kemebesü : tetürü alǰiyas nomlaγči busu-yin tulada bolai ::

“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

須菩提如來所得法所說法無實無妄語須菩提譬如有人入闇則無所見若菩薩心住於事而行布施亦復如是須菩提譬如人有目夜分已盡日光明照見種種色若菩薩不住於事行於布施亦復如是

復次須菩提是法如來所覺是法如來所說是法非實非虛須菩提譬如有人在於盲闇如是當知菩薩墮相行墮相施須菩提如人有目夜已曉時晝日光照見種種色如是當知菩薩不墮於相行無相施

復次須菩提是法如來所覺是法如來所說是法非實非虛須菩提譬如有人在於盲暗如是當知菩薩墮相行墮相施須菩提如人有目夜已曉晝日光照見種種色如是當知菩薩不墮於相行無相施

雖然復次時善實若如來法證覺說若思惟若不彼中實不妄譬如善實丈夫闇舍入不一亦見如是事墮菩薩見應若事墮施與譬如善實眼者丈夫顯明夜月出種種色見如是菩薩摩訶薩見應若事不墮施與

復次善現如來現前等所證法或所說法或所思法即於其中非諦非妄善現譬如士夫入於闇室都無所見當知菩薩若墮於事謂墮於事而行布施亦復如是善現譬如明眼士夫過夜曉已日光出時見種種色當知菩薩不墮於事謂不墮事而行布施

妙生如來所證法及所說法此即非實非妄妙生若菩薩心住於事而行布施如人入闇則無所見若不住事而行布施如人有目日光明照見種種色是故菩薩不住於事應行其施

| 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 |

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

復次須菩提若有善男子善女人能於此法門受持讀誦修行則為如來以佛智慧悉知是人悉見是人悉覺是人皆得成就無量無邊功德聚

復次須菩提於未來世若有善男子善女人受持讀誦修行為他正說如是經典如來悉知是人悉見是人生長無量福德之聚

雖然復次時善實若善家子善家女若此法本受當持當讀當誦當為他等及分別廣說當知彼善實如來佛智見彼善實如來佛眼一切彼善實眾生無量福聚生當取當

亦復如是復次善現若善男子或善女人於此法門受持讀誦究竟通利及廣為他宣說開示如理作意則為如來以其佛智悉知是人則為如來以其佛眼悉見是人則為如來悉覺是人如是有情一切當生無量福聚

妙生若有善男子善女人能於此經受持讀誦為他演說如是之人佛以智眼悉知悉見當生當攝無量福聚

| 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 |

basa subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be ene nom-un ǰüil-i abuγčid kiged : bariγčid . uriγčid . ungsiγčid ba : qotola-yi oroγul-un üiledügčid /kiged/ /busud-ta beri/ aγui-da delgerenggüi-e üneger sayitur ülegülügčid-i : tedeger-i tegünčilen iregsed medeyü : /tedeger-i/ tegünčilen iregsed üǰeyü : tedeger amitan bügüde čaγlasi ügei buyan-u (27a)čoγčas-i törögülküi boluyu ::

“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

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復以恒河沙等身布施如是捨恒河沙等無量身如是百千萬億那由他劫以身布施若復有人聞此法門信心不謗其福勝彼無量阿僧祇何況書寫受持讀誦修行為人廣說

復次須菩提若有善男子善女人於日前分布施身命如上所說諸河沙數於日中分布施身命於日後分布施身命皆如上說諸河沙數如是無量百千萬億劫以身命布施若復有人聞此經典不起誹謗以是因緣生福德多彼無數無量何況有人書寫受持讀誦教他修行為人廣說

復次須菩提若有善男子善女人於日前分布施身命如上所說諸河沙數於日中分布施身命於日後分布施身命皆如上說諸河沙數如是無量百千萬億劫以身命布施若復有人聞此經典不起誹謗以是因緣生福多彼無數無量何況有人書寫受持讀誦教他修行為人廣說

若復時善實婦女若丈夫若前分時恒伽河沙等我身捨如是中分時如是晚分時恒伽河沙等我身捨以此因緣劫俱致那由多百千我身捨若此法本聞已不謗此如是彼緣多過福聚生無量不可數何復言若寫已受持讀誦為他等及分別廣說

復次善現假使善男子或善女人日初時分以殑伽河沙等自體布施日中時分復以殑伽河沙等自體布施日後時分亦以殑伽河沙等自體布施由此異門經於俱胝那庾多百千劫以自體布施若有聞說如是法門不生誹謗由此因緣所生福聚尚多於前無量無數何況能於如是法門具足畢竟書寫受持讀誦究竟通利及廣為他宣說開示如理作意

妙生若有善男子善女人初日分以弶伽河沙等身布施中日分復以弶伽河沙等身布施後日分亦以弶伽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不生毀謗其福勝彼何況書寫受持讀誦為人解說

| yang rab ’byor skyes pa’am bud med gang zhig snga dro’i dus kyi tshe lus gang g’a’i klung gi bye ma snyed yongs su gtong la | phyed kyi dus dang | phyi dro’i dus kyi tshe yang lus gang g’a’i klung gi bye ma snyed yongs su gtong ste | rnam grangs ’di lta bur bskal pa bye ba khrag khrig ’bum phrag du mar lus yongs su gtong ba bas | gang gis chos kyi rnam grangs ’di thos nas mi spong na | de nyid gzhi de las bsod nams ches mang du grangs med dpag tu med pa bskyed na | gang gis yi ger bris nas 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 lta ci smos |

basa subudi a eres ba qatud ked-bel üde manaγar-un čaγ učir-tur gangga mören-ü qumaki-yin toγatan beyeben oγoγata öggüged : düli-yin čaγ kiged üdesi-yin čaγ učir-tur ber gangga mören-ü qumakiyin toγabar beyeben oγoγata öggüged : ene metü ǰüil-iyer ǰaγun mingγan naγud költi galab-ud-tur beyeben oγoγata öggügsen-eče : ken tere ene nom-un ǰüil-i sonosen ese teböibesü ele : tere kü tegün-ü siltaγan-ača neng asuru olan toγ-a tomsi ügei čaγlasi ügei buyan-i egüskeküi ele bolbasu : (27b)ken tere bičiǰü abuγčid . bariγčid . uriγčid . lungsiγčid/ . qotola-yi oroγul-un üiledügčid /busud-ta beri aγui-da delgerenggüi-e ünen maγad sayitur üǰegülügčid-i daki yaγun ögületele ::

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

須菩提以要言之是經有不可思議不可稱量無邊功德此法門如來為發大乘者說為發最上乘者說若有人能受持讀誦修行此經廣為人說如來悉知是人悉見是人皆成就不可思議不可稱無有邊無量功德聚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則於此經不能受持讀誦修行為人解說若有我見眾生見人見壽者見於此法門能受持讀誦修行為人解說者無有是處

復次須菩提如是經典不可思量無能與等如來但為憐愍利益能行無上乘及行無等乘人說若復有人於未來世受持讀誦教他修行正說是經如來悉知是人悉見是人與無數無量不可思議無等福聚而共相應如是等人由我身分則能荷負無上菩提何以故須菩提如是經典若下願樂人及我見眾生見壽者見受者見如此等人能聽能修讀誦教他正說無有是處

雖然復次時善實不可思不可稱此法本彼不可思如是果報觀察應此善實法本如來說勝乘發行眾生為故最勝乘發行眾生為故若此法本受當持當讀當誦當為他等及分別廣說當知彼善實如來佛智見彼善實如來佛眼一切彼善實眾生無量福聚具足有當不可思不可稱亦不可量福聚具足有當一切彼善實眾生我肩菩提持當有彼何所因不能善實此法本小信解者眾生聞不我見者不眾生見者不壽見者不人見者不菩薩誓眾生能聞受若持若讀若誦若無是處有

復次善現如是法門不可思議不可稱量應當希冀不可思議所感異熟善現如來宣說如是法門為欲饒益趣最上乘諸有情故為欲饒益趣最勝乘諸有情故善現若有於此法門受持讀誦究竟通利及廣為他宣說開示如理作意即為如來以其佛智悉知是人即為如來以其佛眼悉見是人則為如來悉覺是人如是有情一切成就無量福聚皆當成就不可思議不可稱量無邊福聚善現如是一切有情其肩荷擔如來無上正等菩提何以故善現如是法門非諸下劣信解有情所能聽聞非諸我見非諸有情見非諸命者見非諸士夫見非諸補特伽羅見非諸意生見非諸摩納婆見非諸作者見非諸受者見所能聽聞此等若能受持讀誦究竟通利及廣為他宣說開示如理作意無有是處

妙生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他說如來悉知悉見是人皆得成就不可量不可稱不可思議福業之聚當知是人則為以肩荷負如來無上菩提何以故妙生若樂小法者則著我見眾生見壽者見更求趣見是人若能讀誦受持此經無有是處

yang rab ’byor chos kyi rnam grangs ’di ni bsam gyis mi khyab cing mtshungs pa med de | chos kyi rnam grangs ’di ni theg pa mchog la yang dag par zhugs pa’i sems can rnams kyi don dang | theg pa phul du phyin pa la yang dag par zhugs pa’i sems can rnams kyi don gyi phyir | de bzhin gshegs pas gsungs so | | 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 te | de dag de bzhin gshegs pas gzigs te | sems can de dag thams cad ni bsod nams kyi phung po dpag tu med pa dang ldan par ’gyur ro | | bsod nams kyi phung po bsam gyis mi khyab pa dang | mtshungs pa med pa dang | gzhal du med pa dang | tshad med pa dang ldan par ’gyur te | sems can de dag thams cad nga’i byang chub phrag pa la thogs par ’gyur ro | | de ci’i phyir zhe na | rab ’byor dman pa la mos pa rnams kyis chos kyi rnam grangs ’di mnyan 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 | gang zag tu lta ba rnams kyis mnyan pa dang | blang ba dang | gzung ba dang | klog pa dang | kun chub par byed mi nus te | de ni gnas med pa’i phyir ro |

basa subudi a ene nom-un ǰüil kemebesü sedkiǰü /ülü testeküi boluγad/ adalidqasi ügei buyu : egün-ü ači ür-e-yi /ber/ sedkisi ügei kü kemen uqaγdaqui : ene nom-un ǰüil kemebesü degedü kölgen-dür ünen-iyer orolduγsan amitan-u tulada ba : ečüs-tür /kürügsen/ kölgen-dür ünen-iyer orolduγsan qamuγ amitan-u tusayin (28a)tulada tegünčilen iregsed nomlabai :: ked-be ene nom-un ǰüil-i abubasu . baribasu . toγtaγabasu uribasu . qotola-yi dotoraban oroγul-basu : /busud-ta beri aγui delgerenggüi-e ünen-iyer sayitur üǰegülügei tedeger-i tegünčilen iregsed medeyü : tegünčilen iregsed üǰeyü : (pro ::) tedeger qamuγ amitan kemebesü čaγlasi ügei buyan-u čoγča-tu boluγad : sedkisi ügei adalidqasi ügei üǰügür kiǰaγar ügei buyan-u čoγčas-i olqu boluyu : tede amitan bügüdeger minu bodi qutuγ-i olqu boluyu : (pro ::) tere yaγun-u tulada kemebesü : subudi a (28b)dorodul bisirel-ten amitan ene nom-un ǰüil-i sonosun ülü čidayu : bi kemen /sedkigčid amitan-a busu/ : amitan kemen sedkigčid-te busu : amin kemen sedkigčid-te busu : budgali kemen sedkigčid sonosun . abun . toγtaγan . ungsin . qotola-yi dotoraban oroγul-un ülü čidayu : tere kemebesü oron ügei-yin tulada bolai ::

“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.

1. H 151,n73

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

復次須菩提隨所在處顯說此經一切世間天人阿脩羅等皆應供養作禮右遶當知此處於世間此即成支提

復次須菩提隨所在處顯說此經一切世間天人阿修羅等皆應供養作禮右遶當知此處於世間中即成支提

雖然復次時善實此中地分此經廣說供養彼地分有當天人阿脩羅世禮右繞作及彼地分有當支帝彼地分有當

復次善現若地方所開此經典此地方所當為世間諸天及人阿素洛等之所供養禮敬右遶如佛靈廟

妙生所在之處若有此經當知此處則是制底一切世間天人阿蘇羅所應恭敬作禮圍繞以諸香花供養其處

| yang rab ’byor sa phyogs gang na mdo sde ’di ston pa’i sa phyogs de lha dang | mi dang | lha ma yin du bcas pa’i ’jig rten gyis mchod par ’os par ’gyur ro | | sa phyogs de phyag bya bar ’os pa dang | bskor ba bya bar ’os par ’gyur te | sa phyogs de mchod rten lta bur ’gyur ro |

basa subudi a ali eteged-ün oron-dur ene sudur-i nomlaγči : tere oron tngri kümün kiged asuri-nar-luγ-a yirtinčü-dekin-e takiγdaqu-yin oron inu boluyu : tere eteged-ün oron mörgügdeküi boluγad (29a)toγoriγdaqui boluyu : tere eteged-ün oron takil-un čayiti oron metü boluyu ::

“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

復次須菩提若善男子善女人受持讀誦此經為人輕賤何以故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

須菩提若有善男子善女人受持讀誦教他修行正說如是等經此人現身受輕賤等過去世中所造惡業應感生後惡道果報以於現身受輕苦故先世罪業及苦果報則為消滅當得阿耨多羅三藐三菩提

若彼善實善家子若善家女若此如是色類經受當持當讀當誦當為他等及分別廣說當彼輕賤有當極輕賤彼何所因所有彼眾生前生不善業作已惡趣轉墮所有現如是法中輕賤盡當佛菩提得當

復次善現若善男子或善女人於此經典受持讀誦究竟通利及廣為他宣說開示如理作意若遭輕毀極遭輕毀所以者何善現是諸有情宿生所造諸不淨業應感惡趣以現法中遭輕毀故宿生所造諸不淨業皆悉消盡當得無上正等菩提

妙生若有善男子善女人於此經典受持讀誦演說之時或為人輕辱何以故妙生當知是人於前世中造諸惡業應墮惡道由於現在得遭輕辱此為善事能盡惡業速至菩提故

| rab ’byor rigs kyi bu’am | rigs kyi bu mo gang dag ’di lta bu’i mdo sde’i tshig ’di dag len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa de dag ni mnar bar ’gyur | shin tu mnar bar ’gyur ro | | de ci’i phyir zhe na | rab ’byor sems can de dag gis tshe rabs snga ma’i mi dge ba’i las ngan song du skye bar ’gyur ba gang dag byas pa dag tshe ’di nyid la mnar bas tshe rabs snga ma’i mi dge ba’i las de dag ’byang bar ’gyur te sangs rgyas kyi byang chub kyang ’thob par ’gyur ba’i phyir ro |

subudi a iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be ene metü sudur-un ede ayalγus-i abur-un . barir-un . toγtaγar-un . urir-un . qotola-yi dotoraban /oroγulurun tedeger/ nerbeg-deküi boluyu : masida nerbegdeküi bolumui : tere yaγun-u tulada kemebesü : subudi a tede amitan uridu ǰayaγan-u buyan busu üile-yi aliba üiledügsed tedeger maγui töröl-dür törökün ene ǰayaγan-dur erüstegsen-iyer uridu ǰayaγan-u tede uigül kilinee inu arilqu bolǰu : (29b)burqan-u bodi qutuγ-i ber olqu boluyu ::

“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

須菩提我念過去無量阿僧祇阿僧祇劫於燃燈佛前得值八十四億那由他百千萬諸佛我皆親承供養無空過者須菩提如是無量諸佛我皆親承供養無空過者若復有人於後世末世能受持讀誦修行此經所得功德我所供養諸佛功德於彼百分不及一千萬億分乃至算數譬喻所不能及

須菩提我憶往昔無數無量過於算數過去燃燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟我皆承事供養恭敬無空過者若復有人於後末世五十歲時受持讀誦教他修行正說此經須菩提此人所生福德之聚以我往昔承事供養諸佛如來所得功德以此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

須菩提我憶往昔無數無量過於算數大劫過去然燈如來阿羅訶三藐三佛陀後八萬四千百千俱胝諸佛如來已成佛竟我皆承事供養恭敬無空過者若復有人於後末世五百歲時受持讀誦教他修行正說此經須菩提此人所生福德之聚以我往昔承事供養諸佛如來所得功德比此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

彼何所因念知我善實過去世不可數劫不可數過燈作如來應正遍知他他過四八十佛俱致那由多百千有若我親承供養親承供養已不遠離若我善實彼佛世尊親承供養已不遠離若後時後長時後分五百正法破壞時中轉時中此經受當持當讀當誦當為他等及分別廣說當此復時善實福聚邊此前福聚百上亦數不及千上亦百千上亦俱致百千上亦俱致那由多百千上亦僧企耶亦迦羅亦算亦譬喻亦憂波泥奢亦乃至譬喻亦不及

何以故善現我憶過去於無數劫復過無數於然燈如來應正等覺先復過先曾值八十四俱胝那庾多百千諸佛我皆承事既承事已皆無違犯善現我於如是諸佛世尊皆得承事既承事已皆無違犯若諸有情後時後分後五百歲正法將滅時分轉時於此經典受持讀誦究竟通利及廣為他宣說開示如理作意善現我先福聚於此福聚百分計之所不能及如是千分若百千分若俱胝百千分若俱胝那庾多百千分若數分若計分若算分若喻分若鄔波尼殺曇分亦不能及

妙生我憶過去過無數劫在然燈佛先得值八十四億那庾多佛悉皆供養承事無違背者若復有人於後五百歲正法滅時能於此經受持讀誦解其義趣廣為他說所得功德以前功德比此功德百分不及一千萬億分算分勢分比數分因分乃至譬喻亦不能及

| rab ’byor ngas mngon par shes te | ’das pa’i dus bskal pa grangs med pa’i yang ches grangs med pa na | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas mar me mdzad kyi pha rol gyi yang ches pha rol na sangs rgyas bye ba khrag khrig ’bum phrag brgyad cu rtsa bzhi dag byung ba ngas mnyes par byas te | mnyes par byas nas thugs ma byung bar byas te | rab ’byor sangs rgyas bcom ldan ’das de dag ngas mnyes par byas nas thugs byung bar ma byas pa gang yin pa dang | phyi ma’i dus lnga brgya tha mar gyur pa na mdo sde ’di len pa dang | ’dzin pa dang | klog pa dang | kun chub par byed pa gang yin pa las | rab ’byor | bsod nams kyi phung po ’di la bsod nams kyi phung po snga mas brgya’i char yang mi phod | stong gi cha dang | ’bum gyi cha dang | grangs dang | cha dang | bgrang ba dang | dpe dang | zla dang | rgyur yang mi bzod do |

subudi a ǰöng bilig-iyer /medemüi bi :/ toγalasi ügei-eče ber asuru ülemǰi toγ-a tomsi ügei nögčigsen čaγ-un galab-ud-tur : tegün-čilen iregsen ayaγ-q-a tegimlig ünen tegüs tuγuluγ-san dibanggar-a burqan-ača čiγaγan-ača ber qola čiγaγan-a nayan dörben /ǰaγun/ mingγan nayud költi kedüi bükün burqan-i bi bayasqan üiledüged bayasqaγulǰu bür-ün : sedkil-i/anu/ese čökegülbei :: subudi a tede ilaǰu tegüs nögčigsen burqan-i bi bayasqaγuluγsan ba : ali tere sedkil-i anu esekü čökegegsena kiged : (30a)qoyitu ireküi tabun ǰaγun-u ečüs čaγ /boluγsan-dur i/ ken tere ene sudur-i abuγsan . bariγsan . toγtaγaγsan . uriγsan . qotola-yi dotoraban /oroγuluγsan-u/ : subudi a ene buyan-u čoγča-dur uridu buyan-u /čoγča/ ǰaγun-u qubi-dur ber oyir-a ülü kürüyü : mingγan-u qubi kiged ǰaγun mingγan-u /qubi/ ba : /toγ-a qubi/ toγalaqui adalidqaqui : üliküi . niruγula-qui-dur ber ülü kürüyü ::

“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

須菩提若有善男子善女人於後世末世有受持讀誦修行此經所得功德若我具說者或有人聞心則狂亂疑惑不信須菩提當知是法門不可思議果報亦不可思議

須菩提若善男子善女人於後末世受持讀誦如此等經所得功德我若具說若有善男子善女人諦聽憶持爾所福聚或心迷亂及以顛狂復次須菩提如是經典不可思議若人修行及得果報亦不可思議

若復善實彼等善家子善家女我福聚說此所有彼善家子善家女若彼中時中福聚取當猛眾生順到心亂到雖然復次時善實不可思不可稱法本如來說彼不可思如是果報觀察應

善現我若具說當於爾時是善男子或善女人所生福聚乃至是善男子是善女人所攝福聚有諸有情則便迷悶心惑狂亂是故善現如來宣說如是法門不可思議不可稱量應當希冀不可思議所感異熟

妙生我若具說受持讀誦此經功德或有人聞心則狂亂疑惑不信妙生當知是經不可思議其受持者應當希望不可思議所生福聚

| rab ’byor gal te de’i tshe rigs kyi bu’am | rigs kyi bu mo dag bsod nams kyi phung po ji snyed rab tu ’dzin par ’gyur ba’i rigs kyi bu’am | rigs kyi bu mo de dag gi bsod nams kyi phung po ngas brjod na | sems can rnams myo myo por ’gyur te | sems ’khrugs par ’gyur ro | | yang rab ’byor chos kyi rnam grangs ’di bsam gyis mi khyab ste | ’di’i rnam par smin pa yang bsam gyis mi khyab par rig par bya’o |

subudi a ker ber tere čaγ-tur : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be kedüi toγatan buyan-u čoγča-yi sayitur eǰelen bariγči tede iǰaγur-tanu (30b)köbegüd ba iǰaγur-tanu /ökid tedeger-ün/ buyan-u čoγča-yi /ele bi ögülebesü/ : amitan /ele/ bügüde tenčirküi boluγad : duran γutuqui boluyu : subudi a basa ene nom-un ǰüil sedkisi ügei buyu : egünü ači ür-e-yi ber sedkisi ügei kü kemen uqaγdaqui ; ::

“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

爾時須菩提白佛言世尊云何菩薩發阿耨多羅三藐三菩提心云何住云何修行云何降伏其心佛告須菩提菩薩發阿耨多羅三藐三菩提心者當生如是心我應滅度一切眾生令入無餘涅槃界如是滅度一切眾生已而無一眾生實滅度者何以故須菩提若菩薩有眾生相人相壽者相則非菩薩何以故須菩提實無有法名為菩薩發阿耨多羅三藐三菩提心者

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行菩薩乘云何應住云何修行云何發起菩薩心佛告須菩提善男子善女人發阿耨多羅三藐三菩提心者當生如是心我應安置一切眾生令入無餘涅槃如是般涅槃無量眾生已無一眾生被涅槃者何以故須菩提若菩薩有眾生想則不應說名為菩薩何以故須菩提實無有法名為能行菩薩上乘

爾時命者善實世尊邊如是言云何世尊菩薩乘發行住應云何修行應云何心降伏世尊言此善實菩薩乘發行如是心發生應一切眾生無我受餘涅槃界滅度應如是一切眾生滅度無有一眾生滅度有彼何所因若善實菩薩眾生想轉彼不菩薩摩訶薩名說應乃至人想轉不彼菩薩摩訶薩名說應彼何所由無有善實一法菩薩乘發行名

爾時具壽善現復白佛言世尊諸有發趣菩薩乘者應云何住云何修行云何攝伏其心佛告善現諸有發趣菩薩乘者應當發起如是之心我當皆令一切有情於無餘依妙涅槃界而般涅槃雖度如是一切有情令滅度已而無有情得滅度者何以故善現若諸菩薩摩訶薩有情想轉不應說名菩薩摩訶薩所以者何若諸菩薩摩訶薩不應說言有情想轉如是命者想士夫想補特伽羅想意生想摩納婆想作者想受者想轉當知亦爾何以故善現無有少法名為發趣菩薩乘者

復次妙生白佛言世尊若有發趣菩薩乘者應云何住云何修行云何攝伏其心佛告妙生若有發趣菩薩乘者當生如是心我當度脫一切眾生悉皆令入無餘涅槃雖有如是無量眾生證於圓寂而無有一眾生證圓寂者何以故妙生若菩薩有眾生想者則不名菩薩所以者何妙生實無有法可名發趣菩薩乘者

| de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das byang chub sems dpa’i theg pa la yang dag par zhugs pas ji ltar gnas par bgyi | ji ltar bsgrub par bgyi | ji ltar sems rab tu gzungs bar bgyi | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di la byang chub sems dpa’i theg pa la yang dag par zhugs pas ’di snyam du | bdag gis sems can thams cad phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings su yongs su mya ngan las bzla’o | | de ltar sems can rnams yongs su mya ngan las bzlas kyang sems can gang yang yongs su mya ngan las bzlas par gyur pa med do snyam du sems bskyed par bya’o | | de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems can du ’du shes ’jug na byang chub sems dpa’ zhes mi bya la | gang zag gi bar du ’du shes ’jug na yang de byang chub sems dpa’ zhes mi bya ba’i phyir ro | | de ci’i phyir zhe na | rab ’byor gang byang chub sems dpa’i theg pa la yang dag par zhugs pa zhes bya ba’i chos de gang yang med pa’i phyir ro |

tendeče ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a bodisdv-narun kölgen-dür ünen-iyer orolduγsad kerkiǰü aγdaqui : kerkiǰü bütügegdeküi kerkiǰü sedkil-iyen sayitur eǰelen bariγdaqui : teyin kemen öčibesü : ilaǰu tegüs (31a)nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a egün-dür bodisdv-nar-un kölgen-dür ünen-iyer oroγsad eyin kemen bi qamuγ amitan-i ülegsen čoγča ügei nirvan-u činar-tur bari nirvan-dur ǰokiyasu : tere metü čaγlasi ügei qamuγ amitan-i bari nirvan-dur ǰokiyabasu ber : nigeken ber amitan-i bari nirvan-dur ǰokiyaγsan ügei buyu : kemen sedkil egüskegdeküi : tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdeyü : (31b)budgali-dur kürtele sedkiǰü oroldubasu ber : tegüni bodisdv ülü kemegdekü-yin tulada bolai : tere yaγun-u tulada kemebesü : subudi a ali tere bodisdv-nar-un kölgen-dür ünen-iyer orolduqui kemegdeküi : tere nom nigeken ber ügei-yin tulada bolai ::

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

17. Cz 47,19-48,2/H 152,n83

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

須菩提於意云何如來於燃燈佛所有法得阿耨多羅三藐三菩提不須菩提白佛言不也世尊如我解佛所說義佛於燃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於燃燈佛所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燃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燃燈佛與我受記作如是言摩那婆汝於來世當得作佛號釋迦牟尼

須菩提汝意云何於燃燈佛所頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不也世尊於燃燈佛所無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是於燃燈佛所無有一法如來所得名阿耨多羅三藐三菩提須菩提於燃燈佛所若有一法如來所得名阿耨多羅三藐三菩提燃燈佛則不授我記婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀須菩提由實無有法如來所得名阿耨多羅三藐三菩提是故然燈佛與我授記作如是言婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀

須菩提汝意云何於然燈佛所頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不得世尊於然燈佛所無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是於然燈佛所無有一法如來所得名阿耨多羅三藐三菩提須菩提於然燈佛所若有一法如來所得名阿耨多羅三藐三菩提然燈佛則不授我記婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀須菩提由實無有法如來所得名阿耨多羅三藐三菩提是故然燈佛與我授記作如是言婆羅門汝於來世當得作佛號釋迦牟尼多陀阿伽度阿羅訶三藐三佛陀

彼何意念善實有一法若如來燈作如來應正遍知邊無上正遍知證覺如是語已命者善實世尊邊如是言無有彼世尊一法若如來燈作如來應正遍知邊無上正遍知證覺如是語已世尊命者善實如是言如是如是善實如是如是無有彼一法若如來燈作如來應正遍知邊無上正遍知證覺若復善實一法如來證覺有不我燈作如來應正遍知記說有當汝行者未來世釋迦牟尼名如來應正遍知者是故此善實如來應正遍知無有一法若無上正遍知證覺彼故燈作如來應正遍知記說有當汝行者未來世釋迦牟尼名如來應正遍知

佛告善現於汝意云何如來昔於然燈如來應正等覺所頗有少法能證阿耨多羅三藐三菩提不作是語已具壽善現白佛言世尊如我解佛所說義者如來昔於然燈如來應正等覺所無有少法能證阿耨多羅三藐三菩提說是語已佛告具壽善現言如是如是善現如來昔於然燈如來應正等覺所無有少法能證阿耨多羅三藐三菩提何以故善現如來昔於然燈如來應正等覺所若有少法能證阿耨多羅三藐三菩提者然燈如來應正等覺不應授我記言汝摩納婆於當來世名釋迦牟尼如來應正等覺善現以如來無有少法能證阿耨多羅三藐三菩提是故然燈如來應正等覺授我記言汝摩納婆於當來世名釋迦牟尼如來應正等覺

妙生於汝意云何如來於然燈佛所頗有少法是所證不妙生言如來於然燈佛所無法可證而得菩提佛言如是如是妙生實無有法如來於然燈佛所有所證悟得大菩提若證法者然燈佛則不與我授記摩納婆汝於來世當得作佛號釋迦牟尼以無所得故然燈佛與我授記當得作佛號釋迦牟尼

| rab ’byor ’di ji snyam du sems | de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las 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 | de skad ces bka’ stsal nas | bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las gang bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa’i chos de yang ma mchis so | | 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 | de bzhin gshegs pas de bzhin gshegs pa mar me mdzad las 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 med do | | rab ’byor gal te de bzhin gshegs pas gang mngon par rdzogs par sangs rgyas pa’i chos de ’ga’ zhig yod par gyur na | de bzhin gshegs pa mar me mdzad kyis nga la bram ze’i khye’u khyod ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas sh’a kya thub pa zhes bya bar ’gyur ro zhes lung mi ston pa zhig na | rab ’byor ’di ltar 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 med pas de’i phyir de bzhin gshegs pa mar me mdzad kyis nga la bram ze’i khye’u khyod ma ’ongs pa’i dus na de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas sh’a kya thub pa zhes bya bar ’gyur ro zhes lung bstan to |

subudi a egüni ker kemen sedkimüi : tegün-čilen iregsed tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen /tegüs/ tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom-i nigeken ber /bui/ kemen sedkimüyü : teyin kemen ǰarliγ boluγsan-dur : ilaǰu tegüs (32a)nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a /tegünčilen ireg-sed/ tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom nigeken ber ügei buyu : teyin kemen öčibesü : ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai : subudi a tere tegünčilen /kü/ buyu : tere tegünčilen kü bolumui : /tegünčilen iregsed/ tegünčilen iregsen dibanggar-a burqan-ača aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete (32b)tegüsken burqan boluγsan tere nom nigeken ber ügei bolai :: subudi a ker ber tegün-čilen iregsen-ü aliba ilete tegüsken burqan boluγsan tere nom nigen kedüi bükü bolbasu ele : tegün-čilen iregsen dibanggar-a burqan namayi biraman-u /köbegün a/ či irege /edügüi/ čaγ-tur : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan sigemüni neretü burqan bolqu kemen viyakirid-i ülü kü öggüyü-ǰ-e : subudi a /tere/ metü tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere (33a)nom nigeken ber ügei-yin tulada tegüber tegünčilen iregsen dibanggar-a burqan namayi biraman-u köbegün a či irege edügüil čaγ-tur : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan sigemüni /burqan neretü/ bolqu kemen viyakirid ögbei ::

“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

何以故須菩提言如來者即實真如

何以故須菩提如來者真如別名

彼何所因如來者善實真如故此即是如來者善實不生法故此即是世尊者善實道斷此即是如來者善實畢竟不生故此即是彼何所因如是彼實不生若最勝義

所以者何善現言如來者即是真實真如增語言如來者即是無生法性增語言如來者即是永斷道路增語言如來者即是畢竟不生增語何以故善現若實無生即最勝義

何以故妙生言如來者即是實性真如之異名也

| de ci’i phyir zhe na | rab ’byor de bzhin gshegs pa zhes bya ba ni yang dag pa de bzhin nyid kyi tshig bla dwags yin pa’i phyir ro |

tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen kemebesü : ünen /maγad mön/ činar-un degedü ayalγu bükü-yin tulada bolai ::

“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

須菩提若有人言如來得阿耨多羅三藐三菩提者是人不實語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不實不妄語是故如來說一切法皆是佛法須菩提所言一切法一切法者即非一切法是故名一切法

須菩提若有人說如來得阿耨多羅三藐三菩提是人不實語何以故須菩提實無有法如來所得名阿耨多羅三藐三菩提須菩提此法如來所得無實無虛是故如來說一切法皆是佛法須菩提一切法者非一切法故如來說名一切法

若有善實如是語如來應正遍知無上正遍知證覺彼不如語誹謗我彼善實不實取彼何所因無有彼善實一法若如來應正遍知無上正遍知證覺若善實如來法證覺說若不彼中實不妄彼故如來說一切法佛法者彼何所因一切法一切法者善實一切彼非法如來說彼故說名一切法者

善現若如是說如來應正等覺能證阿耨多羅三藐三菩提者當知此言為不真實所以者何善現由彼謗我起不實執何以故善現無有少法如來應正等覺能證阿耨多羅三藐三菩提善現如來現前等所證法或所說法或所思法即於其中非諦非妄是故如來說一切法皆是佛法善現一切法一切法者如來說非一切法是故如來說名一切法一切法

妙生若言如來證得無上正等覺者是為妄語何以故實無有法如來證得無上正覺妙生如來所得正覺之法此即非實非虛是故佛說一切法者即是佛法妙生一切法一切法者如來說為非法是故如來說一切法者即是佛法

| rab ’byor gang la la zhig ’di skad du | de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas so zhes zer na de log par smra ba yin no | | de ci’i phyir zhe na | rab ’byor | 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 med pa’i phyir ro | | rab ’byor de bzhin gshegs pas chos gang mngon par rdzogs par sangs rgyas pa de la bden pa yang med rdzun pa yang med de | de bas na de bzhin gshegs pas chos thams cad sangs rgyas kyi chos so zhes gsung ngo | | rab ’byor chos thams cad ces bya ba ni de dag thams cad chos med pa yin te | de bas na chos thams cad sangs rgyas kyi chos zhes bya ste |

subudi a ked-be eyin kemen tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan (33b)bolbai kemen ögülebesü : tere /tetürü/ alǰiyas ögülegči buyu : tere yaγun-u tulada kemebesü : subudi a tegünčilen iregsen aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan /tere nom/ nigeken ber ügei-yin tulada bolai :: subudi a tegünčilen iregsen aliba nom-i ilete tegüsken burqan boluγsan ba : ene nomlaγsan-dur ünen ber ügei : qudal ber ügei buyu : tegüber tegünčilen iregsen qamuγ nom-ud-i burqan-u nom kemen nomlaǰuqui : subudi a qamuγ nom-ud kemegdekün tede ele bügüdeger /nom/ (34a)ügei buyu : tegüber qamuγ nom-ud-i burqan-u nom kemegdeyü ::

“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.’

2. H 153,n84

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

須菩提譬如有人其身妙大須菩提言世尊如來說人身妙大則非大身是故如來說名大身

須菩提譬如有人遍身大身須菩提言世尊是如來所說遍身大身則為非身是故說名遍身大身

譬如善實丈夫有具足身大身命者善實言若彼世尊如來丈夫說具足身大身非身彼世尊如來說彼故說名足身大身者

佛告善現譬如士夫具身大身具壽善現即白佛言世尊如來所說士夫具身大身如來說為非身是故說名具身大身

妙生譬如丈夫其身長大妙生言世尊如來說為大身者即說為非身是名大身

| rab ’byor ’di lta ste | dper na mi zhig lus dang ldan zhing lus chen por gyur pa bzhin no | | tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das de bzhin gshegs pas mi zhig lus dang ldan zhing lus chen po zhes gang gsungs pa de | de bzhin gshegs pas lus ma mchis par gsungs te | des na lus dang ldan zhing lus chen po zhes bgyi’o |

subudi a eyin uqaγdaqui adalidqabasu : uigen /kümün/ kümün-ü bey-e tegüsüged yeke bey-e-tü boluγsan metü bolai : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen a tegünčilen iregsedün kümün-ü bey-e tegüsüged yeke bey-e kemen aliba tere nomlaγsan-i tegünčilen iregsen bey-e ügei kemen nomlaγsan-iyar : tegüber bey-e-tü boluγad yeke bey-e kemegdeyü ::

“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

佛言須菩提菩薩亦如是若作是言我當滅度無量眾生則非菩薩佛言須菩提於意云何頗有實法名為菩薩須菩提言不也世尊實無有法名為菩薩是故佛說一切法無眾生無人無壽者

佛言如是須菩提如是須菩提若有菩薩說如是言我當般涅槃一切眾生則不應說名為菩薩須菩提汝意云何頗有一法名菩薩不須菩提言不也世尊佛言須菩提是故如來說一切法無我無眾生無壽者無受者

佛言如是須菩提如是須菩提若有菩薩說如是言我當般涅槃一切眾生則不應說名為菩薩須菩提汝意云何頗有一法名菩薩不須菩提言無有世尊佛言須菩提是故如來說一切法無我無眾生無壽者無受者

世尊言如是如是善實如是如是若菩薩如是語有眾生般涅槃滅度我不彼菩薩名說應彼何所因有善實有一法若菩薩名善實言不如此世尊世尊言眾生眾生者善實非眾生彼如來說彼故說名眾生者彼故如來說無我一切法無眾生無壽者無長養者無人一切法者

佛言善現如是如是若諸菩薩作如是言我當滅度無量有情是則不應說名菩薩何以故善現頗有少法名菩薩不善現答言不也世尊無有少法名為菩薩佛告善現有情有情者如來說非有情故名有情是故如來說一切法無有有情無有命者無有士夫無有補特伽羅等

佛告妙生如是如是若菩薩作是語我當度眾生令寂滅者則不名菩薩妙生頗有少法名菩薩不答言不爾世尊妙生是故如來說一切法無我無眾生無壽者無更求趣

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor de bzhin te | byang chub sems dpa’ gang ’di skad du bdag gis sems can rnams yongs su mya ngan las bzla’o zhes zer na de byang chub sems dpa’ zhes mi bya’o | | de ci’i phyir zhe na | rab ’byor gang byang chub sems dpa’ zhes bya ba’i chos de gang yang 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 bzhin gshegs pas chos thams cad ni sems can med pa | srog med pa | gang zag med pa zhes gsungs so |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen kü buyu tere tegünčilen kü bolumui . : aliba bodisdv-nar (34b)eyin kemen bi qamuγ amitan-i bari nirvan bolγabai kemen ögülebesü : tegüni bodisdv ülü kemegdemüi : tere yaγun-u tulada kemebesü : subudi a bodisdv kemegdekü tere nom-i nigeken ber bui kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere bnan buyu : ilaǰu tegüs nögčigsen ıarıil bolur-un : subudi a tegünü tulada qamuγ nom-ud amitan ügei : amin ügei budgali ügei boluyu : kemen tegünčilen iregsen nomlabai :

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

須菩提若菩薩作是言我莊嚴佛國土是不名菩薩何以故如來說莊嚴佛土莊嚴佛土者即非莊嚴是名莊嚴佛國土

須菩提若有菩薩說如是言我當莊嚴清淨佛土如此菩薩說虛妄言何以故須菩提莊嚴佛土者如來說則非莊嚴是故莊嚴清淨佛土

若善實菩薩如是語我佛土莊嚴成就彼亦如是不名說應彼何所因國土莊嚴國土莊嚴者善實非莊嚴彼如來說彼故說名國土莊嚴者

善現若諸菩薩作如是言我當成辦佛土功德莊嚴亦如是說何以故善現佛土功德莊嚴佛土功德莊嚴者如來說非莊嚴是故如來說名佛土功德莊嚴佛土功德莊嚴

妙生若有菩薩言我當成就佛土嚴勝佛土嚴勝者如來說為非是嚴勝是故如來說為嚴勝

| rab ’byor byang chub sems dpa’ gang zhig ’di skad du | bdag gis zhing bkod pa rnams bsgrub bo zhes zer na de yang de bzhin du brjod par bya’o | | de ci’i phyir zhe na | rab ’byor zhing bkod pa rnams zhing bkod pa rnams zhes bya ba de ni de dag bkod pa med par de bzhin gshegs pas gsungs pa’i phyir te | de bas na zhing bkod pa rnams zhes bya’o |

subudi a bodisdv-nar ked-be eyin kemen : bi ulus-un ǰokiyal-nuγud-i bütüge-bei kemen ögülebesü ele tegüni ber tegünčilen kü (35a)ögülegdeküi : tere yaγun-u tulada kemebesü : subudi a ulus-un ǰokiyal-nuγud /ulus-un ǰokiyal-nuγud/ kemegdekün : tede ǰokiyal-i ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber ulus-un ǰokiyal-nuγud kemegdeyü ::

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

須菩提若菩薩通達無我無我法者如來說名真是菩薩菩薩

須菩提若菩薩信見諸法無我諸法無我如來應供正遍覺說是名菩薩是名菩薩

若善實菩薩摩訶薩無我法無我法者信解彼如來應正遍知菩薩摩訶薩名說

善現若諸菩薩於無我法無我法深信解者如來應正等覺說為菩薩菩薩

妙生若有信解一切法無性一切法無性者如來說名真是菩薩菩薩

| rab ’byor byang chub sems dpa’ gang zhig chos rnams ni bdag med pa’o | | chos rnams ni bdag med pa’o zhes mos pa de ni de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis byang chub sems dpa’ byang chub sems dpa’ zhes brjod do |

subudi a ked-be bodisdv-nar eyin kemen qamuγ nom-ud bi ügei qamuγ nom-ud-i bi ügei buyu kemen taγalaγčin-i tegünčilen iregsen dayini daruγsan üneger tuγuluγsan /burqan/ yeke bodisdv maqasdv kemen ögülebei ::

“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

須菩提於意云何如來有肉眼不須菩提言如是世尊如來有肉眼佛言須菩提於意云何如來有天眼不須菩提言如是世尊如來有天眼佛言須菩提於意云何如來有慧眼不須菩提言如是世尊如來有慧眼佛言須菩提於意云何如來有法眼不須菩提言如是世尊如來有法眼佛言須菩提於意云何如來有佛眼不須菩提言如是世尊如來有佛眼

須菩提汝意云何如來有肉眼不須菩提言如是世尊如來有肉眼佛言須菩提汝意云何如來有天眼不須菩提言如是世尊如來有天眼佛言須菩提汝意云何如來有慧眼不須菩提言如是世尊如來有慧眼佛言須菩提汝意云何如來有法眼不須菩提言如是世尊如來有法眼佛言須菩提汝意云何如來有佛眼不須菩提言如是世尊如來有佛眼

彼何意念善實有如來肉眼善實言如是如是世尊有如來肉眼世尊言彼何意念善實有如來天眼善實言如是如是世尊有如來天眼世尊言彼何意念善實有如來慧眼善實言如是如是世尊有如來慧眼世尊言彼何意念善實有如來法眼善實言如是如是世尊有如來法眼世尊言彼何意念善實有如來佛眼善實言如是如是世尊有如來佛眼

佛告善現於汝意云何如來等現有肉眼不善現答言如是世尊如來等現有肉眼佛言善現於汝意云何如來等現有天眼不善現答言如是世尊如來等現有天眼佛言善現於汝意云何如來等現有慧眼不善現答言如是世尊如來等現有慧眼佛言善現於汝意云何如來等現有法眼不善現答言如是世尊如來等現有法眼佛言善現於汝意云何如來等現有佛眼不善現答言如是世尊如來等現有佛眼

妙生於汝意云何如來有肉眼不妙生言如是世尊如來有肉眼如來有天眼不如是世尊如來有天眼如來有慧眼不如是世尊如來有慧眼如來有法眼不如是世尊如來有法眼如來有佛眼不如是世尊如來有佛眼

subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-dür miqan nidün buyu (35b)kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere teyin kü buyu : tegün-čilen iregsen-dür miqan nidün bui bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-dür tngri-yin nidün buyu kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere teyin kü buyu : tegünčilen iregsen-dür tngri-yin nidün bui bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-dür bilig-ün nidün buyu kemen sedkimüyü subudi öčir-ün : ilaǰu tegüs nögčigsen (36a)a tere teyin kü buyu : tegünčilen iregsen-dür bilig-ün nidün bui bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-dür nom-un nidün buyu kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere teyin /kü/ buyu : tegünčilen iregsen-dür nom-un nidün bui bolai :: ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-dür burqan-u nidün buyu kemen sedkimüyü subudi öčir-ün : ilaǰu tegüs nögčigsen a tere teyin kü buyu : (36b)tegünčilen iregsen-dür burqan-u nidün bui bolai ::

“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 |

19. Cz 51,14-15

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

佛言須菩提於意云何如恒河中所有沙佛說是沙不須菩提言如是世尊如來說是沙佛言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世界寧為多不須菩提言彼世界甚多世尊佛告須菩提爾所世界中所有眾生若干種心住如來悉知何以故如來說諸心住皆為非心住是名為心住何以故須菩提過去心不可得現在心不可得未來心不可得

須菩提汝意云何於恒伽江所有諸沙如其沙數所有恒伽如諸恒伽所有沙數世界如是寧為多不須菩提言如是世尊此等世界其數甚多佛言須菩提爾所世界中所有眾生我悉見知心相續住有種種類何以故須菩提心相續住如來說非續住故說續住何以故須菩提過去心不可得未來心不可得現在心不可得

世尊言善善善實彼何意念善實所有恒伽大河沙雖然彼沙彼如來說善實言如是如是世尊如是如是善逝說彼如來彼沙世尊言彼何意念善實所有恒伽大河沙彼所有恒伽大河有所有彼中沙彼所有及世界有多彼世界有善實言多世尊多善逝彼世界有世尊言所有善實彼中世界中眾生彼等我種種有心流注知彼何所因心流注心流注者善實非流注此如來說彼故說名心流注者彼何所因過去善實心不可得未來心不可得現在心不可得

佛告善現於汝意云何乃至殑伽河中所有諸沙如來說是沙不善現答言如是世尊如是善逝如來說是沙佛言善現於汝意云何乃至殑伽河中所有沙數假使有如是等殑伽河乃至是諸殑伽河中所有沙數假使有如是等世界是諸世界寧為多不善現答言如是世尊如是善逝是諸世界其數甚多佛言善現乃至爾所諸世界中所有有情彼諸有情各有種種其心流注我悉能知何以故善現心流注心流注者如來說非流注是故如來說名心流注心流注所以者何善現過去心不可得未來心不可得現在心不可得

妙生於汝意云何如弶伽河中所有沙數復有如是沙等弶伽河隨諸河沙有爾所世界是為多不妙生言甚多世尊妙生此世界中所有眾生種種性行其心流轉我悉了知何以故妙生心陀羅尼者如來說為無持由無持故心遂流轉何以故妙生過去心不可得未來心不可得現在心不可得

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | gang g’a’i klung gi bye ma ji snyed pa gang g’a’i klung yang de snyed du gyur la | de dag gi bye ma ji snyed pa de snyed kyi ’jig rten gyi khams su gyur na ’jig rten gyi khams de dag ci mang ba yin nam | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | ’jig rten gyi khams de dag mang ba lags so | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’jig rten gyi khams de dag na sems can ji snyed yod pa de dag gi bsam pa tha dad pa’i sems kyi rgyud ngas rab tu shes so | | de ci’i phyir zhe na | rab ’byor sems kyi rgyud zhes bya ba ni de rgyud med par de bzhin gshegs pas gsungs pa’i phyir te | des na sems kyi rgyud zhes bya’o | | de ci’i phyir zhe na | rab ’byor ’das pa’i sems kyang dmigs su med | ma ’ongs pa’i sems kyang dmigs su med | da ltar byung ba’i sems kyang dmigs su med pa’i phyir ro |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : gangga mören-ü qumaki kedüi toγatan bügesü : tedüi kü toγatan gangga mören boluγad : tedeger-ün qumaki kedüi toγatan bügesü tedüi kü toγatan yirtinčü ulus bolbasu ele : tede yirtinčüs-i olan kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere teyin kü buyu : tede /yirtinčüs/ olan kü /buyu/ : /sayitur oduγsan-a olan kü bolumui : / ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere yirtinčü-dekin-e (37a)bükü kedüi toγatan tede amitan-u ǰöber-e öber-e/ onoqui qadaqui kiged : sedkil-ün kelkü ǰalγal-i sayitur medemüi /bi/ : tere yaγun-u tulada kemebesü : subudi a sedkil-ün ǰalγal sedkil-ün ǰalγal kemegde . küi kemebesü : tegüni kelkü ǰalγal ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber sedkil-ün kelkü ǰalγal kemegdeyü :: tere yaγun-u tulada kemebesü : subudi a nögčigsen sedkil ber üǰegdeküi ügei : irege edügüi sedkil ber üǰegdeküi ügei : edüged-ün sedkil ber üǰegdeküi ügei-yin tulada balai ::

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

須菩提於意云何若有人以滿三千大千世界七寶持用布施是善男子善女人以是因緣得福多不須菩提言如是世尊此人以是因緣得福甚多佛言如是如是須菩提彼善男子善女人以是因緣得福德聚多須菩提若福德聚有實如來則不說福德聚福德聚

須菩提汝意云何若有人以滿三千大千世界七寶而用布施是善男子善女人以是因緣得福多不須菩提言甚多世尊甚多修伽陀佛言如是須菩提如是彼善男子善女人以是因緣福聚多佛言須菩提若福德聚但名為聚如來則不應說是福德聚是福德聚

須菩提汝意云何若有人以滿三千大千世界七寶而用布施是善男子善女人以是因緣得福多不須菩提言甚多世尊甚多修伽陀佛言如是須菩提如是彼善男子善女人以是因緣得福聚多佛言須菩提若福德聚但名為聚如來則不應說是福德聚是福德聚

彼何意念善實若有善家子若善家女若三千大千世界七寶滿作已施與雖然彼善家子若善家女若彼緣多福聚生善實言多世尊多善逝世尊言如是如是善實如是如是多彼善家子若善家女若彼緣多福聚生無量不可數福聚福聚者善實非聚彼如來說彼故說名福聚者若復善實福聚有不如來說福聚福聚者

佛告善現於汝意云何若善男子或善女人以此三千大千世界盛滿七寶奉施如來應正等覺是善男子或善女人由是因緣所生福聚寧為多不善現答言甚多世尊甚多善逝佛言善現如是如是彼善男子或善女人由此因緣所生福聚其量甚多何以故善現若有福聚如來不說福聚福聚

妙生於汝意云何若人以滿三千大千世界七寶布施是人得福多不妙生言甚多世尊妙生若此福聚是福聚者如來則不說為福聚福聚

| rab ’byor ’di ji snyam du sems | gang gis stong gsum gyi stong chen po’i ’jig rten gyi khams ’di rin po che sna bdun gyis yongs su gang bar byas te sbyin pa byin na | rigs kyi bu’am | rigs kyi bu mo de gzhi de las bsod nams mang du bskyed dam | rab ’byor gyis gsol pa | bcom ldan ’das mang lags so | | bde bar gshegs pa mang lags so | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bzhin no | | de de bzhin te | rigs kyi bu’am | rigs kyi bu mo de gzhi de las bsod nams kyi phung po mang po bskyed do | | rab ’byor gal te bsod nams kyi phung por gyur na | bsod nams kyi phung po bsod nams kyi phung po zhes de bzhin gshegs pa mi gsung ngo |

subudi a (37b)egüni ker kemen sedkimüi : ked-be ene γurban miogγan yeke mingγan yirtinčü-yi /doloγan/ erdini-ber sayitur dügürgeǰü : öglige ögbesü ele : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid tere tegünü siltaγan-ača eng olan buyan-nuγud törögülümüyü : subudi öčirün : ilaǰu tegüs nögčigsen a olan buyu : sayibar oduγsan a olan kü bolumui : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen kü buyu : tere tegünčilen kü bolumui : tere iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid tere sitügen-eče olan (38a)buyan-u čoγča-nuγud törökü boluyu : subudi a basa /ker ber/ buyan-u čoγča /büged/ buyan-u čoγča bolqu bolbasu ele : buyan-u čoγča buyan-u čoγča kemen tegünčilen iregsed ülü nomlayu :

“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

須菩提於意云何佛可以具足色身見不須菩提言不也世尊如來不應以色身見何以故如來說具足色身即非具足色身是故如來說名具足色身

須菩提汝意云何可以具足色身觀如來不須菩提言不也世尊不可以具足色身觀於如來何以故此具足色身如來說非具足色身是故如來說名具足色身

須菩提汝意云何可以具足色身觀如來不須菩提言不可世尊不可以具足色身觀於如來何以故此具足色身如來說非具足色身是故如來說名具足色身

彼何意念善實色身成就如來見應善實言不如此世尊非色身成就如來見應彼何所因色身成就色身成就者世尊非成就此如來說彼故說名色身成就者

佛告善現於汝意云何可以色身圓實觀如來不善現答言不也世尊不可以色身圓實觀於如來何以故世尊色身圓實色身圓實者如來說非圓實是故如來說名色身圓實色身圓實

妙生於汝意云何可以色身圓滿觀如來不不爾世尊不應以色身圓滿觀於如來何以故色身圓滿色身圓滿者如來說非圓滿是故名為色身圓滿

| rab ’byor ’di ji snyam du sems | gzugs kyi sku yongs su grub pas de bzhin gshegs par blta’am | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | gzugs kyi sku yongs su grub pas de bzhin gshegs par mi blta’o | | de ci’i slad du zhe na | bcom ldan ’das gzugs kyi sku yongs su grub pas gzugs kyi sku yongs su rdzogs pa zhes bgyi ba ni de yongs su grub pa ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na gzugs kyi sku yongs su grub pa zhes bgyi’o |

subudi a egüni ker kemen sedkimüi : önggetü bey-e sayitur bütügsen-iyer tegünčilen iregsen kemen üǰegdeküi kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu buyu : öngge-tü bey-e sayitur bütügsen-iyer : tegünčilen ǰiregsen/ kemen ülü üǰegdeküi buyu : tere yaγun-u tulada kemebesü : ilaǰu tegüs nögčigsen a öngge-tü (38b)bey-e sayitur bütügsen /öngge-tü bey-e sayitur bütügsen/ kemegdeküi kemebesü : tegün-i sayitur bütügsen ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber öngge-tü bey-e sayitur bütügsen kemegdeyü ::

“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

佛言須菩提於意云何如來可以具足諸相見不須菩提言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故如來說名諸相具足

佛言須菩提汝意云何可以具足諸相觀如來不須菩提言不也世尊不可以具足諸相觀於如來何以故此具足相如來說非具足相是故如來說具足相

佛言須菩提汝意云何可以具足諸相觀如來不須菩提言不可世尊不可以具足諸相觀於如來何以故此具足相如來說非具足相是故如來說具足相

世尊言彼何意念善實相具足如來見應善實言不如此世尊非相具足如來見應彼何所因此世尊相具足如來說非相具足如來說彼故說名相具足者

佛告善現於汝意云何可以諸相具足觀如來不善現答言不也世尊不可以諸相具足觀於如來何以故世尊諸相具足諸相具足者如來說為非相具足是故如來說名諸相具足諸相具足

妙生可以具相觀如來不不爾世尊不應以具相觀於如來何以故諸具相者如來說非具相是故如來說名具相

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | mtshan phun sum tshogs pas de bzhin gshegs par blta’am | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | mtshan phun sum tshogs pas de bzhin gshegs par mi blta’o | | de ci’i slad du zhe na | de bzhin gshegs pas mtshan phun sum tshogs par gang gsungs pa de mtshan phun sum tshogs pa ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na mtshan phun sum tshogs pa zhes bgyi’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegüs sayin lagšan-tu-yin tula tegünčilen iregsen kemen /üǰegdeküi kemen/ sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu buyu : tegüs sayin lagšan-tu-yin siltaγabar tegünčilen iregsen kemen ülü üǰegdeküi buyu : tere (39a)yaγun-u tulada kemebesü : tegünčilen iregsed-ün aliba tegüs sayin lagšan kemen tere /nomlaγsan-i/ tegüs sayin lagšan ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber tegüs sayin lagšan kemegdeyü ::

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 |

20. H 154,n100: “na” deleted

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

佛言須菩提於意云何汝謂如來作是念我當有所說法耶須菩提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何以故須菩提如來說法說法者無法可說是名說法

佛言須菩提汝意云何如來有如是意我今實說法耶須菩提若有人言如來實能說法汝應當知是人由非實有及以邪執起誹謗我何以故須菩提說法說法實無有法名為說法

世尊言彼何意念善實雖然如來如是念我法說善實言不如此世尊不如來如是念我法說世尊言若我善實如是語如來法說誹謗我彼善實不實取彼何所因法說法說者善實無有法若法說名可得

佛告善現於汝意云何如來頗作是念我當有所說法耶善現汝今勿當作如是觀何以故善現若言如來有所說法即為謗我為非善取何以故善現說法說法者無法可得故名說法

妙生於汝意云何如來作是念我說法耶汝勿作是見若言如來有所說法者則為謗我何以故言說法說法者無法可說是名說法

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor ’di ji snyam du sems | de bzhin gshegs pa ’di snyam du ngas chos bstan to zhes dgongs so snyam na | rab ’byor | de ltar mi blta ste | de bzhin gshegs pas gang bstan pa’i chos de gang yang med do | | rab ’byor | su zhig ’di skad du de bzhin gshegs pas chos bstan to zhes zer na | rab ’byor de ni med pa dang log par zin pas nga la skur bar ’gyur ro | | de ci’i phyir zhe na | rab ’byor chos bstan pa zhes bya ba dmigs par ’gyur ba’i chos bstan pa chos bstan pa zhes bya ba de gang yang med pa’i phyir ro |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a egüni ker kemen sedkimüi : tegünčilen iregsen eyin kemen nom-i nomlamui bi kemen sedkimüyü : kemen sedkibesü ele : subudi a tegüni teyin ülü sedkigdeküi : tegünčilen iregsen-e nomlaγ-daγsan aliba tere nom nigeken ber ügei bolai :: subudi a ked-be eyin kemen tegünčilen iregsen nom-i (39b)nomlabai kemen ögülebesü : subudi a tere kö ügei boluγad : buruγu alǰiyas-a bariγdaγsan-iyar namayi čimaduγsan bolqu boluyu : tere yaγun-u tulada kemebesü : subudi a nom nomlaqui kemegdeküi kemebesü : aliba /nom nomlaqui/ nom nomlaqui kemen ǰoriγdaqui : tere nom nigeken ber ügei-yin tulada bolai ::

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

爾時須菩提白佛言世尊頗有眾生於未來世聽聞正說如是等相此經章句生實信不佛告須菩提彼非眾生非非眾生何以故須菩提彼眾生者如來說非眾生非非眾生故說眾生

爾時命者善實世尊邊如是言雖然世尊當有未來頗有眾生後時後長時後分五百正法破壞時中轉時中若此如是色類法說聞已信當有世尊言不彼善實眾生非不眾生彼何所因眾生眾生者善實一切彼非眾生彼如來說彼故說名眾生者

爾時具壽善現白佛言世尊於當來世後時後分後五百歲正法將滅時分轉時頗有有情聞說如是色類法已能深信不佛言善現彼非有情非不有情何以故善現一切有情者如來說非有情故名一切有情

妙生白佛言世尊於當來世頗有眾生聞說是經生信心不佛告妙生有生信者彼非眾生非非眾生何以故眾生眾生者如來說非眾生是名眾生

| de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad gsol to | | bcom ldan ’das ma ’ongs pa’i dus na sems can gang dag ’di lta bu’i chos bstan pa ’di thos nas mngon par yid ches par ’gyur ba mchis sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de dag ni sems can yang ma yin sems can med pa yang ma yin no | | de ci’i phyir zhe na | rab ’byor sems can rnams zhes bya ba ni de bzhin gshegs pas de dag sems can med par gsungs pa’i phyir te | des na sems can rnams zhes bya’o |

tendeče ilaǰu tegüs /nögčigsen burqan-a/ amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a qoyina ireküi čaγ-tur ked-be amitan ene menü nomlaγsan nom-i sonosču ilete süsülǰü bisiregčin bolqu bolumuyu kemen öčibesü (40a)ilaǰu tegüs nogčıgsen ǰarliγ bolur-un : subudi a tedeger kemebesü amitan ber busu : amitan ügei ber busu buyu : tere yaγun-u tulada kemebesü : subudi a amitan kemegdekön kemebesü : tegünčilen iregsen tede amitan-i ügei kemen nomlaγsan-u tulada buyu : tegüber amitan-nuγud kemegdeyü ::

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

佛言須菩提於意云何如來得阿耨多羅三藐三菩提耶須菩提言不也世尊世尊無有少法如來得阿耨多羅三藐三菩提佛言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

須菩提汝意云何頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不也世尊無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是乃至無有如微塵法如來所捨如來所得是故說名阿耨多羅三藐三菩提平等平等

須菩提汝意云何頗有一法如來所得名阿耨多羅三藐三菩提不須菩提言不得世尊無有一法如來所得名阿耨多羅三藐三菩提佛言如是須菩提如是乃至無有如微塵法如來所捨如來所得是故說名阿耨多羅三藐三菩提平等平等

彼何意念善實雖然有法若如來無上正遍知證覺命者善實言無有彼世尊有法若如來無上正遍知世尊言如是如是善實如是如是微小彼中法無有不可得彼故說名無上正遍知者

佛告善現於汝意云何頗有少法如來應正等覺現證無上正等菩提耶具壽善現白佛言世尊如我解佛所說義者無有少法如來應正等覺現證無上正等菩提佛言善現如是如是於中少法無有無得故名無上正等菩提

妙生於汝意云何佛得無上正等覺時頗有少法所證不妙生言實無有法是佛所證佛告妙生如是如是此中無有少法可得故名無上正等菩提

| 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 |

subudi a egüni ker kemen sedkimüi : tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan /tere/ nom-i nigeken ber bui kemen sedkimüyü : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen (40b)a tegünčilen iregsen-ü aliba deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan tere nom nigeken ber ügei bolai : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen /kü/ buyu : tere tegünčilen kü bolumui tegün-dür nom üčügüken ber ülü üǰegdeged ügei /buyu/ : tegüber deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ kemego deyü ::

“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

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眾生無人無壽者得平等阿耨多羅三藐三菩提一切善法得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非善法是名善法

復次須菩提諸佛諸佛覺知無有差別是故說名阿耨多羅三藐三菩提復次須菩提此法平等無有高下是名阿耨多羅三藐三菩提復次須菩提由無我無眾生無壽者無受者等此法平等故名阿耨多羅三藐三菩提復次須菩提由實善法具足圓滿得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非法故名善法

復次須菩提諸佛覺知無有差別是故說名阿耨多羅三藐三菩提復次須菩提此法平等無有高下是名阿耨多羅三藐三菩提復次須菩提由法無我無眾生無壽者無受者等此法平等故名阿耨多羅三藐三菩提復次須菩提由實善法具足圓滿得阿耨多羅三藐三菩提須菩提所言善法善法者如來說非法故名善法

雖然復次時善實平等正法彼不中有不平等彼故說名無上正遍知者無我故無壽故無眾生故無人故平等無上正遍知一切善法證覺善法善法者善實非法如是彼如來說彼故說名善法者

復次善現是法平等於其中間無不平等故名無上正等菩提以無我性無有情性無命者性無士夫性無補特伽羅等性平等故名無上正等菩提一切善法無不現證一切善法無不妙覺善現善法善法者如來一切說為非法是故如來說名善法善法

妙生是法平等無有高下故名無上正等菩提以無我無眾生無壽者無更求趣性其性平等故名無上正等菩提一切善法皆正覺了故名無上正等正覺

| 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 |

basa subudi a tere /nom/ tegsi sača buyu : tegün-dür sača busu nigeken ber ügei-yin tulada tegüber deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ kemegdeyü :: (41a)tere deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ /kemebesü/ bi ügei : amitan ügei : amin ügei . budgali ügegüi-e sačaγu kü buyu : buyan-tu qamuγ nom-ud-iyar ilete tegüsken burqan bolqu boluyu : subudi a buyan-tu nom-ud buyan-tu nom-ud kemegdeküi kemebesü tede nom-ud ügei kö kemen tegünčilen iregsen nomlaǰuqui : tegüber buyan-tu nom-nuγud kemegdeyü ::

“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

須菩提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一千分不及一百千萬分不及一歌羅分不及一數分不及一優波尼沙陀分不及一乃至算數譬喻所不能及

須菩提三千大千世界所有諸須彌山王如是等七寶聚滿此世界有人持用布施若人從此般若波羅蜜經乃至四句偈等受持讀誦為他正說所得功德以前功德比此功德百分不及一千萬億分不及一窮於算數不及其一乃至威力品類相應譬喻所不能及

若復善實所有三千大千世界須彌山王彼所有聚七寶普散如來應等正遍知施與若此智慧彼岸到乃至四句等偈受已為他等分別此善實福聚彼前者福聚百上亦數不及千上亦百千上亦俱致百千上亦俱致那由他百千上亦僧企耶亦迦羅亦算亦譬喻亦憂波泥奢亦乃至譬喻亦不及

復次善現若善男子或善女人集七寶聚量等三千大千世界其中所有妙高山王持用布施若善男子或善女人於此般若波羅蜜多經中乃至四句伽他受持讀誦究竟通利及廣為他宣說開示如理作意善現前說福聚於此福聚百分計之所不能及如是千分若百千分若俱胝百千分若俱胝那庾多百千分若數分若計分若算分若喻分若烏波尼殺曇分亦不能及

妙生善法者如來說為非法故名善法妙生若三千大千世界中所有諸妙高山王如是等七寶聚有人持用布施若復有人於此經中乃至一四句頌若自受持及為他說以前福聚比此福聚假令分此以為百分彼亦不能及一分或千分億分算分勢分數分因分乃至譬喻亦不能及一

| 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 |

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

須菩提於意云何汝謂如來作是念我度眾生耶須菩提莫作是念何以故實無有眾生如來度者佛言須菩提若有實眾生如來度者如來則有我人眾生壽者相須菩提如來說有我者則非有我而毛道凡夫生者以為有我須菩提毛道凡夫生者如來說名非生是故言毛道凡夫生

須菩提汝意云何如來作是念我度眾生耶須菩提汝今不應作如是念何以故實無眾生如來所度須菩提若有眾生如來所度即是我執眾生執壽者執受者執須菩提此我等執如來說非執嬰兒凡夫眾生之所執故須菩提嬰兒凡夫眾生者如來說非眾生故說嬰兒凡夫眾生

彼何意念善實雖然如來如是念我眾生度脫不復彼善實如是見應彼何所因有無善實無有一眾生若如來度脫若復善實有如是眾生有若彼如來度脫彼如是如來我取有眾生取壽取人取有我取我取者善實非取此如來說彼小兒凡夫生取小兒凡夫生小兒凡夫生者善實非生彼如來說彼故說名小兒凡夫生者

佛告善現於汝意云何如來頗作是念我當度脫諸有情耶善現汝今勿當作如是觀何以故善現無少有情如來度者善現若有有情如來度者如來即應有其我執有有情執有命者執有士夫執有補特伽羅等執善現我等執者如來說為非執故名我等執而諸愚夫異生強有此執善現愚夫異生者如來說為非生故名愚夫異生

妙生於汝意云何如來度眾生不汝莫作是見如來度眾生何以故曾無有一眾生是如來度者若有眾生是如來度者如來則有我見眾生見壽者見更求趣見妙生我等執者如來說為非執而諸愚夫妄為此執妙生愚夫眾生如來說為非生故名愚夫眾生

| 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.’

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

須菩提於意云何可以相成就得見如來不須菩提言如我解如來所說義不以相成就得見如來佛言如是如是須菩提不以相成就得見如來佛言須菩提若以相成就觀如來者轉輪聖王應是如來是故非以相成就得見如來爾時世尊而說偈言

須菩提汝意云何可以具足相觀如來不須菩提言如我解佛所說義不以具足相應觀如來佛言如是須菩提如是不以具足相應觀如來何以故若以具足相觀如來者轉輪聖王應是如來是故不以具足相應觀如來是時世尊而說偈言

彼何意念善實相具足如來見應善實言不如此世尊如我世尊說義解我不相具足如來見應世尊言善善善實如是如是善實如如語汝不相具足如來見應彼何所因彼復善實相具足如來見應有彼王轉輪如來有彼故不相具足如來見應此相非相故如來見應爾時命者善實世尊邊如是言如我世尊世尊說義解我不相具足如來見應爾時世尊彼時此伽陀說

佛告善現於汝意云何可以諸相具足觀如來不善現答言如我解佛所說義者不應以諸相具足觀於如來佛言善現善哉善哉如是如是如汝所說不應以諸相具足觀於如來善現若以諸相具足觀如來者轉輪聖王應是如來是故不應以諸相具足觀於如來如是應以諸相非相觀於如來爾時世尊而說頌曰

妙生於汝意云何應以具相觀如來不不爾世尊不應以具相觀於如來妙生若以具相觀如來者轉輪聖王應是如來是故不應以具相觀於如來應以諸相非相觀於如來爾時世尊而說頌曰

| rab ’byor ’di ji snyam du sems mtshan phun sum tshogs pas de bzhin gshegs par blta’am | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags te | mtshan phun sum tshogs pas de bzhin gshegs par mi blta’o | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor de de bzhin te | mtshan phun sum tshogs pas de bzhin gshegs par mi blta’o | | rab ’byor gal te mtshan phun sum tshogs pas de bzhin gshegs par blta bar gyur na ’khor los bsgyur ba’i rgyal po yang de bzhin gshegs par ’gyur te de bas na mtshan phun sum tshogs pas de bzhin gshegs par mi blta’o | | de nas bcom ldan ’das la tshe dang ldan pa rab ’byor gyis ’di skad ces gsol to | | bcom ldan ’das kyis gsungs pa’i don bdag gis ’tshal ba ltar na mtshan phun sum tshogs pas de bzhin gshegs par mi blta’o | | de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to |

subudi a egüni ker kemen sedkimüi : tegüs sayin lagšan-tu-yin tula tegünčilen iregsen kemen ülegdeküi kemen sedkimüyü : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu buyu : tegüs sayin lagšan-tu-yin siltaγabar tegünčilen iregsen kemen /ülü/ ülegdeküi buyu : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a tere tegünčilen kü buyu : tere tegünčilen kü (43a)bolumui : tegüs sayin lagšan-tu-yin /siltaγabar/ tegünčilen iregsen kemen /ülü kü ülegdeküi : subudi a ker ber tegüs sayin lagšan-tu-yin tula tegünčilen iregsen kemen / üǰeküi bolbasu ele : čakravarti qaγan ber tegün-čilen iregsen bolqu boluyu : tegüber tegüs sayin·lagšan-tuyin siltaγabar tegünčilen iregsen kemen ülü üǰegdeküi :: tendeče ilaǰu tegüs nögčigsen-e amin qabiy-a-tu subudi eyin kemen öčibei : ilaǰu tegüs nögčigsen a /ilaǰu tegüs nögčigsen-ü/ ker nomlaγsan-u udq-a-yi inu nadur medegdegsen metü-iyer bolbasu : tegüs (43b)sayin lagšan-tu-yin siltaγabar tegünčilen iregsen kemen ülü /üǰemüi bi/ : tendeče ilaǰu tegüs nögčigsen tere čaγ-tur edeger silüg-üd-i nomlabai ::

“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

若以色見我以音聲求我是人行邪道不應得見我

若我色見若我聲求邪解脫行不我見彼

諸以色觀我　以音聲尋我彼生履邪斷　不能當見我

若以色見我以音聲求我是人起邪觀不能當見我

ked-be namayi öngge kemen üǰeǰü :
ked-be namayi daγun kemen medebesü :
buruγu alǰiyas mör-tür orolduγsan buyu :
tedeger aran namayi ülü üǰen bui ::

“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 ||

彼如來妙體即法身諸佛法體不可見彼識不能知

由法應見佛調御法為身此法非識境法如深難見

法體佛見應法身彼如來法體及不識故彼不能知

應觀佛法性　即導師法身法性非所識　故彼不能了

應觀佛法性即導師法身法性非所識故彼不能了

/qamuγ burqan/ nom-un činar-i üǰegsen :
qamuγ uduriduγčid nom-un bey-e-tü :
nom-un činar medegdeküi-e busu-yin tula :
tegüni teyin büged meden ülü čidaγu ::

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

須菩提於意云何如來可以相成就得阿耨多羅三藐三菩提須菩提莫作是念如來以相成就得阿耨多羅三藐三菩提須菩提汝若作是念菩薩發阿耨多羅三藐三菩提心者說諸法斷滅相須菩提莫作是念何以故菩薩發阿耨多羅三藐三菩提心者不說諸法斷滅相

須菩提汝意云何如來可以具足相得阿耨多羅三藐三菩提不須菩提汝今不應作如是見如來以具足相得阿耨多羅三藐三菩提何以故須菩提如來不由具足相得阿耨多羅三藐三菩提須菩提若汝作是念如來有是說行菩薩乘人有法可滅須菩提汝莫作此見何以故如來不說行菩薩乘人有法可滅及以永斷

彼何意念善實相具足如來無上正遍知證覺不復彼善實如是見應彼何所因不善實相具足如來無上正遍知證覺復時彼善實有如是語菩薩乘發行有法破滅施設斷不復善實如是見應彼何所因不菩薩乘發行有法破滅施設不斷

佛告善現於汝意云何如來應正等覺以諸相具足現證無上正等覺耶善現汝今勿當作如是觀何以故善現如來應正等覺不以諸相具足現證無上正等菩提復次善現如是發趣菩薩乘者頗施設少法若壞若斷耶善現汝今勿當作如是觀諸有發趣菩薩乘者終不施設少法若壞若斷

妙生諸有發趣菩薩乘者其所有法是斷滅不汝莫作是見何以故趣菩薩乘者其法不失

| rab ’byor ’di ji snyam du sems | mtshan phun sum tshogs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas so snyam du ’dzin na | rab ’byor khyod kyis de ltar mi blta ste | rab ’byor mtshan phun sum tshogs pas de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas kyis bla na med pa yang dag par rdzogs pa’i byang chub mngon par rdzogs par sangs rgyas pa med do | | rab ’byor ’di ji snyam du sems | byang chub sems dpa’i theg pa la yang dag par zhugs pa rnams kyis chos la la zhig rnam par bshig gam | chad par btags pa snyam du ’dzin na | rab ’byor de ltar mi blta ste | byang chub sems dpa’i theg pa la yang dag par zhugs pa rnams kyis chos gang yang rnam par bshig pa’am | chad par btags pa med do |

subudi a egüni ker kemen sedkimüi : tegüs (44a)sayin lagšan-iyar tegünčilen iregsen dayini daruγsan /tengsel ügei/ ünen tegüs tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluyu : kemen sedkibesü ele : subudi /a/ či tegüni teyin kü ülü sedkigdeküi : subudi a lagšan qotola tegüsügsen-iyer tegünčilen iregsen dayini daruγsan üneger tuγuluγsan /burqan/ tengsel ügei /ünen tegüs/ tuγuluγsan bodi qutuγ-i ilete tegüsken burqan boluγsan ügei bolai : subudi a či /eyin kemen/ bodisdv-nar-un kölgen-dür ünen-iyer orolduγsad /nom-i ked-be/ (44b)teyin büged ebdegsen ba tasurqai-a qomuslaγsan kemen sedkibesü ele : subudi a tegüni teyin ülü sedkigdeküi buyu : bodisdvnar-un kölgen-dür ünen-iyer oro-γsad nigeken ber nom-i teyin büged ebdegsen ba : tasurqai-a qomuslaγsan ügei bolai ::

“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

須菩提若善男子善女人以滿恒河沙等世界七寶持用布施若有菩薩知一切法無我得無生法忍此功德勝前所得福德須菩提以諸菩薩不取福德故須菩提白佛言世尊菩薩不取福德佛言須菩提菩薩受福德不取福德是故菩薩取福德

須菩提若有善男子善女人以滿恒伽沙等世界七寶持用布施若有菩薩於一切法無我無生得無生忍以是因緣所得福德最多於彼須菩提行大乘人不應執取福德之聚須菩提言此福德聚可攝持不佛言須菩提此福德聚可得攝持不可執取是故說此福德之聚應可攝持

若復善實善家子若善家女若恒伽河沙等世界七寶滿作已施與若菩薩摩訶薩無我無生中法中忍得此如是彼緣多過福聚生不復善實菩薩福聚取應命者善實言不世尊菩薩福聚取應世尊言取應善實不取應彼故說名取應

復次善現若善男子或善女人以殑伽河沙等世界盛滿七寶奉施如來應正等覺若有菩薩於諸無我無生法中獲得堪忍由是因緣所生福聚甚多於彼復次善現菩薩不應攝受福聚具壽善現即白佛言世尊云何菩薩不應攝受福聚佛言善現所應攝受不應攝受是故說名所應攝受

妙生若有男子女人以滿弶伽河沙世界七寶布施若復有人於無我理不生法中得忍解者所生福聚極多於彼無量無數妙生菩薩不應取其福聚妙生言菩薩豈不取福聚耶佛告妙生是應正取不應越取是故說取

| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang gis ’jig rten gyi khams gang g’a’i bye ma snyed dag rin po che sna bdun gyis rab tu gang bar byas te sbyin par byin pa bas | byang chub sems dpa’ gang zhig chos rnams bdag med cing skye ba med pa la bzod pa thob na de nyid gzhi de las bsod nams kyi phung po ches mang du bskyed do | | yang rab ’byor byang chub sems dpas bsod nams kyi phung po yongs su gzung bar mi bya’o | | tshe dang ldan pa rab ’byor gyis gsol pa | bcom ldan ’das byang chub sems dpas bsod nams kyi phung po yongs su gzung bar mi bgyi lags sam | bcom ldan ’das kyis bka’ stsal pa | rab ’byor yongs su gzung mod kyis log par mi gzung ste | des na yongs su gzung ba zhes bya’o |

subudi /a/ basa iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ked-be gangga mören-ü qumaki-yin toγatan /yirtinčü-yi/ doloγan ǰüil erdinis-iyer sayitur ügürgeǰü : öglige öggügsen-eče ken tere /bodisdv-nar ene nom-un ǰüil-i/ bi (45a)/ügei/ töröl ügei-dür /küličekü-yi/ olbasu ele : tere /kü/ büged tere siltaγan-ača asuru olan toγ-a tomsi ügei čaγlasi ügei buyan-u čoγčas-i törögülüyü :: basa subudi a bodisdv-nar buyan-u čoγča-yi sayitur eǰelen ülü bariγda-qu : amin qabiy-a-tu subudi öčir-ün : ilaǰu tegüs nögčigsen a bodisdv-nar buyan-u čoγča-yi sayitur ülü kü barimuyu : ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a sayitur barimui ǰ-a : alǰiyas ülü bariγdaqui buyu : tegüber sayitur eǰelen bariqui kemegdeyü ::

“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.’

3. H 157,n117

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

須菩提若有人言如來若去若來若住若坐若臥是人不解我所說義何以故如來者無所至去無所從來故名如來

須菩提若有人言如來行住坐臥是人不解我所說義何以故須菩提如來者無所行去無所從來是故說名如來應供正遍覺知

須菩提若有人言如來行住坐臥是人不解我所說義何以故須菩提如來者無所行去亦無所從來是故名如來應供正遍覺知

雖然復次時善實若有如是語如來去若不去若住若坐若臥若如法不我善實說義解彼何所因如來者善實說名無所去無所來彼故說名如來應正遍知者

復次善現若有說言如來若去若來若住若坐若臥是人不解我所說義何以故善現言如來者即是真實真如增語都無所去無所從來故名如來應正等覺

妙生如有說言如來若來若去若坐若臥者是人不解我所說義何以故妙生都無去來故名如來

basa subudi a ked be eyin kemen (45b)tegünčilen iregsen odumui ba : iremüi ba : bosumui ba : saγumui ba : untamui kemen ögülebesü tegünü udq-a-yi nomlaǰu ülü čidamui bi : tere yaγun-u tulada kemebesü : /subudi a tegünčilen iregsed tere kemebesü/ qamiγ-a ber ese oduγsan qamiγ-a-ača ber ese iregsen-ü tulada buyu : tegüber tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan kemegdeyü ::

“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

須菩提若善男子善女人以三千大千世界微塵復以爾許微塵世界碎為微塵阿僧祇須菩提於意云何是微塵眾寧為多不須菩提言彼微塵眾甚多世尊何以故若是微塵眾實有者佛則不說是微塵眾何以故佛說微塵眾則非微塵眾是故佛說微塵眾

須菩提若善男子善女人以三千大千世界地大微塵燒成灰末合為墨丸如微塵聚須菩提汝意云何是鄰虛聚寧為多不須菩提言彼鄰虛聚甚多世尊何以故世尊若鄰虛聚是實有者世尊則不應說名鄰虛聚何以故世尊所說此鄰虛聚如來說非鄰虛聚是故說名為鄰虛聚

若復善實善家子若善家女若所有三千大千世界地塵彼如是色類墨作已乃至如是不可數譬如最小聚彼何意念善實雖然彼多最小聚有善實言如是如是世尊多彼最小聚有彼何所因彼世尊聚有不世尊說最小聚者彼何所因若彼世尊最小聚說非聚彼如來說彼故說名最小聚者

復次善現若善男子或善女人乃至三千大千世界大地極微塵量等世界即以如是無數世界色像為墨如極微聚善現於汝意云何是極微聚寧為多不善現答言是極微聚甚多世尊甚多善逝何以故世尊若極微聚是實有者佛不應說為極微聚所以者何如來說極微聚即為非聚故名極微聚

妙生若有男子女人以三千大千世界土地碎為墨塵妙生於汝意云何是極微聚寧為多不妙生言甚多世尊何以故若聚性是實者如來不說為極微聚極微聚何以故極微聚者世尊說為非極微聚故名極微聚

| yang rab ’byor rigs kyi bu’am | rigs kyi bu mo gang gis stong gsum gyi stong chen po’i ’jig rten gyi khams na sa’i rdul rnams ji snyed yod pa de dag ’di lta ste dper na rdul phra rab kyi tshogs bzhin du phye mar byas na | rab ’byor ’di ji snyam du sems | rdul phra rab kyi tshogs de mang ba yin nam | rab ’byor gyis gsol pa | bcom ldan ’das de de lta lags te | rdul phra rab kyi tshogs de mang ba lags so | | de ci’i slad du zhe na | bcom ldan ’das gal te tshogs shig mchis par gyur na | bcom ldan ’das kyis rdul phra rab kyi tshogs zhes bka’ mi stsol ba’i slad du’o | | de ci’i slad du zhe na | bcom ldan ’das kyis rdul phra rab kyi tshogs zhes gang gsungs pa de tshogs ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na rdul phra rab kyi tshogs zhes bgyi’o |

basa subudi a iǰaγur-tanu kobegüd ba iǰaγur-tanu kid ked-be γurban mingγan yeke mingγan yirtinčü ulus-taki kedüi toγatan bükü γaǰarun tedeger toγosun-i eyin (46a)uqaγdaqui adalidqabasu. masi narin toγosun-u ayimaγ metü narin bolγabasu : subudi a egüni ker kemen sedkimüi : masi narin toγosun-u tede ayimaγ-i /olan buyu/ kemen sedkimüyü : subudi očir-ün : ilaǰu tegüs nogčigsen a tere teyin kü buyu : masi narin /tere/ toγosun-u ayimaγ olan kü bolumui : tere yaγun-u tulada kemebesü : ilaǰu tegüs nogčigsen a ker ber ayimaγ-ud bui /ele/ bolbasu : ilaǰu tegüs nogčigsen masi narin toγosun-u ayimaγ kemen ülü nomlaqu-yin tulada bolai : tere yaγun-u tulada (46b)kemebesü : ilaǰu tegüs nogčigsen-ü aliba masi narin toγosun-u ayimaγ kemen nomlaγsan tegüni ayimaγ ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber masi narin toγosun-u ayimaγ kemegdeyü ::

“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

世尊如來所說三千大千世界則非世界是故佛說三千大千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故佛說一合相佛言須菩提一合相者則是不可說但凡夫之人貪著其事

如來所說三千大千世界則非世界故說三千大千世界何以故世尊若執世界為實有者是聚一執此聚一執如來說非執故說聚一執佛世尊言須菩提此聚一執但世言說須菩提是法非可言法嬰兒凡夫偏言所取

若及如來說三千大千世界者非界如來說彼故說名三千大千世界者彼何所因彼世尊界有彼如是摶取有若如是如來摶取說非取彼如來說彼故說名摶取者世尊言摶取如是善實不世俗語不可說非法非非法彼小兒凡夫生取

如來說三千大千世界即非世界故名三千大千世界何以故世尊若世界是實有者即為一合執如來說一合執即為非執故名一合執佛言善現此一合執不可言說不可戲論然彼一切愚夫異生強執是法

世尊如來所說三千大千世界說為非世界故名三千大千世界何以故若世界實有如來則有聚執佛說聚執者說為非聚執是故說為聚執妙生此聚執者是世言論然其體性實無可說但是愚夫異生之所妄執

| de bzhin gshegs pas stong gsum gyi stong chen po’i ’jig rten gyi khams zhes gang gsungs pa de khams ma mchis par de bzhin gshegs pas gsungs te | des na stong gsum gyi stong chen po’i ’jig rten gyi khams zhes bgyi’o | | de ci’i slad du zhe na | bcom ldan ’das gal te khams shig mchis par gyur na | de nyid ril por ’dzin par ’gyur ba’i slad du’o | | de bzhin gshegs pas ril por ’dzin par gang gsungs pa de ’dzin pa ma mchis par de bzhin gshegs pas gsungs te | des na ril por ’dzin pa zhes bgyi’o | | bcom ldan ’das kyis bka’ stsal pa | rab ’byor ril por ’dzin pa nyid ni tha snyad de | chos de ni brjod du med pa yin na | de yang byis pa so so’i skye bo rnams kyis bzung ngo |

tegünčilen iregsen γurban mingγan yeke mingγan /yirtinčü/ ulus kemen aliba /tere nomlaγsan-i ulus/ ügei kemen tegünčilen iregsen nomlaǰu amui : tegüber γurban mingγan yeke mingγan yirtinčü ulus kemegdeyü :: tere yaγun-u tulada kemebesü : ilaǰu tegüs nogčigsen a ker ber yirtinčü ulus nigen bui bolbasu ele : tere kü (47a)büged mökölig kemen sedkiküi bolqu-yin tulada bolai : tere yaγun-u tulada kemebesü : tegünčilen iregsen-ü mökölig kemen /barimtalaqui kemen/ aliba tere nomlaγsan-i sedkiküi ügei kemen tegünčilen iregsen nomlaǰuqui : (pro ::) tegüber mökölig kemen sedkiküi kemegdeyü ::

“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

何以故須菩提若人如是言佛說我見人見眾生見壽者見須菩提於意云何是人所說為正語不須菩提言不也世尊何以故世尊如來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

須菩提若有人言如來說我見眾生見壽者見受者見須菩提汝意云何是人言說為正語不須菩提言不也世尊不也修伽陀何以故如來所說我見眾生見壽者見受者見即是非見是故說我見眾生見壽者見受者見

須菩提若有人言如來說我見眾生見壽者見受者見須菩提汝意云何是人言說為正語不須菩提言不正世尊不正修伽陀何以故如來所說我見眾生見壽者見受者見即是非見是故說我見眾生見壽者見受者見

彼何所因若此有善實如是說我見如來說眾生見壽見人見如來說雖然彼善實正說語善實言不如此世尊不如此善逝彼何所因若彼世尊我見如來說非見彼如來說彼故說名我見者

何以故善現若作是言如來宣說我見有情見命者見士夫見補特伽羅見意生見摩納婆見作者見受者見於汝意云何如是所說為正語不善現答言不也世尊不也善逝如是所說非為正語所以者何如來所說我見有情見命者見士夫見補特伽羅見意生見摩納婆見作者見受者見即為非見故名我見乃至受者見

妙生如有說云佛說我見眾生見壽者見更求趣見者是為正說為不正耶妙生言不爾世尊何以故若有我見如來說者即是非見故名我見

| rab ’byor gang la la zhig ’di skad du | de bzhin gshegs pas bdag tu lta bar gsungs te | de bzhin gshegs pas sems can du lta ba dang | srog tu lta ba dang | gang zag tu lta bar gsungs so zhes zer na | rab ’byor de yang dag par smra bas smra ba yin nam | rab ’byor gyis gsol pa | bcom ldan ’das de ni ma lags so | | bde bar gshegs pa de ni ma lags so | | de ci’i slad du zhe na | bcom ldan ’das de bzhin gshegs pas bdag tu lta bar gang gsungs pa de lta ba ma mchis par de bzhin gshegs pas gsungs pa’i slad du ste | des na bdag tu lta ba zhes bgyi’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a mökölig kemen barimtalaqui kemebesü : /üge-yin kü/ tedüi buyu : tere nom kemebesü ogülesi ügei bügetele tegüni /ber/ bertegčin aran-nuγud eǰelen barimui : subudi a ked-be eyin kemen tegünčilen iregsen (47b)/amitan/ kemekü üǰel : amin kemekü üǰel : budgali kemekü üǰel kemen nomlabai kemen ügülebesü ele : subudi a tere ünen-iyer ügüǰelü ögülegsen kü buyu ba : subudi öčir-ün : ilaǰu tegüs nögčigsen a tere busu buyu : sayibar oduγsan a tere busu bolumui : tere yaγun-u tulada kemebesü : ilaǰu tegüs nogčigsen a tegünčilen iregsen bi kemekü üǰel kemen aliba nomlaγsan tegüni üǰel ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber bi kemekü üǰel kemegdeyü ::

“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

須菩提菩薩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如是不住法相何以故須菩提所言法相法相者如來說即非法相是名法相

須菩提若人行菩薩乘如是應知應見應信一切諸法如是應修為令法想不得生起何以故須菩提是法想法想者如來說即非想故說法想

世尊言如是此善實菩薩乘發行一切法知應見應信解應如信解如無法想亦住彼何所因法想法想者善實非想此如來說彼故說名法想者

佛告善現諸有發趣菩薩乘者於一切法應如是知應如是見應如是信解如是不住法想何以故善現法想法想者如來說為非想是故如來說名法想法想

妙生諸有發趣菩薩乘者於一切法應如是知如是見如是解如是解者乃至法想亦無所住何以故妙生法想法想者如來說為非想故名法想法想

| bcom ldan ’das kyis bka’ stsal pa | rab ’byor byang chub sems dpa’i theg pa la yang dag par zhugs pa rnams kyis ’di ltar chos thams cad shes par bya blta bar bya mos par bya ste | ci nas chos su ’du shes pa la yang mi gnas pa de ltar mos par bya’o | | de ci’i phyir zhe na | rab ’byor chos su ’du shes chos su ’du shes zhes bya ba ni ’du shes med par de bzhin gshegs pas gsungs pa’i phyir te | des na chos su ’du shes zhes bya’o |

ilaǰu tegüs nögčigsen ǰarliγ bolur-un : subudi a (48a)egün-dür bodisdv-nar-un kölgen-dür ünen-iyer oraγsad ene metü qamuγ nom-ud-i medegdeküi : ülegdeküi : taγalaγdaqui /buyu/ : kerken ber kiǰü nom kemen sedkiküi-dür ber ülü aγdaqui kemen /medegdeküi/ : tere yaγun-u tulada kemebesü : subudi a nom kemen sedkiküi nom kemen sedkiküi kemegdeküi kemebesü : tegüni sedkiküi ügei kemen tegünčilen iregsen nomlaγsan-u tulada buyu : tegüber nom kemen sedkiküi nom kemen sedkiküi kemegdeyü ::

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 | ||

22. Cz 61,11-12:

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

須菩提若有菩薩摩訶薩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於此般若波羅蜜經乃至四句偈等受持讀誦為他人說其福勝彼無量阿僧祇云何為人演說而不名說是名為說

須菩提若有菩薩摩訶薩以滿無數無量世界七寶持用布施若有善男子善女人從此般若波羅蜜經乃至四句偈等受持讀誦教他修行為他廣說是善男子善女人以是因緣所生福德最多於彼無量無數云何顯說此經如無所顯說故言顯說

若復時善實菩薩摩訶薩無量無數世界七寶滿中作已如來等應等正遍知等施與若善家子若善家女若如是智慧彼岸到乃至四句等偈受持分別讀誦為他等及分別廣說此如是彼緣多過福聚生無量不可數云何及廣說如不廣說彼故說名廣說

復次善現若菩薩摩訶薩以無量無數世界盛滿七寶奉施如來應正等覺若善男子或善女人於此般若波羅蜜多經中乃至四句伽他受持讀誦究竟通利如理作意及廣為他宣說開示由此因緣所生福聚甚多於前無量無數云何為他宣說開示如不為他宣說開示故名為他宣說開示

妙生若有人以滿無量無數世界七寶持用布施若復有人能於此經乃至受持讀誦四句伽他令其通利廣為他人正說其義以是因緣所生福聚極多於彼無量無數云何正說無法可說是名正說

| yang rab ’byor byang chub sems dpa’ sems dpa’ chen po gang gis ’jig rten gyi khams dpag tu med cing grangs med pa dag | rin po che sna bdun gyis rab tu gang bar byas te sbyin pa byin pa bas | rigs kyi bu’am | rigs kyi bu mo gang gis shes rab kyi pha rol tu phyin pa ’di las tha na tshig bzhi pa’i tshigs su bcad pa tsam blangs nas | ’dzin tam | klog gam | kun chub par byed dam | gzhan dag la yang rgya cher yang dag par rab tu ston na | de nyid gzhi de las bsod nams mang du grangs med dpag tu med pa bskyed do | | ji ltar yang dag par rab tu ston ce na | ji ltar yang dag par rab tu mi ston pa bzhin du ste | des na yang dag par rab tu ston pa zhes bya’o |

basa subudi a bodisdv maqasdv-nar ked-be čaγlasi ügei toγ-a tomsi ügei yirtinčüs-i doloγan ǰüil erdinis-iyer (48b)sayitur dügürgeǰü öglige öggügsen-eče : iǰaγur-tanu köbegüd ba iǰaγur-tanu ökid ken /tere/ ene bilig baramid-dača ai dörben ayalγu silüg-ün tedüiken-i abču : baribasu ba : /toγtaγabasu ba/ : uribasu ba : qotolayi /oroγulbasu bal : busud-ta ber aγui yekede ünen-iyer sayitur üǰegülbesü ele : tere kü tere siltaγan-ača asuru /eng/ olan toγ-a tomsi ügei čaγlasi ügei buyan-nuγud-i törögülüyü :: yambar ünen-iyer sayitur üǰegülümüi kemebesü : yambar üneger sayitur ülü (49a)ülegülküi metü buyu üǰegülügsen kemegdeyü ::

“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.’

4. H 158,n122:

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

而說偈言一切有為法如星翳燈幻露泡夢電雲應作如是觀

如如不動恒有正說應觀有為法如闇翳燈幻露泡夢電雲

如如不動恒有正說應觀有為法如暗翳燈幻露泡夢電雲

星翳燈幻露泡夢電雲見如是此有為者

爾時世尊而說頌曰諸和合所為　如星翳燈幻露泡夢電雲　應作如是觀

爾時世尊說伽他曰一切有為法如星翳燈幻露泡夢電雲應作如是觀

odud bürkig ǰula kiged :
yelvi sigüderi usun-u kögesün ba :
ǰegüdün gilbelküi kiged egüled metü
egüdügsen bügüde-yi tegünčilen üǰegdeküi ::

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

佛說是經已長老須菩提及諸比丘比丘尼優婆塞優婆夷菩薩摩訶薩一切世間天人阿修羅乾闥婆等聞佛所說皆大歡喜信受奉行

爾時世尊說是經已大德須菩提心進歡喜及諸比丘比丘尼優婆塞優婆夷眾人天阿脩羅等一切世間踊躍歡喜信受奉行

爾時世尊說是經已大德須菩提心進歡喜及諸比丘比丘尼優婆塞優婆夷眾人天阿修羅等一切世間踊躍歡喜信受奉行

此語世尊歡喜上座善實彼及比丘比丘尼優婆塞優婆夷彼天人阿脩羅乾闥婆等聞世尊說大歡喜

時薄伽梵說是經已尊者善現及諸苾芻苾芻尼鄔波索迦鄔波斯迦并諸世間天人阿素洛健達縛等聞薄伽梵所說經已皆大歡喜信受奉行

爾時薄伽梵說是經已具壽妙生及諸菩薩摩訶薩苾芻苾芻尼鄔波索迦鄔波斯迦一切世間天人阿蘇羅等皆大歡喜信受奉行

ilaǰu tegüs nögčigsen burqan-i teyin kemen ǰarliγ boluγsan-dur : batuda aγči subudi /kiged/ : tedeger ayaγ-qa tegimlig-üd ba : bodisdv-nar tedeger dörben nököd toyin . simnanča . ubasi . ubasanča . /tngri/ kiged : kümün . asuri . gandarvi-luγ-a yirtinčü-deki ǰöbsiyen bayasulčabai : (pro ::) ilaǰu tegüs nögčigsen-ü ǰarliγ-i ilete maγtabai :

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

金剛般若波羅蜜經金剛般若前後六翻按開元錄此第二譯思溪經本竟失其傳誤將陳朝真諦三藏者重出標作魏朝留支所譯大有逕庭今於留支三藏所翻論中錄出經本刊版流通庶期披閱知有源矣時至元辛已冬孟望日南山普寧經局謹記

金剛般若波羅蜜經

金剛般若波羅蜜經西天竺優禪尼國三藏法師號拘羅那他此云真諦梁武皇帝遠遣迎接經遊閩越暫憩梁安太守王方賒乃勤心正法性愛大乘仍於建造伽藍請弘茲典法師不乖本願受三請而默然尋此舊經甚有脫誤即於壬午年五月一日重翻天竺定文依婆藪論釋法師善解方言無勞度語矚彼玄文宣此奧說對偕宗法師法虔等並共筆受至九月二十五日文義都竟經本一卷文義十卷法虔爾目仍願造一百部流通供養并講之十遍普願眾生因此正說速至涅槃常流應化

歸命一切佛菩薩海等金剛能斷般若波羅蜜經

大般若波羅蜜多經卷第五百七十七

佛說能斷金剛般若波羅蜜多經

| ’phags pa shes rab kyi pha rol tu phyin pa rdo rje gcod pa zhes bya ba theg pa chen po’i mdo rdzogs so || ||

(49b)qutuγ-tu bilig-ün činadu kiǰaγar-a kürügsen /oγtaluγči včir/ neretü yeke kölgen sudur tegüsbei :: ; ::
tarni inu : namo bagavati bradi-a baramita-ye : oom nadda tida : ilisi ilisi : binayan binayan : namo bagavati bratyaṃ brati : iridi iridi : miridi miridi : suridi suridi : usiri usiri : buyu ye buyu ye suvaq-a ; ::
ilaγuγsan-u kedüi bükü nomlaγsan nom-un yosun-u γool :
tegüni ǰirüken bilig-ün činadu kiǰaγar-a kürügsen :
qoγosun-ača boluγsan bilge bilig-ün včir-iyar :
kedüi toγatan ǰobalang-un uγ-nuγudi : oγtaluγči (50a)egüni ::
čambudvib-un yeke delekei-dekini asaraqui-bar manduγuluγči :
küčün auγ-a-tu delekei-yin qurmusta ali tegünü ǰarliγ-i oroi-dur-iyan abču bür-ün : banča dirista kelemürči :
tngri-ner-ün kelen-eče nayir ǰokistai-a orčiγulǰu tamaγalaγulbai ::
tere buyan-iyar oγtarγui-luγ-a sača törölki-ten bügüdeger : ǰayaγan nisvanis-un gem-ün čiγulγan-i sayitur arilγaǰu [:]
ilaγuγsan-u sasin sine saran-u niγur metü :
ebderel ügegüi-e amitan-dur önide orosiqu boltuγai ::
egün-dür kičiyegčid bügüdeger : töröl tutum degedü nom-i nomlaqui temečeküi (50b)ǰokiyaqui kiged orčiγulqui uriqui ba amabar ungsiqui bisilγaqui terigüten :
ariγun sasin nom-i erkelen abqu boltuγai ::
toγalasi ügei nom-un öglige-yi egüsken delgeregülküi-dür :
γurban qaγalγ-a-bar kündülen nököčeldügčid bügüdeger :
qoyar tüidker-ün abiyas selte-yi oγoγata tarqaγaǰu :
qamuγ-i medegči nom-un qaγan bolqu boltuγai :: ; ::
/oom subratista baǰar-aa suvaq-a/ ; ::

The Vajracchedikā Prajñāpāramitā is concluded.

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