Diamond Sutra (Academia)

Vajracchedikā 20 May 2018
Vajracchedikā (The Diamond Sūtra)

– parsing of Sanskrit grammar,
with literal Chinese, English translations
Outline
1. Foreword
2. Source Texts
3. Structure
4. Signature Formula
5. Repetition
6. Buddhist Hybrid Sanskrit
7. Causative
8. „To have‟
9. Abbreviation of Grammatical Terms
10. Sanskrit grammar and literal Chinese, English translations
11. Appendix: Yin Shun‟s textual hierarchy vs Müller‟s 32-section division
1. Foreword
This is primarily an exercise in Sanskrit grammar parsing of the Vajracchedikā

(for beginner Sanskrit readers like me). By listing alongside Dharmagupta‟s very
liternal Chinese translation, it also serves to demonstrate a particular stage in ancient
translation system of Chinese Buddhist texts, where a literal work is yet to be turned
into proper Chinese syntax. I have also provided a word-for-word literal English
translation keeping the word order largely unchanged.1
2. Source Texts
 Sanskrit
The Müller edition (1881)2 is used in this exercise. It is based on four textual
witnesses all of 18th century: two handwritten copies of an old manuscript preserved
in the Kōkiji 高貴寺 in Osaka, Japan, and two block prints from China in the Tibetan
Lañtsha script.
The more recent Harrison edition (2006)3 is also used for cross-referencing. His
complete Sanskrit reconstruction can be found on the University of Oslo website.4
The basis of the reconstruction is follows: §1-§16 (up to gaccheyuḥ) are based on
1
A similar Sanskrit grammar parsing work is „《金剛經梵文注解》善慧光、蓮花藏，中國人民大
學國際佛學研究中心，2013‟. Users should be aware of its many parsing errors.
2
F. Max Müller, ed., VAGRAKKHEDIKĀ (Vajracchedikā), in Buddhist Texts from Japan (Anecdota
Oxoniensia, Aryan Series Vol.1, Part 1), Oxford, 1881, pp. 15–46.
3
Harrison, Paul editor and translator 2006, Vajracchedikā Prajñāpāramitā (with Shōgō Watanabe) and
Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two
Manuscripts from Greater Gandhāra, BMSC vol. III, Hermes Academic Publishing, Oslo.
4
https://www2.hf.uio.no/polyglotta/index.php?page=volume&vid=22
page 1
Schøyen Collection Manuscript 23855; §16 (remaining) and §17-§32 are based on
Schopen6 (with §20 missing).
Two points about the title.
1. The title Vajracchedikā („Diamond-cutter‟) is not found in the text itself. The
reply to Subhūti‟s question: “what should be the name of this discourse?” is:
„Prajñāpāramitā‟ (prajñāpāramitā nāma ayaṃ subhūte dharmaparyāyaḥ, §13).
2. The alternative Sanskrit title Triśatikā Prajñāpāramitā Sūtra refers to the text
as a sūtra in 300 lines. Conze noted that although prajñāpāramitā sūtras are mostly in
prose, they are named after the number of lines (or śloka in 32 syllables) they
contain.7 For verification I first worked out the total number of romanized characters
of the text, using the word count function of MS Word. I then converted this into the
total number of syllables by applying a factor of 2.75 characters per syllable. Finally
by dividing the estimated total number of syllables by 32 I arrived at about 345 lines,
which can be considered a close estimate of „300 lines‟, bearing in mind the Sanskrit
exampler used by Kumārajīva is about 22 lines less than Müller‟s (Section 3).8
 Chinese
The Dharmagupta translation included here is the Taishō T238 (隋大業年中三藏

笈多譯《金剛能斷般若波羅蜜經》605 A.D). It is the most literal (and the most
complete) of all the six Taishō Chinese translations9. It has preserved the Sanskrit
word order, cases, voices, tenses, manner of speak, etc., almost verbatim, to the point
of resembling an „interlinear version‟ of the Sanskrit. As such, its Chinese is also the
most unreadable. There is a reason for this peculiarity – it is in fact an unfinished
work, abruptly interrupted by events of the time:
“Previously Dharmagupta translated the Vajracchedikā Prajñāpāramitā-sutra (one juan) and

Pu le jing (fifteen juan). Before they could be polished, the event of Zheng usurp of power
was encountered. (Both translations) had to be abandoned. There was no time for revision.”
(“初笈多翻《金剛斷割般若波羅蜜經》一卷、《普樂經》一十五卷，未及練覆，值偽鄭
淪廢，不暇重修。”T55.2154, 552b26-b28)
The interruption meant that the translation was stopped at stage 5 in a translation
process typified by the following division of labour: (1) master of translation 譯主; (2)
5
ca. 6th-7th centrury, in Gilgit/Bamiyan script; a transliteration can be found in pp.103-111 in
Harrison & Shōgo Watanabe (2006).
6
G. Schopen, The Manuscript of the Vajracchedika Found at Gilgit, in Studies in the Literature of the
Great Vehicle: Three Mahayana Buddhist Texts, ed. by L. O. Gomez and J. Silk, Ann Arbor, 1989, pp.
89–139; ca 6th-7th centrury.a respective convertion factor of 2.5, 2.75, 2.7, 2.3 characters per syllable
7
Conze, E., 1978. The Prajñāpāramitā Literature, Tokyo, the Reyukai, p. 1.
8
Similarly a respective convertion factor of 2.75, 2.7, 2.3 characters per syllable produced a close
estimate of the line number of the prajñāpāramitā sūtras in 700, 2000, and 8000 lines.
9
姚秦天竺鳩摩羅什 Kumārajīva 譯《金剛般若波羅密經》402 A.D. (T 235); 元魏天竺菩提流支
Bodhiruci 譯《金剛般若波羅密經》509 A.D. (T 236a); 元魏留支 Liúzhī (Bodhiruci) 譯《金剛般若
波羅密經》6th Century A.D. (T 236b); 陳天竺真諦 Paramārtha 譯《金剛般若波羅密經》562 A.D.
(T 237); 唐玄奘 Xuánzàng 譯《大般若經第九會能斷金剛分》648 A.D. (T 220); 唐沙門義淨 Yi
Jing 譯《佛説金剛能斷般若波羅密經》703 A.D. (T 239).
page 2
one who confirms the Sanskrit meaning 證義; (3) one who confirms the Sanskrit text
證文; (4) one who transliterates Sanskrit into Chinese 書字; (5) one who turns the
Sanskrit transliteration into Chinese 筆受 (bi shou, the scribe); (6) one who reworks
into meaningful Chinese syntax 綴文; (7) one who does bilingual checks 參譯; (8)
one who finalizes the text 刊定; and (9) one who does the final touch-up 潤文。10
By an odd twist of faith, the Dharmagupta translation, despite its unfinished

nature, has been included into the Buddhist Canon and is handed down to this very
day. In fact, “it represents a unique document for the history of Chinese Buddhist
translation technique.”11
Some examples of how Dharmagupta preserves the Sanskrit syntax in his

translation are shown below:
Sanskrit Dharmagupta parallel

bhagavantaṃ 世尊邊 accusative in 邊
Subhūtim 善實邊
samyaksaṃbodhim 正遍知邊
sthātavyam 住應 future passive participle in 應
pratipattavyam 修行應
pragrahītavyam 降伏應
kasya 何所 genitive in 所
ukta 語已 past participle in 已
saṁgṛhīta 攝已
tathāgatebhyas 如來等 plural in 等
arhadbhyas samyaksaṃbuddhebhyas 應(供)等 (here dative plural)
正遍知等
udgrahīṣyanti dhārayiṣyanti 受當 future in 當
vācayiṣyanti paryavāpsyanti 持當 (here future plural)
讀當
誦當
asya puṇyaskandhasya-antikād 此福聚邊 dative in 邊
lakṣaṇa-saṃpadā tathāgato draṣṭavyo 相具足如來見應 conditional (i.e. abhaviṣyat) in 應
abhaviṣyat
ājānāmi 解我 present indicative 1st person singular
niṣpādayiṣyāmi 成就我 in 我;
ārocayāmi 欲我 in Chinese syntax they would read:
prativedayāmi 我解
知我
dhārayāmi 我成就
avakalpayāmi 持我
信我我欲
abhijānāmi
adhimucye 念知我我知
解我 etc.
vadasi 語汝 present indicative 2nd preson singular
ends in 汝
in Chinese syntax it would read:
汝語
caritvā 行已 gerund in 已
kṛtvā 作已
śrutvā 聞已
10
第一譯主正坐面外宣傳梵文第二證義坐其左與譯主評量梵文第三證文坐其右聽譯主高讀梵文以驗
差誤第四書字梵學僧審聽梵文書成華字猶是梵音五筆受翻梵音成華言第六綴文回綴文字使成句義第
七參譯參考兩土文字使無誤第八刊定刊削冗長定取句義第九潤文 (T49.2035, 398b08-b17)
11
Stefano Zacchetti Dharmagupta's Unfinished Translation of the Diamond-Cleaver (Vajracchedikā-
Prajñāpāramitā-sūtra), T'oung Pao, Second Series, Vol. 82, Fasc. 1/3 (1996), pp. 137-152.
page 3
3. Structure
Müller adopted a division of 32 sections (§), claimed to be imposed by Prince

Chaoming (Xiaotong) of Liang (501-531) 12 on Kumārajīva‟s translation. However,
such division is not reflected in any of the six extant Chinese translations including
Kumārajīva‟s.
This grammar parsing exercise clearly shows §16 to be a demarcation point.

From §17 onward, little or no new vocabularies not previously encountered are met,
and many passages are little more than repeats (often in various combinations) of
passages found in previous sections.
Philologically it is also at §16 (ending with gaccheyuḥ) that the Schøyen

Collection Manuscript 2385 ends. Here, the Schopen Gilgit text (having begun in §13
with the discussion on “dust of the earth”) continues until the end. Could this be a
tantalizing evidence for §1-§16 and §17-§32 to in fact be two separate texts which
overlap considerably in content? In terms of word count, §17-§32 (about 1,300 words)
is only 15% more than half the length of §1-§16 (about 2,000 words).
Contextually §17 is the logical start of the „second half‟ as evidenced by it asking
the same question first asked in §2: kathaṁ bhagavan bodhisattvayāna-
saṁprasthitena sthātavyaṁ kathaṁ pratipattavyaṁ kathaṁ cittaṁ pragrahītavyam
“How O Bhagavat is the mind to be abided, practised, and calmed by one who sets out
in bodhisattva vehicle is to be?”
Conze remarked that: “the first part, which ends at §13 with tenocyate
prajñāpāramiteti, is fairly coherent. This cannot be said of the second part. Even
Asaṅga, Vasubandhu and Kamalaśīla have failed to find a plausible logical sequence
behind its repetitions and abrupt transitions, and it may well be that it is no more than
a chance medley of stray sayings”.13,14
On the contrary, Ven. Yin Shun considers the text as a coherent whole and has
adopted Ji Zang‟s15 interpretation of a „two-stage pathway‟: the stage of the
prajñāpāramitā pathway 般若道次第 (up to §16), followed by the stage of the
application pathway 方便道次第 (from §17). The first stage is about understanding
the prajñāpāramitā, and the second the expedient application of it for the salvation of
sentient beings. He further sub-divided each stage into three bodhi 菩提.For the first
stage these are 發心菩提、伏心菩提 and 明心菩提 respectively the bodhi of
resolve (§3), mind-settling (§4) and enlightenment (§5-§12). For the second stage
these are 明心菩提、出到菩提 and 究竟菩提 respectively the bodhi of
enlightenment, attainment (both §17), and samyaksaṁbuddhi (§18-§31).
12
梁昭明太子蕭統“三十二分則”。
13
Conze, E., 1978. The Prajñāpāramitā Literature, Tokyo, the Reyukai, p. 63).
14
cf. 印順 Yin Shun《金剛般若波羅蜜經講記》1942：“本經的文義次第，是極為難解的„„
無著 Asaṅga 說：「金剛難壞句義聚，一切聖人不能入」。世親 Vasubandhu 說：「法門句義及
次第，世間不解離明慧」。”
15
吉藏 (549-623)，founder of the San Lun School 三論宗 in the Six Danasties/Early-Tang period.
page 4
The concordance of Yin Shun‟s textual hierarchy 科判 (in 9-level deep) with
Müller‟s 32-section division is shown in the Appendix. Yin Shun‟s hierarchy shows
the standard three-part format of a sutra. Namely: 1. 序分 introductory session
(concorded with §1); 2. 正宗分 core session (concorded with §2-§32 up to
saṁskṛtam), and 3. 流通分 circulartory session (concorded with §32 from
idamavocat).
Yin Shun‟s hierarchy is based on Kumārajīva‟s translation (AD 402), which has
about 22 Sanskrit lines less than Müller‟s exampler. These missing parts are found in
§§1, 2, 3, 4, 7, 8, 9, 14, 17, 19, 21, 22, 26, and are indicated in Section 10 of this
article. On the other hand, his translation also contains texts with no Sanskrit
equivalent in Müller edition. Different Sanskrit exemplars could have been used.
Despite the fact that Yin Shun‟s hierarchy and Müller‟s division may be based on
different Sanskrit exemplars, the two systems concord reasonable well. For instance
in the „first half‟, §3 concords entirely with 2.1.1.3.1 (bodhi of resolve); §4 entirely
with 2.1.1.3.2 (bodhi of mind-settling), and §5-12 with 2.1.1.3.3. There is only one
instance of „cross-over‟, where 2.1.2.2.2.1.2 has part of its text in §14 and part in §15.
Importantly, the two systems end up „in sync‟ at §16. In the „second half‟, the unduly
lengthy §17 concords with both bodhi of enlightenment (2.2.1.2.1) and bodhi of
attainment (2.2.1.2.2); while §18-§31 concord with bodhi of samyaksaṁbuddhi
(2.2.1.2.3). However, §21-§23, and §31 show signs of „cross-over‟ in that their texts
run into different parts of Yin Shun‟s hierarchy.
4. Signature Formula
Being a prajñāpāramitā text, the main theme of the Vajracchedikā is prajñā 般若

– the insight of all things as void of a self. This theme is repeatedly expounded by the
text‟s „signature‟ argument, which comes in a two-part or three-part format. A typical
three-part format has the general form: “X is non-X (or X-less), hence it is called X”.
The following is an example from §8:
yo'sau bhagavan puṇyaskandhas-tathāgatena bhāṣitaḥ, askandhaḥ sa tathāgatena bhāṣitaḥ |

tasmāttathāgato bhāṣate puṇyaskandhaḥ puṇyaskandha iti |
this heap-of-merit spoken of by the Tathāgata is no heap (or heap-less) as spoken of by the
Tathāgata. That is why the Tathāgata says “heap-of-merit, heap-of-merit”
The middle element in such a three-part formula (e.g. askanda) can either be
considered as a karmadhāraya compound (not-, no-, or non-skanda, 非福聚) or as a
bahuvrīhi compound (skanda-less, without or having no skanda, 無福聚). Note that a
bahuvrīhi compound is essentially an adjective describing a principal outside of itself.
While all Chinese and all common English translations have opted for the
karmadhāraya reading, a Tibetan translation16 has opted for the bahuvrīhi reading.
While both interpretations are plausible, Paul Harrison considers a bahuvrīhi reading
16
The Śes rab kyi pha rol tu phyin pa rdo rje gcod pa, translated by Śīlendrabodhi and Ye śes sde
around the beginning of the 9th century (Derge edition), Harrison, Vajracchedikā Prajñāpāramitā: A
New English Translation … 2006 op. cit., p. 135).
page 5
(“devoiding or having no X”) more cogent philosophically as it better fits the

prajñāpāramitā position that “conventional language only makes sense because of the
ultimate emptiness of the things it names, embedded as they are in a network of causal
relationships”17. In othe words, all things originate conditionally. They depend on
others for their becoming, and in this sense lack an intrinsic self or are „empty‟. Their
„existence‟, as it were, is only found in our linguistic designation. This idea has been
eloquently expounded by Nāgārjuna in his Mūlamadhyamakakārikā:
yas pratītyasamutpādas śūnyatām tāṃ pracakṣmahe |

sā prajñaptis upādāya pratipad sā eva madhyamā ||
verse 24.18
That dependent origination,

we declare it to be emptiness.
Having to reference others (for its origination),
it is a provisional nominal designation – the very middlemost path.
In this exercise, I have provided the bahuvrīhi 有財釋 Chinese translation as an

alternative to Dharmagupta‟s karmadhāraya 持業釋 rendering. For example:
§5/§20: alakṣaṇaṃsaṃpat “無相具足”；

§8: askandhaḥ“無福聚”；abuddhadharmāḥ“無佛法”；
§10: avyūhāḥ“無莊嚴”；abhāvaḥ“無身”；
§13: apāramitā“無波羅蜜多”；arajas“無塵”；alakṣaṇāni“無相”；adhātu“無界”；
§14: abhūtasaṃjñā“無實想”； asaṃjñā“無想”；asatvāḥ“無眾生”；
§17: adharmāḥ“無法”；
§18: adhārā“無流轉”；
§20: apariniṣpattiḥ“無成就”；
§25: agrāhaḥ“無(執)取”；ajanāḥ“無生”；
§30: asaṃcayaḥ“無聚集”；agrāhaḥ“無(摶)取”；
§31: adṛṣṭiḥ“無見”。
5. Repetition
The Vajracchedikā is full of passages repeated verbatim or in gist. It this regard it

resembles the early Pāli texts which employs repetition as a mnemonic device.
Repetitions are seen in: §11 repeating §8; §14 repeating §6; §15 repeating §14;
§17 repeating §2, §3, §7, §14; §18 repeating §11; §19 repeating §8; §21 repeating §6;
§24 repeating §16, and §26 repeating §13. Thus it is obvious that there are more
repetitions in the „second-half‟ (from §17) repeating passages in the „first-half‟.
There are also four repeated discussions on the great heap of merits derived from
giving discourse on the sutra to others, compared with bestowing the world with
treasures or renouncing oneself. Four such passages are located in the „first-half‟.
They are repeated with heightened intensity as follows: bestowing the world system
(§8 or 2.1.1.3.3.3.1.2 校德); bestowing as many world systms as there are grain of
sands in the Ganga (§11/12 or 2.1.1.3.3.3.3.2 校德); renouncing one‟s belongings as
many times as there are gains of sands in the Ganga (§13 or 2.1.2.1.2.2 校德);
17
Harrison, Vajracchedikā Prajñāpāramitā: A New English Translation … 2006 op. cit., p. 140.
page 6
renouncing one‟s belongings as many times as there are gains of sands in the Ganga
thrice daily and for aeons (§14 or 2.1.2.2.2.1.2 校德). The significance of this,other
than rhetorical, is unclear.
6. Buddhist Hybrid Sanskrit (BHS)
BHS can be viewed as „Sanskritised Prakrit‟ or „Prakritised Sanskrit‟. It is the

result of attempts to Sanskritise early Buddhist texts commonly written in Prakrit
(including Pāli). Harrison noted (2006, op. cit.) that „Prakritic colouring‟ is obvious in
Pargiter‟s edition18, which is the earliest known Sanskrit Vajracchedikā manuscript
discovered by Aurel Stein in Dandān Uiliq in the Talamakan Desert of China. It dates
from late-5th century or early-6th century, and is fairly close in content to the
Kumārajīva‟s translation (AD 402). The prevalence of BHS (like the Pargiter) in the
Müller edition, and its almost verbatim fidelity with Dharmagupta‟s translation (AD
605), lends itself to a plausible production date of around these times.
The following BHS examples are found in the Vajracchedikā.
§ BHS grammar19 Pāli/Sanskrit equivalent

1 -kṛtya at end of bahu.cpd „the business of‟ ger. Skt. „concerned with‟
1 prajñapta „arranged (seat)‟ pp. P. paññatta
1 upasthāpya „produces a mental state, idea ger. P. upaṭṭhapeti/upaṭṭhāpeti
or emotion in oneself‟
3 sacet „if‟ ind. P. sace
4 pūrvasyāṁ „in front/in the east‟ f. sg. loc. Skt. pūrvāyām
6 paścima „last‟ adj. P. pacchima “last”
Skt. paścima “west” only
6 kāla „time‟ m. this meaning also in P., not in Skt.
6 prasāda „faith/tranquillity‟ m. P. pasāda „brightness, purity‟
Skt. prasad „grow bright, become
placid‟
6 dharma-paryāya „round-of-teaching‟ m. P. dhamma-pariyāya
7 prāg eva „how much more/less‟ ind. P. pageva; Skt. kim u, kim uta
8 antaśas „so much as‟ ind. adv. Skt. antatas „lastly, finally‟
8 catuṣpādika „in four-verse‟ adj. Skt. identical
9 araṇāvihārin adj. P. identical
„dwelling in a passionless state‟
10 vyūha, vyūhā, viyūha “arrangement” m. not in Pāli
(in Mahāyāna works, implying splendour, Skt. „arrangement‟
magnificence)
10 antikāt (+gen.) „on the part of‟ ind. adv. Skt. „from the proximimity, within
the presence of‟
16 virāgita „estranged (a Buddha)‟ pp. Skt. „irritated, averted‟
16 upaniṣadam „comparison‟ f. sg. acc. Skt. „esoteric doctrine‟
17 abhyācakṣīta opt. 3rd sg. P. 'accuse,slander‟
18 saṁvidyate pres. 3rd sg. Skt. vidyate „there is‟
29 kalpayati „to lie down‟ pres. 3rd sg (BHS only)
32 āttamanas „enrupted‟ adj. P. attamana
18
E. F. Pargiter, ed., “Vajracchedika in the Original Sanskrit, Stein MS., No. D.III.13b”, in
Manuscript Remains of Buddhist Literature Found in Eastern Turkestan, ed. by A. F. Rudolf
Hoernle, Oxford, 1916, pp. 176–195.
19
see section 9 for grammatical abbreviations
page 7
7. Causative
The Vajracchedikā uses many causative verbs, which are used to derive the
various causative forms such as causative gerund, causative future, causative optative,
and etc. Since many causative verbs are causative only in form but not in meaning,
the significance of their prevalence is unclear. In fact, Conze‟s English translation20
does not generally render the causatives into their causative meaning of “made to,
caused to”. In this parsing exercise, all the causatives have been highlighted and
translated into their causative meanings. Some causatives examples are shown below.
§ causative derivation grammar literal causative meaning

1 pratimukhīṃ smṛtim upasthāpya cau. ger. having made to fix (his) mind infront of him
2 pṛthivyāṃ pratiṣṭhāpya cau. ger. he having made to place (his knee) on the
ground
3 prajñapyamānaḥ prajñapyate cau. pmp./ (that which) causes to be conceiving is caused
cau. pass. to have conceived
3 parinirvāpayitavyāḥ cau. fpp. it is to be made to (be) led into Nirvana
3 evam aparimāṇān api sattvān parinirvāpya na cau. ger. as such, though many sentient beings having
kaścit sattvaḥ parinirvāpito bhavati cau. pp. made to (be) led into Nirvana,
not one is made to be led into Nirvana
6 bhūtasaṃjñām utpādayiṣyanti cau. fut. they will cause to give rise to the right
thought(s)
7 asaṃskṛta-prabhāvitā cau. pp. it causes to be distinguished/revealed by the
un-conditioned
8 parebhyo vistareṇa deśayet cau. opt. he should cause to demonstrate and illuminate
saṃprakāśayed in full detail to others
10 kṣetravyūhān niṣpādayiṣyāmi cau. fut. I will cause to create the magnificent (Bhudda-
)field
10 cittamutpādayitavyam cau. fpp. (his) mind is to be made to rise up
11 ārocayāmi te … prativedayāmi cau. pres. I cause to announce and make known (to you)
12 bhāṣyeta vā saṃprakāśyeta vā cau. pres. he causes to teach or illuminate
12 dhārayiṣyanti vācayiṣyanti … cau. fut. they will cause to bear in mind, recite …
saṃprakāśayiṣyanti illuminate
13 dhārayāmi cau. pres. I cause to bear in mind
15 prakāśayiṣyate cau. fut. it will cause to illuminate
16 kṣapayiṣyanti cau. fut. it will cause to annul
17 parinirvāpayiṣyāmi cau. pres. I cause to (be) led into Nirvana
32 dhārayed deśayed vācayet … saṃprakāśayed cau. opt. he should cause to bear in mind, demonstrate,
recite … illuminate
8. „To Have‟
The Sanskrit syntax for expressing „to have‟ is achieved through combining the
genitive case with the following roots: √as (to be), √vṛt (to be), √bhū (to be), √vid (to
exist, vidyate), pra-√bhū (to have power over), √īś (to rule), and etc. There are
numerous examples of their application in the Vajracchedikā as shown below.
§ example [gen] +[root] meaning

3 bodhisattvasya [gen] sattva-saṁjñā pravarteta [√vṛt opt.] the bodhisattva would have
6 srotāpannasya [gen] evaṃ bhavati [√bhū] the srotāpanna has such (view)
9 sacet...srotāpannasya [gen] evaṃ bhaven [√bhū opt.] if... the srotāpanna would have such (view)
9 na ca me [gen]...evaṃ bhavati [√bhū] and I…have no such (view)
10 tasya [gen] evaṃ rūpa ātmabhāvaḥ syāt [√as opt.] he could have such a form of own-presence
14 me [gen] kācit saṁjñā vā asaṁjñā vā babhūva [√bhū perf.] I had not any idea or non-idea
18 saṁvidyate [√vid] tathāgatasya [gen] māṁsacakṣuḥ the Tathāgata has the phusical eye(s)
25 tathāgatasya [gen] ātma-grāhaḥ abhaviṣyat [√bhū con.] the Tathāgata would have the (grasping)
trapping of the self
20
Conze, E., 1973. Perfect Wisdom: The Short Prajnaparamita Texts. Totnes: Buddhist Publishing Group
page 8
9. Abbrevation of Grammatical Terms 語法縮略詞
Genders (liṅga) 詞性
masculine 陽、feminine 陰、neuter 中
Numbers (vacana) 詞數
singular 單、dual 雙、plural 複
Persons (puruṣa) 人稱
(第) 1st、2nd、3rd (人)
Voices (upagraha) 語態
Ātmanepada (middle ending) 為自、Parasmaipada (active ending) 為他
Cases (vibhakti) 變格
nominative 主格、accusative 業格、instrumental 具格、dative 與格、ablative 從格、genitive 屬格、
locative 處格、vocative 呼格
Tenses (kālā) 時態
present (indicative) 陳述、perfect 完成、periphrastic-perfect 迂迴完成、imperfect 未完成過去、
aorist 不定過去、periphrastic-future 迂迴未來、future 未來
Moods (arthā) 語氣
imperative 命令、optative 祈願、conditional 條件、subjuctive 虛擬、injunctive 禁令
Derivatve verbs (pratyayānta-dhātu) 衍生動詞

passive 被動、causative 使役、desiderative 意欲、intensive 強意、denominative 動名詞
Participles (kṛdanta) 分詞
pap present part. (active stem) 現在分詞 (為他語態)、
pmp present part. (middle stem) 現在分詞 (為自語態)、
ppp present passive part. 現在被動分詞、
psap past active 過去主動分詞、
pp past passive part. 過去被動分詞、
fap future part. (active stem) 未來分詞 (為他語態)、
fmp future part (middle stem) 未來分詞 (為自語態)、
fpp future passive part. 未來被動分詞 (義務、必要) 分詞、
pfap perfect part. (active stem) 完成分詞 (為他語態) 、
pfmp perfect part. (middle stem)完成分詞 (為自語態)、
gerund (absolutive, indeclinable past participle) 絕對分詞、
infinitive 不定分詞 infinitive
Pronouns (sarvanāman) 代詞
ppn personal, 人稱代詞、dpn demonstrative 指示代詞、rpn relative 關係代詞、
ipn interrogative 疑問代詞、rpn reflexive 反身代詞、
pronominal adjective (依)代詞式(變格的)形容詞
Compounds cpd (samāsa) 複合詞

tatpuruṣa 依主釋、karmadhāraya 持業釋、bahuvrīhi 有財釋、dvanda 並列釋、
dvigu 帶數釋、upapada‘名動詞結合’釋、置於複合詞：前 o (-ibc)、後 o (-ifc)
Numerals (saṃkhyā) 數詞
cardinal 基數、ordinal 序數
Miscellaneous 其他
adjective 形容詞、adverb 助動詞、indecline 不變詞、pcl particle 副詞、
pfx prefix 前綴、sfx suffix 後綴、cpv comparative 比較級、spv superlative 最高級
page 9
10. Sanskrit grammar and literal Chinese, English translations
notation
m sg nom
 bhagavān: small-font in blue denotes grammatical abbreviations listed in Section 9;
 文: [多譯]原文；Dharmagupta Chinese translation;
 文: [多譯]無梵文對應；Dharmagupta Chinese translation without Sankrit equivalent;
 [文]: 漏譯增補；re-instated missing Chinese translation to match the Sanskrit text;
 被我所聞: 小體字為助讀用；small-font Chinese for improving readability;
 什缺„„什缺:對照 Müller 版[什譯]缺譯部分；missing Kumārajīva‟s translation vs. Müller edition;
 jetavanee' anātha-piṇḍadasyaāārāme: superscript shows reading after sandhi (selectively applied);
 BHS: Edgerton Buddhist Hybrid Sanskrit Dictionary; MW: Monier Williams Sanskrit English Dictionary.
f sg nom
Vajracchedikā1
diamond cutter
~tī f sg dat ~tā f sg dat
o ā
| namaḥ bhagavatyai ārya-prajñāpāramitāyai ||
homage to the Bhagavatī the Nobel Prajñāpāramitā
《金剛能斷般若波羅蜜經》
隋大業年中三藏笈多
ind 1st sg inst pp n sg nom m sg loc √i m sg loc ~vat m sg nom ~tī f sg loc vi-√hṛ pres 3rd sg ind
2
§1 evaṁ mayā śrutam | ekasmin samaye bhagavān śrāvastyāṁ viharati sma
3 4
如是被我所聞於一時世尊聞者於舍衛國遊行住表過去
Such by me heard Once the Bhagavat in Śrāsvatī lived past sense
m sg loc adj m sg gen m sg loc ~at adj m sg inst ~saṁgha m sg inst ind+inst ind
ā
jetavanee' anātha-piṇḍadasya ārāme mahatā bhikṣu-saṁghena sārdham ardha-
5
勝林中無親摶施與之園中與大比丘眾僧伽共一起與半

at Jetawoods in Anāthapiṇḍa‟s garden with large monk-gathering together with half-
adj n pl inst n pl inst adj m pl inst m pl inst m pl inst
ś
-trayodaśabhiḥ bhikṣu-śataiḥ saṁbahulaiḥ ca bodhisattvaiḥr mahāsattvaiḥ |
r
6
三十十三與比丘百 [與眾多菩薩摩訶薩]
-three-ten monks in the hundred (ie 1,250) with many and Bodhisattvas Mahāsattvas
ind ind m sg loc √vas ger [dvanda cpd] n sg acc ā-√dā ger
7
atha khalu bhagavān pūrva-āhṇa -kāla-samaye nivāsya pātra-cīvaram ādāya
8 9
爾時世尊於前分時 (時) 上裙著已缽器上絡衣法衣持已
Thereupon the Bhagavat in morning time having dressed bowl-and-robe having taken
f sg acc f sg acc m sg dat √viś aor 3rd sg 不定過
10
śrāvastīṁ mahā-nagarīṁ piṇḍāya prāvikṣat | atha khalu bhagavān śrāvastīṁ
聞者舍衛國大城摶為為乞食入爾時世尊聞者舍衛國
to Śrāvastī big-city for alms entered Thereupon the Bhagavat to Śrāvastī
1
chedaka [adj, ifc], ~ika [sfx] „pertaining to‟
2
sam-√i „coming together‟, hence „congregation, time, condition‟ etc.
3
直譯：“有聞、聞名”意；√śru“聞”
4
√hṛ “移動”，vi-√hṛ“反-移動”=“住”
5
Jeta „princ‟ “祇陀太子”; -vana „woods“林” ;j etavana „Jetagrove‟“祇樹園”; a-nātha („no protector‟, i.e. the poor) ”
“無親(無依怙) ” ; -piṇḍa „solid mass, alms‟“摶食”; -da „to give‟ “施與”; anātha-piṇḍada „provider to the poor‟
Sudatta is so-called, 舍衛城蘇達多长者的尊稱；anātha-piṇḍada ārāma „(his) grove‟“給孤獨園”
6
“三十”實為“十三”；“半十三百”：1. 再加半百即十三百；或 2. 十二百加上第十三百的一半；即 1,250 人
7
pūrva [pron adj] „prior‟; āhṇa [n] „a series of days‟, from ahar [n] „a sacrificial or festival day‟
8
“前分時”(“ 日初分”) =“午前”
9
“上裙”梵本無，或為引申；[奘譯]：“整理裳服”
10
pra-a-vikṣat [aor] „enters‟ (past action of today)
page 10
m sg dat √car ger [bahu cpd] ger ind m √pad

11 d
mahā-nagarīṁ piṇḍāya caritvā kṛta-bhakta-kṛtyaḥ paścāt -bhakta-piṇḍa-pāta-
大城搏為為乞食行已所作已食作已=乞食已【然後食摶墮倒入
big-city for alms having gone begged-food-having taken thereafter-food-alms-placed (in bowl)-and
√kram pp adj [dvanda cpd] n sg nom √śam ger m du acc √kṣal ger √sad aor √jña BHS pp loc
12 13e
pratikrāntaḥ pātra-cīvaraṁ pratiśāmya pādau prakṣālya nyaṣīdat prajñapta
14
過返回】缽器上絡衣法衣收攝已兩足洗已坐具世尊於所施設之座(敷設)
returned bowl-and-robe having put away both feet having washed he sat in the arranged seat
n sg loc m sg acc √bhuj ger adj m sg acc m sg acc pra-ni-√dhā ger mukha adj f sg acc f sg acc
ā
eva āsane paryaṅkam ābhujya ṛjuṁ kāyaṁ praṇidhāya pratimukhīṁ smṛtim
如是座中跏趺結曲已直身作已現面前念
thus in seat cross-leg posture having bent upright body having applied before-the-face full awareness
upa-√sthā cau ger adj m pl nom bhikṣu m pl nom pcl m sg nom pcl √kram adj pap m sg nom
15 ṁs o
upasthāpya | atha khalu saṁbahulā bhikṣavo yena bhagavān tena upasaṁkraman |
16
近住令建立已什缺爾時【眾多比丘若凡(處) 世尊彼(處) 詣所到】
having made to produce Thereupon many monks where the Bhagavat there (they go) is going
ger ~vat m sg gen m du acc śiras n pl inst √vand ger ~vat m sg acc pradakṣiṇīkṛ
r
upasaṁkramya bhagavataḥ pādau śirobhiḥ abhivandya bhagavantaṁ triṣ-pradakṣiṇī-
到已世尊之兩足 [以頭] 頂禮已向世尊邊三右繞
having approached of the Bhagavat both feet by head having saluted to the Bhagavat 3-right-circumambulations
ger num ~ta m sg loc √sad aor m pl
17 ā
-kṛtya eka ante nyaṣīdan ||1||
作已於一邊坐下什缺
-having done on one side they sat down
m sg inst ind ind m sg inst ~mat adj m sg nom m sg nom f sg loc f sg loc √pat pp m sg nom
§2 tena khalu punarḥsamayena āyuṣmān18 subhūtiḥstasyām eva parṣadi saṁnipatitaḥo'
19
什缺彼復時命者具壽善實須菩提於彼所如是眾[會中] 聚集會
At that moreover time Venerable Subhūti at that very assembly gathered
aor 3rd sg √sad pp m nom ut-√sthā ger m sg abl num m sg acc
ā ā-
abhūt saṁniṣaṇṇaḥ | atha khaluvāyuṣmān subhūtiḥ utthāya āsanāt eka aṁsam r d
[是] 坐什缺爾時命者善實起已坐從座一肩

was seated Thereupon Venerable Subhūti having risen from seat one shoulder
m sg acc ger n sg acc n sg acc f sg loc √sthā cau ger pcl
uttarā-saṅgaṁ kṛtvā dakṣiṇaṁ jānu-maṇḍalaṁ pṛthivyāṁ pratiṣṭhāpya yena
上著衣作已右膝輪蓋於地著觸已若凡
upper-robe having arranged right knee-cap on groud having made to touch where
pcl m sg acc √nam ger m sg acc aor 3rd sg n sg nom m sg voc
ṁs ā 20
bhagavān tena añjaliṁ praṇamya bhagavantam etad avocat | āścaryaṁ bhagavan
世尊(處) 彼(處) 合掌 [恭敬已] 向世尊邊如是此言【希有(事) 世尊
the Bhagavat (is) there (in) supplication having saluted to the Bhagavat this said A rare thing O Bhagavat
n sg nom m sg voc ind m sg inst ~hat m sg inst m sg inst
21 ā
param-āścaryaṁ sugata yāvad eva tathāgatena arhatā samyak-saṁbuddhena
[最勝希有(事) 善逝] 乃至所有[如是] 被如來被應供被正遍知正等正覺
an exceedingly rare thing O Sugata just so much by Tathāgata by Arhat by Fully-enlightened One
11
kṛta [pp]-bhakta [n]-kṛtya [ger] [bahu cpd], by beginning with a [pp] (kṛta) it carries the meaning of a gerund: „having taken
the meal‟; √bhaj „to beg‟, bhakta [n] „food, meal, boiled rice‟; kṛtya BHS: at end of adj. cpd (i.e. bahu cpd) means „business‟;
bhakta-kṛtya from Pāli bhatta-kicca lit. „the business of food‟ i.e. „a meal‟
12
paścāt [ind] „afterwards‟; bhakta [n] „food, meal‟; piṇḍa „solid mass, alms,‟ pāta [pp] √pat „thrown‟; piṇḍapāta ‘alms thrown
(placed) in the bowl); MW: prati-√kram „to return‟ (cf. BHS: pratikramati „to abstain‟)
13
BHS: prajñapta =Pāli paññatta [pp. of paññāpeti] „arranged/appointed‟, i.e. special seat‟
14
“然後把摶食倒入(缽裏)，折返本處”
15
lit. „having made to stand near‟, cf. upasthāna [n] „standing near, coming into the presence of‟; BHS: =upasthāpayati/
upasthāpeti [cau] from Pāli upaṭṭhapeti/upaṭṭhāpeti [cau]: „produces a mental state, idea or emotion in oneself‟
16
“凡世尊所到(處)衆多比丘(亦到)彼(處)”
17
pradakṣiṇīkṛ „go round from left to right‟, i.e. circumambulation; datokṣiṇa“右”
18
BHS: functions like Pāli āvuso „venerable‟; MW: lit. „possessing health, long-lived‟
19
parṣadi „assembly‟“會”；saṁnipatita „assembled‟“聚集”
20
lit. „Well-gone‟
21
MW: „open-hands placed side by side raised to the forehead as a mark of supplication‟
page 11
m pl nom m pl nom √grah m pl pp adj m sg inst √grah m sg inst

ā 22
bodhi-sattvā mahā-sattvā anuparigṛhītāḥ parameṇa anugraheṇa | āścaryaṁ bhagavan
菩薩摩訶薩所攝受順攝以最勝攝受順攝 [希有(事) 世尊]
Bodhisattvas Mahāsattvas are favoured with the greatest favour A rare thing O Bhagavat
ā
yāvad eva tathāgaten arhatā samyaksaṁbuddhena bodhi-sattvā mahā-sattvāḥ
乃至所有[如是] 被如來被應供被正遍知正等正覺菩薩摩訶薩
just so much by Tathāgata by Arhat by Fully-enlightened One Bodhisattvas Mahāsattvas
pp m sg nom ~mā adj f sg inst ~danā f sg inst n ind voc adj m sg inst
23 24
parīnditāḥ paramayā parīndanayā | tat kathaṁ bhagavan bodhisattva-yāna-
25
所付囑以最勝付囑】彼云何世尊【以菩薩乘
are entrusted with the highest trust That how O Bhagavat by one-who-in-Bodhisattva-vehicle-
sam-pra-√sthā ~ta pp m sg inst duhitṛ m sg inst fpp n sg nom 未被分 √pad fpp n sg
26 27
saṁprasthitena kula -putreṇa vā kula-duhitrā vā sthātavyaṁ kathaṁ pratipattavyaṁ
所發行發趣 [被善男子或被善女人或]住應應被安住什缺云何修行應應被修行什缺
sets-out by son-of-good-family or by daughter-of-good-family or is to be abided how is to be practised
n sg nom √grah fpp n sg nom ukta pp loc nom
kathaṁ cittaṁ pragrahītavyaṁ28 | evam ukte bhagavān āyuṣmantaṁ subhūtim etad
29
30
云何心降伏應應被降伏】如是語已世尊對命者善實邊如此是
how the mind is to be calmed Thus spoken the Bhagavat to Venerable Subhūti this
pcl pcl voc pcl pres 2nd sg
avocat sādhu sādhu subhūte evam etat subhūte evam etatdyathā vadasi | anuparigṛhītāḥs
言善哉善哉善實如是如是此善實 [如是此正如汝説] 所順攝
said well-said well-said O Subhūti this (is) so O Subhūti This (is) so just as you say Are favoured
ā
tathāgatena bodhisattvā mahāsattvāḥ parameṇa anugraheṇa parīnditāḥstathāgatena
被如來菩薩摩訶薩以最勝順攝所付囑被如來
by Tathāgata Bodhisattvas Mahāsattvas with the greatest favour are entrusted by Tathāgata
ind √śru imp 2nd sg pcl pcl
bodhisattvā mahāsattvāḥ paramayā parīndanayā | tena hi subhūte śṛṇu sādhu ca
菩薩摩訶薩以最勝付囑彼由是 [誠然] 善實汝應聽善 [並且]
Bodhisattvas Mahāsattvas with the highest trust Hence indeed O Subhūti you must listen well and
adv √kṛ imp 2nd sg √bhāṣ fut 1st sg mad nom tvad dat pcl saṃ-pra-√sthā ~ta pp (noun) m sg inst
31 e'
suṣṭhu ca manasi-kuru bhāṣiṣye ahaṁ te yathā bodhisattva-yāna-saṁprasthitena
極善 [及] 意念作應作意說當我將說 [我為汝] 如此以菩薩乘所發行發趣(者)
very-well and you must bear in mind (I) will tell I for you as follows: by one-who-in-Bodhisattva-vehicle-sets-out
sthātavyaṁ yathā pratipattavyaṁ yathā cittaṁ pragrahītavyam | evaṁ bhagavan itiy
住應應被安住如此修行應應被修行如此心降伏應應被降伏 “如是世尊”
to be abided as follows to be practised as follows the mind to be calmed „So is it O Bhagavat‟
adj m sg nom m sg nom m sg abl √śru aor 3rd sg 不定過
r 32
āyuṣmān subhūtiḥ bhagavataḥ pratyaśrauṣīt ||2||
33
命者善實從世尊邊願欲聼聞
Venerable Subhūti from the Bhagavat heard
22
anu-pari-√grah „receive, favour‟ 攝受：佛以慈悲心收取和护持众生; anugraha [m] „conferring favour, benefits‟
23
parīndita [pp adj] „entrusted, presented, gratified‟
24
parīndānā BHS: anuparīndānā/parīndānā „the giving over, presenting‟; cf. Pāli anuparīndānā “囑累”(嘱托以事而累彼)
25
“希有事，世尊！最勝希有(事)，善逝！乃至菩薩、摩訶薩，被如來、應供、正遍知，如是以最勝攝受所攝受。希
有事，世尊！乃至菩薩、摩訶薩，如是被如來、應供、正遍知，以最勝付囑所付囑。”
26
saṃ-pra-√sthā „to set out‟
27
kula [n] „family‟
28
„to be seized, calmed‟
29
ukta [pp] of √vac, ukte [loc] of circumstance; „while, in the event‟
30
“以菩薩乘所發趣之善男子或善女人，(彼)心應云何被安住？云何被修行？云何被降伏。”
31
manasi-√kṛ „bear or ponder in the mind, meditate on, remember‟
32
pratyaśrauṣīt [aor 3rd sg] „to lend ears to, hears‟ (aorist: action of today)
33
[什]、[奘]、[凈]譯：“願樂欲聞”，似為善實語氣。但梵本作第三（非第一）人稱。另外，梵本非祈願語態，無
“願欲”意。此句意爲：“從世尊處聼聞”。
page 12
ayam m sg gen ind saṃ-pra-√sthā ~ta pp (noun) m sg inst

34ai
§3 bhagavān asya etad avocat | iha subhūte bodhisattva-yāna-saṁprasthitenaaievaṃ
世尊 (於此) 此言於此善實以菩薩乘所發趣行(者) 如是
The Bhagavat (of this) this said Here O Subhūti by one-who-in-Bodhisattva-vehicle-sets-out thus
n sg nom √pad cau fpp n sg nom yāvat m pl nom m pl nom m sg loc m sg inst
ḥ
cittam utpādayitavyaṃ yāvantas subhūte sattvāḥ sattvadhātau sattva-saṁgraheṇa35
心應被(令)發生應【所有如其多善實眾生 [眾生界中] 什缺以眾生攝受
mind is to be caused to produce as many O Subhūti beings in realm-of- beings by the gathering-of-beings
pp m sg nom adj m pl nom adj m pl nom adj m pl nom adj m pl nom rupin adj m pl nom
au 36
saṁgṛhītā aṇḍajā vā jarāyujā vā saṁsvedajā vā aupapādukā vā rūpiṇo vā arūpiṇo vā
37
所攝受已什缺】卵生若或胎生若或濕生若或化生若或有色若或無色若或
is gathered egg-born or womb-born or wet-born or spontaneously-born or with-form or form-less or
saṃjñin adj m pl nom m sg nom ipn m m sg nom
ā
saṁjñino vā a-saṁjñino vā naaieva saṁjñino na a-saṁjñino vā yāvāt kaścit sattva- n
有想若或無想若或非無[如是] 有想非無無想 [或]【所有乃至[任何]眾生
with or without apperception or likewise not with or not without-apperception (or) as far as any beings-
adj cau pmp m sg nom cau pass m sg m pl inst m pl nom adj m sg loc m sg loc
38 e' 39
dhātuḥ prajñapyamānaḥ prajñapyate te ca mayā sarve anupadhiśeṣe nirvāṇa-dhātau
40
界 [(令)施設着] 被(令)施設已】彼等及被我一切無受餘於無餘依於涅槃界
realm (that) is being made to conceive is made conceived and all these by me into none-remaining Nirvāna-realm
pari-nir-√vā cau fpp m pl nom √mā adj m pl acc ind m pl acc cau ger m sg nom
41
parinirvāpayitavyāḥ | evam aparimāṇān api sattvān parinirvāpya na kaścit sattvaḥ
滅度應應被(令)滅度(般涅槃) 如是無量雖眾生 (令)滅度已無有一任何眾生
are made to be completely extinguished So innumerable though beings having made extinguished not any being
cau adj pp m sg nom √bhū pres 3rd sg nom gen hetu gen ind gen+√vṛt=„has‟ f sg nom
parinirvāpitaḥ bhavati | tat kasya hetoḥ | sacet42 subhūte bodhisattvasya sattva-saṁjñā
o
所滅度有什缺彼何所因=何之故若善實菩薩有摩訶薩眾生觀想

is made extinguished (to be) That for what reason If O Subhūti Bodhisattva shd have idea-of-a-being
pra-√vṛt opt 3rd sg ind fpp m sg nom
43
pravarteta na sa bodhi-sattva iti vaktavyaḥ | tat kasya hetoḥ | na sa subhūte
轉起 =若有則不彼菩薩摩訶薩名為說應應被稱什缺彼何所因=何之故不彼善實
(should be) not he „Bodhisattva‟ is to be called That for what reason Not he O Subhūti
gen+√vṛt =„has‟ pra-√vṛt opt 3rd sg √jīv
bodhisattvo vaktavyo yasya ātma-saṃjñā pravarteta sattva-saṁjñā vā jīva-saṁjñā vā
菩薩名說應應被稱 [彼會有我想轉起] 若眾生想轉 [或] 壽命想若或
Bodhisattva is to be called who would have idea-of-self (wd be) idea-of-a-being or idea-of-living soul or
pudgala-saṁjñā vā pravarteta ||3||
人補特迦儸想若或轉起=若有
idea-of-person or (should be)
34
Müller‟s note: Jap. witness texts have: bhagavānetadavocat i.e. without asya, and no manuscript has asy ai etad; Harrison &
Watanabe (2006): bhagavān tān avocat
35
saṁgraha „gathering, collection, inclusion, comprehension‟
36
BHS: „spontaneous birth‟
37
“善實！如其多眾生界中，以眾生攝受所攝受諸眾生”
38
prajñapayati [cau] „causes to be known, i.e. to be conceived, defined‟
39
upadi [m] „the act of putting/adding to‟ ; -śeṣa [m/n] „remainder‟; anupadhiśeṣa [adj, m]„nothing-remaining-to add, absolute,
complete‟
40
“乃至任何(令)施設着的眾生界被(令)施設”
41
vāpayati [cau] „causes to extinguish‟
42
BHS sacet or sace =Pāli sace
43
pravarteta [opt 3rd sg] „should take place‟, used with sacet „if … should arise‟; √vṛt 1. to be, 2. „to turn, revolve‟ hence
Chinese“轉；cf. pravartate [pres 3rd sg]
page 13
~i m sg voc m sg inst n √sthā adj pp m sg inst n sg acc √dā fpp n sg nom

§4 api tu khalu punaḥ subhute na bodhisattvena vastu-pratiṣṭhitena dānaṁ dātavyam
雖然强調復次時善實【不被菩薩摩訶薩事住以住於事布施與應應被施予
And then moreove O Subhūti not by a Bodhisattva who is fixed-on-things gift is to be given
na kvacit pratiṣṭhitena dānaṁ dātavyam | na rūpa-pratiṣṭhitena dānaṁ dātavyam |
44
無 [任何] 以所住布施與應應被施予】不以住於色住布施與應應被施予
not anything by being-fixed-on gift is to be given Not by being-fixed-on-form gift is to be given
[dvanda cpd] m pl loc
na śabda-gandha-rasa-spraṣṭavya-dharmeṣu pratiṣṭhitena dānaṁ dātavyam | evaṁ hi
不以聲香味觸法中以住於布施與應應被施予如是此確實
not on sounds-smells-tastes-touchables-and-dharmas by being-fixed-on gift is to be given Likewise indeed
pcl n f pl loc
45
sūbhūte bodhisattvena mahāsattvena dānaṁ dātavyam | yathā na nimitta-saṁjñāyām
善實被菩薩被摩訶薩布施與應應被施予正如不於相(動機)想
O Subhūti by a Bodhisattva by a Mahāsattva gift is to be given Just as not upon sign (or motive)-idea
opt 3rd sg adj pp m sg nom n sg acc pres 3rd sg
o'
api pratitiṣṭhet | tat kasya hetoḥ | yaḥ subhūte bodhisattvaḥ apratiṣṭhito dānaṁ dadāti
亦應住彼何所因=何之故若凡善實菩薩摩訶薩不住無所住布施與施予
also he should fix That for what reason Whatever O Subhūti Bodhisattva who is wihout fixation a gift gives away
m sg gen m sg gen adj n sg acc √mā n sg acc ud-√grah inf 不定 √man pres 2nd sg
tasya subhūte puṇya-skandhasya na sukaraṁ46 pramāṇam udgrahītum | tat kiṁ manyase
47
彼之所善實福聚可易不量受取彼何汝意念
his O Subhūti merit-heap‟s not easy measure to grasp That what you think
adj n sg nom pūrvā f sg loc diś f sg loc m sg gen n sg nom inf √ah perf 3rd sg
48 r
subhūte sukaraṁ pūrvasyāṁ diśi ākāśasya pramāṇam udgrahītum | subhūtiḥ āha |
善實可易於前東方中虛空之量受取否善實言
O Subhūti easy in the Eastern quarter of space the measure to grasp? Subhūti said
voc [dvanda cpd] f pl loc adhas ind ind
no hiīidaṁ bhagavan | bhagavān āha | evaṁ dakṣiṇa-paścima -uttarāsu adha ūrdhvaṁ o v
不非也如此世尊世尊言如是右南後西高北下上
Not indeed the case O Bhagavat The Bhagava said Likewise in the South(right)-West(back)-North(upwards)-nadir(below)-zenith(above)
f pl loc adv (m sg abl) daśa f pl loc diś f pl loc
g 49 d50 51
dik -vidikṣu samantāt daśasu dikṣu sukaram ākāśasya pramāṇam udgrahītum |
方順不正方四隅普周遍十方中可易虛空之量受取否
in the cardinal-intermediate points in contiguity in the ten directions easy of space measure to grasp?
subhūtiḥrāha | no hiīidaṁ bhagavan | bhagavān āha | evam eva subhūte yo
善實言不非也如此世尊世尊言如是如是善實如是如是若凡
Subhūti said Not indeed the case O Bhagavat The Bhagavat said Just so just so O Subhūti whatever
bodhisattvaḥo'apratiṣṭhito dānaṁ dadāti tasya subhūte puṇya-skandhasya na sukaraṁ
菩薩摩訶薩不無所住布施與施予彼之所善實福聚之不可易
Bodhisattva wihout fixation a gift gives away his O Subhūti merit-heap‟s not easy
pramāṇam udgrahītum | evaṁ hi subhūte bodhisattva-yāna-saṁprasthitena dānaṁ
量受取雖然復次時[如是誠然] 善實如是什缺以菩薩乘所發趣行(者) 布施
measure to grasp Likewuse indeed O Subhūti by one-who-in-Bodhisattva-vehicle-sets-out a gift
opt 3rd sg
dātavyaṁ yathā na nimitta-saṁjñāyām api pratitiṣṭhet ||4||
與應應被施予正如不於相想念頭/動機亦什缺應住
is to be given just as not upon sign (or motive)-idea also he should fix
44
“布施不應被菩薩以住於事施予, 布施應以無任何所住被施予”
45
nimitta [m] „sign‟ but also „motive, cause‟
46
su-kara, na sukaraṁ „not easy to‟, with infinitive udgrahītum
47
“不可”實為“不易”
48
BHS pūrvasyāṁ [f sg loc] of Skt pūrvā [f]
49
dik [f] „cardinal point‟“方”; vidiś [f] „an intermediate point of the compass (e.g. South East)‟; dik- vidiś“順不正方”：東
南、西南等四隅
50
[abl] used as [adv] „in contiguity or conjunction with'
51
diś [f] „direction'
page 14
f sg inst m sg nom fpp m sg nom

§5 tat kiṁ manyase subhūte lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ | subhūtiḥrāha |
52
彼何汝意念善實以相具足如來見應應被見否善實言

That what you think O Subhūti with features-endowment Tathāgata is to be seen? Subhūti said
ī
no hi idaṁ bhagavan | na lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ | tat kasya hetoḥ |
不非也[此] 世尊 [無] 相具足如來見應應被見彼何所因=何之故
Not indeed the case O Bhagavat Not with features-endowment Tathāgata is to be seen That for what reason
f sg nom f sg nom m sg inst pp f sg nom [bahu cpd, adj] f sg nom
53 ai ā
yā sā bhagavan lakṣaṇa-saṁpat tathāgatena bhāṣitā sā eva a-lakṣaṇa-saṁpat |
54 55
若凡彼 [世尊] 被如來相具足所說彼如是非無相具足
56
Which that O Bhagavat feature-endowment by Tathāgata is spoken of that as such is without-feature-endowment
pp loc pcl
evam ukte bhagavān āyuṣmantaṁ subhūtim etad avocat yāvat subhūte lakṣaṇa-saṁpat
如是語已世尊對命者善實如是此言所有凡善實相具足
Thus spoken the Bhagavat to Venerable Subhūti this said „as long as O Subhūti (there is) feature-endowment
rel adj f sg nom f sg nom [tatpu cpd] ~tas abl prep adv
tāvat mṛṣā yāvat a-lakṣaṇa-saṁpat tāvatnna mṛṣāe57iti | hi lakṣaṇaā-a-lakṣaṇa-tas
n d
所有即虛妄所有凡不無相具足所有即不無虛妄名云此誠然相不相從相之無相

there is falsehood as long as (there is) no features-endowment there is no falsehood‟ Indeed thru. no-feature-of-features
m nom sg fpp m sg nom
tathāgato draṣṭavyaḥ ||5||
如來見應應被見
Tathāgata is to be seen
pp loc pres 3rd sg ipn pl m pl nom

a r
§6 evam ukte āyuṣmān subhūtiḥ bhagavantam etad avocat | asti bhagavan kecit sattvā
58
如是語已命者善實對世尊邊如是此言雖然 [是否] 世尊頗有眾生
Thus spoken Venerable Subhūti to the Bhagavat this said Is it that O Bhagavat certain beings
fut 3rd pl adj m sg loc ~an m sg loc adj m sg loc m sg loc adj m sg loc m sg loc adj f sg loc
y e' 59
bhaviṣyanti anāgate adhvani paścime kāle paścime samaye paścimāyāṁ
當有將會於未來世於後時於後長時於後分
will in future period in final day(s) in final epoch in final
adj f sg loc m √lup [loc abs] √vṛt pmp m sg loc m pl m pl loc [loc abs] adj m pl loc
pañca-śatyāṁ60saddharma-vipralopa-kāle vartamāne 61 a v
ye imeṣu evaṁ-rūpeṣu
62
五百(歲) 【當正法正破壞時中轉時中】【若當彼等此等中如是色類
500-years when the true-dharma is being annihilated when these such forms of
m pl loc √bhāṣ pmp m pl loc f sg acc √pad cau fut 3rd pl
63
sūtrānta-padeṣu bhāṣyamāṇeṣu bhūta-saṁjñām utpādayiṣyanti | bhagavān āha |
64
經句中說中正宣說時】真實想發生當有將(令)生起世尊言
sutra-verses are being spoken of idea-of-truth they will cause to give rise to? The Bhagavat said
pcl imp 2nd sg ipn pl m pl nom
y e'
mā subhūte tvam evaṃ vocaḥ | asti kecit sattvā bhaviṣyanti anāgate adhvani
莫善實汝如是汝該語雖然是否世尊頗有眾生當有將會於未來世
not O Subhūti you such must say Is it that certain beings will in future period
52
MW: sampada =sampanna [ifc] in [inst] „enodwed, furnished with, possessed of‟
53
sampat (-ifc for sampad)
54
譯文倒置：lakṣaṇasaṁpat 相具足 tathāgatena 被如來
55
見第四節“持業釋(非)”和“有財釋(無)”的討論
56
„without‟ see discussion in Section 4
57
Harrison & Watanabe (2006): tāvad amṛṣā iti
58
kecit [疑問代詞]“任何”
59
kāla „time‟ this meaning in BHS and Pāli only
60
śatya [adj] „consisting of a hundred‟; note Harrison reads Skt. pañcāśatī for „50‟
61
vipralopa [m] „destruction, annihilation‟; vipralopa-kāle „peirod of annihilation‟; √vṛt 1. „to be‟ or 2. „to turn‟
62
“當正法正破滅時”；“轉”為 √vṛt (vartamāne) „to turn‟ 之譯
63
[loc abs] „when being spoken of‟; sūtrānta formed like vedānta, siddhānta „a Buddhist Sūtra or the doctrines contained in it‟
64
“當彼等此類經句正宣說時”
page 15
paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ saddharma-vipralope

於後時於後長時於後分五百(歲) 當正法正破壞時中
in final day(s) in final epoch in final 500-years when the true-dharma is being annihilated
vartamāne yea imeṣu evaṃ-rūpeṣu sūtrānta-padeṣu bhāṣyamāṇeṣu bhūta-saṃjñām
v
轉時中若當彼等此等中如是色類經句中說中正宣說時真實想

(being) when these such forms of sutra-verses are being spoken of idea-of-truth
√pad cau fut 3rd pl
utpādayiṣyanti | api tu khalu punaḥ subhūte bhaviṣyantiyanāgatee' adhvani
發生當有將(令)生起雖然强調復次時善實當有於未來世
they will cause to give rise to And then moreover O Subhūti there will be in future period
m pl nom m pl nom
bodhisattvā mahāsattvāḥ paścime kāle paścime samaye paścimāyāṁ pañcaśatyāṁ
菩薩摩訶薩 [於後時於後長時] 於後分五百(歲)
Bodhisattvās Mahāsattvās in final day(s) in final epoch in final 500-years
~vant adj m pl nom ~vant adj m pl nom ~vant adj pl nom
saddharma-vipralope vartamāne guṇavantaḥ śīlavantaḥ prajñāvantaḥśca bhaviṣyanti
65
當正法正破壞時中轉時中【戒究竟具戒功德究竟具德】智慧究竟具慧 [將有]
when the true-dharma is being annihilated endowed with virtues morals and insight there will be
ut√pad cau fut 3rd pl
yeaimeṣuvevaṁ-rūpeṣu sūtrānta-padeṣu bhāṣyamāṇeṣu bhūta-saṁjñām utpādayiṣyanti |
[當彼等此等如是色類經句正宣說時真實想將(令)生起]
when these such forms of sutra-verses are being spoken of idea-of-truth they will cause to give rise to
m pl nom m pl nom [bahu cpd, adj] pari-upa-√ās pp m pl nom
na khalu punar te subhūte bodhisattvā mahāsattvā eka-buddha-paryupāsitā
不僅復次時彼等善實菩薩摩訶薩一佛親近供養
Not (only) moreover these O Subhūti Bodhisattvās Mahāsattvās one-buddha-reverenced
pres 3rd pl [bahu cpd, adj] √ruh pp m pl nom
ai ā 66
bhaviṣyanti na eka-buddha -avaropita -kuśala-mūlā bhaviṣyanti | api tu khalu punaḥ
當有將是不僅一佛種植善根 [將是] 雖然强調復次時
will be not (only) are one-buddha-planted-merit-roots will be And then moreover
[bahu cpd, adj] pp m pl nom [bahu cpd,cpd] m pl nom
subhūte an-eka-buddha-śata-sahasra-paryupāsitā an-eka-buddha-śata-sahasraā-
善實不僅一佛百千親近供養不僅一佛百千
O Subhūti not-(only)-one-hundred-thousand-buddha-reverenced not-(only)-one-hundred-thousand-buddha-
avaropita-kuśala-mūlāḥste bodhisattvā mahāsattvā bhaviṣyanti ye imeṣu evaṁ- a v
67
種植善根彼等菩薩摩訶薩當有將是若當彼等此等中如是
68
planted-merit-roots these Bodhisattvās Mahāsattvās will be when these such forms of
[karma cpd] m sg acc √labh fut 3rd pl
v 69
rūpeṣu sūtrānta-padeṣu bhāṣyamāṇeṣu eka-citta-prasādam api pratilapsyante |
色類中經句中說中正說時一心淨信亦即使得當將得
sutra-verses are being spoken of one-single-thought-(of)-serene faith even they will get
pp m pl nom m sg inst m sg inst pp m pl nom
s s
jñātāḥ te subhūte tathāgatena buddha-jñānena dṛṣṭāḥ te subhūte tathāgatena
所知彼等善實被如來以佛智所見彼等善實被如來
Are known they O Subhūti by Tathāgata with Buddha-wisdom are seen they O Subhūti by Tathāgata
n sg inst pp m pl nom pron adj m pl nom pl fpp adj m sg acc
e'
buddha-cakṣuṣā buddhāḥste subhūte tathāgatena | sarve te subhūte aprameyam
以佛眼 [所覺知彼等善實被如來] 一切彼等善實無量不可量
with Buddha-eyes are awared of they O Subhūti by Tathāgata They all O Subhūti immeasurable
fpp adj m sg acc m sg acc pra-√sū fut 3rd pl √grah fut 3rd pl
asaṁkhyeyaṁ puṇya-skandhaṁ prasaviṣyanti pratigrahīṣyanti | tat kasya hetoḥ |
[不可數] 福聚生當將生起取當將攝取彼何所因=何之故
incalculable merit-heap will beget will acquire That for what reason
65
譯文倒置，實爲：guṇavantaḥ“功德究竟”śīlavantaḥ“戒究竟”
66
√ruh [6P] „to grow, rise, increase‟; ava-ropita [pp] „planted down‟
67
“不僅” [什譯]引申為：“已於無量千萬佛所種諸善根”；藏譯同
68
extended meaning “not just one (Buddha) …” – Conze, Harrison, Kumārajīva, Tibetan
69
BHS prasāda [m] „faith, tranquillity‟ “淨信”; Skt. prasad „grow bright, become placid‟“明淨”; Pāli pasāda „brightness,
purity‟
page 16
m pl gen m pl gen+√vṛt =„have‟ f sg nom √vṛt pres 3rd sg

na hi subhūte teṣāṁ bodhisattvānāṁ mahāsattvānām ātma-saṁjñā pravartate na
不無[誠然] 善實彼等菩薩有摩訶薩有我想轉起=有不無
No indeed O Subhūti these Bodhisattvās Mahāsattvās have idea-of-self (to be) no
ā
sattva-saṁjñā na jīva-saṁjñā na pudgala-saṁjñā pravartate | na api teṣāṁ subhūte
眾生想不無壽命想不無人補特迦儸想轉起=有不無亦彼等善實
idea-of-being no idea-of-living soul no idea-of-person (to be) No also these O Subhūti
ā
bodhisattvānāṁ mahāsattvānāṁ dharma-saṁjñā pravartate | evaṁ na adharma-saṁjñā |
菩薩有摩訶薩有法想轉起=有 [如是無] 無法想轉
Bodhisattvās Mahāsattvās have idea-of-dharma (to be) Likewise no idea-of-no dharma
naāapi teṣāṁ subhūte saṁjñā naāasaṁjñā pravartate | tat kasya hetoḥ | sacet subhūte
70
不無亦彼等有 [善實] 想 [無] 無想轉起=有不彼何所因=何之故若善實
no also they have O Subhūti apperception no no-apperception (to be) That for what reason If O Subhūti
pl gen+√vṛt =„have‟ pl gen+√bhū =„have‟
teṣāṁ bodhisattvānāṁ mahāsattvānāṁ dharma-saṁjñā pravarteta sa71 eva teṣām
彼等菩薩有摩訶薩有法想轉起=若有彼則如是彼等會有
these Bodhisattvās Mahāsattvās have idea-of-dharma (to be) then as such they would have
m sg nom √bhū opt 3rd sg m sg nom m sg nom m sg nom √bhū opt 3rd sg
ātma-grāhaḥ bhavet sattva-grāhaḥo jīva-grāhaḥ pudgala-grāho bhavet | sacet
o d
我執取會有眾生執取壽命執取人補特迦儸執取會有若
grasping-of-self (would be) grasping-of-being grasping-of-living soul grasping-of-person (would be) If (there is)
adharma-saṁjñā pravarteta sa eva teṣām ātma-grāho bhavet sattva-grāho jīva-grāhaḥ
無法想轉起=若有彼則如是彼等有我執取會有眾生執取壽命執取
idea-of-no dharma (to be) then as such they would have grasping-of-self grasping-of-being grasping-of-living soul
pudgala-grāha iti | tat kasya hetoḥ | na khalu punaḥ subhūte bodhisattvena mahāsattvena
人補特迦儸執取有云彼何所因=何之故不復次時善實被菩薩被摩訶薩
grasping-of-person thus That for what reason No moreover O Subhūti by Bodhisattvās by Mahāsattvās
m sg nom fpp m sg nom ind f sg nom m sg inst √dhā ger +acc
ā d
dharma udgrahītavyo na adharmaḥ | tasmāt iyaṁ tathāgatena saṁdhāya
72
法取應應被執取不非法取應【彼是故此義意被如來什缺[密意已]什缺
dharma is to be grasped no no-dharma (either) Therefore this by Tathāgata having given it‟s esoteric meaning
f pp f sg nom m m sg acc m sg acc inst pl inst m pl nom
g 73 o 74 75 r
vāk bhāṣitā kola -upamaṁ dharma-paryāyam ājānadbhiḥ dharmā eva
[話語]說筏喻法本法門解被諸理解者法如是
saying is spoken of „raft-simile discourse by those who understand dharma as such
√hā fpp m pl nom ind m pl nom
76ā
prahātavyāḥ prāgeva adharmā iti77,78 ||6||
79
捨應應被斷舍何況非法 [云] 】
is to be forsaken more so non-dharma‟
pcl pcl
§7 punar aparaṁ bhagavān āyuṣmantaṁ subhūtim etad avocat | tat kiṁ manyase
什缺復次再者世尊對命者善實邊如是此言什缺彼何意念
Furthermore the Bhagavat to Venerable Subhūti this said That what you think
m ipn m m sg nom m adj f sg nom f sg nom
d s ā r y
subhūte asti sa kaścit dharmo yaḥ tathāgatena anuttarā samyak-saṁbodhiḥ iti
善實【有 [彼任何法] [凡] 被如來應正遍知無上正遍知正等菩提 [名為]
O Subhūti is there any dharma which by the Tathāgata called „utmost complete-enlightenment‟
70
原譯“不”錯位；實爲：“無無想轉”
71
sache … sa“if … then”
72
“義意”疑對應後面的 saṁdhāya“密意已”
73
vāk [f] „speech, saying‟
74
upamā [f] „simile‟, upama [ifc]
75
BHS paryāya [m] „means, ways‟; dharma-paryāya „method (round) of teaching‟
76
BHS prāg eva =Pāli pageva =Skt kim u, kim uta; „how much more/less, not to speak of”“何況”
77
„thus the dharma is to be forsaken by those who understand the discourse of the raft-simile, more so the non-dharma‟
78
Harrison & Watanabe (2006) ：tasmād idaṁ [n sg acc] saṁndhāya [ger] tathāgatena bhāṣitām [n sg acc] …
79
“是故，此話語被如來密意而後説：‘法應被諸理解筏喻法門的諸智者斷舍，何況非法。”Müller 梵本擬構參照了
奘譯“密意而說”。
page 17
√budh pp m sg nom √diś pp m sg nom pp loc

abhisaṁbuddhaḥ kaścid vā dharmaḥ tathāgatena deśitaḥ | evam uktea āyuṣmān
s
80
所證覺】有任何復或法被如來所說否 [如是語已命者]
is fully awaken to any or dharma by Tathāgata is taught? Thus spoken Venerable
m sg voc m sg gen
subhūtiḥrbhagavantam etad avocat | yathā ahaṁ bhagavan bhagavataḥo bhāṣitasyaā
善實 [對世尊此] 言正如我世尊世尊之 [所說之]
Subhūti to the Bhagavat this said The way I O Bhagavat of the Bhagavat of the saying
m sg acc ā-√jñā pres 1st sg ipn m m sg nom
artham ājānāmi na asti sa kaścitddharmo yaḥstathāgatenaāanuttarā samyaksaṁbodhiḥr
ā
義解我我瞭解無有 [彼] 一任何法凡若被如來無上正遍知正等菩提

the meaning I understand there is no any dharma which by the Tathāgata called „utmost complete-enlightenment‟
ā
iti abhisaṁbuddhaḥ na asti dharmo yaḥstathāgatena deśitaḥ | tat kasya hetoḥ |
y
81
[名為] 所證覺無有一法凡若被如來所說彼何所因=何之故
is fully awaken to there is no dharma which by Tathāgata is taught That for what reason
m sg nom pp m sg nom fpp m sg nom √lap fpp n sg non
yaḥo'asau tathāgatena dharmaḥ abhisaṁbuddho deśito vā agrāhyaḥ saḥ anabhilapyaḥ |
o' o'
若凡此彼被如來法 [所證] 所說 [或]不可被取彼不可被說

Which this by Tathāgata dharma is fully awaken to or is taught is ungraspable it is ineffable
[bahu cpd] pra-√bhū cau pp m pl nom m nom pl
na sa dharmo naāadharmaḥ | tat kasya hetoḥ | asaṁskṛta-prabhāvitā hi ārya-pudgalāḥ ||7|| 82 y
83 84
不無彼法非無不無法彼何所因=何之故【無為法所(令)顯明 [誠然] 聖人】
There is no dharma no non-dharma That for what reason Are by-the-unconditioned-made-revealed indeed holy-persons
§8 bhagavān āha | tat kiṁ manyase subhūte yaḥ kaścit kula-putro vā kula-duhitā
世尊言彼何汝意念善實若凡有任何善家子若或善家女
The Bhagavat said That what you think O Subhūti whatever son-of-good family or daughter-of-good-family
m sg acc m sg acc m sg acc [tatpu cpd] √pṛ pūrṇa pp m sg acc ger+acc
e 85 86
vā imaṁ tri-sāhasra-mahā-sāhasraṁ loka-dhātuṁ sapta-ratna-paripūrṇaṁ kṛtvā
若或此三千大千世界 (以)七寶遍滿作已
or this three-thousand-mega-thousand realm-of-world with seven-treasures-filled having done (filled)
m pl dat ~arhat m pl dat m pl dat n sg acc opt 3rd sg
o' o
tathāgatebhyaḥ arhadbhayaḥ samyak-saṁbuddhebhyaḥ dānaṁ dadyāt
為如來等為應供等為正遍知等正等正覺等布施與若施予彼何意念善實
for Tathāgatas for Arhats for the Fully-enlightened-ones gift were to give
ind √dā n sg nom ~tara cpv acc m sg acc
api nu87sa kula-putro vā kula-duhitā vā tatas nidānaṁ bahutaraṃ puṇya-skandhaṁ
o 88
雖然强調彼善家子若或善家女若或彼由是因緣更多福聚

now then that son-or-daughter-of-good-family on that basis more abundant heap-of-merit
√sū 5P opt 3rd sg ind voc 3rd sg ind voc 3rd sg
r
prasunuyāt | subhūtiḥ āha | bahu bhagavan bahu sugata sa kula-putro vā kula-duhitā vā
能生否善實言多世尊多善逝彼善家子若或善家女若或
would it generate? Subhūti said many O Bhagavat many O Sugata that son-or-daughter-of-good-family
80
“有否任何被如來所證覺之彼法，名爲無上正遍知？”
81
“一”無對應
82
MW: pra-√bhū „becomes visible, comes forth‟; prabhāvita [cau pp] „made revealed‟ cf. Tibetan: rab tu gzhag pa'am phye ba
རབ་ཏུ་གཞག་པའམ་ཕྱེ་བ་“所顯”Mahāvyutpatti 梵藏汉《翻译名义大集》詞條 5171; or Harrison & Watanabe (2006): „made
differentiated or distinguished‟; cf. [什譯]：“一切賢聖皆以無為法而有差別 i.e. “區別”
83
“彼”=“所證所說之法”
84
[奘譯]：“以諸賢聖補特伽羅皆是無為之所顯故”；[什譯]：“一切賢聖皆以無為法而有差別”；印順解釋“差別”
如下：“無為即離一切戲論而都無所取的平等空性。無為離一切言說，平等一味，怎麼會有聖賢的差別？這如廣大的
虛空——空間，雖可依事物而說身內的空，屋中的空，方空、圓空，但虛空性那裏有此彼差別！虛空雖沒差別，而方
圓等空，還是要因虛空而後可說。這樣，無為法離一切戲論，在證覺中都無可取可說，而三乘聖者的差別卻依無為法
而施設。” “差別”或爲“區別”?
85
sāhasra [adj] (fr. sahasra) „relating or belonging to a thousand, thousand fold, exceedingly, numerous, infinite‟; Harrison &
Watanabe (2006): „trigalactic-megagalactic‟
86
first member of cpd sapta-rata in [inst] sense: „with seven-treasures‟
87
api nu 泛指、加強語氣；„now then‟
88
„foundation, basis, cause, reason‟
page 18
m sg nom
o o'
tatas nidānaṁ puṇya-skandhaṁ prasunuyāt | tat kasya hetoḥ | yaḥ asau bhagavan
彼由是因緣多福聚能生彼何所因=何之故凡若彼此世尊
on that basis heap-of-merit would generate That for what reason Which this O Bhagavat
m sg nom pp m sg nom [bahu cpd] m sg nom
puṇya-skandhaḥstathāgatena bhāṣitaḥ a-skandhaḥ sa tathāgatena bhāṣitaḥ | tasmāt
福聚被如來所說非無福聚彼世尊被如來所說 [是故
heap-of-merit by Tathāgata is spoken of is heap-less it by Tathāgata is spoken of Therefore
ś
tathāgato bhāṣate puṇya-skandhaḥ puṇya-skandha iti | bhagavān āha | yaḥ ca
如來說] 福聚福聚者什缺世尊言若凡 [而且]
the Tathāgata says „heap-of-merit, heap-of-merit‟ The Bhagavat said Whatever and
khalu punaḥ subhūte kula-putro vā kula-duhitā vāeimaṁ tri-sāhasra-mahā-sāhasraṁ
復善實善家子若或善家女 [或] 此三千大千
moreover O Subhūti son-or-daughter-of-good-family this three-thousand-mega-thousand
loka-dhātuṁ sapta-ratna-paripūrṇaṁ kṛtvā tathāgatebhyaḥo'arhadbhyaḥ
世界以七寶遍滿作已為如來等為應供等
realm-of-world with seven-treasures-filled having done (filled) for Tathāgatas for Arhats
pcl m sg abl BHS =Skt. antatas pcl
ś e
samyak-saṁbuddhebhyaḥ dānaṁ dadyāt | yaḥ ca itas dharma-paryāyātdantaśas89ś
o o
為正遍知等正等正覺等布施與若施予什缺若凡[並] 從此從法本法門乃至

for the Fully-enlightened-ones gift were to give Who and hence from this discourse so much as
adj f sg acc f sg acc ger m pl dat √stṛ m sg inst √diś cau opt 3rd sg √kāś cau opt 3rd sg
90 91
catuṣ-pādikām api gāthām udgṛhya parebhyo vistareṇa deśayet saṁprakāśayet
四句式等 [即使] 一偈受持已為他人等以分別廣若(令)宣說若(令)開示
in four-line even just a verse having demonstrated for others in full detail were to cause to teach, illuminate
m sg nom n sg nom cpv m sg acc m sg acc √sū 5P opt 3rd sg fpp m sg acc
o d
ayam eva tatas nidānaṁ bahutaraṁ puṇya-skandhaṁ prasunuyāt aprameyam
此 [如是]彼由是因緣更多多過福聚能生無量不可量
thus on the basis of this more abundant heap-of-merit it would generate immeasurable
fpp m sg acc ind nis-√jan pp f sg nom m pl gen m pl gen
o
asaṁkhyeyam | tat kasya hetoḥ | atas nirjātā hi subhūte tathāgatānām arhatāṁ
不可數彼何所因=何之故從此法門生出[誠然] 善實如來之應供之
incalculable That for what reason fr. this (discourse) is born indeed O Subhūti of the Tathāgatas of the Arhats
m pl gen adj f sg nom f sg nom m pl nom
r o ś
samyaksaṁbuddhānām anuttarā samyaksaṁbodhiḥ atas nirjātāḥ ca buddhā
正遍知正等正覺之無上正遍知正等菩提從此法門生出 [及] 諸佛
of the Completely-enlightened-ones utmost complete-enlightenment fr. this (discourse) are born and Buddhas
m pl nom m pl nom
bhagavantaḥ | tat kasya hetoḥ | buddha-dharmā buddha-dharmā iti subhūte
諸世尊彼何所因=何之故佛法佛法者善實
Bhagavats That for what reason „Buddha-dharma, Buddha-dharma‟ O Subhūti
[bahu cpd, adj] m pl nom m pl nom pp m pl nom √vac pass 3rd pl
ś ai
a-buddha-dharmāḥ ca eva te tathāgatena bhāṣitāḥ | tenaoucyante buddha-dharmā iti ||8||
非無佛法即是因而彼等 [被如來所說] 彼是故被說名為佛法者
are Buddha-dharma-less and so they by Tathāgata are spoken of Thus they are called „Buddha-dharma‟
[karma cpd] m sg gen+√bhū=„has‟ √bhū pres 3rd sg 1st sg inst

92ai
§9 tat kiṁ manyase subhūte api nu srota-āpannasya evaṁ bhavati mayā
世尊言彼何汝意念善實雖然强調流入者有如是(念) [有] 被我
That what you think O Subhūti now then stream-enterer has such (idea) (to be) „by me
[tatpu cpd] n sg nom √āp pp n sg nom
srota-āpatti-phalaṁ prāptam iti | subhūtiḥrāha | no hiīidaṁ bhagavan | na strota-
93
流入果所得到 [云]否善實言不非也如此世尊 [無流

stream-entry-fruit is attained?‟ Subhūti said Not indeed the case O Bhagavat No stream-
89
BHS antaśas [adv] „so much as‟; Skt. antatas [ind] „from the end, lastly, finally‟
90
BHS/Skt: catuṣpādikā [adj], „in four-line
91
lit. „with particulars‟
92
srotas [n] √sru „stream‟ “流”, āpanna [pp] √pad „enter into, gained, acquired‟“入”；“預入、預流”
93
āpatti [f] „entering into a state or condition, i.e. happening, occuring‟
page 19
pp m sg gen+√bhū=„has‟ √bhū
ai
āpannasya evaṁ bhavati mayā srota-āpatti-phalaṁ prāptam iti | tat kasya hetoḥ | na hi
入者有如是(念) 有被我流入果所得到云] 彼何所因=何之故不無誠然
enterer has such (idea) (to be) „by me stream-entry-fruit is attained‟ That for what reason Not indeed
ipn m sg acc m sg acc pp m sg nom m sg acc
d 94 o
sa bhagavan kaṁcit dharmam āpannaḥ | tena ucyate srota-āpanna iti | na rūpam
彼世尊一任何 [法] 入所得彼是故被說名為流入者 [云] 不無色
that O Bhagavat any dharma he has attained Thus it is called „stream-enterer‟ No form
pp (verb) m sg nom m pl acc m pl acc m pl acc fpp (noun) m pl acc m pl acc pp (verb) m sg nom
āpannaḥo na śabdān na gandhān na rasān na spraṣṭavyān (na) 95
dharmān āpannaḥ |
入取得不無聲不無香不無味不無觸 [無] 法入取得
he has attained no sounds no smells no tastes no objects of touch no dharmas he has attained
gen+√bhū=„has‟ √bhū opt 3rd sg
tenaoucyate srota-āpanna iti | sacetdbhagavan srota-āpannasyaaievaṁ bhavet n
彼是故被說名為流入者[云]什缺彼若世尊流入者若有如是(念)[ 若有]

Thus it is called „stream-enterer‟ If O Bhagavat stream-enterer should have such (idea) (should be)
opt 3rd sg m sg nom
mayā srota-āpatti-phalaṁ prāptam iti sa eva tasya ātma-grāhaḥ bhavet sattva-grāhaḥo o
被我流入果所得到 [云]彼則如是彼有所我執取會有眾生執取

„by me stream-entry-fruit is attained‟ that as such he would have „grasping-of-self (wd be) grasping-of-being
m sg nom m sg nom
jīva-grāhaḥ pudgala-grāhaḥ bhavetditi | bhagavān āha | tat kiṁ manyase subhūte
o
壽命執取人補特迦儸執取會有[云]什缺世尊言彼何汝意念善實

grasping-of-living soul grasping-of-person (wd be)‟ The Bhagavat said That what you think O Subhūti
āgāmin m sg gen+√bhū √bhū n sg nom √āp pp n sg nom
d 96 d
api nu sakṛt -āgāmina evaṁ bhavati mayā sakṛt -āgāmi-phalaṁ prāptam iti |
雖然强調一來者有如是(念)[有] 被我一來果所得到 [云]否
now then once-returner has such (idea) (to be) „by me once-returner-fruit is attained?‟
ī
subhūtiḥ āha | no hi idaṁ bhagavan | na sakṛtd-āgāmina evaṁ bhavati mayā
r
善實言不非也如此世尊不無一來者有如是(念) [有] 被我

Subhūti said Not indeed the case O Bhagavat No once-returner has such (idea) (to be) „by me
m ipn m m sg nom m
sakṛtd-āgāmi-phalaṁ prāptam iti | tat kasya hetoḥ | na hi sa kaścit dharmo yaḥ d
一來果所得到[云] 彼何所因=何之故不無誠然彼有任何法若凡

once-returner-fruit is attained‟ That for what reason Not indeed that any dharma which
n sg acc pp m sg nom ~in m sg nom
d o d ī
sakṛt -āgāmitvam āpannaḥ | tena ucyate sakṛt -āgāmī iti | bhagavān āha | tat kiṁ
一來[性] 入所得彼是故被說名為一來者世尊言彼何
once-returnership is attained Thus it is called „once-returner‟ The Bhagavat said That what
m sg gen ~aḥ n sg nom
manyase subhūte api nuvan-āgāmina evaṁ bhavati mayāāan-āgāmi-phalaṁ prāptam iti |
汝意念善實雖然强調不來不還者有如是(念)[有] 被我不來還果所得到[云]否
you think O Subhūti now then non-returner has such (idea) (to be) „by me non-returner-fruit is attained?‟
subhūtiḥ āha | no hi idaṁ bhagavan | na an-āgāmina evaṁ bhavati mayāā
r ī ā
善實言不非也如此世尊 [無不還者有如是(念) 有被我

Subhūti said Not indeed the case O Bhagavat No non-returner has such (idea) (to be) „by me
m ipn m m sg nom
an-āgāmi-phalaṁ prāptam iti | tat kasya hetoḥ | na hi sa bhagavan kaścitddharmo
不還果所得到 [云] 彼何所因=何之故【不無[誠然]彼 [世尊] 有任何法
non-returner-fruit is attained‟ That for what reason Not indeed there (is) O Bhagavat any dharma
m n sg acc pp (verb) m sg nom
yaḥ an-āgāmitvam āpannaḥ | tena ucyate an-āgāmīīiti | bhagavān āha | tat kiṁ
o' 97 o
若凡不來[性] 入取得】彼是故被說名為不來者世尊言彼何

which non-returnership has attained Thus it is called „non-returner‟ The Bhagavat said That what
94
āpanna √pad [pp] „enter into “入”；or „attained, gained, acquired‟“得”
95
in Harrison & Watanabe (2006) but not in Müller
96
sa-kṛt [adj, o only] „once‟; āgāmin [adj] „coming, approaching‟; sakṛdāgāmin Pāli identical: „one who returns, esp. one who
returns to another form of life in saṃsāra, one who is liable to rebirth‟
97
“無任何取得不來性之法”
page 20
~at m sg gen+√bhū=„has‟ √bhū n sg nom pp n sg nom

ā
manyase subhūte api nuvarhataḥ evaṁ bhavati mayā arhattvaṁ prāptam iti |
汝意念善實雖然强調應供有如是(念)[有] 被我應供性所得到 [云]否
you think O Subhūti now then Arhat has such (idea) (to be) „by me Arhatship is attained?‟
r ī ā
subhūtiḥ āha | no hi idaṁ bhagavan | na arhataḥ evaṁ bhavati mayā arhattvaṁ
善實言不非也如此世尊 [無應供有如是(念) 有被我應供性
Subhūti said Not indeed the case O Bhagavat No Arhat has such (idea) (to be) „by me Arhatship
d o' n
prāptam iti | tat kasya hetoḥ | na hi sa bhagavan kaścit dharmo yaḥ arhat nāma |
所得 [云] 彼何所因=何之故不無[誠然]彼世尊有任何法若彼應供名為
is attained‟ That for what reason Not indeed there (is) O Bhagavat any dharma which (is) Arhat by name
m sg nom gen+√bhū=„has‟ √bhū opt 3rd sg
tenaoucyate arhan e' 98nn
iti | sacet bhagavan arhataḥ evaṁ bhavetnmayā arhattvaṁ
d
彼是故被說名為應供者彼若世尊應供有如是(念)[ 若有] 被我應供性

Thus it is called „Arhat‟ If O Bhagavat Arhat shd have such (idea) (shd be) „ by me Arhatship
prāptam iti sa eva tasyaāātma-grāhaḥo bhavet sattva-grāhaḥo jīva-grāhaḥ
所得到 [云][彼則]如是彼有所我執取若有眾生執取壽命執取
is attained‟ that as such he would have grasping-of-self (wd be) grasping-of-being grasping-of-living soul
o ṁs ā
pudgala-grāhaḥ bhavet | tat kasya hetoḥ | aham asmi bhagavan tathāgatena arhatā
人補特迦儸執取會有彼何所因=何之故【我此是世尊被如來被應供
grasping-of-person (wd be) That for what reason I am O Bhagavat by Tathāgata by Arhat
~viharin m pl gen adj m sg nom √diś pp m sg nom
samyak-saṁbuddhena a-raṇā-vihāriṇām agryaḥ nirdiṣṭaḥ | aham asmi bhagavannn
99 o
100
被正遍知正等正覺諸無諍行住者之最勝所說】我此是世尊
by the Fully-enlightene-ones of those dwelling in peace foremost pointed out I am O Bhagavat
m sg nom adj m sg nom gen+√bhū=has √bhū pres 3rd sg
arhan vītarāgaḥ | na ca me bhagavan evaṁ bhavati arhan asmiyahaṁ vītarāga iti |
nn nn
應供離欲的不無我有世尊如是(念) [有] 我此[是] 應供 [離欲] 者

the passion-free Arhat No and I have O Bhagavat such (idea) (to be) „I am the passion-free Arhat‟
gen+√bhū=„has‟ √bhū opt 3rd sg inst 1st sg acc
n nn
sacet mama bhagavan evaṁ bhavet mayā arhattvaṁ prāptam iti na māṁ tathāgato
彼若 [我有] 世尊應如是(念)[ 若有] 被我應供性所得到 [云]不對我如來
If I should have O Bhagavat such (idea) (shd be) „by me Arhatship is attained‟ not to me the Tathāgata
√kṛ opt 3rd sg m sg nom
d101
vyākariṣyat a-raṇā-vihāriṇām agryaḥ subhūtiḥ kula-putro na kvacitdviharati
會記說授記諸無諍行住者之最勝善實善家子無不 [任何] 所行住
would declare: of those dwelling in peace, foremost (is) Subhūti son-of-good family (who) nothing dwells on
o
tena ucyate a-raṇā-vihārī a-raṇā-vihārī iti ||9||
彼是故被說名為無諍行住無諍行住者
Thus it is called „dweller in peace, dweller in peace‟
§10 bhagavān āha | tat kiṁ manyase subhūte asti sa kaścitddharmo yaḥstathāgatena
世尊言【彼何汝意念善實有 [彼]一任何法若凡被如來
The Bhagavat said That what you think O Subhūti is there any dharma which by the Tathāgata
m sg gen m sg gen m sg gen m sg gen ind +gen √grah pp m sg nom
ā ā d102
dīpaṁkarasya tathāgatasya arhataḥ samyaksaṁbuddhasya antikāt udgṛhītaḥ |
103
從燈作如來之應供之正遍知正等正覺之 [從„處] 所受取否】
from the proximity of Dīpaṁkara Tathāgata of Arhat of the Completely-enlightened-one is comprehended?
subhūtiḥrāha | no hiīidaṁ bhagava naāasti sa kaścitddharmo yaḥstathāgatena
善實言不非也如此世尊無 [有][彼]一任何法若凡被如來
Subhūti said Not indeed the case O Bhagavat there is not any dharma which by the Tathāgata
98
BHS: arhant [pap stem], etymologically as if „ari (enemy) +√han (destroy)‟; arhan [pap m sg nom]
99
BHS: araṇa or araṇā „free from passion or depravity‟; araṇāvihārin „one who dwells in a passionless state‟
100
“我是被如來、應供、正遍知所說、諸無諍住者之最勝”
101
„declare, predict‟
102
BHS: antikāt [ind, adv] used with [gen] =„on the part of‟ i.e. „from‟; MW: antika [adj] „near, proximate‟,“近”=“處)”;
antikāt [ind] „from the proximimity, within the presence of‟; cf. Harrison & Watanabe (2006) : tathāgatena [inst] dīpaṃkarāt
[abl] tathāgātād [abl] arhataḥ [abl] samyaksaṃbuddhād [abl] udgṛhītāḥ [pp]
103
“彼何意念，善實！有任何彼法被如來從燈作如來、應供、正等正覺之處所受取否？”
page 21
dīpaṁkarasya tathāgatasyāarhataḥ samyaksaṁbuddhasyāantikātdudgṛhītaḥ |

從燈作如來之應供之正遍知正等正覺之 [從„處] 所受取
from the proximity of Dīpaṁkara Tathāgata of Arhat of the Completly-enlightened-one is comprehended
[kharma cpd] m pl acc
bhagavān āha | yaḥ kaścit subhūte bodhisattva evaṁ vadet | ahaṁ kṣetra-vyūhān104
世尊言若凡有[任何] 善實菩薩摩訶薩如是若語我國佛土莊嚴
The Bhagacat said Whatever O Subhūti Bodhisattva thus were to say „I Buddhafield-splendour
niṣ-√pad cau fut 1st sg adv opt 3rd sg [kharma cpd] m pl nom
niṣpādayiṣyāmiī105iti sa vitathaṁ 106
vadet | tat kasya hetoḥ | kṣetra-vyūhāḥ kṣetra-vyūhā
成就我我將(令)成就/辦者彼不實如則語彼何所因=何之故國佛土莊嚴 [國佛土莊嚴]
will casue to bring about‟ he falsely would speak That for what reason „Buddhafield-splendour, Buddhafield-splendour‟
[bahu cpd, adj] pp m pl nom pp m pl nom pass 3rd pl
s o
iti subhūte a-vyūhāḥ te tathāgatena bhāṣitāḥ | tena ucyante kṣetra-vyūhā iti |
者善實不無莊嚴彼等被如來所說彼是故被說名為國佛土莊嚴者
O Subhūti are splendour-less they by Tathāgata are spoken of Thus they are called „Buddhafield-splendour‟
pcl pcl pp (adj) n sg nom n sg nom
ai
tasmāt tarhi subhūte bodhisattvena mahāsattvena evam apratiṣṭhitaṁ cittam
彼是故此[彼時] 善實被菩薩被摩訶薩如是不無所住其心
Thus at that time O Subhūti by Bodhisattva by Mahāsattva in such a way unfixed the mind
cau fpp n sg nom relocated to after the ^ sign below [tatpu cpd] pp n sg nom
107
utpādayitavyaṁ yanna kvacitpratiṣṭhitaṁ cittamutpādayitavyam | na rūpa-pratiṣṭhitaṁ
應被(令)發生應不無於色所住
is to be caused to produce Not on form-fixed
cittam utpādayitavyaṁ na śabda-gandha-rasa-spraṣṭavya-dharma-pratiṣṭhitaṁ cittam
心應被(令)發生應不無於聲香味觸法所住心
the mind is to be caused to produce not on sounds-smells-tastes-touchables-and-dharmas-fixed the mind
n 108
utpādayitavyam^yat na kvacit pratiṣṭhitaṁ cittam utpādayitavyam | tadyathāpi nāma
應(令)發生應 [凡] 無[任何] 所住心應(令)發生應【譬如說
is to be caused to produce whatever fixed (on) nothing mind is to be caused to produce As if say
m sg nom opt 3rd sg [bahu cpd] adj m sg nom n m gen+√as adj m sg nom m sg nom
d 109 110 ai
subhūte puruṣo bhavet upeta-kāyo mahā-kāyo yat tasya evaṁ-rūpa ātma-bhāvaḥ
善實丈士夫有若 [具身] [大身]
此凡 [他會有] 如是色我身自體
O Subhūti a person were to be endowed-with-a-body a hugh-body that he would have such form (of) own-body
√as opt 3rd sg [karma cpd] m sg nom
syāt tadyathāpi nāma sumeruḥ parvata-rājaḥ | tat kiṁ manyase subhūte api nu
111
會有譬如說善須彌高山王】彼何汝意念善實雖然强調
(would be) as if say Sumeru the mountain-king That what you think O Subhūti now then
adj pap m sg nom
112
mahān sa ātma-bhāvo bhavet | subhūtiḥrāha | mahān sa bhagavān mahān sugata
113
【彼大我身有會是否】善實言大 [彼] 世尊大善逝
huge that own-body would be? Subhūti said huge that O Bhagavat huge O Sugata
sa ātma-bhāvo bhavet | tat kasya hetoḥ | ātma-bhāva ātma-bhāva iti bhagavan
彼我身自體有會是彼何所因=何之故我身自體我身自體 [云] 世尊
that own-body would be That for what reason „Own-body, own-body‟ O Bhagavat
[bahu cpd, adj] pp m sg nom
a-bhāvaḥ sa tathāgatena bhāṣitaḥ | tenaoucyata ātma-bhāva iti | na hi bhagavan sa
不有無身彼被如來所說彼是故被說名為我身者不無彼誠然世尊有彼
is body-less that by Tathāgata is spoken of Thus it is called „own-body‟ Not indeed O Bhagavat that
104
BHS: vyūha „in Mahāyāna works, =arrangement, implies splendour, magnificence‟“莊嚴”
105
„to bring about, accomplish, perform, do, make, cause to ripen‟
106
vitatha usually [adj] „untrue‟, here as [adv] „falsely‟
107
this phrase is found in Harrison & Watanabe (2006) at position^, where its Chinese parallel is also found; moved accordingly.
Harrison & Watanabe (2006) 本中，此梵句出現在^之後，對應“無所住心發生應”，移至此後行文更為流暢。
108
tad yathā api nāma [ind] „just as if, say‟,“譬如説”
109
upeta [adj] „endowed with‟ “具有”；kāya „body‟“身”；upeta-kāya [adj] „endowed with a body‟
110
yat [n] could be problematic, with nothing in the same gender to go with; cf. Morrison (2006) yasya evaṁ rūpa
111
“譬如説，善實！某士夫若具有身體、大身；如是，他會有譬如説高山之王須彌(山)般的自體”
112
from mahānt strong stem of mahat, mahān [pap m sg nom] „hugh‟
113
譯文倒置：mahān 大 sa 彼 ātmabhāvaḥ 自體(我身) bhavet 能有；“彼自體會是大否？”
page 22
bhāvo naāa-bhāvaḥ | tenaoucyate ātma-bhāva iti ||10||

身 [無無身] 彼是故被說名為我身自體者
has a body not without-a-body Thus it is called „own-body‟
yāvatī rel adj f pl nom f sg loc nadi f sg loc

§11 bhagavān āha | tat kiṁ manyase subhūte | yāvatyaḥo gaṅgāyāṁ mahā-nadyāṁ
世尊言彼何汝意念善實【所有如其多於恒伽大河中
The Bhagacat said That what you think O Subhūti As many in Ganga the great river
f pl nom tāvatī rel adj f pl nom f pl nom opt 3rd pl f pl loc f pl nom f bavī adj f pl nom
s o
vālukāḥ tāvatya eva gaṅgā-nadyo bhaveyuḥ | tāsu yā vālukāḥ api nu tā bahvayaḥ
沙彼所有即其多如是恒伽大河能有彼等(河)中若凡沙雖然强調彼等多沙
sands that many Ganga rivers could be In them those sands now then they many
opt 3rd pl f pl nom pcl f pl nom f pl nom opt 3rd pl
bhaveyuḥ | subhūtiḥrāha | d
tā eva tāvat bhagavan bahvayo gaṅgā-nadyo bhaveyuḥ
114
有能爲否】善實言【彼等如是所有即其世尊多恒伽大河能有
would be? Subhūti said These just as (many) O Bhagavat many Ganga rivers would be
ind cau pres 1st sg+dat 2nd sg dat
prāgeva yāḥstāsu gaṅgā-nadīṣu vālukāḥ | bhagavān āha | ārocayāmi 115
te subhūte
116
何況若凡彼中 [恒伽中] 沙】世尊言欲我我(令)告知為汝善實
more so those in these Ganga-rivers sands Bhagavat said I cause to wish to illustrate for you O Subhūti
√vid cau pres1st sg dat yāvatī rel adj f pl loc tāvat m pl acc m pl acc
s s o117
prativedayāmi te yāvatyaḥ tāsu gaṅgā-nadīṣu vālukā bhaveyuḥ tāvatas loka-
知我(令)我開示為汝【所有如其多彼中於恒伽大河中沙能有彼所有即其多世
I cause to enlighten for you: as many in those Ganga rivers sands could be that many world-
f sg nom m sg nom [tatpu cpd] √pṛ pūrṇa pp m sg acc ger+acc m pl dat
118
dhātūn kaścid eva strī vā puruṣo vā sapta-ratna-paripurṇaṁ kṛtvā tathāgatebhyaḥo'
119
界有 [任何] 如是婦女若或丈士夫若或 (以)七寶遍滿作已】為如來等
realms any such woman or man or with seven-treasures-filled having done (filled) for Tathāgatas
o'
arhadbhayaḥ samyak-saṁbuddhebhyaḥ dānaṁ dadyāt tat kiṁ manyase subhūte
為應供等為正遍知等正等正覺等布施與若施予彼何汝意念善實
for Arhats for the Fully-enlightened-ones gift were to give that what you think O Subhūti
ind √dā n sg nom m sg acc √sū 5P opt 3rd sg
o
api nu sā strī vā puruṣo vā tatas nidānaṁ bahu puṇya-skandhaṁ prasunuyāt |
雖然强調彼婦女若或丈士夫若或彼由是因緣多福聚能生否
now then that woman or man or on that basis many heap-of-merit would generate?
subhūtiḥ āha | bahu bhagavan bahu sugata strī vā puruṣo vā tataso nidānaṁ
r
善實言多世尊多善逝彼婦女若或丈士夫若或彼由是因緣
Subhūti said Many O Bhagavat many O Sugata the woman or man or on that basis
puṇya-skandhaṁ prasunuyātdaprameyam asaṁkhyeyam | bhagavān āha | yaḥśca
多福聚能生無量不可量不可數世尊言若彼 [而且]
heap-of-merit would generate immeasurable incalculable Bhagavat said And whatever
tāvat m pl acc m pl acc [tatpu cpd] √pṛ pūrṇa pp m sg acc
o
khalu punaḥ subhūte strī vā puruṣo vā tāvatas loka-dhātūn sapta-ratna-paripūrṇaṁ
復時善實善家子婦女若或善家女士夫若或彼所有即其多世界 (以)七寶遍滿
moreover O Subhūti woman or man or that many realms-of-world with seven-treasures-filled
ger+acc
kṛtvā tathāgatebhyaḥo' arhadbhayaḥ samyaksaṁbuddhebhyaḥo' dānaṁ dadyāt yaḥśca
作已為如來等為應供等為正遍知等正等正覺等布施與若施予若凡 [又]
having done (filled) for Tathāgatas for Arhats for the Fully-enlightene-ones gift were to give and whatever
114
“„能有如其恒伽大河中沙一般多的恒伽河，彼等(河)中彼等沙能爲多否？”
115
ā-√ruc „to enlighten, illuminate‟; with [dat] „to be desirous of (to like, be pleased)‟; hence“欲”
116
“彼等恒伽河則能有如是多，何況彼恒伽中沙。”
117
note tāvat does not correlate with yāvatī; Harrison & Watanabe (2006) has tāvatī instead
118
119
„any such woman or man, having filled with seven treasures, the world-realms that are as many as there could be sands in
those Ganga rivers‟;“如是，任何婦女或士夫，以七寶盛滿如其彼恒伽河中沙(一般多的)世界”
page 23
itas pcl m sg abl BHS =antatas pcl adj f sg acc

ś
kula-putro vā kula-duhitā vā ito dharma-paryāyāt antaśas catuṣ-pādikām120 api
e d
[善家子或善家女或]由此從法本法門乃至四句式等 [即使]

son-of-good family or daughter-ofgood family from this discourse so much as in four-line even just
f sg acc ger √diś cau opt 3rd sg sam-pra-√kāś cau opt 3rd sg cpv m sg acc
gāthām udgṛhya parebhyo deśayet saṁprakāśayet ayam eva tataso nidānaṁ bahutaraṁ
一偈受持已為他人等分別廣若(令)宣說 [若(令)開示] 此法門如是彼由是因緣更多過
a verse having demonstrated for others were cause to teach, illuminate thus on the basis of this more abundant
d
puṇya-skandhaṁ prasunuyāt aprameyam asaṁkhyeyam ||11||
福聚能生無量不可量不可數
heap-of-merit would generate immeasurable incalculable
rpn m sg loc √diś m sg loc itas pcl m sg abl BHS =antatas pcl
§12 api tu khalu punaḥ subhute yasmin pṛthivī-pradeśe ito dharma-paryāyātdantaśasś
雖然强調復次時善實【此中於某地分地方中從此從法本門乃至
And then moreover O Subhūti at which place from this discourse so much as
ger √bhāṣ 1Ā cau opt 3rd sg √kāś cau opt 3rd sg m sg nom
catuṣ-pādikām api gāthām udgṛhya bhāṣyeta vā saṁprakāśyeta vā sa pṛthivī-pradeśaḥś
121
四句式等 [即使] 一偈 [受持已若(令)宣說或若(令)開示] 若或彼地分方
in four-line even just a verse having demonstrated were to cause to teach or to illuminate or that place
[bahu cpd] adj m sg nom opt 3rd sg pfx [bahu cpd, adj] m sg gen m sg gen m m sg nom pl m sg acc
o122 a
caitya-bhūto bhavet sa-deva-mānuṣāsurasya lokasya kaḥ punarvādaḥ ye imaṁ
123
支帝如佛塔般會是有 [共] 天人阿脩羅之於世】何必復言善實【若凡彼等此
shrine-like whould be together with (its) god-man-asuras for the world what more to speak of those who this
m sg acc adj m sg acc √dhṛ cau fut 3rd pl √vāc cau fut 3rd pl √āp fut 3rd pl
124 125
dharma-paryāyaṁ sakala-samāptaṁ dhārayiṣyanti vācayiṣyanti paryavāpsyanti
法本門 [具足究竟] 持當將(令) 受持、荷擔讀當將(令) 誦當將究竟通利
discourse in its entirety will cause to bear in mind will cause to recite will study
m pl dat √stṛ m sg inst cau fut 3rd pl adj m sg inst pl m sg inst
ś
parebhyaḥ ca vistareṇa saṁprakāśayiṣyanti | parameṇa te subhūte āścaryeṇa
為他人等及並以分別廣說當將(令)開示以最勝彼等 [善實] 以希有
for others and
in full detail will cause to illuminate With the highest they O Subhūti marvel
sam-anu-āgata pp m pl nom fut 3rd pl rpn m sg loc m sg loc śāstṛ nom sg nom pres 3rd sg pron adj m sg nom
ṁś y ā
samanvāgatā bhaviṣyanti | tasmin ca subhūte pṛthivī-pradeśe śāstā viharati anyatara
126
具足成就當有將】【此彼中 [而且] 善實地分方教師大師遊行住別
provided with will be In that and O Subhūti place the master dwells one-or-
pron adj m sg nom m [tatpu cpd] m sg nom
-anyataro127 vā vijña-guru-sthānīyaḥ128 ||12||
129
異一一 [或] 智尊重之處代表】相似共梵行
the other or sage-representing (him)
120
BHS: catuṣpādikā [adj], „in four-verse‟
121
[多譯]下接：“為他等說若分別若廣說”，梵本無對應，今按梵本刪節
122
MW: punarvāda [m] „repetition, tautology‟; kaḥ punarvādaḥ „what repetition‟, cf. Harrison & Watanabe (2006) „it goes
without saying‟; but cf. [什譯]、[奘譯]：“何況” „(how) much more/less‟, perhaps for kim punar ?
123
“由此法門，乃至四句式偈等受持已，若(令)宣說或開示(之)某地，彼地對於天、人、阿修羅所共之世而言會是如
佛塔般。”[什譯]：“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
塔界。”[奘譯] ：“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。”
124
sa-kala [adj] „entire‟; samāpta [adj] „completely-obtained‟
125
study = ཀུན་ཆུབ་པར་བྱེད „understand all, realize all‟ paryava-√āp
126
“善實！凡是將(令)受持、(令)讀誦、將究竟通利此具足究竟之法門，並以廣分別、將為他人(令)開示(之)諸人；
彼等將以最勝希有而具足。”
127
anyatara-anyatara „the one, the other‟
128
vijñaguru [m] „sage‟；-sthānīya [fpp, cpd] „occupying the place of, representing‟ hence“智尊重處”；Harrison &
Watanabe (2006)：guruthānīyaḥ
129
“智尊重”指僧人；[什譯]“若是經典所在之處，則為有佛，若尊重弟子”,“經典”śāstra 實為“老師”śāstā 之誤。
page 24
pp loc ind ~an n sg nom dpn m sg nom

a r o ā
§13 evam ukte āyuṣmān subhūtiḥ bhagavantam etad avocat | kaḥ nāma ayaṁ
如是語已命者善實對世尊邊如是此言何名此
Thus spoken Venerable Subhūti to the Bhagavat this said What name this
m sg nom ind m sg acc √dhṛ cau 1st sg pp loc
ai
bhagavan dharma-paryāyaḥ kathaṁ ca enaṁ dhārayāmi | evam ukte bhagavān
世尊法本門云何及如此彼持我我(令) 受持如是語已世尊
O Bhagavat discourse how and that I cause to bear in mind Thus spoken the Bhagavat
f sg nom ind
130 ā
āyuṣmantaṁ subhūtim etad avocat | prajñā-pāramitā nāma ayaṁ subhūte
對命者善實邊如是此言智慧般若彼岸到波羅蜜多名為此善實
to Venerable Subhūti this said prajñāpāramitā by name this O Subhūti
m sg acc √dhṛ cau imp 2nd sg f sg nom
ai 131 ai
dharma-paryāyaḥ | evaṁ ca enaṁ dhāraya | tat kasya hetoḥ | yā eva subhūte
法本門如是 [而且] 此彼汝應(令) 受持彼何所因=何之故若凡如是善實
discourse And thus you shd cause to undertake That for what reason Whatever such O Subhūti
f sg nom pp f sg nom f sg [bahu cpd] f sg nom
ā
prajñā-pāramitā tathāgatena bhāṣitā sā eva a-pāramitā tathāgatena bhāṣitā132 |
ai
智慧彼岸到波羅蜜多被如來所說彼如是非彼岸到無波羅蜜多 [被如來所說]

prajñāpāramitā by Tathāgata spoken of that as such is pāramitā-less by Tathāgata spoken of
tena ucyate prajñā-pāramitā iti | tat kiṁ manyase subhūte api nu asti sa kaścitddharmo
o e v
彼是故被說名為智慧彼岸到者彼何汝意念善實雖然强調有 [彼任何] 法

Thus it is called „prajñāpāramitā‟ That what you think O Subhūti now then is there any dharma
s r ī ā d
yaḥ tathāgatena bhāṣitaḥ | subhūtiḥ āha | no hi idaṁ bhagavan | na asti sa kaścit
若凡被如來所說否善實言不非也如此世尊不無有 [彼]世尊[任何]
which by Tathāgata is spoken of? Subhūti said Not indeed the case O Bhagavat There is not any
s
dharmo yaḥ tathāgatena bhāṣitaḥ | bhagavān āha | tat kiṁ manyase subhūte yāvat
法若凡被如來所說世尊言 [彼何汝意念善實] 所有如其善實
dharma which by Tathāgata is spoken of Bhagavat said That what you think O Subhūti as many
m sg loc ~tu m sg loc [tatpu cpd] rajas n sg nom ipn sg
133 d
tri-sāhasra-mahā-sāhasre loka-dhātau pṛthivī-rajaḥ kaccit tat bahu bhavet |
於三千大千世界中地塵大地微塵疑問代詞有彼多有應爲否
in the three-thousand-mega-thousand realm-of-world dust-of earth interrogative that many would be?
r
subhūtiḥ āha | bahu bhagavan bahu sugata pṛthi-vīrajo bhavet | tat kasya hetoḥ |
善實言多世尊多善逝彼地塵大地微塵 [應爲] 彼何所因=何之故
Subhūti said Many O Bhagavat many O Sugata dust-of earth would be That for what reason
n n voc ~rajas n sg nom pp n sg nom [bahu cpd] n sg nom
ṁs
yat tad bhagavan pṛthivī-rajaḥstathāgatena bhāṣitam a-rajaḥ tad bhagavan tathāgatena s
若凡彼世尊地塵大地微塵被如來所說非無塵彼 [世尊] 被如來

which that O Bhagavat dust-of earth by Tathāgata is spoken of is dust-less that O Bhagavat by Tathāgata
o o' y s
bhāṣitam | tena ucyate pṛthivīraja iti | yaḥ api asau loka-dhātuḥ tathāgatena bhāṣitaḥ
所說彼是故被說名為地塵者若凡 [而且] 彼此世界被如來所說
is spoken of Thus it is called „dust-of earth‟ Which and this realm-of-world by Tathāgata is spoken of
o r
a-dhātuḥ sa tathāgatena bhāṣitaḥ | tena ucyate lokadhātuḥ iti | bhagavān āha | tat kiṁ
非無界 [彼] 被如來所說彼是故被說名為世界者世尊言彼何
is realm-less that by Tathāgata is spoken of Thus it is called realm-of-world The Bhagavat said That what
num car m pl inst
manyase subhūte dvā-triṁśatn-mahā-puruṣa-lakṣaṇaiḥstathāgataḥo'arhan samyaksaṁ-
汝意念善實以三十二大丈士夫相如來應供正遍
you think O Subhūti by means of 32-distinctive-personal-features Tathāgata Arhat the Completely
fpp m sg nom
ī
buddhaḥ draṣṭavyaḥ | subhūtiḥ āha | no hi idaṁ bhagavan | na dvā-triṁśatn-mahā-
o r
知正等正覺應被見應否善實言不非也如此世尊不以三十二大

Enlightened One is to be seen? Subhūti said Not indeed the case O Bhagavat Not by means of 32-distinctive-
130
prajñā [f] „perfect wisdom‟, pāram-i-tā „reaching the further shore, complete attainment‟; Conze: „wisdom which has gone
beyond‟; Harrison & Watanabe (2006): „perfection of insight‟
131
with [acc] =„cause to undertake (resolve upon)‟
132
Harrison & Watanabe (2006) lacks the second tathāgatena bhāṣitā, so does Dharmagupta Chinese
133
rajas [n] „dust, dirt, pollen, mental impurity‟
page 25
-puruṣa-lakṣaṇaiḥstathāgataḥo'arhan samyaksaṁbuddhaḥo draṣṭavyaḥ | tat kasya hetoḥ |

丈士夫相如來應供正遍知正等正覺應被見應彼何所因=何之故
personal-features Tathāgata Arhat the Fully-enlightened-one is to be seen That for what reason
n pl nom n pl nom n pl nom
yāni hi tāni bhagavan dvā-triṁśatn-mahā-puruṣa-lakṣaṇāni tathāgatena bhāṣitāni
所有凡是誠然 [彼等] 世尊三十二大丈士夫相被如來所說
indeed those whcih O Bhagavat 32-distinctive-personal-features by Tathāgata are spoken of
[bahu cpd] n pl nom
a-lakṣaṇāni tāni bhagavanṁstathāgatena bhāṣitāni | tenaoucyante dvā-triṁśatn-mahā-
非無相所有[彼等世尊] 被如來所說彼是故被說名為三十二大
are features-less they O Bhagavat by Tathāgata are spoken of Thus they are called „32- distinctive-
ī ś
puruṣa-lakṣaṇāni iti | bhagavān āha | yaḥ ca khalu punaḥ subhūte strī vā puruṣo vā
丈夫相者世尊言若凡 [而且] 復時善實婦女若或丈士夫若或
personal-features‟ The Bhagavat said And whatever moreover O Subhūti woman or man or
dina n sg loc [bah cpd] adj m pl acc m pl acc √tyaj opt 3rd sg pap 3rd sg nom
134
dine dine gaṅgā-nadī-vālukā-samān ātmabhāvān parityajet evaṁ parityajan gaṅgā-
【於日日恒伽河沙相等我身自體若捨棄如是捨棄着恒伽
day in day out Ganga-river-sands-equivalent own-bodies were to renounce thus abandoning {Ganga-
adj m pl acc m acc pl m acc pl √tyaj opt 3rd sg
ṁs135
nadī-vālukā-samān kalpān tān ātma-bhāvān parityajet yaḥś ca itaso dharma-paryāyātd
136
河沙相等劫所有彼等我身自體若捨棄】若凡[而且] 從此從法本法門
137
river-sands-equivalent-aeons those own-bodies were to renounce} and who from this discourse
√diś cau opt 3rd sg sam-pra-√kāś m sg nom
antaśasścatuṣ-pādikām api gāthām udgṛhya parebhyo deśayet saṁprakāśayet ayam eva
乃至四句等 [即使] 一偈受持已為他人等若(令)宣說 [若(令)開示]分別此(舉)如是
so much as in four-line even just a verse having demonstrated for others were to cause to teach, illuminate this thus
m sg acc √sū 5P opt 3rd sg
tatasonidānaṁ bahutaraṁ puṇya-skandhaṁ prasunuyāt aprameyam asaṁkhyeyam ||13|| d
彼由是因緣更多過福聚能生無量不可量不可數

on the basis of (it) more abundant heap-of-merit would generate immeasurable incalculable
[tatpu cpd] m sg inst n acc pl aor 3rd sg

v r 138ā
§14 atha khalu āyuṣmān subhūtiḥ dharma-vegena aśrūṇi prāmuñcat139 saḥo'aśrūṇi
爾時命者善實被法疾轉力威力淚流出彼淚
Thereupon Venerable Subhūti by impact-of-dharma tears burst into that tears
√mṛj ger aor 3rd sg n sg nom m sg voc n sg nom m sg voc
pramṛjya bhagavantam etad avocat | āścaryaṁ bhagavan param-āścaryaṁ sugata
拭已對世尊邊如是此言希有(事) 世尊最勝希有(事) 善逝
having wiped to the Bhagavat this said A rare thing O Bhagavat an exceedingly rare thing O Sugata
m sg nom [bahu cpd, adj] saṃ-pra-√sthā ~ta pp m pl gen
yāvat ayaṁ dharma-paryāyaḥstathāgatena bhāṣitaḥ agra
d o' 140
-yāna-saṁprasthitānāṁ
【所有衹要此法本門被如來所說什缺最上乘發趣之
as long as this discourse by Tathāgata is spoken of (who) are in-best-vehicle-set-out
m pl gen m sg dat [karma cpd] √sthā ~ta pp (as noun) m pl gen m sg dat yatas pcl gen
141
sattvānām arthāya śreṣṭha -yāna-saṁprasthitānām arthāya yato me bhagavan
142
眾生之爲義利利益最勝乘發趣者之為義利利益什缺】
自從此於我世尊
143
of beings for the benefit of those-who-set-out-in-the-most-excellent-vehicle for the benefis since for me O Bhagavat
134
√tyaj [1P] tyajat [pap stem m] tyajan [pap m sg nom] „abandoning‟
135
MW: „a fabulous period of time‟; BHS: „world-age‟
136
“若日日捨棄相等於恒伽河沙的自體；如是捨棄着，若捨棄相等於彼等恒伽河沙(數)劫的自體。”
137
„were to renounce those own-bodies (in) aeons equivalent to the sands in the Ganga river‟
138
vega [n] „impetus, momentum, onset‟, „impact‟
139
pra-muc „to set free, let go, liberate, release from‟
140
agra [adj spv] „foremost, best‟;
141
śreṣṭha [adj] „most excellent, best‟
142
“衹要此法門，爲了最上乘發趣眾生之義利，爲了最勝乘發趣(者)之義利，被如來所説”；似與下文不接，注意
[什譯]缺。
143
„for the benefit of beings who set out in the best vehicle, for the benefits of those who set out in the most excellent vehicle‟
page 26
n sg nom pp n sg nom inst pcl adj m sg nom m sg nom

144 ñ v o
jñānam utpannam | na mayā bhagavan jātu evaṁ-rūpaḥ dharma-paryāyaḥ
145
智生不被我 [世尊] 曾生來如是色類法本門
146
knowledge was born Not by me O Bhagavat ever such form of discourse
[bahu cpd, adj] m sg nom adj m sg inst adj m sg int sam-anu-āgata pp m pl nom
śruta-pūrvaḥ | parameṇa te bhagavannnāścaryeṇa samanvāgatā bodhisattvā147
前所聞先【以最勝彼等世尊以希有具足成就眾生
is heard-before With the highest these O Bhagavat marvel provided with beings
pl loc [loc abs] pmp m sg loc ger m sg acc √pad cau fut 3rd pl
a 148 149
bhaviṣyanti ye iha sūtre bhāṣyamāṇe śrutvā bhūta-saṁjñām utpādayiṣyanti |
150
[將會] 若凡此所經中說中正說經時 [聽聞已] 真實想發生當將(令)生起】
151
will be those who here when the sūtra is being spoken of (having heard it) idea-of-truth will cause to give rise to
f sg etad f sg nom f sg nom f sg nom [karma cpd] f sg nom
tat kasya hetoḥ | yā caaieṣā bhagavan bhūta-saṁjñā sā eva a-bhūta-saṁjñā | ai
彼何所因=何之故若凡[並且]此世尊真實想彼如是非無[真實] 想

That for what reason And which this O Bhagavat idea-of-thruth it as such is idea-of-thruth-less
gen
tasmāt tathāgato bhāṣate bhūta-saṁjñā bhūta-saṁjñāeiti | na mama bhagavan
彼是故如來說真實想真實想者【不於我世尊
Thus the Tathāgata says „idea-of-thruth, idea-of-thruth‟ Not for me O Bhagavat
adj n sg nom n nom m sg acc m sg acc pmp m sg acc √kḷp cau 1st sg
d 152
āścaryaṁ yat aham imaṁ dharma-paryāyaṁ bhāṣyamāṇam avakalpayāmi
希有(事) 若凡我此法本門說中正宣説中信我我(令)信持
is extrodinary that I this dscourse when being spoken of cause to have faith in
√muc pres 1st sg pl m nom pl fut 3rd pl adj m sg loc ~an m sg loc adj m sg loc m sg loc
153
adhimucye | yee'papi te bhagavan sattvā bhaviṣyanti anāgate adhvani paścime kāle
y e'
154
解我我解悟】若凡[而且] 彼世尊眾生有當將會於未來世 [於後時
cause to be clear about And who those O Bhagavat beings will be in future period in final day(s)
śatya adj f loc √lup [loc abs] √vṛt pmp adj loc
a
paścime samaye paścimāyāṁ pañca-śatyāṁ saddharma-vipralope vartamāne ye imaṁ
於後長時於後分五百(歲) 當正法正破壞中時] 若凡此
in final epoch in final 500-years when the true-dharma is being annihilated whoever this
fut 3rd pl √dhṛ cau fut 3rd pl cau fut 3rd pl fut 3rd pl
bhagavan dharma-paryāyam udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti
[世尊] 法本門受當將受取持當將(令) 受持、荷擔讀當將(令) 讀誦誦當將究竟通利
O Bhagavat discourse will adopt will cause to bear in mind, recite will study
cau fut 3rd pl pl adj m sg inst pp m pl nom
parebhyaḥśca vistareṇa saṁprakāśayiṣyanti te param-āścaryeṇa samanvāgatā
為他人等及並以廣分別分別廣說當將(令)開示彼等以最勝希有具足成就
for others and in full detail will cause to illuminate they with exceeding marvel provided with
gen pl +√vṛt =„has‟ √vṛt fut sg
bhaviṣyanti | api tu khalu punar bhagavan na teṣām ātma-saṁjñā pravartiṣyate
有當將會雖然强調復次時世尊不無彼等有菩薩摩訶薩我想轉起當=將有
will be And then moreover O Bhagavat no they will have idea-of-self (will be)
144
Harrison & Watanabe (2006): instead of mayā Schopen (1989) has me „for me‟“於我”, this will read better with the rest of
the text;“於我，如是色類法門不曾前有所聞”
145
指初爲阿羅漢
146
i.e. since he first became an Arhat
147
all Chinese translations (Dharmagupta, Kumārajīva, Xuanzang and Yi Jing) do not support „bodhisattvā‟ but „sattvā‟ instead
148
„when the sūtra is being said‟
149
note gerund used independently without an expected [acc]; absent in Harrison and Watanabe (2006)
150
“凡 ye 於此所 iha 正說經時 sūtre bhāṣyamāṇe 聽聞已 śrutvā 彼等 te衆生 sattvā 將(令)生起 utpādayiṣyanti 真實想
bhūta-saṃjñām；彼等 te 將 bhaviṣyanti 以最勝希有 parameṇa āścaryeṇa (而)具足成就 samanvāgatā。”
151
“these beings who, when the sūtre is being spoken of here (and) having heard (it), will cause to give rise to idea-of-truth,
(and) will be provided with the highest marvel, O Bhagavat‟
152
BHS: Pāli okappati, „has confidence in, put faith into‟; MW ava-√kḷp: „consider as possible‟
153
cf. Pāli adhimuccati [pass] 1. „to be drawn to, feel attached to‟; 2. „to become clear about‟ hence “解悟”=rtgos pa；BHS:
adhimucyate „actively interested in, zealous for, earnestly devoted to, intent upon‟ i.e. „belive in‟
154
“此正宣説中的法門，我(令)信持、我解悟，彼於我非希有。”
page 27
na sattva-saṁjñā na jīva-saṁjñā na pudgala-saṁjñā pravartiṣyate naāapi teṣāṁ

不無眾生想不無壽命想不無人補特迦儸想轉起當=將有 [無也彼等有
no idea-of-being no idea-of-living soul no idea-of-person (will be) also they have not
kācit saṁjñā naāa-saṁjñā pravartate | tat kasya hetoḥ | yā sā bhagavan ātma-saṁjñā
任何想無無想轉起=有] 彼何所因=何之故若凡彼世尊我想
any apperception not without apperception (to be) That for what reason Whatever that O Bhagavat idea-of-self
[bahu cpd, adj] f sg nom
ā
ai
sā eva a-saṁjñā | yā sattva-saṁjñā jīva-saṁjñā pudgala-saṁjñā sāaievaāa-saṁjñā |
彼如是非無想若及如是 [凡] 眾生想壽命想人補特迦儸想彼如是非無想
that as such is idea-less Whatever idea-of-being idea-of-living soul idea-of-person that as such is idea-less
[bahu cpd] adj pp m pl nom pl m pl nom m pl nom pp loc
tat kasya hetoḥ | sarva-saṁjñā-apagatā hi buddhā bhagavantaḥ | evam ukte
彼何所因=何之故一切想遠離此誠然諸佛諸世尊如是語已
That for what reason Are all-appreception-left-behind indeed the Buddhas the Bhagavats Thus spoken
bhagavān āyuṣmantaṁ subhūtim etad avocat | evam etat subhūte evam etat |
世尊對命者善實邊如是此言如是如是此善實如是如是此如言汝
the Bhagavat to Venerable Subhūti this said This (is) so O Subhūti This (is) so
[bahu cpd, adj] pp m pl nom sam-anu-āgata m pl nom pl loc [loc abs] pmp loc
s a
param-āścarya-samanvāgatāḥ te sattvā bhaviṣyanti ye iha subhūte sūtre bhāṣyamāṇe
最勝希有具足彼眾生將有當若凡於此 [善實] 經中說中正說經時
Exceeding-marvel-provided with those beings will be those who here when the sūtra is being spoken of
ud-√tras fut 3rd pl sam-√tras fut 3rd pl n sg acc ā-√pad fut 3rd pl
o 155 156
na uttrasiṣyanti na saṁtrasiṣyanti na saṁtrāsam āpatsyante | tat kasya hetoḥ |
不將驚當不將怖當不怖畏當 [將墮入] 彼何所因=何之故
will not tremble will not be frightened not fear will fall (into) That for what reason
[karma cpd] f sg nom f sg nom f sg nom ind =yad idam f sg acc
e ā
parama-pāramitā iyaṁ subhūte tathāgatena bhāṣitā yaduta a-pāramitā | yāṁ ca
最勝彼岸到波羅蜜多此善實被如來所說 [即無波羅蜜多] 若凡及而且
supreme-pāramitā this O Subhūti by Tathāgata spoken of is just pāramitā-less Whatever and
m sg nom f sg acc pres 3rd sg f sg acc adj m pl nom m pl nom m pl nom
subhūte tathāgataḥ parama-pāramitāṁ bhāṣate tām aparimāṇā api buddhā bhagavanto
善實如來最勝彼岸到波羅蜜多宣說彼無量亦諸佛諸世尊
O Subhūti the Tathāgata supreme-pāramitā speaks of it innumerable also Buddhas Bhagavats
pres 3rd pl pass 3rd sg f sg nom f sg nom
bhāṣante | tena ucyate parama-pāramitāeiti | api tu khalu punaḥ subhute yā tathāgatasya
o
宣說彼是故被說名為最勝彼岸到者雖然强調復次時善實若凡如來之

speak of Thus it is called „supreme-pāramitā, supreme-pāramitā‟ And then moreover O Subhūti which Tathāgata‟s
[tatpu cpd] f sg nom [bahu cpd, adj] f sg nom pcl gen m sg nom
ai ā
kṣānti-pāramitā sā eva a-pāramitā | tat kasya hetoḥ | yadā me subhūte kaliṁga-rājā
忍彼岸到忍辱波羅蜜多彼如是非無彼岸到波羅蜜多彼何所因=何之故此時當...時我之善實惡王羯陵伽王
pāramitā-of-patience that just is pāramitā-less That for what reason When my O Subhūti King Kaliṁga
n n [dvanda cpd] n pl acc √chid aor 3rd sg √as impf 3rd sg gen+√as loc samaye loc
157 y ā n 158
aṅga-pratyaṅga -māṁsāni acchaitsīt na āsīt me tasmin samaya ātma-saṁjñā vā
分肢別分肢肉割斷不無時是我有彼中時爾時我想若或
limbs-secondary-body-parts-and-flesh cut off I did not have at that time idea-of-self or
gen+√bhū=„has‟
ā
sattva-saṁjñā vā jīva-saṁjñā vā pudgala-saṁjñā vā na api me kācit saṁjñā vā
眾生想若或壽命想若或人補特迦儸想若或不無[及]我有[任何] 想 [或]
idea-of-being or idea-of-living soul or idea-of-person or and I had not any apperception or
√bhū perf 3rd sg gen samaye f sg nom
a-saṁjñā vā babhūva | tat kasya hetoḥ | sacetnme subhūte tasmin samaya ātma-saṁjñāā
非無想 [或] 有彼何所因=何之故若於我善實彼中時爾時我想
no-apperception or (was) That for what reason If for me O Subhūti at that time idea-of-self
155
saṁtrāsa [adj] MW: „fearful, terrified‟; here used as a noun.
156
„fall into (trouble)‟
157
„a minor or secondary member of the body (such as the forehead, nose, chin, fingers, ears)‟
158
gen+√as=‟has‟, na āsīt me =„I have not‟“我沒有”
page 28
√bhū con 3rd sg vi~ [tatpu cpd] f sg nom con 3rd sg

ā e'
abhaviṣyat vyāpāda-saṁjñā api me tasmin samaye abhaviṣyat | sacet sattva-saṁjñā
若有瞋恨想亦我有彼中時爾時則有 [若] 眾生想
there were to be idea-of-malice also I (have) at that time would have had If idea-of-being
ā ā e'
jīva-saṁjñā pudgala-saṁjñā abhaviṣyat vyāpāda-saṁjñā api me tasmin samaye
壽命想人補特迦儸想若有瞋恨想亦我彼中時爾時
idea-of-living soul idea-of-person there were to be idea-of-malice also I (have) at that time
pres 1st sg +yad adj n sg loc ~an n sg loc n nom pl
abhaviṣyat | tat kasya hetoḥ | abhijānāmiyahaṁ subhūte atīte adhvani pañca jāti-śatāni e'
則有 [彼何之因] 念知我憶念我善實於過去世五百生世

would have had That for what reason I remember I O Subhūti in the past time five hundred-births
n sg acc vādin m sg nom m sg nom aor 1st sg ind gen+√bhū=„has‟ √bhū perf 3rd sg
d
yat ahaṁ kṣānti-vādī 159 r
ṛṣiḥ abhūvam | tatraāapi me na ātma-saṁjñā babhūva ā
若凡我忍辱語者仙人有為彼中處亦我有不無 [我] 想有
that I asserter-of-patience sage was Where also I had no idea-of-self (had)
na sattva-saṁjñā na jīva-saṁjñā na pudgala-saṁjñā babhūva | tasmāt tarhi subhūte
不無眾生想不無壽命想不無人補特迦儸想不亦我有想非想有彼是故此[彼時] 善實
no idea-of-being no idea-of-living soul no idea-of-person (had) Thus at that time O Subhūti
f pl acc vi-√vṛj ger adj f sg loc
bodhisattvena mahā-sattvena sarva-saṁjñā vivarjayitvā anuttarāyāṁ
被菩薩被摩訶薩一切想捨離已於無上
by Bodhisattva by Mahāsattva all-apperceptions having cast off in utmost
f sg loc n sg nom cau fpp n sg nom adj pp n sg nom
samyak-saṁbodhau cittam utpādayitavyam | na rūpa-pratiṣṭhitaṁ cittam
於正遍知正等正覺心應被(令)發生應不色住於心
in complete-enlightenment the mind is to be caused to produce Not on form-fixed the mind
utpādayitavyam na śabda-gandha-rasa-spraṣṭavya-dharma-pratiṣṭhitaṁ
應被(令)發生應不聲香味觸 [法] 住於
is to be caused to produce not on sounds-smells-tastes- touchables-and-dharmas-fixed
cittam utpādayitavyam na dharma-pratiṣṭhitaṁ cittam utpādayitavyam
心應被(令)發生應不法住於非無法住心應被(令)發生應
the mind is to be caused to produce not on dharma-fixed the mind is to be caused to produce
ā
na a-dharma-pratiṣṭhitaṁ cittam utpādayitavyam na kvacit pratiṣṭhitaṁ
[不無法住於心應(令)發生應] 無所任何所住
not on no-dharma-fixed the mind is to be caused to produce (on) nothing fixed
ā
cittam utpādayitavyam | tat kasya hetoḥ | yat pratiṣṭhitaṁ tad eva a-pratiṣṭhitam |
心應被(令)發生應彼何所因=何之故若凡無所住彼如是無所住
the mind is to be caused to produce That for what reason Whatever is fixed that as such is unfixed
adj pp n sg nom n sg acc √dā fpp n sg nom
d o e'
tasmāt eva tathāgataḥ bhāṣate apratiṣṭhitena bodhisattvena dānaṁ dātavyam |
彼是故如是如來說以不色住菩薩摩訶薩布施與應應被施予
Thus so the Tathāgata says: by an unfixed Bodhisattva gift is to be given
na rūpa-śabda-gandha-rasa-sparśa-dharma-pratiṣṭhitena dānaṁ dātavyam | api tu
不[色] 聲香味觸法以住於布施與應應被施予雖然强調
not by fixing on forms-sounds-smells-tastes-touchables-and-dharmas gift is to be given And then
n √tyaj m sg nom √kṛ fpp m sg nom
khalu punaḥ subhūte bodhisattvena evaṁ rūpo dāna-parityāgaḥ kartavyaḥ
復次時善實被菩薩摩訶薩如是 [色] 捨施應[被作]
moreover O Subhūti by Bodhisattva in such manner the act of giving up is to be done
m pl gen m sg dat f sg f sg f sg nom
ai
sarva-sattvānām arthāya | tat kasya hetoḥ | yā ca eṣā subhūte sattva-saṁjñā
一切眾生之為義利故彼何所因=何之故若凡而且如是此善實眾生想
of all-beings for the benefits That for what reason And whatever this O Subhūti idea-of-being
f sg f sg nom pl pl m pl nom m pl nom pl [bahu cpd, adj] m pl nom
ai ā a s s a ā
sā eva a-saṁjñā | ye evaṁ te sarva-sattvāḥ tathāgatena bhāṣitāḥ te eva a-sattvāḥ |
彼如是非無想若凡諸如是彼等一切眾生被如來所說彼等如是非無眾生
that just is idea-less Whatever as such these all-beings by Tathāgata are spoken of they as such are being-less
159
vādin „asserter, speaker, propounder‟
page 29
~in adj m sg nom ~in adj m nom ~in adj m nom ~in adj m nom
tat kasya hetoḥ | bhūtavādī subhūte tathāgataḥ satyavādī tathāvādī ananyathāvādī
彼何所因=何之故【實語善實如來真諦語如語不異語
That for what reason Is saying what‟s real O Subhūti the Tathāgata is truth-telling is saying as it is is not saying otherwise
~in m nom
s
tathāgataḥ na vitathavādī tathāgataḥ | api tu khalu punaḥ subhūte yaḥ tathāgatena
160
如來非不如語誑語者如來】雖然强調復次時善實若凡被如來
the Tathāgata is not false-saying the Tathāgata And then moreover O Subhūti whatever by Tathāgata
m sg nom √budh pp m sg nom √diś pp m sg nom √dhyai pp m sg nom ind n sg nom f sg nom
o' o o 161 162
dharmaḥ abhisaṁbuddhaḥ deśitaḥ vā nidhyātaḥ vā na tatra satyaṁ na mṛṣā |
法所證覺所說若或所思惟若或不無彼中是處實不無妄
dharma is fully awaken to is taught or is meditated upon or no in there truth no falsehood
ind √andh m √viṣ pp m sg nom opt 3rd sg
tadyathāpi nāma subhūte puruṣaḥ andhakāra-praviṣṭo na kiṁcitdapi paśyet evaṁ
o'
譬如說善實丈士夫闇舍闇暗入不一任何物亦即使可見如是

As if say O Subhūti a man into darkness-has-entered not one thing even he could see likewise
[bahu cpd, adj √pad pp adj m sg nom] fpp m sg nom adj n ag nom n sg nom √tyaj pres 3rd sg
163
vastu-patito bodhisattvo draṣṭavyo yo vastu-patitaṁ dānaṁ parityajati |
164
【事墮墮於事之菩薩應被見應若彼事墮墮於事的布施與捨予】
who-has-fallen-to-the-level-of-objects a Bodhisattva is to be seen (as) one who that has-fallen-to-the-level-of-objects gift renounces
ind ~mat adj m nom sg √bhā f adj pp loc rātri f sg loc m sg loc abhi-ud-√gam pp loc
tadyathāpi nāma subhūte cakṣuṣmān puruṣaḥ prabhātāyāṁ rātrau sūryee'abhyudgate
譬如說善實眼者明眼的丈士夫【顯明夜月 [日] 出當夜顯明(破曉)日出時】
As if say O Subhūti with eyes a man when has become dawn, the night, when the sun arises,
adj n pl acc n pl acc opt 3rd sg pp adj m sg nom m sg nom
nānā-vidhāni165 rūpāṇi paśyet evam a-vastu-patito bodhisattvo draṣṭavyo
種種色可見如是 [不墮於事之] 菩薩摩訶薩應被見應
of various-kinds forms he could see likewise who-has-not-fallen-to-the-level-of-objects Bodhisattva is to be seen (as)
o v 166
yaḥ vastu a-patitaṁ dānaṁ parityajati | api tu khalu punaḥ subhūte ye kula-putrā vā
若彼事不墮不墮於事布施捨與雖然强調復次時善實若彼等善家子 [或]
one-who-has-not-fallen-to-the-level-of-objects gift renounces And then moreover O Subhūti those son-of-good-family or
fut 3rd pl √dhṛ cau fut 3rd pl cau fut 3rd pl
kula-duhitaraḥo vāeimaṁ dharma-paryāyam udgrahīṣyanti dhārayiṣyanti vācayiṣyanti
善家女若或此法本門受當將受取持當將(令) 受持、荷擔讀當將(令)讀誦
daughter-of-good-family or this discourse will adopt will cause to bear in mind and recite
fut 3rd pl pp m pl nom pl
paryavāpsyanti parebhyaḥśca vistareṇa saṁprakāśayiṣyanti jñātāḥ te subhūte s
誦當將究竟通利為他人等及並以廣分別分別廣說當將(令)開示所知彼等善實

will study for others and in full detail will cause to illuminate are known they O Subhūti
inst n sg cakṣus n sg inst
tathāgatena buddhajñānena dṛṣṭāḥste subhūte tathāgatena buddhacakṣuṣā buddhāḥste
被如來以佛智所見彼等善實被如來以佛眼 [所覺知彼等
by Tathāgata with Buddha-wisdom are seen they O Subhūti by Tathāgata with Buddha-eyes are awared of they
pron adj m pl nom pl m pl nom fpp adj m sg acc fpp adj m sg acc
subhūte tathāgatena | sarve te subhūte sattvā aprameyam asaṁkhyeyaṁ
善實被如來] 一切彼等善實眾生無量不可量 [不可數]
O Subhūti by Tathāgata All these O Subhūti beings immeasurable incalculable
160
原譯文倒置而且“如來”多出現兩次：“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”；今按梵本糾正。
161
not in Müller but in in Harrison & Watanabe (2006) and Dharmagupta
162
not in Müller or Harrison & Watanabe (2006) but in Dharmagupta
163
Here Harrison & Watanabe (2006) replaces Müller‟s vastupatito with vastupatitaṁ. This will give a better reading:
vastupatitaṁ [adj n sg nom] dānaṁ parityajati „a Bodhisatta who has fallen to the level of objects is to be seen (as) one who
renounces a gift that has fallen to the level of objects‟
164
如前注改動：“墮於事的菩薩 yo vastupatito bodhisattvo 應如是被見：彼捨予墮於事之布施 vastupatitaṁ dānaṃ
parityajati。”
165
nānā [adv] „variously, separately, differently; often used as an [adj] =various, different; vidha [-ifc] of vidhā „kind, sort‟
166
yo vastu apatitaṁ dānaṁ parityajati here replaces Müller‟s yaḥ avastupatito dānaṁ parityajati according to Harrison &
Watanabe (2006). This change will give a better reading: vastu apatitaṁ [adj n sg nom] dānaṁ parityajati „gives away a gift
which has not fallen to the level of objects‟
page 30
m sg acc pra-√sū fut 3rd pl √grah fut 3rd pl

puṇya-skandhaṁ prasaviṣyanti pratigrahīṣyanti ||14||
福聚生當將生起取當將攝取
merit-heap will beget will acquire
f sg nom m sg nom m sg loc

§15 yaḥśca khalu punaḥ subhūte strī vā puruṣo vā pūrva-āhṇa-kāla-samaye
若凡[而且] 復時善實婦女若或丈士夫若或前分時 (時) 於初日分、午前
And whatever moreover O Subhūti woman or man or in morning time
adj m pl acc m pl acc opt 3rd sg m sg loc
gaṅgā-nadī-vālukā-samān ātma-bhāvān parityajet evaṁ madhyā-āhna-kāla-samaye
恒伽河沙相等我身自體若捨棄如是中分時 (時) 於中日分
Ganga-river-sands-equivalent own-bodies were to renounce likewise in noon time
gaṅgā-nadī-vālukā-samān ātma-bhāvān parityajet sāya-āhna-kāla-samaye
如是晚分時恒伽河沙相等我身自體若捨棄 [晚分時 (時) 於後日分]
Ganga-river-sands-equivalent own-bodies were to renounce in evening time
ayam m sg inst m sg inst adj n pl acc
gaṅgā-nadī-vālukā-samān ātma-bhāvān parityajet anena paryāyeṇa bahūni
[恒伽河沙相等我身自體若捨棄] 以此以法門因緣 [衆多]
Ganga-river-sands-equivalent own-bodies were to renounce from this discourse
[bahu cpd, adj] n pl acc n pl acc
kalpa-koṭi-niyuta-śata-sahasrāṇiy167ātma-bhāvān parityajet yaḥścaeimaṁ dharma-
劫俱致那由多百千我身自體若捨棄若凡[而且] 此法
aeons-10-million-million-hundred-thousand own-bodies were to renounce and whoever this discourse
√kṣip opt 3rd sg ni-√dā n sg nom ~tara cpv acc m sg acc
paryāyaṁ śrutvā na pratikṣipet ayam eva tatasonidānaṁ bahutaraṁ puṇya-skandhaṁ
本法門聞已不會誹謗此舉如是彼由是因緣更多過福聚
having heard not would not redicule thus on the basis of this (act) more abundant heap-of-merit
√sū 5P opt 3rd sg adj fpp m sg acc m m sg nom √likh ger cau opt 3rd sg
prasunuyāt aprameyam asaṁkhyeyam kaḥ punarvādaḥo yo
d 168
likhitvā o169
udgṛhṇīyātd
能生無不可量不可數何必復言若凡抄寫已 [若(令)受取]
it would generate immeasurable incalculable what more to speak of whoever having copied were cause to adopt
√dhṛ √vāc cau 3rd sg opt √āp cau 3rd sg opt dat m pl √stṛ m sg inst √kāś cau opt 3rd sg
d ś
dhārayet vācayet paryavāpnuyāt parebhyaḥ ca vistareṇa saṁprakāśayet | api tu
若(令)受持若(令)讀誦 [若(令)究竟通利] 為他人等及並以廣分別分別廣說若(令)開示雖然强調
were cause to bear in mind, recite, study for others and in full detail were to illuminate And then
√cint adj fpp m sg nom √tul m sg nom
a' o' o'
khalu punaḥ subhūte cintyaḥ tulyaḥ ayaṁ dharma-paryāyaḥ |
復次時善實不可思議不可稱量此法本門彼不可思如是果報觀察應
moreover O Subhūti is unthinkable incomparable this discourse
[bahu cpd, adj] saṃ-pra-√sthā ~ta pp m pl gen
ayaṁ ca subhūte dharma-paryāyaḥstathāgatena bhāṣitaḥ agra o' 170
-yāna-saṁprasthitānāṁ
此 [并且] 善實法本門被如來所說最勝乘發行發趣之
And this O Subhūti discourse by Tathāgata spoken of (who) are in-best-vehicle-sets-out
m pl gen m sg dat [bahu cpd, adj] √sthā ~ta pp m pl gen m pl gen m sg dat
171 a
sattvānām arthāya śreṣṭha -yāna-saṁprasthitānāṁ sattvānām arthāya | ye imaṁ
172
眾生之為義利故最勝乘發行發趣之眾生之為義利故若凡人等此
173
of beings for the benefits of those who-set-out-in-the-most-excellent-vehicle for the benefits Those who this
rd
fut 3 pl √dhṛ cau fut 3 pl
rd rd
cau fut 3 pl fut 3rd pl
dharma-paryāyam udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti
法本門受當將受取持當將(令)受持、荷擔讀當將(令)讀誦誦當將究竟通利
discourse will adopt will cause to bear in mind and recite will study
167
koṭi [f] „10 millions‟, niyuta [m/n] „a very high number, generally a million‟; “無量百千萬億劫”[俱胝那庾多百千劫]
168
MW: punarvāda [m] „repetition, tautology‟; kaḥ punarvādaḥ „what repetition‟, cf. Harrison & Watanabe (2006) „to say
nothing of someone who‟; but cf. [什譯]、[奘譯]：“何況”„(how) much more/less‟, perhaps for kim punar ?
169
√likh „inscribe, write, copy, trace, scratch; note [ger] used without [acc]
170
agra [adj spv] „foremost, best‟;
171
śreṣṭha [adj] „most excellent, best‟
172
“此法門，爲了最上乘發趣眾生之義利，爲了最勝乘發趣(者)之義利，被如來所説”
173
„for the benefits of beings who set out in the best vehicle, for the benefits of those who set out in the most excellent vehicle‟
page 31
cau fut 3rd pl pp m pl nom

ś s
parebhyaaḥ ca vistareṇa saṁprakāśayiṣyanti jñātāḥ te subhūte tathāgatena
為他人等及並以廣分別分別廣說當將(令)開示所知彼等善實被如來
for others and in full detail will cause to illuminate are known they O Subhūti by Tathāgata
s s
buddhajñānena dṛṣṭāḥ te subhūte tathāgatena buddhacakṣuṣā buddhāḥ te tathāgatena |
以佛智所見彼等善實被如來以佛眼 [所覺知彼等被如來]
with Buddha-wisdom are seen they O Subhūti by Tathāgata with Buddha-eyes are awared of they by Tathāgata
sam-anu-āgatā pp m pl nom
sarve te subhūte sattvā aprameyeṇa puṇya-skandhenāṁ samanvāgatā bhaviṣyanti |
一切彼等善實眾生以無量不可量福聚具足成就有當將會
All these O Subhūti beings with immeasurable merit-heap provided (with) will be
√cint adj fpp m sg inst √tul √mā adj fpp m sg inst √mā m sg inst
ā ā ā
acintyena atulyena amāpyena aparimāṇena puṇyaskandhena samanvāgatā bhaviṣyanti |
以不可思議以不可稱量亦以不可量 [以無邊] 以福聚具足成就有當將會
with unthinkable, incomparable, unmeasurable, limitless merit-heap provided with will be
m pl nom m pl nom samāṃśa m sg inst m sg acc cau fut 3rd pl
sarve te subhūte sattvāḥ samāṁśena bodhiṁ dhārayiṣyanti174 | tat kasya hetoḥ |
一切彼等善實眾生我以肩菩提持當有將(令) 受持、荷擔彼何所因=何之故
All these O Subhūti beings by shoulder the awakening will cause to bear That for what reason
√śak adj n sg nom +inf [bahu cpd, adj] adhimukti f +ka m pl inst m pl inst inf 不定+√śak
ā 175
na hi śakyaṁ subhūte ayaṁ dharma-paryāyo hīna -adhimuktikaiḥ sattvaiḥ śrotum
不[誠然] 能善實此法本門被劣小信解者的被眾生聞
not indeed possible O Subhūti this discourse with inferior-inclinations by those beings to hear
dṛṣṭika m pl inst m pl inst m pl inst
ā r r r
na ātma-dṛṣṭikaiḥ na sattva-dṛṣṭikaiḥ na jīva-dṛṣṭikaiḥ na pudgala-dṛṣṭikaiḥ |
不(能) 被我見者不(能) 被眾生見者不(能) 被壽命見者不(能) 被人補特迦儸見者
not (possible) by those with: view-of-self, view-of-being, view-of-living-soul, view-of-person (to hear this discourse)
[bahu cpd, adj] m pl inst m pl inst adj n sg nom +inf inf
ā 176
na a-bodhisattva-pratijñaiḥ sattvaiḥ śakyam ayaṁ dharma-paryāyaḥ śrotuṁ vāo
不被[無]菩薩誓被眾生能 [此法門] 聞 [或]
not by those without Bodhisattva-pledge beings possible this discourse to hear or
inf inf inf n sg nom n sg nom
udgrahītuṁ vā dhārayituṁ vā vācayituṁ vā paryavāptuṁ vā | naeidaṁ sthānaṁ
受取若或受持荷擔若或讀誦若或誦究竟通利若或無是此處情況
to adopt or to bear in mind or to recite or to study or Not this place (case)
pass 3rd sg √diś m sg nom n n sg acc
177
vidyate | api tu khalu punaḥ subhūte yatra pṛthi-vīpradeśa idaṁ sūtraṁ
有是雖然强調復次時善實【此中凡„處地分方此經
is And then moreover O Subhūti wherever place this sūtra
pra-√kāś cau fut 3rd sg fpp adj m sg nom m sg nom fut 3rd sg pfx [bahu cpd, adj] m sg gen
o
prakāśayiṣyate pūjanīyaḥ sa pṛthivī-pradeśaḥ bhaviṣyati sa-deva-mānuṣa-asurasya
廣說將(令)開示應供養彼地分方將成爲有當 [共] 天人阿脩羅
will casue to illuminate worshipable that place will be together with (its) god-man-asuras
m sg gen pp adj m sg nom pradakṣiṇīkṛ fpp adj m sg nom [bahu cpd] adj m sg nom
178ś o
lokasya | vandanīyaḥ pradakṣiṇīyaḥ ca sa pṛthivī-pradeśaḥ bhaviṣyati caitya-bhūtaḥ
世間之應被禮敬應被右繞作及彼地分方將成爲有當支帝如佛塔般
of the world Worthy of veneration, right-circumbulations and that place will be shrine-like
o
sa pṛthivī-pradeśaḥ bhaviṣyati ||15||
179
彼地分方將成爲有當】
that place will be
174
following dhārayiṣyanti Müller also has „vācayiṣyanti paryavāpsyanti‟, which is not in Harrison & Watanabe (2006), nor in
any of the Chinese translations. Contextually they appear superfluous, and are here removed.
175
BHS: cf. Pāli adhimutti [f] „strong inclination, zealous application‟; -ka forms [adj]
176
pratijña [adj] „affirmation to, i.e. pledge‟
177
nedaṁ sthānaṁ vidyate „this is not the case‟; also in Harrison & Watanabe (2006); vidyate [pass] but present indicative sense
178
pradakṣiṇīkṛ „go round from left to right‟, i.e. circumambulation; dakṣiṇa „right‟
179
“凡此經將(令)開示之處 yatra idaṃ sūtraṃ prakāśayiṣyate，彼將成為共天、人、阿修羅世間之應供養之地 sa
bhaviṣyati sa-deva-mānuṣa-asurasya lokasya pūjanīyaḥ pṛthivīpradeśa；彼將成為應被禮敬、應被右繞之地 sa bhaviṣyati
vandanīyaḥ pradakṣiṇīyaḥ pṛthivīpradeśaḥ；並且彼將成為佛塔般之地 ca sa bhaviṣyati caitya-bhūtaḥ pṛthivīpradeśaḥ.
page 32
m pl nom duhitṛ f pl nom m pl acc adj m pl acc m pl acc

180
§16 api tu ye te subhūte kula-putrā vā kula-duhitaro vā imān evaṁ-rūpān sūtrāntān
若强調[凡]彼等善實善家子若或善家女若或此如是色類經
And then those who O Subhūti son-of-good-family or daughter-of-good-family or these such forms of sūtras
fut 3rd pl √dhṛ cau fut 3rd pl cau fut 3rd pl fut 3rd pl ind fut 3rd pl
ś
udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti yoniśas ca manasikariṣyanti
受當將受取持當將(令)受持、荷擔讀當將(令)讀誦誦當將究竟通利 [如理將作意]
will adopt will cause to bear in mind, recite will study wisely and will take it to heart
cau fut 3rd pl pl √bhū adj pp pl nom pres 3rd pl adj pp pl nom
parebhyaḥśca vistareṇa saṁprakāśayiṣyanti te paribhūtā 181
bhaviṣyanti su-paribhūtāḥś
為他人等及並以廣分別分別廣說當將(令)開示彼等受輕賤將會有當極受輕賤
for others and in full detail will cause to illuminate they despised will be well-despised
n pl nom m pl gen m pl gen adj n pl nom
ca bhaviṣyanti | tat kasya hetoḥ | yāni ca teṣāṁ subhūte sattvānāṁ paurva-janmikāniy
[並將會] 彼何所因=何之故【所有凡彼等之 [善實] 眾生之前生
and will be That for what reason And whatever of those O Subhūti beings (in) former-births
adj n pl nom n pl nom adj pp n pl nom m √vṛt fpp adj n nom pl pp m sg loc m sg loc f sg inst
y 182 a 183
aśubhāni karmāṇi kṛtāni apāya-saṁvartanīyāni dṛṣṭe eva dharme paribhūtatayā184
不善業所作已惡趣應被生起轉墮所有現如是法中於現世被輕賤故
impure deeds done are to be led to woes in this very life by virtue of (their) humiliation
√kṣi cau fut m sg acc anu-pra-√āp fut 3rd pl
tāni paurva-janmikāniyaśubhāni karmāṇi kṣapayiṣyanti buddhabodhiṁ caāanuprāpsyanti |
185
[彼等前生不善業] 將消盡盡當佛菩提將獲得當】
186
those (in) former-births impure deeds will cause to annul Buddha-awakening and they will attain
adj n sg loc ~an n sg loc adj fpp m pl inst m pl inst
tat kasya hetoḥ | abhijānāmiyahaṁ subhūte atīte adhvani asaṁkhyeyaiḥ kalpaiḥ e' y r
彼何所因=何之故【念知我憶念我善實於過去世以不可數以劫

That for what reason I remeber I O Subhūti in the past time with incalculable aeons
~tara cpv fpp adj m pl inst gen gen gen gen
asaṁkhyeyataraiḥ dīpaṁkarasya tathāgatasyaāarhataḥ samyaksaṁbuddhasya187
r
以更不可數過於燈作如來於應供於正遍知

with more incalculable (aeons) at Dīpaṁkara Tathāgata at Arhat at the Completely-enlightened-one
adj m sg inst ~tara adj cpv m sg inst n pl nom √bhū aor 3rd pl pl inst
pareṇa paratareṇa188 catur-aśīti-buddha-koṭi-niyuta-śata-sahasrāṇi abhūvan ye mayaā y
189
以先前他以更先前他過四八十八十四佛俱致那由多百千有=出現、值遇若凡被我
before and way before (then) 84-ten-million-million-hundred-thousand-Buddhas there were who by me
√rañj pp m pl nom ger √rañj pp m pl n m pl nom
190 191 c
ārāgitāḥ ārāgya na virāgitāḥ | yat ca mayā subhūte te buddhā bhagavanta
192
所親承供養】親承供養已不遠離違犯、冒犯若凡[而且]被我善實彼等諸佛諸世尊
are gratified having gratified (them) they are not estranged And that by me O Subhūti those Buddhas Bhagavats
180
rūpa usually [n]
181
„slighted, despised‟
182
apāya [m] apa-√i „woe, destruction, loss‟; apāya-saṁvartanīyāni [tatpu cpd], first member apāya [gen] sense: „liable to lead
to the state of woe‟
183
dṛṣṭe dharme Pāli diṭṭhadhamma „this world (of visibile things), i.e. here and now, this life‟
184
paribhūtatā √bhū [f] „humiliation‟
185
“凡彼等眾生之前生所作，惡趣應被生起之不善業，於現世被輕賤故，彼等前世不善業將消盡，將獲得菩提。”
186
„whatever impure deeds done in former births that are to be led to woes of those beings, those impure deeds in former births,
by their humiliation in this very life, will cause to annul, and they will attain Buddha-awakening‟; note tāni paurva-
janmikāniyaśubhāni karmāṇi seems superfluous and is not in Dharmagupta
187
[gen] in [loc] sense: „at the Dīpaṃkara Tathāgata, the Arhat and the Samyaksaṃbuddha, there were (many) Buddhas‟
188
para [pron. adj] „beyond‟
189
所有具格 [inst] 表示“出現”之方式
190
BHS only: „propitiated, gratified, pleased (a Buddha)‟
191
BHS: virāgita [pp] of virāga, virāgayati [denominative] (very rare in Skt) „is averse to, offends, displeases a Buddha etc.,
estranged, offended (a Buddha)‟; cf. MW: virāga [m] „irritation, aversion‟
192
“善實！我憶念：於過去世，以不可數、更不可數劫，於燈作如來、應供、正遍知(處)，先前、更先前，有(出現)
八十四俱胝那庾多百千諸佛，他們被我供養。”
page 33
n adj m sg loc m sg loc f sg loc adj f sg loc

c
ārāgitāḥ ārāgya na virāgitāḥ yat ca paścime kāle paścime samaye paścimāyāṁ
[所親承供養]親承供養已不遠離違犯、冒犯若凡[而且] 於後時於後長時於後分
are gratified having gratified (them) they are not estranged and that in final day(s) in final epoch in final
adj f sg loc m √lup [loc abs] √vṛt pmp adj loc m pl acc m pl acc m pl acc
pañca-śatyāṁ saddharma-vipralopa-kāle vartamāne imān evaṁ rūpān sūtrāntān
五百(歲) 當正法破壞時中轉時中正在此 [如是色] 經
500-years when the true-dharma is being annihilated (being) these such kinds of sūtras
fut 3rd pl √dhṛ cau fut 3rd pl cau fut 3rd pl fut 3rd pl
udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti parebhyaḥś ca vistareṇa
受當彼等將受取持當彼等將(令)受持、荷擔讀當彼等將(令)讀誦誦當彼等將究竟通利為他人等及並以廣分別分別廣
they will adopt they will cause to bear in mind, recite they will study for others and in full detail
cau fut 3rd pl m sg nom m sg gen m sg abl+gen m sg nom
ā d193
saṁprakāśayiṣyanti asya khalu punaḥ subhūte puṇya-skandhasya antikāt asau
194
說當彼等將(令)開示【此復時善實福聚邊較之此彼
195
will cause to illuminate this moreover O Subhūti heap-of-merit compared with that
adj m sg nom śatatamī f sg acc f sg acc upa-√i f sg acc
paurvakaḥ puṇya-skandhaḥ śatatamīm api kalāṁ196 naoupaiti sahasratamīm api
197
前福聚】百上百份亦即使數份不及千上千份亦即使
former heap-of-merit a hundredth part even does not approach a thousandth part even
f sg acc f sg acc f sg acc f sg acc
śata-sahasratamīm api koṭitamīm api koṭi-śatatamīm api koṭi-śata-sahasratamīm api
百千上份亦即使 [俱致份亦即使俱致百份亦即使] 俱致百千上份亦即使
a100-thousandth part even a 10-millionth part even a 100-millionth part even a 100,000-millionth part even
f sg acc f sg acc f sg acc f sg acc f sg acc
koṭi-niyuta-śata-sahasratamīm api | saṁkhyām api kalām api gaṇanām api upamām
俱致那由多百千上份亦即使僧企耶數目亦即使迦羅計份亦即使計算亦即使譬喻
a 100,000-millionth-niyuta-th part even Number even fraction even counting even similarity
~ṣad f sg acc n sg acc √kṣam pres 3rd sg
198
api upaniṣadam api yāvad aupamyam api na kṣamate | sacet punaḥ subhūte
亦即使憂波泥奢比較亦即使乃至譬喻對比亦即使不及無法【若復善實
even comparison even as much as resemblance even it does not permit of If moreover O Subhūti
m pl gen m pl gen duhitṛ f pl gen m sg acc opt 1st sg
teṣāṁ kula-putrāṇāṁ kula-duhitṝṇāṁ vā ahaṁ puṇya-skandhaṁ bhāṣeyam yāvat
彼等之諸善家子之諸善家女之 [或] 我福聚我若說此所有乃至
of those son-of-good-family or daughter-of-good-family I heap-of-merit should speak of much as
pl m pl nom duhitṛ f pl nom m sg loc m sg acc pra-√sū fut 3rd pl
te kula-putrā vā kula-duhitaro vā tasmin samaye puṇya-skandhaṁ prasaviṣyanti
彼等善家子 [或] 善家女若或彼中爾時時中福聚 [將生]
those son-or-daughter-of-good-family at that time heap-of-merit will beget
fut 3rd pl m sg acc m pl nom √āp opt 3rd pl √kṣip m sg acc √gam opt 3rd pl
pratigrahīṣyanti unmādaṁ sattvā anuprāpnuyuḥścitta-vikṣepaṁ vā gaccheyuḥ |
y
199
取當將攝猛狂亂眾生會得到順到心狂亂心亂 [或] 會趨於到】
will acquire insanity sentint beings would attain perplexity-of-the-mind or would approach
√cint adj fpp m sg nom √tul
api tu khalu punaḥ subhūte acintyaḥ atulyaḥ ayaṁ dharma-paryāyaḥs tathāgatena
o' o'
雖然强調復次時善實不可思議不可稱量此法本門被如來

And then moreover O Subhūti unthinkable incomparable this discourse by Tathāgata
193
antikāt [abl] used with [gen] has the meaning of „than‟ i.e. „compared with‟
194
與屬格連用=“較之”；比較 §10 samyaksaṁbuddhasya antikāt 從正等正覺之處；
195
„this merit‟ is the merit from adopting … and illuminating the sūtras; “that previous merit” is the merit of gratifying the
Buddhas and the Bhagavats; “compared with this merit, that merit does not approach even a 100th part … etc.”
196
kalā [f] „fraction, small part, constituent, 1/16th‟
197
彼前福聚 asau paurvakaḥ puṇya-skandhaḥ 較此福聚 asya puṇyaskandhasya antikāt；“彼前福聚”指供養諸佛諸世尊
之福聚；“此福聚”指受、持、讀、誦、說此經之福聚；[奘譯]:“我先福聚於此福聚，百份計之所不能及”
198
Pāli: khamati „is worthy of‟; cf. MW: „allow, permit, able to‟
199
我若說 sacet ahaṃ bhāṣeyaṃ 彼等善家子、善家女之福聚 teṣāṃ kulaputrāṇāṁ kuladuhitṝṇāṁ puṇyaskandhaṃ 乃至
yāvat 彼等善家子或善家女 te kulaputrā vā kuladuhitaro vā 於爾時 tasmin samaye 將生、將攝福聚 prasaviṣyanti
pratigrahīṣyanti puṇyaskandhaṃ 眾生則成狂亂 sattvā anuprāpnuyuś unmādaṃ 或則趨於心狂亂 gaccheyuḥ citta-vikṣepaṃ
page 34
m sg gen adj m sg nom m sg nom √kāṅkṣ fpp m sg nom

bhāṣitaḥ | asya acintya eva vipākaḥ pratikāṅkṣitavyaḥ200 ||16||
所說彼此(法門)之不可思議如是果報異熟應被希冀(期待)觀察應
spoken of Of this (discourse) such unthinkable effect is to be expected
§17 atha khaluvāyuṣmān subhūtiḥrbhagavantam etad avocat | kathaṁ bhagavan

爾時命者善實對世尊邊如是此言云何世尊
Thereupon Venerable Subhūti to the Bhagavat this said How O Bhagavat
pp (noun) m sg inst fpp n sg nom fpp n sg nom n sg nom
bodhisattva-yāna-saṁprasthitena sthātavyaṁ kathaṁ pratipattavyaṁ kathaṁ cittaṁ
被菩薩乘所發趣行(者) 住應應被安住云何修行應應被修行云何其心
by one who in-Bodhisattva-vehicle-sets-out is to be abided how is to be practised how the mind
fpp n sg nom
pragrahītavyaṁ | bhagavān āha | iha subhūte bodhisattva-yāna-saṁprasthitena
降伏應被降伏世尊言於此善實被菩薩乘所發趣行(者)
is to be calmed The Bhagavat said Here O Subhūti by one who in-Bodhisattva-vehicle-sets-out
cau fpp n sg nom m pl nom
evaṁ cittam utpādayitavyaṁ sarve sattvā mayā anupadhiśeṣe nirvāṇa-dhātau
201
如是其心應被(令)發生應一切眾生無被我於無受餘無餘依涅槃界
thus the mind is to be caused to produce all beings by me into none-remaining Nirvāna-realm
cau fpp m pl nom m pl acc cau ger
parinirvāpayitavyāḥ | evaṁ ca sattvān parinirvāpya na kaścit sattvaḥ parinirvāpito
滅度應應被(令)滅度(般涅槃) 如是一切而且眾生 (令)滅度已無有一任何眾生所滅度
are made to be completely extinguished And thus beings having made extinguished not any being is made extinguished
gen+√vṛt=„has‟ pra-√vṛt opt 3rd sg
bhavati | tat kasya hetoḥ | sacet subhūte bodhisattvasya sattva-saṁjñā pravarteta
有是彼何所因=何之故若善實菩薩有眾生想轉起、趣入=若有
(to be) That for what reason If O Subhūti Bodhisattva shd have idea-of-a being (should be)
fpp m sg nom
na sa bodhisattva iti vaktavyaḥ | jīva-saṁjñā vā yāvat pudgala-saṁjñā vā pravarteta
202
彼則不菩薩摩訶薩名為說應應被稱為 [壽命想或] 乃至人補特迦儸想 [或] 轉起=若有
not he „Bodhisattva‟ is to be called Idea-of-living soul or as much as idea-of-person or should he (have)
ā
na sa bodhisattva iti vaktavyaḥ | tat kasya hetoḥ | na asti subhūte sa kaścitddharmo
不彼菩薩摩訶薩名說應應被説彼何所由=何之故無有善實 [彼] 一任何法
not he „Bodhisattva‟ is to be called That for what reason There is not O Subhūti any dharma
d
yo bodhisattva-yāna-saṁprasthito nāma | tat kiṁ manyase subhūte asti sa kaścit
[凡] 菩薩乘所發趣行(者) 名為彼何汝意念善實【有 [彼] 一任何
which one-in-Bodhisattva-vehicle-sets-out is called That what you think O Subhūti is there anyone
m sg gen m sg gen ind+gen adj f sg acc f sg acc
s ā d203
dharmo yaḥ tathāgatena dīpaṁkarasya tathāgatasya antikāt anuttarāṁ samyak-
法若凡被如來從燈作如來之應正遍知 [從„處] 無上正遍知正等菩提
dharma which by the Tathāgata from the proximity of Dīpaṁkara Tathāgata as utmost complete-enlightenment
pp (verb) m sg nom pp loc
saṁbodhim abhisaṁbuddhaḥ | evam ukte āyuṣmān subhūtiḥr bhagavantam etad
a
204
證覺為否】如是語已命者善實對世尊邊如是此
fully awakens to? Thus spoken Venerable Subhūti to the Bhagavat this
avocat | yathā ahaṁ bhagavato bhāṣitasyaāartham ājānāmi naāasti sa bhagavan kaścitd
言 [正如我世尊之說之義我瞭解] 無有彼世尊一任何
said The way I of the Bhagavat of the saying the meaning I understand there is no O Bhagavat any
dharmo yaḥ tathāgatena dīpaṁkarasya tathāgatasya arhataḥ samyak-saṁbuddhasyaā
s ā
法若凡被如來從燈作如來之應供之正遍知正等正覺之

dharma which by Tathāgata from the proximity of Dīpaṁkara Tathāgata of Arhat of the Completely-enlightened-one
200
√kāṅkṣ related to √kam „to be expected, wish or long for‟; pratikāṅkṣitavyaḥ absent in Harrison & Watanabe (2006)
201
譯文倒置：“無我受餘涅槃界”實爲“我於無受餘涅槃界”
202
譯文倒置：“彼不” 實爲“不彼”
203
MW: antika [adj] „near, proximate‟,“近”=“處)”; antikāt [ind] „from the proximimity, within the presence of‟; BHS:
antikāt [ind, adv] used with [gen] =„on the part of‟
204
“有(否)任何彼法，從燈作如來處，被如來所證覺為無上正等菩提者？”
page 35
adj f sg acc f sg acc pp (verb) m sg nom

d
antikāt anuttarāṁ samyaksaṁbodhim abhisaṁbuddhaḥ | evam ukte bhagavān
邊從„處無上正遍知正等菩提證覺為如是語已世尊
(proximity) as utmost complete-enlightenment fully awakens to Thus spoken the Bhagavat
ā
āyuṣmantaṁ subhūtim etad avocat | evam etat subhūte evam etat | na asti subhūte sa
對命者善實如是此言如是如是此善實如是如是此無有 [善實] 彼
to Venerable Subhūti this said This (is) so O Subhūti this (is) so There is no O Subhūti
d s ā
kaścit dharmo yaḥ tathāgatena dīpaṁkarasya tathāgatasya arhataḥ samyak-
一任何法若凡被如來從燈作如來之應供之正遍知正等正覺之
any dharma which by Tathāgata from the proximity of Dīpaṁkara Tathāgata of Arhat of the Completely-
ā
saṁbuddhasya antikād anuttarāṁ samyaksaṁbodhim abhisaṁbuddhaḥ | sacet punaḥ
邊從„處無上正遍知正等正覺證覺為若復
Enlightened One (proximity) as utmost complete-enlightenment fully awakens to If moreover
m sg nom pp (adj) m sg nom con 3rd sg acc
ā
subhūte kaścitddharmaḥs tathāgatena abhisaṁbuddhaḥ abhaviṣyat na māṁ o' nn
善實一任何法被如來證覺若有不對我
O Subhūti any dharma by Tathāgata is fully awaken to there were to be not to me
√kṛ opt 3rd sg fut 2nd sg tvad nom m sg voc adj m sg loc m sg loc
dīpaṁkaraḥs tathāgato vyākariṣyad 205
bhaviṣyasi tvaṁ māṇava 206ā e'
anāgate adhvani
燈作如來應正遍知則記說授記將有當汝行者於未來世
the Dīpaṁkara Tathāgata would declare „you will be O young Brahmin in a future peirod
r o'
śākyamuniḥ nāma tathāgataḥ arhan samyaksaṁbuddha iti | yasmāt tarhi subhūte
釋迦牟尼名為如來應供正遍知正等正覺者是故此彼時善實
Śākyamuni by name a Tathāgata an Arhat a Completely-enlightened-one‟ Thus at that time O Subhūti
adj f sg acc
tathāgatenaāarhatā samyak-saṁbuddhena naāasti sa kaścitddharmo yaḥ anuttarāṁ o'
被如來被應供被正遍知正等正覺無有 [彼] 一任何法若凡無上

by Tathāgata by Arhat by Completely Enlightened One there is not any dharma which as utmost
f sg acc pp (verb) m sg nom
samyaksaṁbodhim abhisaṁbuddhaḥ tasmātdahaṁ dīpaṁkareṇa tathāgatena vyākṛtaḥo
s
正遍知正等正覺證覺為彼是故 [我] 被燈作如來應正遍知所記說授記

complete-enlightenment fully awakens to therefore I by Dīpaṁkara Tathāgata am declared
m sg voc ind
bhaviṣyasi tvaṁ māṇava anāgatee' adhvani śākyamuniḥ nāma tathāgataḥ arhan r o'
將有當汝行者於未來世釋迦牟尼名為如來應供

you will be O young Brahmin in a future peirod Śākyamuni by name a Tathāgata an Arhat
~tathatā f sg gen n sg nom
samyaksaṁbuddha | tat kasya hetoḥstathāgata iti subhūte | bhūta-tathatāyā etad
正遍知正等正覺彼何所因=何之故如來者善實什缺真如故真如之此
a Completely-enlightened-one That for what reason „Tathāgata‟ O Subhūti Of Suchness this (is)
n sg nom f sg gen
207
adhivacanam | {tathāgata iti subhūte | anutpāda-dharmatāyā etad adhivacanam |
即是增語、異名、同義如來者善實不生法故無生法之此即是增語、異名
synonym „Tathāgata‟ O Subhūti Of unrisen-dharma this (is) synonym
√chid m sg gen
o ai
tathāgata iti subhūte | dharma ucchedasya etad adhivacanam | tathāgata iti subhūte
世尊如來者善實道法斷之此即是增語、異名如來者善實
„Tathāgata‟ O Subhūti Of dharma-extermination this (is) synonym „Tathāgata‟ O Subhūti
ind √pad pp m sg gen etad m nom sg
208ā ai
atyanta anutpannasya etad adhivacanam | tat kasya hetoḥ | eṣa subhūte
畢竟終究不無生之故此即是增語、異名彼何所因=何之故如是彼此 [善]實
ultimately of the unoriginated this (is) synonym That for what reason This O Subhūti
205
declare, predict“授記”
206
„young Brahmin‟“摩納婆（儒童）”
207
„synonym‟,“名號、增語、異名、同義”
208
„to the end or beyond the end, absolutely, completely‟
page 36
m nom sg m nom sg opt 3rd sg

anutpādo yaḥ paramārthaḥ} 209
| yaḥ kaścit subhūte evaṁ vadet tathāgatenaāarhatā
a
不無生若凡 (即)最勝義什缺若凡有任何(人) 善實如是若語被如來被應供

unorigination which (is) ultimate truth Anyone O Subhūti thus were to say „by Tathāgata by Arhat
adj f sg nom f sg nom pp (adj) m sg nom adv
samyaksaṁbuddhena anuttarā samyaksaṁbodhiḥrabhisaṁbuddhā iti sa vitathaṁ e 210
被正遍知正等正覺無上正遍知正等正覺所證覺 [者]彼不實如

by Completely Eenlightened One utmost complete-enlightenment is fully awaken to‟ he falsely
opt 3rd sg √cakṣ 2Ā opt 3rd sg acc pap n sg inst adj n sg inst
211 e' o
vadet | abhyācakṣīta māṁ sa subhūte asatā udgṛhītena | tat kasya hetoḥ |
則語則誹謗對我彼善實以不實以執取彼何所因=何之故
would speak Would slander me he O Subhūti with false understanding That for what reason
adj f sg acc f sg acc
naāasti subhūte sa kaścitddharmo yaḥstathāgatena anuttarāṁ samyaksaṁbodhim
無有彼善實 [彼] 一任何法若凡被如來應正遍知無上正遍知正等正覺
There is not O Subhūti any dharma which by Tathāgata as utmost complete-enlightenment
pp (verb) f sg nom pp (adj) m sg nom
abhisaṁbuddhaḥ | yaḥśca subhūte tathāgatena dharmaḥ abhisaṁbuddho deśito vā o'
證覺為若凡善實被如來法所證覺所說若或不

fully awakens to And what O Subhūti by Tathāgata dharma that is fully awaken to is taught or
tatra na satyaṁ na mṛṣā | tasmāt tathāgato bhāṣate sarva-dharmā buddhadharmā iti |
彼中是處[無] 實不無妄彼是故如來說一切法 (即)佛法者
therein no truth no falsehood Thus the Tathāgata says „all dharma are Buddha-dharma‟
tat kasya hetoḥ | sarva-dharmā iti subhūte a-dharmāḥstathāgatena bhāṣitāḥ | tasmātd
彼何所因=何之故一切法一切法者善實一切彼非無法被如來所說彼是故
That for what reason „All dharma‟ O Subhūti is dharma-less by Tathāgata spoken of Thus
ucyante sarva-dharmā buddhadharmā iti | tadyathāpi nāma subhūte puruṣo bhavetd
被說名一切法 (即)[佛法] 者譬如說善實丈士夫能有
they are called „All dharmas are Buddha-dharma‟ As if say O Subhūti a person were to be
ṁs
upeta-kāyo mahā-kāyaḥ | āyuṣmān subhūtiḥrāha | yaḥ asau bhagavan tathāgatena o'
具足身大身命者善實言若凡彼世尊被如來
endowed-with-a-body a hugh-body Venerable Subhūti said Who that O Bhagavat by Tathāgata
[bahu cpd, adj] m sg nom
puruṣo bhāṣita upe-takāyo mahā-kāya iti a-kāyaḥ sa bhagavanṁstathāgatena bhāṣitaḥ |
丈士夫所說具足身大身 [者] 非無身彼世尊被如來所說
person is spoken of (as) „endowed-with-a-body a hugh-body‟ is body-less he O Bhagavat by Tathāgata is spoken of
o
tena ucyate upetakāyo mahākāya iti | bhagavān āha | evam etat subhūte | yo
彼是故被說名為具足身大身者世尊言如是如是此善實如是如是若凡
Thus it is called „endowed-with-a-body a hugh-body‟ The Bhagavat said This (is) so O Subhūti Whatever
opt 3rd sg m pl acc pari-nir-√vā cau fut 1st sg
d
bodhisattva evaṁ vadet ahaṁ sattvān parinirvāpayiṣyām iti na sa bodhisattva iti
菩薩如是若語 [我]有眾生般涅槃滅度我我將(令)滅度【不彼菩薩名為
Bodhisattva thus were to say „I beings will made to extinguish‟ not he „Bodhisattva‟
fpp m sg nom
vaktavyaḥ | tat kasya hetoḥ | asti subhūte sa kaścitddharmo yo bodhisattvo nāma |
212
說應應被説】彼何所因=何之故有善實有[彼]一任何法若凡菩薩名為 (疑問句)
is to be called That for what reason Is there O Subhūti any dharma which is Bodhisattva by name?
r ī ā d
subhūtiḥ āha | no hi idaṁ bhagavan | na asti sa kaścit dharmo yo bodhisattvo nāma |
善實言不非也如此世尊什缺[無有彼任何法凡菩薩名為]
Subhūti said Not indeed the case O Bhagavat There is not any dharma which is Bodhisattva by name
[bahu cpd, adj] m pl nom
bhagavān āha | sattvāḥ sattvā iti subhūte a-sattvāḥste tathāgatena bhāṣitāḥ tenaoucyante
世尊言眾生眾生者善實非無眾生彼等被如來所說什缺彼是故被說
The Bhagavat said „Beings, beings‟ O Subhūti are beings-less they by Tathāgata are spoken of Thus they are called
209
in Müller and Dharmagupta but not in Harrison & Watanabe (2006) or Conze‟s translation
210
vitatha usually [adj] „untrue‟, but here as [adv] „falsely‟
211
abhi-ā-√cakṣ BHS: cf. Pāli abbhācikkhati [intensive of abbhākkhāti] „accuse, slander, calumniate‟; MW: „to look at, to speak‟
212
“彼不應被稱爲‘菩薩’”
page 37
~an adj m pl nom adj m pl nom

sattvā iti | tasmāt tathāgato bhāṣate nir-ātmānaḥ sarva-dharmā nir-jīvā niṣ-poṣā213
名為眾生者彼是故如來說無我一切法無眾生無壽命者無長養者
„beings‟ Therefore the Tathāgata speaks of „are without a self all dharmas are without a living soul are unsubstantial
adj m pl nom m pl nom opt 3rd sg m pl acc
d
niṣ-pudgalāḥ sarva-dharmā iti | yaḥ subhūte bodhisattva evaṁ vadet ahaṁ kṣetra-
無人補特迦儸一切法者若凡善實菩薩如是若語我佛土
are without a person all dharmas‟ Whatever O Subhūti Bodhisattva thus were to say „I Buddhafield-
cau fut 1st sg adv
214 ī
vyūhān niṣpādayiṣyāmi iti sa vitathaṁ vadet | tat kasya hetoḥ | kṣetra-vyūhāḥ
215
莊嚴成就我將(令)成就/辦[者]【彼亦如是不實名則說應】彼何所因=何之故國土莊嚴
splendour will casue to bring about‟ he falsely would speak That for what reason „Buddhafield-splendour
kṣetra-vyūhā iti subhūte avyūhāḥste tathāgatena bhāṣitāḥ | tena ucyante kṣetravyūhā iti | o
國土莊嚴者善實非無莊嚴彼等被如來所說彼是故被說名為國土莊嚴者

Buddhafield-splendour‟ O Subhūti are splendour-less they by Tathāgata are spoken of Thus they are called „Buddhafield-splendour‟
m sg nom ~an [bahu cpd] adj m pl nom √muc cau pres 3rd sg
o o y 216
yaḥ subhūte bodhisattvo nir-ātmānaḥ dharmā nirātmānaḥ dharmā iti adhimucyate
若凡善實菩薩摩訶薩 “無我法無我法者” (令)信解
Who O Subhūti Bodhisattva (the saying) „dharmas are without a self, dharmas are without a self‟ causes to have faith in
√khyā pp m sg nom
ā y
sa tathāgatena arhatā samyaksaṁbuddhena bodhisattvo mahāsattva iti ākhyātaḥ ||17||
彼被如來被應供被正遍知正等正覺菩薩摩訶薩名為說稱為
he by Tathāgata by Arhat by the Fully-enlightened-one „Bodhisattva Mahāsattva‟ is declared as
√vid pres 3rd sg gen+√vid =‟has‟ n

217
§18 bhagavān āha | tat kiṁ manyase subhūte saṁvidyate tathāgatasya māṁsa-
[世尊言] 彼何汝意念善實有如來有肉
The Bhagavat said That what you think O Subhūti (to be) the Tathāgata has physical-
~sus n sg nom
r
cakṣuḥ | subhūtiḥ āha | evam etad bhagavan saṁvidyate tathāgatasya māṁsa-cakṣuḥ |
眼否善實言如是如是此世尊有如來有肉眼
eye? Subhūti said This (is) so O Bhagavat (to be) the Tathāgata has physical-eye
adj n sg nom n sg nom
bhagavān āha | tat kiṁ manyase subhūte saṁvidyate tathāgatasya divyaṁ cakṣuḥ |
世尊言彼何汝意念善實有如來有天眼否
The Bhagavat said That what you think O Subhūti (to be) the Tathāgata has divine eye?
r
subhūtiḥ āha | evam etad bhagavan saṁvidyate tathāgatasya divyaṁ cakṣuḥ |
善實言如是如是此世尊有如來有天眼
Subhūti said This (is) so O Bhagavat (to be) the Tathāgata has divine eye
bhagavān āha | tat kiṁ manyase subhūte saṁvidyate tathāgatasya prajñā-cakṣuḥ |
世尊言彼何汝意念善實有如來有慧眼否
The Bhagavat said That what you think O Subhūti (to be) the Tathāgata has wisdom-eye?
r
subhūtiḥ āha | evam etad bhagavan saṁvidyate tathāgatasya prajñā-cakṣuḥ |
善實言如是如是此世尊有如來有慧眼
Subhūti said This (is) so O Bhagavat (to be) the Tathāgata has wisdom-eye
bhagavān āha | tat kiṁ manyase subhūte saṁvidyate tathāgatasya dharma-cakṣuḥ |
世尊言彼何汝意念善實有如來有法眼否
The Bhagavat said That what you think O Subhūti (to be) the Tathāgata has dharma-eye?
r
subhūtiḥ āha | evam etad bhagavan saṁvidyate tathāgatasya dharma-cakṣuḥ |
善實言如是如是此世尊有如來有法眼
Subhūti said This (is) so O Bhagavat (to be) the Tathāgata has dharma-eye
213
„without a soul, and unsubstantial‟
214
kṣetra [佛]土 vyūha 莊嚴 BHS: „arrangement; in Mahāyāna works implies splendour, magnificence‟
215
“彼亦如是不名說應”對應另一梵本：“so'pi tathaiva vaktavyaḥ”
216
cf. Pāli adhimuccati [pass] 1. „to be drawn to, feel attached to‟; 2. „to become clear about‟ hence “解悟”=rtgos pa；BHS:
adhimucyate „actively interested in, zealous for, earnestly devoted to, intent upon‟ i.e. „belive in‟
217
BHS: Pāli saṁvijjati =Skt vidyate 'there is, there exists'; MW: saṃvid „to know, understand thoroughly‟
page 38
bhagavān āha | tat kiṁ manyase subhūte saṁvidyate tathāgatasya buddha-cakṣuḥ |

世尊言彼何汝意念善實有如來有佛眼否
The Bhagavat said That what you think O Subhūti (to be) the Tathāgata has Buddha-eye?
r
subhūtiḥ āha | evam etad bhagavan saṁvidyate tathāgata buddha-cakṣuḥ |
善實言如是如是此世尊有如來有 [佛] 眼
Subhūti said This (is) so O Bhagavat (to be) the Tathāgata has Buddha-eye
yāvatī rel adj f pl nom f sg loc f sg loc
o
bhagavān āha | {tat kiṁ manyase subhūte yāvatyaḥ gaṅgāyāṁ mahā-nadyāṁ
世尊言善善善實彼何汝意念善實所有如其多於恒伽大河中
The Bhagavat said That what you think O Subhūti as many in Ganga the great river
f pl nom f pl nom
vālukāḥ api nu tā vālukāḥ tathāgatena bhāṣitāḥ | subhūtiḥrāha | evam etad bhagavan
s
沙雖然强調彼沙彼被如來所說否善實言如是如是此世尊

sands now then these sands by the Tathāgata are spoken of? Subhūti said This (is) so O Bhagavat
s 218
evam etat sugata bhāṣitāḥ tathāgatena vālukāḥ |} bhagavān āha | tat kiṁ manyase
如是如是此善逝所說彼被如來彼沙世尊言彼何汝意念
this (is) so O Sugata are spoken of by the Tathāgata the sands The Bhagavat said That what you think
yāvatī rel adj f pl nom f sg loc nadi f sg loc f pl nom tāvatī f pl nom f pl nom opt 3rd pl
subhūte{yāvatyo gaṅgāyāṁ mahā-nadyāṁ vālukāḥstāvatya eva gaṅgā-nadyo bhaveyuḥ
善實所有如其多於恒伽大河中沙彼所有即其多[如是] 恒伽大河能有所有
O Subhūti as many in Ganga the great river sands just that many Ganga rivers were to be
f pl loc f pl nom tāvat m pl nom dhatu m pl nom opt 3rd pl ipn sg bahu m pl nom
ś d s
tāsu yā vālukāḥ tāvantas ca loka-dhātavo bhaveyuḥ kaccit bahavaḥ te loka-dhātavo
彼河中[凡] 諸沙彼所有即其多及並且世界能有疑問代詞多彼世界
in those (rivers) those sands that many and realms-of-world were to be interrogative many those realms-of-world
bhaveyuḥ |}219 subhūtiḥrāha | evam etad bhagavan evam etat sugata bahavaḥ te s
有能為否善實言 [如是此]多世尊 [如是此]多善逝 [多] 彼

would be? Subhūti said This is so O Bhagavat This is so O Sugata many those
yāvat m pl nom m pl loc m pl loc m pl nom
ḥ
loka-dhātavo bhaveyuḥ | bhagavān āha | yāvantas subhūte teṣu loka-dhātuṣu sattvāḥ
世界有能為世尊言所有如其多善實彼中世界中眾生
realms-of-world would be The Bhagavat said As many O Subhūti in these realms-of-world beings
m pl gen f sg acc adj f sg acc dhārā f sg acc
teṣām ahaṁ nānā-bhāvāṁ citta-dhārāṁ prajānāmi | tat kasya hetoḥ | citta-dhārā
彼等之我種種有各種心流注流轉我知彼何所因=何之故心流注流轉
their I various-kinds stream-of-thoughts I know That for what reason „stream-of-thoughts
[bahu cpd, adj] f sg nom f sg nom
citta-dhārāe iti subhūte a-dhārā eṣā tathāgatena bhāṣitā | tena ucyate citta-dhārāeiti |
ai o
心流注流轉者善實非流注無流轉此被如來所說彼是故被說名心流注流轉者

stream-of-thoughts‟ O Subhūti is streamless this by Tathāgata is spoken of Thus it is called „stream-of-thoughts‟
adj n sg nom n sg nom √labh pass 3rd sg adj n nom
o 220
tat kasya hetoḥ | atītaṁ subhūte cittaṁ na upalabhyate | anāgataṁ cittaṁ
彼何所因=何之故過去善實心不可得未來心
That for what reason Past O Subhūti mind cannot be ascertained Futre mind
adj n sg nom
naoupalabhyate | pratyutpannaṁ cittaṁ naoupalabhyate ||18||
不可得現在心不可得
cannot be ascertained Present mind cannot be ascertained
m sg acc
§19 tat kiṁ manyase subhūte yaḥ kaścit kula-putro vā kula-duhitā vāeimaṁ
彼何汝意念善實若凡有任何善家子若或善家女若或此
That what you think O Subhūti whatever son-or-daughter-of-good-family this
218
not in Harrison & Watanabe (2006)
219
„(if) there were as many Ganga rivers as there are sands in the Great Ganga river, and there were (as many) realms-of-world
as there are those sands in those rivers, would those realms-of-world be many?‟
220
upa-√labh 1. obtain, acquire; 2.perceive, understand, ascertain
page 39
m sg acc m sg acc [tatpu cpd] √pṛ pūrṇa pp m sg acc ger+acc

221
tri-sāhasra-mahā-sāhasraṁ loka-dhātuṁ sapta-ratna-paripūrṇaṁ kṛtvā
三千大千世界 (以)七寶遍滿作已
three-thousand-mega-thousand realm-of-world with seven-treasures-filled having done (filled)
tathāgatebhyaḥo'arhadbhayaḥ samyaksaṁbuddhebhyaḥo dānaṁ dadyāt api nu sa
[為如來等為應供等為正遍知等正等正覺等] 布施與若施予雖然强調彼
for Tathāgatas for Arhats for the Fully-enlightened-ones gift were to give now then that
o
kula-putro vā kula-duhitā vā tatas nidānaṁ bahu puṇya-skandhaṁ prasunuyāt |
善家子若或善家女若或彼由是因緣多福聚能生否
son-or-daughter-of-good-family on that basis many heap-of-merit would generate?
r
subhūtiḥ āha | bahu bhagavan bahu sugata | bhagavān āha | evam etat subhūte evam
善實言多世尊多善逝什缺世尊言如是如是此善實如是
Subhūti said Many O Bhagavat many O Sugata The Bhagavat said This (is) so Subhūti so
etat | bahu sa kulaputro vā kuladuhitā vā tatas nidānaṁ puṇya-skandhaṁ prasunuyātd
o
如是此多彼善家子若或善家女若或彼由是因緣多福聚能生

this (is) Many that son-or-daughter-of-good-family on that basis heap-of-merit would generate
adj m sg acc adj m sg acc
aprameyam asaṁkhyeyam | tat kasya hetoḥ | puṇya-skandhaḥ puṇya-skandha iti
無不可量不可數什缺 [彼何之因] 福聚福聚者
immeasurable incalculable That for what reason „heap-of-merit, heap-of-merit‟
subhūte a-skandhaḥ sa tathāgatena bhāṣitaḥ | tenaoucyate puṇya-skandha iti |
善實非無聚彼被如來所說彼是故被說名為福聚者
O Subhūti is heap-less that by the Tathāgata is spoken of Thus it is called „heap-of-merit‟
con 3rd sg √bhās con 3rd sg
o' nn o'
sacet punaḥ subhūte puṇya-skandhaḥ abhaviṣyat na tathāgataḥ abhāṣiṣyat
若復善實福聚若有不如來則說
If moreover O Subhūti heap-of-merit there were to be not the Tathāgata would have said
puṇya-skandhaḥ puṇya-skandha iti ||19||
福聚福聚者
„heap-of-merit, heap-of-merit‟
[tatpu cpd √pad pariniṣpatti f sg inst m sg nom fpp m sg nom

§20 tat kiṁ manyase subhūte rūpa-kāya-pariniṣpattyā222 tathāgato draṣṭavyaḥ |
彼何汝意念善實以色身成就如來應被見應否
That what you think O Subhūti by form-body-perfection the Tathāgata is to be seen?
r ī
subhūtiḥ āha | no hi idaṁ bhagavan | na rūpa-kāya-pariniṣpattyā tathāgato draṣṭavyaḥ |
善實言不非也如此世尊非不以色身成就如來應被見應
Subhūti said Not indeed the case O Bhagavat Not by form-body-perfection the Tathāgata is to be seen
~patti f sg nom f sg nom
tat kasya hetoḥ | rūpa-kāya-pariniṣpattī rūpa-kāya-pariniṣpattiḥriti bhagavan
彼何所因=何之故色身成就色身成就者世尊
That for what reason „form-body-perfection, form-body-perfection‟ O Bhagavat
[bahu cpd, adj] f sg nom pp f sg nom
a-pariniṣpattiḥ eṣā tathāgatena bhāṣitā | tena ucyate rūpa-kāya-pariniṣpattiḥriti |
r o
非無成就此被如來所說彼是故被說名為色身成就者

is perfection-less this by the Tathāgata is spoken of Thus it is called „form-body-perfection‟
f sg inst
bhagavān āha | tat kiṁ manyase subhūte lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ |
世尊言彼何汝意念善實以相具足如來應被見應否
The Bhagavat said That what you think O Subhūti with features-endowment Tathāgata is to be seen?
r ī
subhūtiḥ āha | no hi idaṁ bhagavān | na lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ |
善實言不非也如此世尊非不以相具足如來應被見應
Subhūti said Not indeed the case O Bhagavat Not with features-endowment Tathāgata is to be seen
221
222
BHS: „perfect development, the bringing to that state‟
page 40
f sg nom
ai
tat kasya hetoḥ | yā eṣā bhagavan lakṣaṇa-saṁpat tathāgatena bhāṣitā
彼何所因=何之故此凡 [此] 世尊相具足被如來所說
That for what reason Which this O Bhagavat features-endowment by the Bhagavat is spoken of
a-lakṣaṇa-saṁpat eṣā tathāgatena bhāṣitā | tenaoucyate lakṣaṇa-saṁpatditi ||20||
d
非無相具足 [此] 被如來所說彼是故被說名為相具足者

is features-endowment-less this by the Tathāgata is spoken of Thus it is called „features-endowment‟
gen+√bhū =„has‟ √bhū 3rd sg inst

ai
§21 bhagavān āha | tat kiṁ manyase subhūte api nu tathāgatasya evaṁ bhavati mayā
什缺世尊言彼何汝意念善實雖然强調如來有如是(念) [有] 被我
The Bhagavat said That what you think O Subhūti now then the Tathāgata has such (idea) (to be) „by me
r ī ai
dharmo deśita iti | subhūtiḥ āha no hi idaṁ bhagavan tathāgatasya evaṁ bhavati mayā
法所說 [云]否善實言不非也如此世尊不如來有如是(念) [有] 被我
dharma is taught‟? Subhūti said not indeed the case O Bhagavat the Tathāgata has such (idea) (to be) „by me
opt 3rd sg
dharmo deśita iti | bhagavān āha | yaḥ subhūte evaṁ vadet tathāgatena dharmo deśita
法所說[云]什缺世尊言若凡我善實如是人若語被如來法所說
dharma is taught‟ The Bhagavat said Whoever O Subhūti such were to say „by the Tathāgata dharma is taught‟
adv √cakṣ 2Ā opt 3rd sg pap n sg inst adj n sg inst
e' o
iti sa vitathaṁ vadet | abhyācakṣīta māṁ sa subhūte asatā udgṛhītena | tat kasya hetoḥ |
[云彼不實人則語] 則誹謗對我彼善實以不實以執取彼何所因=何之故
he falsely would speak Would slander me he O Subhūti with false understanding That for what reason
f sg nom m m
dharma-deśanā 223
dharma-deśanāeiti subhūte naāasti sa kaścit dharmo yo dharma- d
法說說法法說說法者善實【無有 [彼任何] 法若凡法

„dharma-teaching, dharma-teaching‟ O Subhūti there is not any dharma which dharma-
√labh pass 3rd sg
deśanā nāma upalabhyate | evam uktea āyuṣmān subhūtiḥrbhagavantam etad avocat |
o
224
說說法名為可得】爾時[如是語已] 命者善實對世尊邊如是此言雖然
teaching so-called can be ascertained (as) Thus spoken Venerable Subhūti to the Bhagavat this said
ipn pl m pl nom fut 3rd pl adj m sg loc ~an m sg loc adj m sg loc m sg loc f sg loc
y e'
asti bhagavan kecit sattvā bhaviṣyanti anāgate adhvani paścime kāle paścime samaye
[是否] 世尊任何眾生當有將會於未來 [世]頗有眾生於後時於後長時
Is it that O Bhagavat certain beings will in future period in final day(s) in final epoch
adj f sg loc śatya adj f loc √lup [loc abs] √vṛt pmp adj loc pl m pl acc adj m pl acc
a
paścimāyāṁ pañcaśatyāṁ saddharma-vipralope vartamāne ye imān evaṁ-rūpān
於後分於五百(歲) 當正法正破壞時中轉時中若彼等此等如是色類
in final 500-years when the true-dharma is being annihilated they these such forms of
m pl acc ger fut 3rd pl [karma cpd] m pl nom
ā
dharmān śrutvā abhiśraddhāsyanti | bhagavān āha | na te subhūte sattvā na a-sattvāḥ |
法說聞已將深信信當有世尊言不非彼等善實眾生不非非眾生
sutra-verses having heard will have faith in? The Bhagavat said Not they O Subhūti beings not non-beings
s
tat kasya hetoḥ | sattvāḥ sattvā iti subhūte sarve te subhūte a-sattvāḥ tathāgatena
彼何所因=何之故眾生眾生者善實一切彼等 [善實] 非無眾生彼被如來
That for what reason „Beings, beings‟ O Subhūti all these O Subhūti are being-less by the Tathāgata
bhāṣitāḥ | tenaoucyante sattvā iti ||21||
所說彼是故被說名為眾生者
are spoken of Thus they are called „beings‟
§22 tat kiṁ manyase subhūte api nuvasti sa kaścitddharmaḥ yaḥstathāgatenaā

什缺彼何汝意念善實雖然而有 [彼任何] 法若凡被如來
That what you think O Subhūti now then is there any dharma which by the Tathāgata
adj f sg acc f sg acc pp (verb) m sg nom
anuttarāṁ samyaksaṁbodhim abhisaṁbuddhaḥ | āyuṣmān subhūtiḥrāha | no hiīidaṁ
無上正遍知正等正覺證覺為否命者善實言無有彼[非也此]
as utmost complete-enlightenment fully awakens to? Venerable Subhūti said Not indeed the case
223
„direction, instruction‟
224
nāsti sa kaściddharmo palabhyate yo dharmadeśanā nāmo“凡所謂説法，沒有任何彼法可得。”
page 41
bhagavan naāasti sa bhagavan kaścitddharmo yaḥstathāgatenaāanuttarāṁ

世尊 [無] 有 [彼世尊] [任何] 法若凡被如來無上
O Bhagavat there is not O Bhagavat any dharma which by the Tathāgata as utmost
pp (verb) m sg nom
samyaksaṁbodhim abhisaṁbuddhaḥ | bhagavān āha | evam etat subhūte evam etat |
正遍知正等菩提 [證覺為]什缺世尊言如是如是此善實如是如是此
complete-enlightenment fully awakens to? The Bhagavat said This (is) so O Subhūti This (is) so
√aṇ adj m sg nom m sg nom √vid pres 3rd sg pass 3rd sg
r 225
aṇus api tatra dharmo na saṁvidyate o
na upalabhyate | tenaoucyate anuttarā
細微小[即使]彼中是處法無有不可得彼是故被說名為無上
subtle even therein dharma not to be cannnot be ascertained Thus it is called „utmost
r
samyaksaṁbodhiḥ iti ||22||
正遍知正等正覺者
complete-enlightenment‟
adj m sg nom m sg nom adj m sg nom

§23 api tu khalu punaḥ subhūte samaḥ sa dharmo na tatra kaścitdviṣamaḥ | tenaoucyate
雖然强調復次時善實平等 [彼] 正法彼不無中是處有任何不平等彼是故被說
And then moreover O Subhūti is the same that dharma therein nothing is different Thus it is called
adj f sg nom f sg nom ~tva n sg inst ~tva n sg inst ~tva n sg inst
r
anuttarā samyaksaṁbodhiḥ iti | nir-ātmatvena niḥ-sattvatvena nir-jīvatvena
226
名為無上正遍知正等正覺者以無我性故【以無壽命性故以無眾生性故】
„utmost complete-enlightenment‟ By virtue of self-less-ness being-less-ness living-soul-less-ness
~tva n sg inst adj f sg nom f f nom sg f nom sg m pl inst m pl inst m pl inst
ā r r
niṣ-pudgalatvena samā sā anuttarā samyaksaṁbodhiḥ sarvaiḥ kuśalaiḥ dharmaiḥ
以無人補特伽羅性故平等 [彼] 無上正遍知正等正覺以一切以善法
person-less-ness is the same that utmost complete-enlightenment by virtue of all wholesome dharmas
√budh pass 3rd sg m pl nom m pl nom
abhisaṁbudhyate | tat kasya hetoḥ | kuśalā dharmāḥ kuśalā dharmā iti subhūte
彼被證覺 [彼何之因] 善法善法者善實
it is fully awaken to That for what reason „Wholesome dharmas, wholesome dharmas‟ O Subhūti
[bahu cpd, adj] m pl nom
ś ai
a-dharmāḥ ca eva te tathāgatena bhāṣitāḥ | tenaoucyante kuśalā dharmā iti ||23||
非無法 [並] 如是彼等被如來所說彼是故被說名為善法者
are dharmas-less and thus they by the Tathāgata are spoken of Thus they are called „wholesome dharmas‟
yāvat m pl nom m sg loc

§24 yaḥśca khalu punaḥ subhute strī vā puruṣo vā yāvantaḥstri-sāhasra-mahā-sāhasre
若凡[而且] 復次時善實 [婦女或士夫或]【所有如其多於三千大千
Whatever and moreover O Subhūti woman or man or as many in the three-thousand-mega-thousand
m sg loc sumeru m nom pl m nom pl tāvat m pl acc rāṣi m pl acc m pl gen m pl gen
o 227
loka-dhātau sumeravaḥ parvata-rājānaḥ tāvataḥ rāśīn saptānāṁ ratnānām
世界中須彌山王彼所有即其多聚量七寶之
realm-of-world Sumerus kings-of-mountain that many piles of seven treasures
√hṛ ger m dat pl arhat m dat pl n sg acc opt 3rd sg
o' o
abhisaṁhṛtya tathāgatebhyaḥ arhadbhayaḥ samyak-saṁbuddhebhyaḥ dānaṁ dadyāt
228
普散聚集已】為如來等為應供等為正遍知正等正覺等布施與若施予
having collected for Tathāgatas for Arhats for the Fully-enlightened-ones gift were to give
pcl f sg abl m sg abl
yaḥśca kula-putro vā kula-duhitā vā itas prajñāpāramitāyā dharma-paryāyātd229
e ḥ
[凡善家子或善家女] 若或由此 (從)智慧彼岸到波羅蜜多 [(從)法門]

whatever and son-or-daughter-of-good-family from this prajñāpāramitā discourse
225
BHS: Pāli saṁvijjati =Skt vidyate 'there is, there exists'; MW: saṃvid „to know, understand thoroughly‟
226
譯文倒置，實爲“以無眾生性故、以無命性故”
227
„a heap, mass, pile, group, multitude, quantity, number‟
228
“於三千大千世界中聚集了須彌山王(般高的)七寶之量後”
229
dharma-paryāyāt not in Harrison & Watanabe (2006) (see Bibliotheca Polyglotta of Oslo Univ.), and not in Dharmagupta
page 42
BHS =antatas pcl adj f sg acc f sg acc √grah ger m pl dat √diś cau opt 3rd sg m sg gen
ś o
antaśas catuṣ-pādikām api gāthām udgṛhya parebhyaḥ deśayet asya subhūte
乃至四句等 [即使] 一偈受持已為他人等分別若(令)宣說【於此善實
so much as in four-line even just a verse having demonstrated for others were to cause to teach as for this O Subhūti
m sg gen adj m sg nom śatatamī f sg acc f sg acc upa-√i
o
puṇya-skandhasya asau paurvakaḥ puṇya-skandhaḥ śatatamīm api kalāṁ na upaiti
230
福聚彼前者福聚】百上百份亦即使數份不及
(as for this) heap-of-merit that former heap-of-merit even a hundredth part approaches not
f sg acc √kṣam pres 3rd sg
d
yāvat upaniṣadam api na kṣamate ||24||
231
[乃至憂波泥奢比較]亦即使不及
as much as comparison even not permit of
gen+√bhū=„has‟ √bhū pres 3rd sg m nom pl

ai
§25 tat kiṁ manyase subhūte api nu tathāgatasya evaṁ bhavati mayā sattvāḥ
彼何汝意念善實雖然强調如來有如是(念) [有] 被我眾生
That what you think O Subhūti now then the Tathāgata has such (idea) (to be) „by me beings
√muc pp m nom pl fpp m sg nom
a
parimocitā iti | na khalu punaḥ subhūte evaṁ draṣṭavyam | tat kasya hetoḥ |
所度脫 [云]否不復彼善實如是 (如來)應被見彼何所因=何之故
are set free‟? Not moreover O Subhūti thus he is to be seen That for what reason
ā s
na asti subhūte kaścit sattvo yaḥ tathāgatena parimocitaḥ | yadi punaḥ
無有無善實無有一任何眾生若凡被如來所度脫【若復
Not is O Subhūti any being which by the Tathāgata is set free If moreover
√bhū con 3rd sg opt 3rd sg
o' d s
subhūte kaścit sattvaḥ abhaviṣyat yaḥ tathāgatena parimocitaḥ syāt sa eva
232
善實有如是任何眾生若有若凡被如來所度脫 [能]】彼如是
O Subhūti any being there were to be which by the Tathāgata could be set free that as such
gen+√bhū=„has‟ √bhū con 3rd sg
ā o' o
tathāgatasya ātma-grāhaḥ abhaviṣyat sattva-grāhaḥ jīva-grāhaḥ
如來則有我執取則有眾生執取壽命執取
Tathāgata would have had grasping-of-self (would have had) grasping-of-being grasping-of-living soul
[bahu cpd, adj] m asg nom
o'
pudgala-grāhaḥ abhaviṣyat | ātma-grāha iti subhūte a-grāha eṣa tathāgatena
人補特伽羅執取則有我執取我取者善實非無執取此被如來
grasping-of-person would have had „Grasping-of-self‟ O Subhūti is grasping-less this by the Tathāgata
m pl inst pp m sg nom m pl nom [bahu cpd, adj] m pl nom
233r
bhāṣitaḥ | sa ca bāla-pṛthag-janaiḥ udgṛhītaḥ | bāla-pṛthag-janā iti subhūte a-janā
所說彼並且被小兒凡夫生愚夫異生所執取小兒凡夫生小兒凡夫生者善實非無異生
is spoken of And that by the foolish-common-people is seized upon „Foolish-common-people‟ O Subhūti are people-less
o
eva te tathāgatena bhāṣitāḥ | tena ucyante bāla-pṛthag-janā iti ||25||
[如是]彼等被如來所說彼是故被說名為小兒凡夫生愚夫異生者
thus they by the Tathāgata are spoken of Thus they are called „foolish-common-people‟
saṁpad f sg inst fpp adj m sg nom

§26 tatkiṁ manyase subhūte lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ | subhūtiḥrāha |
彼何汝意念善實以相具足如來見應應被見善實言
That what you think O Subhūti with features-endowment Tathāgata is to be seen? Subhūti said
ī ā o ā
no hi idaṁ bhagavan | yathā ahaṁ bhagavataḥ bhāṣitasya artham ājānāmi na
不非也如此世尊正如我世尊之所說之義解我我瞭解不
Not indeed the case O Bhagavat The way I of the Bhagavat of the saying the meaning I understand not
lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ | bhagavān āha | sādhu sādhu subhūte
以相具足如來見應應被見世尊言善哉善哉善實
with features-endowment Tathāgata is to be seen Bhagavat said Well-said well-said O Subhūti
230
asya puṇyaskandhasya “於此福聚”asau paurvakaḥ puṇyaskandhaḥ“彼前福聚”„“不及”cf. §16
231
[多譯]另有：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（如§16）；今按梵本刪節。
232
„if there were any being which could be set free by tathāgata‟；“善實！若能有任何被如來所度脫的衆生”
233
pṛthag-jana [m] lit. „seperately-born‟“異生”; BHS: „common folk‟; MW: „a man of lower caste or character or profession‟;
page 43
evam etat subhūte evam etad yathā vadasi | na lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ |
如是如是此善實如是如此 [正如] 汝語汝不以相具足如來見應應被見
this (is) so O Subhūti this (is) so just as you say Not with features-endowment Tathāgata is to be seen
tat kasya hetoḥ | sacet punaḥ subhūte lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥo'
彼何所因=何之故彼若復善實以相具足如來見應應被見
That for what reason If moreover O Subhūti with features-endowment Tathāgata to be seen
con 3rd sg m sg nom ~tin m sg nom
ā
abhaviṣyat rājā api cakravartī tathāgataḥ abhaviṣyat | tasmātnnna lakṣaṇa-saṁpadā
o'
有彼若是王轉輪如來有則是彼是故不以相具足

were to be (seen) King Wheel-turning also a Tathāgata would have been Therefore not with features-endowment
ā
tathāgato draṣṭavyaḥ | āyuṣmān subhutiḥrbhagavantam etad avocat | yathā ahaṁ
234
如來見應應被見爾時命者善實對世尊邊如是此言正如我
Tathāgata is to be seen Venerable Subhūti to the Bhagavat this said The way I
o ā
bhagavataḥ bhāṣitasya artham ājānāmi na lakṣaṇa-saṁpadā tathāgato draṣṭavyaḥ |
世尊之說之義解我我瞭解不以相具足如來見應應被見
of the Bhagavat of the saying the meaning I understand not with features-endowment Tathāgata is to be seen
f sg loc f sg loc f du acc √bhāṣ imp 3rd sg 未完
atha khalu bhagavānṁstasyāṁ velāyām ime gāthe abhāṣata |
爾時世尊於彼時此雙伽陀說
Thereupon the Bhagavat on that occasion these two verses uttered
pl 1st sg acc n sg inst aor 3rd pl m sg inst anu-a-√gam aor 3rd pl

ā r ā 235
ye māṁ rūpeṇa ca adrākṣuḥ ye māṁ ghoṣeṇa ca anvaguḥ |
若凡我以色見若凡我以聲求
Those me by form and did see those me by sound and did seek
adv n √sṛ pp (adj) m nom pl fut 3rd pl pl m pl
236
mithyā-prahāṇa-prasṛtā na māṁ drakṣyanti te janāḥ ||1||
237
邪解脫行生起不我將見彼[人等]
Are engaged-in-false-abandonment not me will see these people
1. abl or 2. ind fpp m nom sg m nom pl m nom pl
238
dharmato buddho draṣṭavyo dharma-kāyā hi nāyakāḥ |
239
以/如法體佛見應應被見法身彼誠然 (即)如來導師
Through dharma (or rightly) the Buddha is to be seen dharma-bodies indeed are the guides
f nom sg ind fpp f nom sg adj f nom sg √jñā inf 不定
240
dharmatā ca na vijñeyā na sā śakyā vijānitum ||2||26||
241
什缺法體性及但不非所識故不彼不能知了別什缺
242
Dharma-nature yet is not discernable it cannot be known
f sg inst m sg inst adj f sg nom

§27 tat kiṁ manyase subhūte lakṣaṇa-saṁpadā tathāgatena anuttarā
彼何汝意念善實以相具足被如來無上
That what you think O Subhūti with features-endowment by Tathāgata utmost
f sg nom pp (adj) f sg nom tvad 2nd gen
r s
samyaksaṁbodhiḥ abhisaṁbuddhā | na khalu punar te subhūte evaṁ draṣṭavyam |
正遍知正等正覺所證覺否不復於汝彼善實如是見應應被見
complete-enlightenment is fully awaken to Not moreover for you O Subhūti thus it is to be seen
234
[多譯]下接：此相非相故，如來見應；梵本無對應，按梵本刪節。
235
„sought, followed‟
236
[bahu cpd, adj] lit. „falsely-abandonment-comes-forth‟
237
[奘譯]：“諸以色觀我、以音聲尋我，彼生履邪斷，不能當見我”；[什譯]：“若以色見我、以音聲求我，是人行
邪道，不能見如來。”
238
1. dharmatas =dharmāt [abl] „through dharma‟; or 2. dharmatas [ind] „according to law or rule, rightly justly‟
239
1. dharmatas =dharmāt [abl]“佛應以法見”; 或 2. dharmatas [ind]“佛應如法見”(“正確地見”)
240
parallels: 1. Theragāthā 469 ye maṃ rūpena pāmiṃsu ye ca ghosena anvagū | chandarāgavasūpetā na maṃ jānanti te janā; 2.
Udānavarga XXII.12: ye me rūpeṇa minvanti | ye me ghoṣeṇa cānvagāḥ | chandarāgavaśopetā | na māṃ jānanti te janā
241
[奘譯]：“應觀佛法性，即導師法身，法性非所識，故彼不能了”；[什譯]：缺
242
na sā śakyā vijānitum „cannot be known (as an object)
page 44
tat kasya hetoḥ | na hi subhūte lakṣaṇa-saṁpadā tathāgatena anuttarā

彼何所因=何之故不無[誠然]善實以相具足被如來無上
That for what reason No indeed O Subhūti with features-endowment by Tathāgata utmost
opt 3rd sg tvad 2nd sg dat
samyaksaṁbodhiḥ abhisaṁbuddhā syāt | na khalu punar te subhūte kaścitd
r s
正遍知正等正覺所證覺 [能]【[不] 復時為汝彼善實有任何人

complete-enlightenment fully awaken to could be Not moreover to you O Subhūti anyone
opt 3rd sg m pl inst saṃ-pra-√sthā ~ta pp (noun) m nom sg
evaṁ vadet bodhisattva-yāna-saṁprasthitaiḥ kasyacitddharmasya vināśaḥ
如是若語被菩薩乘所發趣行(者) 有任何之法之破壞滅
thus should say „by those-who-set-out-in-Bodhisattva-vehicle of any dharma the destruction
pp m nom sg m nom sg tvad 2nd sg gen
prajñaptaḥ ucchedo vā iti | na khalu punarste subhūte evaṁ draṣṭavyam |
e
243
所施設斷 [或云] 不復於汝彼善實如是見應應被見】
is conceived or annihilation‟ Not moreover for you O Subhūti as such it is to be seen
d
tat kasya hetoḥ | na bodhisattva-yāna-saṁprasthitaiḥ kasyacit dharmasya vināśaḥ
彼何所因=何之故不無被菩薩乘所發趣行(者) 有任何之法之破壞滅
That for what reason No by those-who-set-out-in-Bodhisattva-vehicle of any dharma destruction
o o
prajñaptaḥ na ucchedaḥ ||27||
所施設不無斷
is conceived no annihilation
adj m pl acc
§28 yaḥśca khalu punarḥ subhūte kula-putro vā kula-duhitā vā gaṅgā-nadī-vālukā-
若凡復善實善家子若或善家女若或恒伽河沙
Whatever moreover O Subhūti son-or-daughter-of-good-family Ganga-river-sands-
m acc pl [tatpu cpd] √pṛ pūrṇa pp sg acc ger+acc
-samānṁlloka-dhātūn sapta-ratna-paripūrṇaṁ 244
kṛtvā tathāgatebhyaḥo'arhadbhayaḥ
相等世界 (以)七寶遍滿作已 [為如來等為應供等
equivalent realms-of-world with seven-treasures-filled having done (filled) for Tathāgatas for Arhats
opt 3rd sg ~ka sfx adj m pl loc ~ka sfx adj m pl loc
ś v 245
samyaksaṁbuddhebhyo dānaṁ dadyāt yaḥ ca bodhisattvo nirātmakeṣu anutpattikeṣu
為正遍知正等正覺等] 布施與若施予若凡[又] 菩薩摩訶薩於無我於無生中
for the Fully-enlightened-ones gift were to give whatever Bodhisattva in selfless (in) unoriginated
m pl nom √kṣam f acc sg √labh pres 3rd sg m sg nom n sg nom cpv m sg acc m sg acc
o
dharmeṣu kṣāntiṁ pratilabhate ayam eva tatas nidānaṁ bahutaraṁ puṇya-skandhaṁ
法中堪忍獲得此(舉) 如是彼由是因緣更多多過福聚
(in) dharmas forbearance attains this (act) thus on that basis more abundant heap-of-merit
√sū 1P opt 3rd sg
prasavet aprameyam asaṁkhyeyam | na khalu punarḥ subhūte bodhisattvena
d
應生 [不可量不可數] 不復善實被菩薩

would generate immeasurable incalculable Not moreover O Subhūti by Bodhisattva
m sg nom √grah fpp m sg nom pcl
r
mahāsattvena puṇya-skandhaḥ parigrahītavyaḥ | āyuṣmān subhūtiḥ āha | nanu
[被摩訶薩] 福聚取應應被攝受【命者善實言不云何/豈非
by Mahāsattva heap-of-merit to be acquired Venerable Subhūti said Why not/Surely
bhagavan bodhisattvena puṇya-skandhaḥ parigrahītavyaḥ | bhagavān āha |
246
世尊被菩薩福聚取應應被攝受】世尊言
O Bhagavat by Bodhisattva heap-of-merit to be acquired? The Bhagavat said
√grah fpp (noun) m sg nom √grah fpp (adj) m sg nom √grah fpp (adj) m sg nom
o o
parigrahītavyaḥ subhūte na udgrahītavyaḥ | tena ucyate parigrahītavya iti ||28||
247
【取應應被攝受善實不取應應被執取彼是故被說名為取應應被攝受】
what is to be acquired O Subhūti not is to be seized upon Thus it is said „to be acquired‟
243
“復時，善實！任何人不應為汝如是語：“任何法之滅或斷被發趣菩薩乘者所施設”；於汝(彼)不應如是被見。”
244
245
utpatti [f] „arising, birth, production, origination‟; ~ka [sfx] „relating to‟
246
提問句；[奘譯]：「世尊，云何菩薩不應攝受福聚？」；[什譯]：「世尊，云何菩薩不受福德？」
247
[奘譯]：佛言：所應攝受，不應攝受，是故說名所應攝受；[什譯]：菩薩所作福德不應貪著，是故說不受福德。
page 45
opt 3rd sg
d
§29 api tu khalu punaḥ subhūte yaḥ kaścit evaṁ vadet tathāgato gacchati vā
雖然强調復次時善實若凡有任何如是人若語如來去若或
Now then moreover O Subhūti whoever thus were to say the Tathāgata goes or
f acc sg cau pres 3rd 1st sg gen
āgacchati vā tiṣṭhati vā niṣīdati vā śayyāṁ vā kalpayati 248
na me subhūte bhāṣitasyaā
不去來若或住若或坐若或 [床] 臥若或 [臥]如法不我之善實說之
comes or stands or sits or (in) bed or lies down not of mine O Subhūti of the saying
pass 3rd sg gata pp m sg nom
d
artham ājānāti | tat kasya hetoḥ | tathāgata iti subhūte ucyate na kvacit gato
義解瞭解彼何所因=何之故如來者善實被說名無[何處] 所去
meaning understands That for what reason „Tathāgata‟ O Subhūti (he who) is called not anywhere has gone
ā-gata pp m sg nom
na kutaścit āgataḥ | tena ucyate tathāgataḥo'arhan samyak-saṁbuddha iti ||29||
d o
無[從何] 所來彼是故被說名為如來應供正遍知正等正覺者

not from anywhere has come Thus he is called „Tathāgata, Arhat, the Complete Enlightened One‟
yāvat rel adj n pl nom m sg loc

§30 yaḥśca khalu punaḥ subhūte kula-putro vā kula-duhitā vā yāvanti tri-sāhasra-
【若凡復善實善家子若或善家女若或所有如其多於三千
And whatever oreover O Subhūti son-or-daughter-of-good-family as many in three-thousand-
m sg loc ~rajas n pl nom tāvat rel adj m pl gen m pl gen adj m sg acc m sg acc
mahā-sāhasre loka-dhātau pṛthivī-rajāṁsi tāvatāṁ loka-dhātūnām evaṁ-rūpaṁ maṣiṁ
大千世界地塵大地微塵彼 [即其多世界] 如是色類墨粉末
mega-galactic realm-of-world dusts-of-earth (that many) of the realms-of-world such form of powder
opt 3rd sg ~khyeya n sg inst n sg inst spv aṇus sam-√ci m sg nom
ā
kuryāt yāvatdevam asaṁkhyeyena vīryeṇa tadyathāpi nāma parama -aṇu-saṁcayaḥ 249
250
作已若碎乃至如是以無量不可數 [以精進] 譬如說最微小聚=極微聚】
251
were to do (grind) unitl with such incalculable vigour something, say most-fine-collection
tat kiṁ manyase subhūte api nu bahuḥ sa paramaā-aṇu-saṁcayo bhavet | subhūtiḥr
彼何汝意念善實雖然强調彼多巨 [彼] 最微小聚=極微聚應為否有善實
That what you think O Subhūti now then enormous that most-fine-collection would be? Subhūti
āha | evam etad bhagavan evam etat sugata | bahuḥ sa paramaā-aṇu-saṁcayo bhavet |
言如是如是此世尊 [如是此善逝] 多巨彼最微小聚=極微聚應為有
said This (is) so O Bhagavat this (is) so O Sugata Enormous that most-fine-collection would be
con 3rd sg
tat kasya hetoḥ | sacetd bhagavan bahuḥ paramaā-aṇu-saṁcayaḥ abhaviṣyat o'
彼何所因=何之故彼若世尊 [巨最微小] 聚=極微聚若為有

That for what reason If O Bhagavat enormous most-fine-collection there were to be
m sg nom √vac con 3rd sg
ā
na bhagavān avakṣyat parama -aṇu-saṁcaya iti | tat kasya hetoḥ | yaḥo'asau bhagavan
不世尊則說最微小聚=極微聚者彼何所因=何之故若凡彼世尊
not the Bhagavat would have said „most-fine-collection‟ That for what reason Which that O Bhagavat
paramaā-aṇu-saṁcayaḥs bhāṣitaḥ a-saṁcayaḥ sa tathāgatena bhāṣitaḥ | tenaoucyate
最微小聚=極微聚所說非無聚彼被如來所說彼是故被說
most-fine-collection is spoken of is collection-less that by the Tathāgata is spoken of Thus it is called
ā ś s
parama -aṇu-saṁcaya iti | yaḥ ca tathāgatena bhāṣitaḥ tri-sāhasra-mahā-sāhasro
名為最微小聚=極微聚者若凡及被如來所說三千大千
„most-fine-collection‟ And whatever by the Tathāgata spoken of „three-thousand-mega-thousand
248
kalpayati [cau] BHS: as in Pāli seyyam kappeti „to lie down (in bed)‟
249
„collection, gathering, accumulation, heap, hoard, store, multitude, quantity‟
250
“而且，善實！凡善家子或善家女，若碾碎與三千大千世間中大地微塵(一般多)世界之粉末，乃至以如是無量精進
(碎為)譬如説極微聚”
251
„whatever son-or-daughter-of-good-family were to grind such form of powder of the realms-of-world that are as many as the
dusts-of-earth in the three-thousand-mega-thousand realm-of-world, until, with such incalculable vigour, (into) something, say,
the finest-collection‟
page 46

loka-dhātuḥ iti a-dhātuḥ sa tathāgatena bhāṣitaḥ | tenaoucyate trisāhasramahāsāhasro
r
世界者非無界 [彼被如來所說] 彼是故被說名為三千大千

realm-of-world‟ is realm-less that by the Tathāgata is spoken of Thus it is called „three-thousand-mega-thousand
loka-dhātuḥ iti | tat kasya hetoḥ | sacet bhagavan loka-dhātuḥrabhaviṣyat sa eva
r d
世界者彼何所因=何之故彼[若] 世尊世界若有彼如是
realm-of-world‟ That for what reason If O Bhagavat realm-of-world there were to be that as such
m nom sg [bahu cpd, adj] m sg nom
piṇḍagrāhaḥ o'252
abhaviṣyat | yaḥścaaieva piṇḍagrāhaḥstathāgatena bhāṣitaḥ a-grāhaḥ
253
摶取則有若凡如是如來摶取 [被如來] 所說非無摶取
mass-seizing would have been And whatever such mass-seizing by the Tathāgata spoken of is without seizing
o ś
sa tathāgatena bhāṣitaḥ | tena ucyate piṇḍagrāha iti | bhagavān āha | piṇḍagrāhaḥ
彼被如來所說彼是故被說名為摶取者世尊言摶取
that by the Tathāgata is spoken of Thus it is called „mass-seizing‟ The Bhagavat said Mass-seizing
adj m sg nom an-abhi-√lap adj fpp m nom sg
ai e‟ 254o' 255 ā 256
ca eva subhūte avyavahāraḥ anabhilapyaḥ | na sa dharmo na adharmaḥ |
而且如是善實不世俗語不可言説不可說不可戯論非[彼] 法非非法
and thus O Subhūti is without verbal designation is inexpressable Not it (is) dharma not non-dharma
m pl inst pp m sg nom
r
sa ca bāla-pṛthagjanaiḥ udgṛhītaḥ ||30||
彼而且被小兒凡夫生愚夫異生所執取
and it by the foolish-common-people is seized upon
opt 3rd sg f sg nom

§31 tat kasya hetoḥ | yaḥ hi kaścit subhūte evaṁ vadet ātma-dṛṣṭiḥstathāgatena
o
彼何所因=何之故若凡此誠然有任何善實如是人若說我見被如來

That for what reason Whoever indeed O Subhūti thus were to say view-of-self by Tathāgata
f sg nom f sg nom f sg nom
bhāṣitā sattva-dṛṣṭiḥrjīva-dṛṣṭiḥ pudgala-dṛṣṭiḥstathāgatena bhāṣitā api nu sa subhūte
所說眾生見壽命見人補特伽羅見被如來所說雖然强調彼善實
is spoken of view-of-being view-of-living-soul view-of-person by Tathāgata is spoken of now then he O Subhūti
√vad pmp adj m sg nom opt 3rd sg
samyag-vadamāno 257
vadet | subhūtiḥ āha | no hiīidaṁ bhagavan no hiīidaṁ sugata
r
258
正說則語否善實言不非也如此世尊不非也如此善逝
259
true-speaking would be? Subhūti said Not indeed the case O Bhagavat not indeed the case O Sugata
na samyag-vadamāno vadet | tat kasya hetoḥ | yā sā bhagavan ātma-dṛṣṭiḥstathāgatena
[不正說則語] 彼何所因=何之故若凡彼世尊我見被如來
not true-speaking he would be That for what reason Which that O Bhagavat view-of-self by Tathāgata
bhāṣitā a-dṛṣṭiḥ sā tathāgatena bhāṣitā | tenaoucyate ātma-dṛṣṭiḥriti | bhagavān āha |
所說非見彼被如來所說彼是故被說名為我見者世尊言
is spoken of is view-less that by Tathāgata is spoken of Thus it is called „view-of-self‟ The Bhagavat said
saṃ-pra-√sthā ~ta pp (noun) m sg inst m pl nom fpp m pl nom fpp m pl nom
evaṁ hi subhūte bodhisattva-yāna-saṁprasthitena sarva-dharmā jñātavyā draṣṭavyā
如是此誠然善實被菩薩乘所發趣行(者) 一切法知應應被知見應應被見
Thus indeed O Subhūti by one who in Bodhisattva-vehicle-sets-out all dharmas are to be known are to be seen
fpp m pl nom fpp fpp √muc fpp m pl nom f sg loc
adhimoktavyāḥ | tathā ca jñātavyā draṣṭavyā adhimoktavyāḥ yathā na dharma-
信解應應被信解如同 [又應被知應被見] 應被信解如那樣無不於法
are to be faithful in In such a way and they are to be known, to be seen, to be faithful in that not upon idea-
252
piṇḍagrāha：piṇḍa „mass‟；grāha „seizure‟；piṇḍagrāhaḥ „seizing upon a solid mass‟
253
piṇḍagrāha：piṇḍa“球、丸、團塊”；grāha“執取”；piṇḍagrāhaḥ [什譯]：“一合相”；[奘譯]：“一合執”
254
cf. vyavahāra BHS: „designation, term‟, with implication of superficiality, lack of substance; MW: vi-ava-√hṛ „to act or
behave‟, vyavahāra [m] „wordly conventions‟
255
√lap „to speak, utter, talk, chatter‟; abhilapya [fpp adj] =nirabhilapya „unuttrable, inexpressable‟; cf. Pāli palāpa „idle talk‟
256
not found in Harrison & Watanabe (2006)
257
samyag in cpd for samyañc „true, correct‟; vadamāna [pmp (present middle participle)] „speaking‟
258
結合下文，此句為疑問。
259
note contextually this is an interrogative phrase although it is started with „tat kasya hetoḥ‟ instead of „tat kiṁ manyase‟
page 47
prati-upa-√sthā opt 3rd sg f sg loc

260nn ā
saṁjñāyām api pratyupatiṣṭhet na adharma-saṁjñāyām | tat kasya hetoḥ |
想亦應住 [不(住) 於無法想] 彼何所因=何之故
-of-dharma also he should set not upon idea-of-dharma-less That for what reason
f sg loc [bahu cpd, adj] f sg nom
dharma-saṁjñā dharma-saṁjñāeiti subhūte a-saṁjñā eṣā tathāgatena bhāṣitā | ai
法想法想者善實非無想此被如來所說
„idea-of-dharma, idea-of-dharma‟ O Subhūti is idea-less this by Tathāgata is spoken of
o e
tena ucyate dharma-saṁjñā iti ||31||
彼是故被說名為法想者
Thus it is called „idea-of-dharma‟
adj fpp m pl acc adj fpp m pl acc

§32 yaḥśca khalu punaḥ subhūte bodhisattvo mahāsattvaḥo'aprameyān asaṁkhyeyānṁl
若凡而且復時善實菩薩摩訶薩無不可量無不可數
And whatever moreover O Subhūti Bodhisattva Mahāsattva immeasurable incalculable
m pl acc [tatpu cpd] √pṛ pūrṇa pp m sg acc ger+acc m pl dat m pl dat
261 o'
loka-dhātūn sapta-ratna-paripūrṇaṁ kṛtvā tathāgatebhyaḥ arhadbhayaḥ
世界 (以)七寶遍滿中作已為如來等為應供等
realms-of-world with seven-treasures-filled having done (filled) for Tathāgatas for Arhats
m dat pl pcl
samyak-saṁbuddhebhyaḥo dānaṁ dadyāt yaḥśca kula-putro vā kula-duhitā vāeitasḥ
為正遍知等正等正覺等布施與若施予若凡善家子若或善家女若或如是從此
for the Fully-enlightened-ones gift were to give whatever son-or-daughter-of-good-family from this
f sg abl m sg abl BHS =antatas pcl ger
d262 ś
prajñā-pāramitāyā dharma-paryāyāt antaśas catuṣ-pādikām api gāthām udgṛhya
從智慧彼岸到波羅蜜多 [從法門] 乃至四句等 [即使] 一偈受持已分別
prajñāpāramitā discourse so much as in four-line even just a verse having adopted
√dhṛ √diś √vāc cau 3 opt √āp cau 3rd sg opt
rd
m inst sg √kāś cau opt 3rd sg
dhārayet deśayet vācayet paryavāpnuyāt parebhyaḥś ca vistareṇa saṁprakāśayet
d d
[若(令)受持若(令)宣說]若(令)讀誦[若(令)究竟通利]為他人等及並以廣分別分別廣說若(令)開示

were cause to bear in mind, teach, recite, study for others and in full detail were cause to illuminate
pcl ni-√dā n nom ~tara spv acc m sg acc √sū 5P opt 3rd sg
ayam eva tataso nidānaṁ bahutaraṁ puṇya-skandhaṁ prasunuyāt aprameyam d
此(舉) 如是彼由是因緣更多過福聚能生無不可量

this (act) thus on that basis more abundant heap-of-merit would generate immeasurable
√kāś cau opt 3rd sg √kāś cau opt 3rd sg
263
asaṁkhyeyam | kathaṁ ca saṁprakāśayet | yathā na prakāśayet | tenaoucyate
264
不可數【云何及又廣說能(令)開示如同不廣說若(令)開示】彼是故被說
incalculable And how would he cause to illuminate? In a way as he would not cause to reveal Thus it is said
saṃprakāśayetditi |
名為廣說能(令)開示 [者]
„he would cause to illuminate‟
260
BHS: pratyupatiṣṭhati „resorts to, takes one‟e position upon‟; MW: pratyupasthā (with [loc]) „to insist on‟
261
262
dharma-paryāyāt not in Harrison & Watanabe (2006) and not in Dharmagupta
263
prakāśayati [cau] „to make visible, cause to appear, shine, illumine, show, display, manifest, reveal, impart, proclaim‟
264
[奘譯]：云何為他宣說開示？如不為他宣說開示„；[什譯]：云何為人演說？不取於相，如如不動！
page 48
√kāś impf 3rd sg

265ā 266
tad yathā akāśe
[如下昭示]
That as follows he revealed
f n m f m n
tārakā timiraṁ 267
dīpo māyāāavaśyāya budbudam |
星翳燈幻露泡
star obscured vision lamp illusion dew bubble
n √dyut f n fpp n sg nom n sg nom
svapnaṁ ca vidyut abhraṁ ca evaṁ draṣṭavyaṃ saṁskṛtaṃ268 ||
d
夢電雲見如是應如是被見此有為者法
dream and lightning cloud and thus is to be seen a conditioned thing
aor 3rd sg m sg nom ~as adj m sg nom adj m nom sg m sg nom pl [dvanda cpd] m nom pl
d 269
idam avocat bhagavān āttamanāḥ sthavira subhūtiḥ te ca bhikṣu-bhikṣuṇiy-
s
此語世尊歡喜上座善實彼等及比丘比丘尼
This said the Bhagavat enrupted the elder Subhūti those and monks-nuns-
m nom pl [bahu cpd] adj m sg nom m sg nom
ā ś
upāsakao-upāsikāḥste ca bodhisattvāḥ sa-deva-mānuṣa -asura-gandharvaḥ ca loko
優婆塞優婆夷彼等[及] [諸菩薩] [共] 天人阿脩羅乾闥婆等 [及][世間]
laymen-and-laywomen those and Bodhisahttas togehter with its god-man-asuras-gandharva(s) and the world
m sg gen n sg nom √nand impf 3rd pl
nn
bhagavato bhāṣitam abhyanandan iti ||32||
聞世尊之所說皆大歡喜 [云]
the Bhagavat‟s speech rejoiced (at) thus
uccheda pp f nom sg f sg nom f sg nom adj pp f nom sg

| ārya-vajra-cchedikā bhagavatī prajñāpāramitā samāptā ||
[聖能斷金剛薄伽梵母般若波羅蜜多(經) 圓滿]
The Nobel-diamond-cutter Bhagavatī Prajñāpāramitā (sūtra) concluded
265
„in such a manner as follows‟
266
√kāś [1Ā] „to shine, be visible, appear‟
267
BHS: „darkness, obscured vision, veiling illusion‟
268
Müller‟s note: „it would be easy to restore the metre by reading paśyed evaṃ hi saṃskṛtaṃ, but Buddhist poets do not obey
the ordinary rules of metres, or rather their rules of quantity in pronunciation differ from those of latter grammarians…‟
269
BHS āttamanas [adj] from Pāli attamana „enraptured‟
page 49
Appendix: Yin Shun‟s textual hierarchy vs Müller‟s 32-division
Yin Shun's hierarchy 印順科判 32 divn.

1. 序分 1.1 證信序 1
1.2 發起序 1
2.1 2.1.1
2. 正宗分 2.1.1.1 請說 2
般若道次第開示次第
2.1.1.2 許說 2
2.1.1.3.1
2.1.1.3 正說 3
發心菩提
2.1.1.3.2
4
伏心菩提
2.1.1.3.3 2.1.1.3.3.1
5
明心菩提法身離相而見
2.1.1.3.3.2 2.1.1.3.3.2.1
6
眾生久行乃信問
2.1.1.3.3.2.2 2.1.1.3.3.2.2.1
6
答戒慧具足
2.1.1.3.3.2.2.2
6
久集善根
2.1.1.3.3.2.2.3
6
諸佛攝持
2.1.1.3.3.2.2.4
6
三相並寂
2.1.1.3.3.3 2.1.1.3.3.3.1 2.1.1.3.3.3.1.1
7
賢聖無為同證舉如來為證正說
2.1.1.3.3.3.1.2
8
校德
2.1.1.3.3.3.2
9
舉聲聞為證
2.1.1.3.3.3.3 2.1.1.3.3.3.3.1 2.1.1.3.3.3.3.1.1
10
舉菩薩為證正說得無生忍
2.1.1.3.3.3.3.1.2
10
嚴淨佛土
2.1.1.3.3.3.3.1.3
10
成法性身
2.1.1.3.3.3.3.2
11-12
校德
2.1.2 2.1.2.1
2.1.2.1.1 問 13
勸發奉持示奉持行相
2.1.2.1.2.1 2.1.2.1.2.1.1
2.1.2.1.2 答 13
正說化法離言
2.1.2.1.2.1.2
13
化處非實
2.1.2.1.2.1.3
13
化主無相
2.1.2.1.2.2
13
校德
2.1.2.2 2.1.2.2.1 2.1.2.2.1.1
14
歎奉持功德空生歎法美人深法難遇歎
2.1.2.2.1.2
14
信者難能歎
2.1.2.2.2 2.1.2.2.2.1 2.1.2.2.2.1.1 2.1.2.2.2.1.1.1
14
如來勸行歎勝略歎勸行正說略歎
2.1.2.2.2.1.1.2 2.1.2.2.2.1.1.2.1
14
勸行忍辱離相勸
2.1.2.2.2.1.1.2.2
14
佛說無虛勸
2.1.2.2.2.1.2
14-15
校德
2.1.2.2.2.2 2.1.2.2.2.2.1 2.1.2.2.2.2.1.1
15
廣歎顯勝正說獨被大乘勝
2.1.2.2.2.2.1.2
15
世間所尊勝
2.1.2.2.2.2.1.3
16
轉滅罪業勝
2.1.2.2.2.2.2
16
校德
2.1.2.2.2.3
16
結歎難思
page 50
2.2 2.2.1
2. 正宗分 2.2.1.1 問 17
方便道次第開示次第
2.2.1.2.1 2.2.1.2.1.1
2.2.1.2 答 17
明心菩提真發菩提心
2.2.1.2.1.2
17
分證菩提果
2.2.1.2.2 2.2.1.2.2.1
17
出到菩提成就法身
2.2.1.2.2.2
17
成熟眾生
2.2.1.2.2.3
17
莊嚴佛土
2.2.1.2.3 2.2.1.2.3.1 2.2.1.2.3.1.1 2.2.1.2.3.1.1.1
18
究竟菩提圓證法身功德正說知見圓明
2.2.1.2.3.1.1.2
福德眾多 19
2.2.1.2.3.1.1.3
身相具足 20
2.2.1.2.3.1.1.4
法音遍滿 21
2.2.1.2.3.1.1.5
信眾殊勝 21-22
2.2.1.2.3.1.1.6
正覺圓成 22-23
2.2.1.2.3.1.2
校德 24
2.2.1.2.3.2 2.2.1.2.3.2.1
示現化身事業化凡夫眾 25
2.2.1.2.3.2.2 2.2.1.2.3.2.2.1 2.2.1.2.3.2.2.1.1
現化身相相好正說 26-27
2.2.1.2.3.2.2.1.2
校德 28
2.2.1.2.3.2.2.2
威儀 29
2.2.1.2.3.2.3 2.2.1.2.3.2.3.1
處大千界微塵 30
2.2.1.2.3.2.3.2
世界 30
2.2.1.2.3.2.4
說無我教 31
2.2.2 2.2.2.1 2.2.2.1.1
勸發奉持別明離相應如是知見信解 31
2.2.2.1.2
應如是受持誦說 32
2.2.2.2
結示正觀 32
3. 流通分 32
page 51

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Vajracchedikā 20 May 2018

Vajracchedikā (The Diamond Sūtra)

This is primarily an exercise in Sanskrit grammar parsing of the Vajracchedikā

Two points about the title.

The Dharmagupta translation included here is the Taishō T238 (隋大業年中三藏

“Previously Dharmagupta translated the Vajracchedikā Prajñāpāramitā-sutra (one juan) and

By an odd twist of faith, the Dharmagupta translation, despite its unfinished

Some examples of how Dharmagupta preserves the Sanskrit syntax in his

Sanskrit Dharmagupta parallel

Müller adopted a division of 32 sections (§), claimed to be imposed by Prince

This grammar parsing exercise clearly shows §16 to be a demarcation point.

Philologically it is also at §16 (ending with gaccheyuḥ) that the Schøyen

Being a prajñāpāramitā text, the main theme of the Vajracchedikā is prajñā 般若

yo'sau bhagavan puṇyaskandhas-tathāgatena bhāṣitaḥ, askandhaḥ sa tathāgatena bhāṣitaḥ |

(“devoiding or having no X”) more cogent philosophically as it better fits the

yas pratītyasamutpādas śūnyatām tāṃ pracakṣmahe |

That dependent origination,

In this exercise, I have provided the bahuvrīhi 有財釋 Chinese translation as an

§5/§20: alakṣaṇaṃsaṃpat “無相具足”；

The Vajracchedikā is full of passages repeated verbatim or in gist. It this regard it

6. Buddhist Hybrid Sanskrit (BHS)

BHS can be viewed as „Sanskritised Prakrit‟ or „Prakritised Sanskrit‟. It is the

The following BHS examples are found in the Vajracchedikā.

§ BHS grammar19 Pāli/Sanskrit equivalent

§ causative derivation grammar literal causative meaning

§ example [gen] +[root] meaning

9. Abbrevation of Grammatical Terms 語法縮略詞

Derivatve verbs (pratyayānta-dhātu) 衍生動詞

Compounds cpd (samāsa) 複合詞

10. Sanskrit grammar and literal Chinese, English translations

勝林中 無親 摶施與之 園中 與大 比丘 眾僧伽 共一起 與半

m sg dat √car ger [bahu cpd] ger ind m √pad

[是] 坐什缺 爾時 命者 善實 起已 坐從座 一 肩

m pl nom m pl nom √grah m pl pp adj m sg inst √grah m sg inst

ayam m sg gen ind saṃ-pra-√sthā ~ta pp (noun) m sg inst

所滅度 有 什缺彼 何所 因=何之故 若 善實 菩薩有摩訶薩 眾生 觀想

~i m sg voc m sg inst n √sthā adj pp m sg inst n sg acc √dā fpp n sg nom

f sg inst m sg nom fpp m sg nom

彼 何 汝意念 善實 以相具足 如來 見應應被見否 善實 言

所有即 虛妄 所有凡 不無相具足 所有即 不無 虛妄 名云 此誠然 相不相從相之無相

pp loc pres 3rd sg ipn pl m pl nom

paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ saddharma-vipralope

轉時中 若當彼等此等中如是 色類 經 句中 說中正宣說時 真實 想

m pl gen m pl gen+√vṛt =„have‟ f sg nom √vṛt pres 3rd sg

√budh pp m sg nom √diś pp m sg nom pp loc

義 解我我瞭解 無 有 [彼] 一任何 法 凡若 被如來 無上 正遍知正等菩提

若凡 此彼 被如來 法 [所證] 所說 [或]不可被取 彼 不可被說

雖然强調 彼 善家子 若或 善家女 若或 彼由是 因緣 更多 福 聚

為正遍知等正等正覺等 布施 與若施予什缺若凡[並] 從此 從法本法門 乃至

[karma cpd] m sg gen+√bhū=„has‟ √bhū pres 3rd sg 1st sg inst

流 入 果 所得到 [云]否 善實 言 不非也如此 世尊 [無 流

彼是故 被說 名為流入者[云]什缺彼若 世尊 流入者若有 如是(念)[ 若有]

被我 流 入 果 所得到 [云]彼則如是彼有所 我 執取 會有 眾生執取

壽命 執取 人補特迦儸 執取 會有[云]什缺 世尊 言 彼 何 汝意念 善實

善實 言 不非也如此 世尊 不無 一 來者有 如是(念) [有] 被我

一 來 果 所得到[云] 彼 何所 因=何之故 不無誠然彼有任何 法 若凡

善實 言 不非也如此 世尊 [無 不 還者有 如是(念) 有 被我

若凡 不 來[性] 入取得】 彼是故 被說 名為不來 者 世尊 言 彼 何

~at m sg gen+√bhū=„has‟ √bhū n sg nom pp n sg nom

彼是故 被說 名為應供 者 彼若 世尊 應供有 如是(念)[ 若有] 被我 應供性

應供 離欲的 不無 我有 世尊 如是(念) [有] 我 此[是] 應供 [離欲] 者

dīpaṁkarasya tathāgatasyāarhataḥ samyaksaṁbuddhasyāantikātdudgṛhītaḥ |

bhāvo naāa-bhāvaḥ | tenaoucyate ātma-bhāva iti ||10||

勝林中無親摶施與之園中與大比丘眾僧伽共一起與半

[是] 坐什缺爾時命者善實起已坐從座一肩

所滅度有什缺彼何所因=何之故若善實菩薩有摩訶薩眾生觀想

彼何汝意念善實以相具足如來見應應被見否善實言

所有即虛妄所有凡不無相具足所有即不無虛妄名云此誠然相不相從相之無相

轉時中若當彼等此等中如是色類經句中說中正宣說時真實想

義解我我瞭解無有 [彼] 一任何法凡若被如來無上正遍知正等菩提

若凡此彼被如來法 [所證] 所說 [或]不可被取彼不可被說

雖然强調彼善家子若或善家女若或彼由是因緣更多福聚

為正遍知等正等正覺等布施與若施予什缺若凡[並] 從此從法本法門乃至

流入果所得到 [云]否善實言不非也如此世尊 [無流

彼是故被說名為流入者[云]什缺彼若世尊流入者若有如是(念)[ 若有]

被我流入果所得到 [云]彼則如是彼有所我執取會有眾生執取

壽命執取人補特迦儸執取會有[云]什缺世尊言彼何汝意念善實

善實言不非也如此世尊不無一來者有如是(念) [有] 被我

一來果所得到[云] 彼何所因=何之故不無誠然彼有任何法若凡

善實言不非也如此世尊 [無不還者有如是(念) 有被我

若凡不來[性] 入取得】彼是故被說名為不來者世尊言彼何

彼是故被說名為應供者彼若世尊應供有如是(念)[ 若有] 被我應供性

應供離欲的不無我有世尊如是(念) [有] 我此[是] 應供 [離欲] 者

[善家子或善家女或]由此從法本法門乃至四句式等 [即使]

智慧彼岸到波羅蜜多被如來所說彼如是非彼岸到無波羅蜜多 [被如來所說]

彼是故被說名為智慧彼岸到者彼何汝意念善實雖然强調有 [彼任何] 法

若凡彼世尊地塵大地微塵被如來所說非無塵彼 [世尊] 被如來

知正等正覺應被見應否善實言不非也如此世尊不以三十二大

彼由是因緣更多過福聚能生無量不可量不可數

彼何所因=何之故若凡[並且]此世尊真實想彼如是非無[真實] 想

宣說彼是故被說名為最勝彼岸到者雖然强調復次時善實若凡如來之

則有 [彼何之因] 念知我憶念我善實於過去世五百生世

譬如說善實丈士夫闇舍闇暗入不一任何物亦即使可見如是

誦當將究竟通利為他人等及並以廣分別分別廣說當將(令)開示所知彼等善實

彼何所因=何之故【念知我憶念我善實於過去世以不可數以劫

以更不可數過於燈作如來於應供於正遍知

雖然强調復次時善實不可思議不可稱量此法本門被如來

法若凡被如來從燈作如來之應供之正遍知正等正覺之

被如來被應供被正遍知正等正覺無有 [彼] 一任何法若凡無上

正遍知正等正覺證覺為彼是故 [我] 被燈作如來應正遍知所記說授記

將有當汝行者於未來世釋迦牟尼名為如來應供

不無生若凡 (即)最勝義什缺若凡有任何(人) 善實如是若語被如來被應供

被正遍知正等正覺無上正遍知正等正覺所證覺 [者]彼不實如

證覺為若凡善實被如來法所證覺所說若或不

國土莊嚴者善實非無莊嚴彼等被如來所說彼是故被說名為國土莊嚴者

沙雖然强調彼沙彼被如來所說否善實言如是如是此世尊

有能為否善實言 [如是此]多世尊 [如是此]多善逝 [多] 彼

心流注流轉者善實非流注無流轉此被如來所說彼是故被說名心流注流轉者

如是此多彼善家子若或善家女若或彼由是因緣多福聚能生

非無成就此被如來所說彼是故被說名為色身成就者

非無相具足 [此] 被如來所說彼是故被說名為相具足者

法說說法法說說法者善實【無有 [彼任何] 法若凡法

[凡善家子或善家女] 若或由此 (從)智慧彼岸到波羅蜜多 [(從)法門]

有彼若是王轉輪如來有則是彼是故不以相具足

正遍知正等正覺所證覺 [能]【[不] 復時為汝彼善實有任何人

應生 [不可量不可數] 不復善實被菩薩

無[從何] 所來彼是故被說名為如來應供正遍知正等正覺者

彼何所因=何之故彼若世尊 [巨最微小] 聚=極微聚若為有

世界者非無界 [彼被如來所說] 彼是故被說名為三千大千