User Tools

Site Tools


vajra_sutra_verses_comparison
Diamond Sutra - Vajracchedikā-Prajñāpāramitā-Sūtra - 金剛般若波羅蜜經 - Jīngāng Bōrě Boluómì Jīng

see Vajra Sutra


Vajra Prajna Paramita (Diamond Cutter) Sutra (Vajracchedika-Prajna-Paramita Sutra, Chinese: Chin-kang-pan-jo-po-lo-mi-ching or Jin Gang Jin) Study I - Taisho No. 235, Toh. NE 16. Translated by Kumarajiva: Next to the Heart Sutra (Taisho 11), Vajra Sutra is the most widely read sutra of the Prajnaparamita literature, and has been especially highly valued among Dhyana Samadhi Meditators (Ch'an or Zen). This Sutra, known also by its abbreviated title of Diamond Sutra, deals in detail with the concept that everything existing in the universe has without exception no substance and thus no 'self'. Vajra means diamond or adamantine and refers to anything solid or durable or stable and hence means victorious or supreme. Prajna is the perfect wisdom of a Buddha. Vajra is a Sanskrit word which defies translation because of its numerous connotations, but essentially vajra is an indestructible substance, usually represented by diamond. Vajra refers to the vajra mind, the vajra nature, and the vajra prajna.

SUT441 0.50 7.5 SUT440

$35

Hua, Hsuan, Ven., comm. The Vajra Prajna Paramita (Diamond) Sutra: A General Explanation, Burlingame, California: Buddhist Text Translation Society, 2nd edition, 2003, BTTSOnline.org ISBN 0881394300 http://www.bttsonline.org/product.aspx?pid=153 http://www.amazon.com/gp/product/0881394300/ref=ase_medicinebuddh-20

Red Pine (Potter, Bill), translator and commentator, The Diamond Sutra: The Perfection of Wisdom, (based on Sanskrit from Muller/Conze and Gilgit Stupa discovery) New York, NY: Counterpoint Press, 2002, 480 pages. ISBN: 1582432562 http://www.perseusbooksgroup.com/counterpoint/book_detail.jsp?isbn=1582432562 http://www.amazon.com/gp/product/1582432562/ref=ase_medicinebuddh-20

Thich Nhat Hanh, The Diamond That Cuts Through Illusion: Commentaries on the Prajnaparamita Diamond Sutra, Parallax Press, 2005, 120 pages. ISBN: 0938077511 http://www.parallax.org/cgi-bin/shopper.cgi?preadd=action&key=BOOKDCTI http://www.amazon.com/gp/product/0938077511/ref=ase_medicinebuddh-20


Introduction

The Diamond Sūtra (Vajracchedika-prajñāpāramitā-sūtra) has maintained a high degree of popularity in the Mahāyāna Buddhist tradition for over a millenium, especially in East Asia, and most importantly within the East Asian meditation (Chan/Seon/Zen/Thien) school, where it has been recited, taught, and commented on extensively up to the present day. One reason for its popularity is its brevity — it can be chanted in about forty minutes, which means that it is something that an average person can memorize without superhuman effort. More important, though, is the basic resonance of the text's message with a core aspect of Chan doctrine/practice — the theme of “non-abiding.” Non-abiding, in a Buddhist, and especially a Chan context, refers to the continual practice (i.e., not just while one is sitting in zazen) of being aware of the stoppings and goings of the mind, and avoiding being tricked and ensnared by the web of mental constructs that one continually weaves for oneself. The ongoing proliferation of these deluded constructs has as its causes and conditions not only in the thought processes in which one is engaged at the present moment, but also the flowing river one's entire multi-lifetime load of previous karma. And not only one's own karma, but the linguistic/karmic flow of one's entire culture. A vitally important message of the Diamond Sūtra is that non-abiding should not be misconstrued as a nihilistic sort of practice. On the other hand, it also does not imply simply giving free reign to one's thoughts, since then, one is certainly going to get further wrapped up in the dense web of one's own spinning. Non-abiding necessitates the kind of moment-to-moment attentiveness that is awesome in its required subtlety. Nonetheless, with just a modicum of experience in meditative practice, the new student of the Diamond Sūtra will no doubt begin to get some sort of feel for what is going on in this text. In a sense, it is simple: the thoughts, labels, signs, characteristics, etc., that we associate with given things, are nothing more than labels, and should not be imputed as the reality of the thing in itself, thus becoming reified objects of our desire and dislike. Yet there is also such a thing as thinking and seeing correctly, and it is permissible, nay, necessary, to use these notions, signs, and labels to function in daily life, and especially to study Buddhism for the aim of attaining enlightenment. Thus, Buddhism (and any other responsible contemplative tradition) cannot condone any attitude that recommends negating, or running away from any of the experiences that impinge upon our consciousness. Nor can it maintain that there is any such thing as a fixed, or final truth. As the Daodejing says, “The Way that can be taught is not the true Way.” Either of these extreme options are none other than another form of abiding, or appropriation. Historically speaking, the affinity on the part of the Chinese for a philosophical text that not only describes non-appropriation, but which also leads the readers through a rigorous exercise of the process, can be seen in the degree of popularity that would come to the Diamond Sūtra, which, along with the Heart Sūtra, is one of the few bona fide Indian texts that maintained a high degree of popularity in the Chan school after its ascendancy. While other Indian Mahāyāna scriptures and treatises had described the notions of selflessness and dependent origination at length in an expository manner, it can be argued that aside from certain Mādhyamika texts that contained live exercises in the practice of non-abiding, there is no text in the tradition that focuses so directly in the repeated formulaic exercise of shaking attachment to linguistic constructs as does the Diamond Sūtra. The message of the Diamond Sūtra, especially in its aim of calling into question the validity of conceptual labels, overlaps significantly with that of the Heart Sūtra, which went as far as to say “no suffering, no path… no wisdom, no attainment.” This was done to bring home to Buddhist adherents the completeness of the doctrine of emptiness, by pointing out that no concept is sacred. Even the most hallowed conceptions in Buddhism: morality, wisdom, enlightenment, dependent origination, are after all nothing but linguistic constructs, and the Buddhist believer must even get rid of these—with the same understanding, we might guess, that Meister Eckhart said “…therefore let us pray to God that we may may be free of 'God,'” or the famous Chan adage, “If you see the Buddha on the road, kill him.” Notes on Sources and Publication This translation is based on Kumārajīva's Chinese version of the sūtra, Taishō vol. 8, no. 235. For the source text, I used the digitized version of the text published by Chinese Buddhist Electronic Text Association (http://ccbs.ntu.edu.tw/cbeta/). I, like hundreds of others scholars around the world, am deeply indebted to this organization for its pioneering work in text digitization. While doing this translation, I also had at my disposal three other previous translations, those by: (1) A. F. Price (The Diamond Sūtra and the Sūtra of Hui Neng), (2) Thich Nhat Hanh (The Diamond that Cuts through Illusion), and (3) Edward Conze (Perfect Wisdom: The Short Prajñāpāramitā Texts). These all seem like dependable translations, although differences can certainly be seen in the way that each translator chooses to render certain concepts into English prose, even they understand them in basically the same way. The source document for this translation is marked up in XML according to the guidelines for the Text Encoding Initiative. Being a digital document that can readily be revised and republished, this text, like my other online translations, will undoubtedly be reread and revised from time to time. For this reason, although any reader is welcome to copy the file to their local system for study, printout, or whatever, I would like to ask you to refrain from republishing it on your own web site, since readers would then be deprived of the opportunity to take advantage of any future enhancements.

Fair Use Source: http://www.acmuller.net/bud-canon/diamond_sutra.html#div-

Table of Contents

Introduction 1. Convocation of the Assembly 2. Where should practitioners abide mentally, and how should they control their thoughts? 3. The Bodhisattva's Vow 4. Unattached practice of charity 5. Physical Characteristics of Buddhahood 6. The merit of true faith 7. No attainment, no teaching 8. Real merit has no merit 9. The four lesser vehicle realizations 10. Arousing the pure aspiration without abiding 11. Merits of memorizing this sūtra (#1) 12. Merits of memorizing this sūtra (#2) 13. Naming of the sūtra 14. True characteristics are not characteristics 15. The sūtra is not for lesser vehicle practitioners 16. Purgation through suffering of bad karma 17. Defining the bodhisattva 18. Physical and mental faculties are unobtainable 19. No merit is great merit 20. Discerning the Buddha by his body 21. No dharma is dharma; non-sentient beings are sentient beings 22. The attainability of peerless perfect enlightenment 23. The role of good factors 24. Merits of transmitting the sūtra: far greater than those of charity 25. No sentient beings for the Tathāgata to save 26. Trying to discern the Buddha by his bodily characteristics 27. Attainment of enlightenment based on bodily characteristics 28. Bodhisattvas do not appropriate merit 29. The Thus-come One doesn't come or go 30. The status of composite things 31. Wrapping up the four views 32. Conclusion


vajracchedikā prajñāpāramitā |

金剛般若波羅蜜經

金剛般若波羅蜜經

金剛般若波羅蜜經

金剛般若波羅蜜經

金剛能斷般若波羅蜜經

大般若經第九會能斷金剛分序

佛說能斷金剛般若波羅蜜多經

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

(1a)včir-iyar oγtaluγči orosiba :: Vajracchedikā Prajñāpāramitā

Vaj HW 89,1; Vaj T 235 748c17; Vaj T 236a 752c10; Vaj T 236b 757a22; Vaj T 237 762a4; Vaj T 238 766c14; Vaj T 220(9) 979c2; Vaj T 239 771c21; Vaj Kg ka 121a1; Vaj Poppe (1971) Anon.; Vaj H 133; Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=95287d1e-0cb4-11df-9e60-00215aecadea


namo śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | ||

姚秦天竺三藏鳩摩羅什譯

元魏天竺三藏菩提流支譯

元魏留支三藏奉 詔譯

陳天竺三藏真諦譯

隋大業年中三藏笈多譯 歸命一切佛菩薩海等

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

唐三藏沙門義淨譯

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

Hail to Śākyamuni, the Realized, Worthy and Perfectly Awakened One!

Vaj MS 26a1-2, HW 112,3; Vaj T 235 748c19; Vaj T 236a 752c12; Vaj T 236b 757a24; Vaj T 237 762a6; Vaj T 238 771c16-17; Vaj T 220(9) 979c4-980a6; Vaj T 239 771c23; Vaj Kg ka 121a1; Vaj Poppe (1971) Anon.; Vaj H 142,3; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=9ae1a412-48cb-11df-870c-00215aecadea


evaṃ mayā śrutam ekasmin samaye bhagavān | śrāvastyāṃ viharati sma | jetavane | anāthapiṇḍadasyārāme mahatā bhikṣusaṃghena sārdham ardhatrayodaśabhir bhikṣuśataiḥ | 如是我聞一時佛在舍衛國祇樹給孤獨園與大比丘眾千二百五十人俱 如是我聞一時婆伽婆在舍婆提城祇樹給孤獨園與大比丘眾千二百五十人俱 如是我聞一時佛婆伽婆住舍衛國祇陀樹林給孤獨園與大比丘眾千二百五十人俱 如是我聞一時佛婆伽婆住舍衛國祇陀樹林給孤獨園與大比丘眾千二百五十人俱 如是我聞一時世尊聞者遊行勝林中無親搏施與園中大比丘眾共半三十比丘百 如是我聞一時薄伽梵在室羅筏住誓多林給孤獨園與大苾芻眾千二百五十人俱 如是我聞一時薄伽梵在名稱大城戰勝林施孤獨園與大苾芻眾千二百五十人俱及大菩薩眾

’di skad bdag gis thos pa dus gcig na bcom ldan ’das mñan du yod pa na rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba na dge sloṅ stoṅ ñis brgya lṅa bcu’i dge sloṅ gi dge ’dun chen po daṅ byaṅ chub sems dpa’ sems dpa’ chen po rab tu maṅ po daṅ thabs cig tu bźugs te

eyin kemen minu sonosuγsan nigen čaγ-tur : ilaǰu tegüs nögčigsen burqan siravasti-daki čid köbegün-ü čečeglig anaata bindadi-yin qotola-yi bayasqa-qui sangram-dur ayaγ-qa tegimlig-üd-ün mingγan qoyar ǰaγun (2b)tabin ayaγ-qa tegimlig-üd-ün yekes quvaraγ-ud kiged : asuru olan bodisdv maqasdv-nar-luγ-a qamtu saγun bülüge :: This is the word as I heard it once when the Lord was staying in Śrāvastī, in Jetṛ’s Grove, at the monastery of Anāthapiṇḍada, together with a large community of monks 1,250 monks strong. Vaj MS 26a2-4, HW 112,4-5; Vaj T 235 748c20-21; Vaj T 236a 752c13-14; Vaj T 236b 757a25-27; Vaj T 237 762a7-8; Vaj T 238 766c18-19; Vaj T 220(9) 980a7-8; Vaj T 239 771c24-25; Vaj Kg ka 121a1-2; Vaj Poppe (1971) Anon.; Vaj H 142,4-6; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e1106e-0cb4-11df-9e60-00215aecadea


1. Convocation of the Assembly

[Chinese Source Text] 如是我聞。一時佛在舍衛國祇樹給孤獨園。 與大比丘衆千二百五十人倶。爾時世尊食 時著衣持缽入舍衛大城乞食。於其城中 次第乞已。還至本處飯食訖。收衣缽如是我聞。一時佛在舍衛國祇樹給孤獨園。與大比丘衆千二百五十人倶。爾時世尊食時著衣持缽入舍衛大城乞食。於其城中次第乞已。還至本處飯食訖。收衣缽洗足已敷座而坐。

Thus I have heard. Once, the Buddha was staying in the Jetavana Grove in Śrāvastī with a community of 1250 monks. Then, at mealtime, the World Honored One put on his robe, took his bowl, and went into the great city of Śrāvastī to seek alms food, going from house to house within the city. Finishing, he returned home and took his meal. He then put away his robe and bowl, washed his feet, arranged his seat, and sat down.

http://www.acmuller.net/bud-canon/diamond_sutra.html#div-1


atha khalu bhagavān pūrvāhṇakālasamaye nivāsya pātracīvaram ādāya | śrāvastīṃ mahānagarīṃ piṇḍāya prāviśat | 爾時世尊食時著衣持缽入舍衛大城乞食 爾時世尊食時著衣持缽入舍婆提大城乞食 爾時世尊於日前分著衣持缽入舍衛大國而行乞食 爾時世尊於日前分著衣持缽入舍衛大國而行乞食 爾時世尊前分時上裙著已器上給衣持聞者大城搏為入 爾時世尊於日初分整理裳服執持衣缽入室羅筏大城乞食 爾時世尊於日初分時著衣持缽入城乞食 de nas bcom ldan ’das sṅa dro’i dus kyi tshe śam thabs daṅ chos gos sku la gsol te | lhuṅ bzed bsnams nas | mñan yod kyi groṅ khyer chen por bsod sñoms kyi phyir źugs so | tendeče ilaǰu tegüs nögčigsen üde manaγar-yin čaγ-tur : samtabs kiged kars-a degel-i beyedegen emüsüged badir ayaγ-a-yi bariǰu bür-ün : siravastayin yeke balγasun-dur binvad-tur aǰirabai : Then the Lord got dressed in the morning, took his bowl and robe, and entered the great city of Śrāvastī for alms. Vaj MS 26a4-6, HW 112,5-112,7; Vaj T 235 748c21-22; Vaj T 236a 752c15; Vaj T 236b 757a27-28; Vaj T 237 762a9-10; Vaj T 238 766c20-21; Vaj T 220(9) 980a9-10; Vaj T 239 771c26-27; Vaj Kg ka 121a3; Vaj Poppe (1971) Anon.; Vaj H 142,7-8; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e110d2-0cb4-11df-9e60-00215aecadea


atha khalu bhagavān | śrāvastīṃ mahānagarīṃ piṇḍāya caritvā paścād bhaktapiṇḍapātapratikkrāṃ taḥ pādau prakṣālya nyaṣīdad bhagavān | prajñapta evāsane paryaṃkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛtim upasthāpya | 於其城中次第乞已還至本處飯食訖收衣缽洗足已敷座而坐 於其城中次第乞食已還至本處飯食訖收衣缽洗足已如常敷座結加趺坐端身而住正念不動 於其國中次第行已還至本處飯食事訖於中後時收衣缽洗足已如常敷座跏趺安坐端身而住正念現前 於其國中次第行乞還至本處飯食事訖於中後時收衣缽洗足已如常敷座加趺安坐端身而住正念現前 爾時世尊聞者大城搏為行已作已食作已後食搏墮過器上給衣收攝兩足洗坐具世尊施設如是座中跏趺結直身作現前念近住 時薄伽梵於其城中行乞食已出還本處飯食訖收衣缽洗足已於食後時敷如常座結跏趺坐端身正願住對面念 次第乞已還至本處飯食訖收衣缽洗足已於先設座加趺端坐正念而住

de nas bcom ldan ’das mñan yod kyi groṅ khyer chen por bsod sñoms kyi phyir gśegs nas bsod sñoms kyi źal zas mjug tu gsol te źal zas kyi bya ba mdzad lhuṅ bzed daṅ chos gos bźag nas źal bsil te gdan bśams pa la skyil mo kruṅ bcas nas sku draṅ por bsraṅ ste dran pa mṅon du bźag nas bźugs so

tendeče ilaǰu tegüs nögčigsen siravastayin yeke balγasun-dur binvad-un tulada aǰiraǰu bür-ün : binvad idegen-i (3a)ider-ün : idegen-ü üile-yi üiledčü : qoyitu idegen-ü binvad-i tebčigsen-ü tula : badir ayaγ-a kiged : kars-a degel-iyen talbiǰu : köl-iyen ugiyaγad beledügsen debisker-tür ǰabilaǰu beyeben sidurγu ǰalaγad : duradquyi ilete aγulǰu saγubai :: Then, after walking around the great city of Śrāvastī for alms, the Lord returned in the afternoon after eating the alms food, washed his feet, and sat down on the seat set out for him with legs crossed, body held erect and attention directed in front of him. Vaj MS 26a6-b2, HW 112,7-9; Vaj T 235 748c22-24; Vaj T 236a 752c16-18; Vaj T 236b 757a28-b2; Vaj T 237 762a10-12; Vaj T 238 766c21-24; Vaj T 220(9) 980a11-12; Vaj T 239 771c27-28; Vaj Kg ka 121a3-4; Vaj Poppe (1971) Anon.; Vaj H 142,8-10; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11136-0cb4-11df-9e60-00215aecadea


atha saṃbahulā bhikṣavaḥ yena bhagavāṃs tenopasaṃkkraman upasaṃkkramya bhagavataḥ pādau śirasābhivandya bhagavaṃtaṃ tṛḥpradakṣiṇīkṛtvā ekāṃte nyaṣīdan | No Chinese 爾時諸比丘來詣佛所到已頂禮佛足右遶三匝退坐一面 時諸比丘俱往佛所至佛所已頂禮佛足右遶三匝卻坐一面 時諸比丘俱往佛所至佛所已頂禮佛足右遶三匝卻坐一面 爾時多比丘若世尊彼詣到已世尊兩足頂禮世尊邊三右繞作已一邊坐彼 時諸苾芻來詣佛所到已頂禮世尊雙足右遶三匝退坐一面 時諸苾芻來詣佛所頂禮雙足右繞三匝退坐一面

de nas dge sloṅ maṅ po bcom ldan ’das ga la ba der doṅ ste lhags nas bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te bcom ldan ’das la lan gsum bskor ba byas nas phyogs gcig tu ’khod do

tendeče olan ayaγ-qa tegimlig-üd ilaǰu tegüs nögčigsen qamiγ-a bükü tende yorčiγad odču : ilaǰu tegüs nögčigsen-ü köl-dür terigüber-iyen mörgüged ilaǰu tegüs nögčigsen-i γurban-ta (3b)toγoriǰu nigen ǰüg-tür bayibai :: Then a great many monks approached the Lord, and after approaching him they prostrated themselves at the Lord’s feet, circumambulated the Lord three times, and sat down to one side. Vaj MS 26b2-4, HW 112,9-113,2; Vaj T 235 748c; Vaj T 236a 752c19-20; Vaj T 236b 757b2-3; Vaj T 237 762a13-14; Vaj T 238 766c24-26; Vaj T 220(9) 980a13-14; Vaj T 239 771c29-772a1; Vaj Kg ka 121a4-121a5; Vaj Poppe (1971) Anon.; Vaj H 142,10-12; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e1119a-0cb4-11df-9e60-00215aecadea


tena khalu punaḥ samayenāyuṣmān subhūtiḥ tasyām eva pariṣadi sannipatito ’bhūt sanniṣaṇṇaḥ | 時長老須菩提在大眾中 爾時慧命須菩提在大眾中 爾時淨命須菩提於大眾中共坐聚集 爾時淨命須菩提於大眾中共坐聚集 復時命者善實彼所如是眾聚集會坐 具壽善現亦於如是眾會中坐 爾時具壽妙生在大眾中

yaṅ de’i tshe tshe daṅ ldan pa rab ’byor ’khor de ñid na ’dus par gyur te ’dug go

basa tere čaγ-tur amin qabiy-a-tu subudi terekü nököd-tür čiγulǰu saγun bülüge :: Moreover, on that occasion the Venerable Subhūti had joined that particular assembly and was seated with it. Vaj MS 26b4-5, HW 113,4-5; Vaj T 235 748c24-25; Vaj T 236a 752c20; Vaj T 236b 757b3-4; Vaj T 237 762a15; Vaj T 238 766c26-27; Vaj T 220(9) 980a15; Vaj T 239 772a1; Vaj Kg ka 121a5; Vaj Poppe (1971) Anon.; Vaj H 142,13-14; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e111fe-0cb4-11df-9e60-00215aecadea


atha khalv āyuṣmān subhūtir utthāyāsanād ekāṃsam uttarāsaṃgaṃ kṛtvā dakṣiṇaṃ jānumaṇdalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāṃjaliṃ praṇāmya bhagavaṃtam etad avocat | 即從座起偏袒右肩右膝著地即從座起即從座起合掌恭敬而白佛言 即從座起偏袒右肩右膝著地向佛合掌恭敬而立白佛言 時淨命須菩提即從座起偏袒右肩頂禮佛足右膝著地向佛合掌而白佛言 時淨命須菩提即從座起偏袒右肩頂禮佛足右膝著地向佛合掌而白佛言 爾時命者善實起坐一肩上著作已右膝輪地著已若世尊彼合掌向世尊邊如是言 爾時眾中具壽善現從座而起偏袒一肩右膝著地合掌恭敬而白佛言 承佛神力即從座起偏袒右肩右膝著地合掌恭敬白佛言

de nas tshe daṅ ldan pa rab ’byor stan las laṅs te bla gos phrag pa gcig tu gzar nas pus mo g-yas pa’i lha ṅa sa la btsugs te bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud de bcom ldan ’das la ’di skad ces gsol to

tendeče amin qabiy-a-tu subudi oron-ačaγan bosču degedü degel-iyen nigen mörün-degen qumbiǰu :: baraγun ebüdüg-iyeren γaǰar-tur sögödüged : ilaǰu tegüs nögčigsen qamiγ-a bükü tere ǰüg-tür bököyin alaγaban qamtudqaǰu bür-ün : ilaǰu tegüs nögčigsen-e eyin kemen öčibei :: ilaǰu tegüs nögčigsen a tegünčilen iregsen dayin-i Then the Venerable Subhūti rose from his seat, arranged his cloak over one shoulder, went down on his right knee, saluted the Lord with his hands placed together, and said this to the Lord, Vaj MS 26b6-27a2 HW 113,5-7; Vaj T 235 748c25-26; Vaj T 236a 752c21-22; Vaj T 236b 757b5-6; Vaj T 237 762a16-17; Vaj T 238 766c27-29; Vaj T 220(9) 980a16-17; Vaj T 239 772a1-3; Vaj Kg ka 121a5-6; Vaj Poppe (1971) Anon.; Vaj H 142,14-16; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e1126c-0cb4-11df-9e60-00215aecadea


2. Where should practitioners abide mentally, and how should they control their thoughts?

[Chinese Source Text] 時長老須菩提在大衆中。卽從座起、偏袒右肩、右膝著地。合掌恭敬而白佛言、希有世尊。如來善護念諸菩薩。善付囑諸菩薩。世尊、善男子善女人。發阿耨多羅三藐三菩提心、應云何住, 云何降伏其心。佛言、善哉善哉。須菩提、如汝所說。如來善護念諸菩薩、善付囑諸菩薩。汝今諦聽、當爲汝說。善男子、善女人。發阿耨多羅三藐三菩提心。應如是住如是降伏其心。唯然世尊、願樂欲聞。

The elder Subhūti, who was in the great assembly, then arose from his seat, stood up, bared his right shoulder, kneeled down with his right knee, clasped his hands together and respectfully addressed the Buddha, saying: “How rare is the World Honored One! The Tathāgata is well mindful of all the bodhisattvas; he keeps them well in his fold.World Honored One, when good sons and good daughters seek peerless perfect enlightenment, in what should they abide, and how should they subdue their thoughts?” The Buddha said, “Excellent! Excellent! Subhūti, it is as you have said. The Tathāgata is well mindful of all the bodhisattvas, and is skilful at keeping them in his fold. Now you listen well, and I shall explain it for you.” “If good sons and good daughters would like to arouse the mind of peerless perfect enlightenment, they should abide like this and subdue their thoughts like this.” The Venerable Subhūti said: “Yes, please do so, World Honored One. We are listening with great anticipation.”

http://www.acmuller.net/bud-canon/diamond_sutra.html#div-2


āścaryaṃ bhagavan yāvad eva tathāgatenārhatā samyaksaṃbuddhena bodhisatvā mahāsatvā anuparigṛhītāḥ parameṇānugraheṇa | yāvad eva tathāgatena bodhisatvāḥ parittāḥ paramayā parindanayā |

希有世尊如來善護念諸菩薩善付囑諸菩薩

希有世尊如來應供正遍知善護念諸菩薩善付囑諸菩薩

希有世尊如來應供正遍覺知善護念諸菩薩摩訶薩由無上利益故善付囑諸菩薩摩訶薩由無上教故

希有世尊如來應供正遍覺知善護念諸菩薩摩訶薩由無上利益故善付囑諸菩薩摩訶薩由無上教故

希有世尊乃至所有如來應正遍知菩薩摩訶薩順攝最勝順攝乃至所有如來應正遍知菩薩摩訶薩付囑最勝付囑

希有世尊乃至如來應正等覺能以最勝攝受攝受諸菩薩摩訶薩乃至如來應正等覺能以最勝付囑付囑諸菩薩摩訶薩

希有世尊希有善逝如來應正等覺能以最勝利益益諸菩薩能以最勝付囑囑諸菩薩

bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pa ji sñed pas phan bdags pa daṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la yoṅs su gtad pa’i dam pa ji sñed pas yoṅs su gtad pa ni bcom ldan ’das ṅo mtshar te bde bar gśegs pa ṅo mtshar te

(4a)daruγsan üneger tuγuluγsan burqan : bodisdv maqasdv-nar-a kedüi toγ-a-tan degedü tusabar tusa kürgeged : tegünčilen iregsen dayini daruγsan üneger tuγuluγsan burqan bodisdv maqasdv-nar-a kedüi toγ-a-tan degedü sayitur ögküi-ber sayitur öggügsen kemebesü : ilaǰu tegüs nögčigsen a γayiqamsiγ buyu : sayibar oduγsan a γayiqamsiγ kü bolumui ::

“It is a marvellous thing, Lord, just how much bodhisattvas and mahāsattvas have been favoured with the highest of favours by the Realized, Worthy and Perfectly Awakened One, just how much bodhisattvas have been entrusted with the greatest of trusts by the Realized One.

Vaj MS 27a2-4, HW 113,7-9; Vaj T 235 748c26-27; Vaj T 236a 752c22-23; Vaj T 236b 757b6-8; Vaj T 237 762a17-20; Vaj T 238 766c29-767a2; Vaj T 220(9) 980a18-20; Vaj T 239 772a3-5; Vaj Kg ka 121a6-b1; Vaj Poppe (1971) Anon.; Vaj H 142,16-18; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e112d0-0cb4-11df-9e60-00215aecadea


kathaṃ bhagavan bodhisattvayānasaṃprasthitena sthātavyam | kathaṃ pratipattavyam | kathaṃ cittaṃ pratigṛhītavyam |

世尊善男子善女人發阿耨多羅三藐三菩提心應云何住云何降伏其心

世尊云何菩薩大乘中發阿耨多羅三藐三菩提心應云何住云何修行云何降伏其心

世尊若善男子善女人發阿耨多羅三藐三菩提心行菩薩乘云何應住云何修行云何發起菩薩心

世尊若善男子善女人發阿耨多羅三藐三菩提心行菩薩乘云何應住云何修行云何發起菩薩心

彼云何世尊菩薩乘發行住應云何修行應云何心降伏應

世尊諸有發趣菩薩乘者應云何住云何修行云何攝伏其心

世尊若有發趣菩薩乘者云何應住云何修行云何攝伏其心

bcom ldan ’das byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ji ltar gnas par bgyi ji ltar bsgrub par bgyi ji ltar sems rab tu gzuṅ bar bgyi

ilaǰu tegüs nögčigsen a bodisdv-nar-un kölgen-dür üneger orolduγsad kerkiǰü aγdaqu : kerkiǰü bütügegdekü : kerkiǰü (4b)sedkil-iyen sayitur bariγdaqu :

How, Lord, should one who has set out on the bodhisattva path take his stand, how should he proceed, how should he control the mind?”

Vaj MS 27a4-6, HW 113,9-10; Vaj T 235 748c27-29; Vaj T 236a 752c23-25; Vaj T 236b 757b9-10; Vaj T 237 762a20-22; Vaj T 238 767a3-4; Vaj T 220(9) 980a20-21; Vaj T 239 772a5-6; Vaj Kg ka 121b1; Vaj Poppe (1971) Anon.; Vaj H 142,19-20; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11334-0cb4-11df-9e60-00215aecadea


evam ukte bhagavān āyuṣmaṃtaṃ subhūtim etad avocat |

佛言

爾時佛告須菩提

淨命須菩提作是問已爾時世尊告須菩提

淨命須菩提作是問已爾時世尊告須菩提

如是語已世尊命者善實邊如是言

作是語已爾時世尊告具壽善現曰

佛告妙生

de skad ces gsol ba daṅ | bcom ldan ’das kyis tshe daṅ ldan pa rab ’byor la ’di bka’ stsal to |

teyin kemen öčigsen-dür ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai :

At these words the Lord said this to the Venerable Subhūti,

Vaj MS 27a6 HW 113,10-11; Vaj T 235 748c29; Vaj T 236a 752c26; Vaj T 236b 757b11-12; Vaj T 237 762a22-23; Vaj T 238 767a4; Vaj T 220(9) 980a22-23; Vaj T 239 772a7; Vaj Kg ka 121b1-2; Vaj Poppe (1971) Anon.; Vaj H 142,21; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11398-0cb4-11df-9e60-00215aecadea


sādhu sādhu subhūte

善哉善哉須菩提

善哉善哉須菩提

須菩提善哉善哉

須菩提善哉善哉

善善善實

善哉善哉善現

善哉善哉,

rab ’byor legs so legs so

subudi a sayin sayin :

“Well done, Subhūti, well done!

Vaj MS 27a6-b1 HW 113,11; Vaj T 235 748c29; Vaj T 236a 752c26; Vaj T 236b 757b12; Vaj T 237 762a23; Vaj T 238 767a5; Vaj T 220(9) 980a23; Vaj T 239 772a7; Vaj Kg ka 121b2; Vaj Poppe (1971) Anon.; Vaj H 142,21-22; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e113fc-0cb4-11df-9e60-00215aecadea


evam etat subhūte

如汝所說

如汝所說

如是善男子

如是善男子

如是如是善實如是如是

如是如是如汝所說

如是如是如汝所說

rab ’byor de de bźin no de de bźin te

subudi a tere tegünčilen kü buyu : tere tegünčilen kü boluyu :

Quite so, Subhūti.

Vaj MS 27b1, HW 113,11; Vaj T 235 748c29; Vaj T 236a 752c26-27; Vaj T 236b 757b12-13; Vaj T 237 762a24; Vaj T 238 767a5; Vaj T 220(9) 980a24; Vaj T 239 772a7; Vaj Kg ka 121b2; Vaj Poppe (1971) Anon.; Vaj H 142,22; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11460-0cb4-11df-9e60-00215aecadea


anuparigṛhītās tathāgatena bodhisatvāḥ parameṇānugraheṇa | parittās tathāgatena bodhisatvāḥ paramayānuparindanayā |

如來善護念諸菩薩善付囑諸菩薩

如來善護念諸菩薩善付囑諸菩薩

如來善護念諸菩薩摩訶薩無上利益故善付囑諸菩薩摩訶薩無上教故

如來善護念諸菩薩摩訶薩無上利益故善付囑諸菩薩摩訶薩無上教故

順攝如來菩薩摩訶薩最勝順攝付囑如來菩薩摩訶薩最勝付囑

乃至如來應正等覺能以最勝攝受攝受諸菩薩摩訶薩乃至如來應正等覺能以最勝付囑付囑諸菩薩摩訶薩

如來以勝利益益諸菩薩以勝付囑囑諸菩薩

de bźin gśegs pas byaṅ chub sems dpa’ sems dpa’ chen po rnams la phan gdags pa’i dam pas phan btags so | | de bźin gśegs pas byaṅ chub sems dpa’ sems dpa’ chen po rnams yoṅs su gtad pa’i dam pas yoṅs su gtad do |

tegünčilen iregsed bodisdv maqasdv-nuγud-tal degedü tusalaquibar tusa kürgebei : tegünčilen iregsed bodisdv maqasdv-nuγud-ta-degedü sayitur ögkili-ber sayitur ögbei ::

Bodhisattvas have been favoured with the highest of favours by the Realized One, bodhisattvas have been entrusted with the greatest of trusts by the Realized One.

Vaj MS 27b1-3, HW 113,12-13; Vaj T 235 749a1; Vaj T 236a 752c27; Vaj T 236b 757b13-14; Vaj T 237 762a24-25; Vaj T 238 767a5-7; Vaj T 220(9) 980a24-27; Vaj T 239 772a8; Vaj Kg ka 121b2-3; Vaj Poppe (1971) Anon.; Vaj H 142,22-23; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e114c4-0cb4-11df-9e60-00215aecadea


tena hi subhūte śṛṇu sādhu ca suṣṭhu ca manasikuru bhāṣiṣye | yathā bodhisattvayānasaṃprasthitena sthātavyam | yathā pratipattavyam | yathā cittaṃ pratigṛhītavyam |

汝今諦聽當為汝說善男子善女人發阿耨多羅三藐三菩提心應如是住如是降伏其心

汝今諦聽當為汝說如菩薩大乘中發阿耨多羅三藐三菩提心應如是住如是修行如是降伏其心

須菩提是故汝今一心諦聽恭敬善思念之我今當為汝說如菩薩發菩提心行菩薩乘如是應住如是修行如是發心

須菩提是故汝今一心諦聽恭敬善思念之我今當為汝說如菩薩發菩提心行菩薩乘如是應住如是修行如是發心

彼善實聽善善意念作說當如菩薩乘發行住應如修行應如心降伏應

是故善現汝應諦聽極善作意吾當為汝分別解說諸有發趣菩薩乘者應如是住如是修行如是攝伏其心

妙生汝應諦聽極善作意吾當為汝分別解說若有發趣菩薩乘者應如是住如是修行如是攝伏其心

rab ’byor de’i phyir ñon la legs par rab tu yid la zuṅs śig daṅ byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ji ltar gnas par bya ba daṅ ji ltar bsgrub par bya ba daṅ ji ltar sems rab du gzuṅ bar bya ba ṅas khyod la bśad do

subudi a tegün-ü tulada sonosču masi sayitur sedkil-dür-iyen baridqun : bodisdv-nar-un kölgen-dür (5a)ünen maγad orolduγsad : kerkiǰü aqui : kerkiǰü bütügeküi kerkiǰü sedkil-iyen sayitur bariqu-yi čimada nomlasuγai bi ::

Therefore listen, Subhūti, and pay attention closely and carefully. I will tell how one who has set out on the bodhisattva path should take his stand, how he should proceed, how he should control the mind.”

Vaj MS 27b3-5, HW 113,13-15; Vaj T 235 749a2-4; Vaj T 236a 752c27-30; Vaj T 236b 757b15-17; Vaj T 237 762a26-28; Vaj T 238 767a7-9; Vaj T 220(9) 980a27-29; Vaj T 239 772a9-11; Vaj Kg ka 121b3-4; Vaj Poppe (1971) Anon.; Vaj H 142,24-26; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11532-0cb4-11df-9e60-00215aecadea


evaṃ bhagavann ity āyuṣmān subhūtir bhagavataḥ pratyaśrauṣīt |

唯然世尊願樂欲聞

須菩提白佛言世尊如是願樂欲聞

須菩提言唯然世尊

須菩提言唯然世尊

如是世尊命者善實世尊邊願欲聞

具壽善現白佛言如是如是世尊願樂欲聞

妙生言唯然世尊願樂欲聞

bcom ldan ’das de bźin no źes gsol nas tshe daṅ ldan pa rab ’byor bcom ldan ’das kyi ltar ñan pa daṅ

ilaǰu tegüs nögčigsen tere tegünčilen kü buyu kemen öčiǰü bür-ün amin qabiy-a-tu subudi ilaǰu tegüs nögčigsen-ü ǰarliγ-iyar boluγsan-dur ilaǰu tegüs nögčigsen amin qabiy-a-tu subudi-dur eyin kemen ǰarliγ bolbai ::

“Yes, Lord,” replied the Venerable Subhūti, signifying his assent to the Lord.

Vaj MS 27b5-6, HW 113,15; Vaj T 235 749a4; Vaj T 236a 752c30-753a1; Vaj T 236b 757b18; Vaj T 237 762a28-29; Vaj T 238 767a9; Vaj T 220(9) 980a29-b1; Vaj T 239 772a11-12; Vaj Kg ka 121b4; Vaj Poppe (1971) Anon.; Vaj H 142,26; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11596-0cb4-11df-9e60-00215aecadea


bhagavāṃs tān etad avocat | iha subhūte bodhisattvayānasaṃprasthitair evaṃ cittam utpādayitavyam |

佛告須菩提諸菩薩摩訶薩應如是降伏其心

佛告須菩提諸菩薩生如是心

佛告須菩提須菩提若善男子善女人發菩提心行菩薩乘應如是發心

佛告須菩提須菩提善男子善女人發菩提心行菩薩乘應如是發心

世尊於此言此善實菩薩乘發行如是心發生應

佛言善現諸有發趣菩薩乘者應當發趣如是之心

佛告妙生若有發趣菩薩乘者當生如是心

bcom ldan ’das kyis ’di skad ces bka’ stsal to | | rab ’byor ’di la byaṅ chub sems dpa’i theg pa la yaṅ dag par źugs pas ’di sñam du

subudi a egün-dür bodisdv-nar-un kölgen-dür ünen maγad orolduγsad eyin sedkigdeküi : bi kedüi bükü amitan kemen amitan-dur quraǰu

The Lord said this to them: “In this regard, Subhūti, those who have set out on the bodhisattva path should have the following thought,

Vaj MS 27b6-28a1, HW 113,17-114,1; Vaj T 235 749a5-6; Vaj T 236a 753a1; Vaj T 236b 757b18-20; Vaj T 237 762b1-2; Vaj T 238 767a10; Vaj T 220(9) 980b1-2; Vaj T 239 772a12-13; Vaj Kg ka 121b4-5; Vaj Poppe (1971) Anon.; Vaj H 142,27-28; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e115fa-0cb4-11df-9e60-00215aecadea


yāvaṃtaḥ satvāḥ satvasaṃgraheṇa saṃgṛhītāḥ aṇdajā vā jarāyujā vā saṃsvedajā vā upapādukā vā rūpiṇo vā arūpiṇo vā

所有一切眾生之類若卵生若胎生若濕生若化生若有色若無色

所有一切眾生眾生所攝若卵生若胎生若濕生若化生若有色若無色

所有一切眾生類攝若卵生若胎生若濕生若化生若有色若無色

所有一切眾生類攝若卵生若胎生若濕生若化生若有色若無色

所有善實眾生眾生攝攝已卵生若胎生若濕生若化生若色若無色

所有諸有情有情攝所攝若卵生若胎生若濕生若化生若有色若無色

所有一切眾生之類若卵生胎生濕生化生若有色無色

bdag gis ji tsam sems can du bsdu bar bsdus pa sgo ṅa las skyes pa’am | mṅal nas skyes pa’am | drod gśer las skyes pa’am | brdzus te skyes pa’am | gzugs can nam | gzugs med pa’am |

(5b)čiγuluγsad öndegen-eče törögsen ba : umai-ača törögsen ba : ǰögin dulayan-ača törögsen ba : qubilǰu törögsen ba : öngge bey-e-tü ba : öngge bey-e-tü busu ba : sedkiküi-ten ba : sedkiküi ügegün ba : sedkiküi ügei sedkiküi ügei busu ba :

‘However many living beings are comprised in the total aggregation of living beings, be they born from eggs, or born from wombs, or born from moisture, or arising spontaneously, whether having physical form or being non-material,

Vaj MS 28a1-3, HW 114,1-2; Vaj T 235 749a6-7; Vaj T 236a 753a2-3; Vaj T 236b 757b20-21; Vaj T 237 762b3-4; Vaj T 238 767a11-12; Vaj T 220(9) 980b2-4; Vaj T 239 772a13-14; Vaj Kg ka 121b5; Vaj Poppe (1971) Anon.; Vaj H 142,29-31; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e1165e-0cb4-11df-9e60-00215aecadea


saṃjñino vā asaṃjñino vā naiva saṃjñino nāsaṃjñinaḥ yāvat satvadhātuḥ prajñapyamānaḥ prajñapyate te mayā sarve anupadhiśeṣe nirvāṇadhātau parinirvāpayitavyāḥ |

若有想若無想若非有想非無想我皆令入無餘涅槃而滅度之

若有想若無想若非有想非無想所有眾生界眾生所攝我皆令入無餘涅槃而滅度之

若有想若無想若非有想若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃

若有想若無想若非有想若非無想乃至眾生界及假名說如是眾生我皆安置於無餘涅槃

若想若無想若非想非無想所有眾生界施設已彼我一切無受餘涅槃界滅度應

若有想若無想若非有想非無想乃至有情界施設所施設如是一切我當皆令於無餘依妙涅槃界而般涅槃

有想無想非有想非無想盡諸世界所有眾生如是一切我皆令入無餘涅槃而滅度之

’du śes can nam | ’du śes med pa’am | ’du śes med ’du śes med min nam | sems can gyi khams ji tsam sems can du gdags pas btags pa de dag thams cad phuṅ po lhag ma med pa’i mya ṅan las ’das pa’i dbyiṅs su yoṅs su mya ṅan las ’da’o |

amitan-u ayimaγ kedüi bügesü amitan kemen nereyidčü qomuslaγdaγ-san tede bügüde-yi ülegsen čoγča ügei nirvan-u činartur bari nirvan bolγabasu :

whether having apperception, or lacking apperception, or neither having apperception nor lacking apperception—however the realm of living beings is defined when one defines it—I should bring all of them to final extinction in the realm of extinction without substrate remaining.

Vaj MS 28a3-5, HW 114,2-4; Vaj T 235 749a7-9; Vaj T 236a 753a3-5; Vaj T 236b 757b21-24; Vaj T 237 762b4-6; Vaj T 238 767a12-14; Vaj T 220(9) 980b4-6; Vaj T 239 772a14-16; Vaj Kg ka 121b5-6; Vaj Poppe (1971) Anon.; Vaj H 142,32-34; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e116c2-0cb4-11df-9e60-00215aecadea


evam aparimāṇāṃś ca satvān parinirvāpayitavyāḥ na ca kaścit satvaḥ parinirvāpito bhavati |

如是滅度無量無數無邊眾生實無眾生得滅度者

如是滅度無量無邊眾生實無眾生得滅度者

如是般涅槃無量眾生已無一眾生被涅槃者

如是涅槃無量眾生已無一眾生被涅槃者

如是無量雖眾生滅度無有一眾生滅度有

雖度如是無量有情令滅度已而無有情得滅度者

雖令如是無量眾生證圓寂已而無有一眾生入圓寂者

de ltar sems can tshad med pa yoṅs su mya ṅan las ’das kyaṅ sems can gaṅ yaṅ yoṅs su mya ṅan las ’das par gyur pa med do sñam du sems bskyed par bya’o

teyin kü čaγlasi ügei amitan-i bari nirvan bolγabasu ber : nigeken ber amitan-i bari nirvan boluγsan ügei buyu kemen (6a)sedkil egüskegdeküi :

But after I have brought immeasurable living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’

Vaj MS 28a5-6, HW 114,4-5; Vaj T 235 749a9-10; Vaj T 236a 753a5-6; Vaj T 236b 757b24-25; Vaj T 237 762b6-7; Vaj T 238 767a15; Vaj T 220(9) 980b7-8; Vaj T 239 772a17; Vaj Kg ka 121b6-7; Vaj Poppe (1971) Anon.; Vaj H 142,34-143,1-2; Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11730-0cb4-11df-9e60-00215aecadea


tat kasmād dhetoḥ | sacet subhūte bodhisatvasya satvasaṃjñā pravartate na sa bodhisatva iti vaktavyaḥ |

何以故

何以故須菩提若菩薩有眾生相即非菩薩

何以故須菩提若菩薩有眾生想即不應說名為菩薩

何以故須菩提若菩薩有眾生想即不應說名為菩薩

彼何所因若善實菩薩摩訶薩眾生想轉不彼菩薩摩訶薩名說應

何以故善現若諸菩薩摩訶薩有情想轉不應說名菩薩摩訶薩

何以故妙生若菩薩有眾生想者則不名菩薩

de ci’i phyir źe na rab ’byor gal te byaṅ chub sems dpa’ sems can du ’du śes ’jug na de byaṅ chub sems dpa’ źes mi bya ba’i phyir ro

tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdekü-yin tulada bolai :

What is the reason for that? If, Subhūti, the idea of a living being occurs to a bodhisattva, he should not be called a bodhisattva.

Vaj MS 28a6-7, HW 114,5-6; Vaj T 235 749a10; Vaj T 236a 753a6-7; Vaj T 236b 757b25-26; Vaj T 237 762b7-8; Vaj T 238 767a15-17; Vaj T 220(9) 980b8-9; Vaj T 239 772a18; Vaj Kg ka 121b7; Vaj Poppe (1971) Anon.; Vaj H 143,2-3; Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e11794-0cb4-11df-9e60-00215aecadea


tat kasya hetoḥ | na sa subhūte bodhisatvo vaktavyo yasya satvasaṃjñā pravarteta jīvasaṃjñā vā pudgalasaṃjñā vā pravarteta |

須菩提若菩薩有我相人相眾生相壽者相即非菩薩

何以故非須菩提若菩薩起眾生相人相壽者相則不名菩薩

何以故須菩提一切菩薩無我想眾生想壽者想受者想

何以故須菩提一切菩薩無我想眾生想壽者想受者想

彼何所因不彼善實菩薩名說應若眾生想轉壽想若人想若轉

所以者何善現若諸菩薩摩訶薩不應說言有情想轉

所以者何由有我想眾生想壽者想更求趣想故

de ci’i phyir źe na rab ’byor gaṅ sems can du ’du śes ’jug gam srog tu ’du śes sam gaṅ zag tu ’du śes ’jug na de byaṅ chub sems dpa’ źes mi bya ba’i phyir te

tere yaγun-u tulada kemebesü : subudi a ked-be amitan kemen sedkiǰü oroldubasu ba : amin kemen sedkiǰü oroldubasu ba : budgali kemen sedkiǰü oroldubasu ele : tere bodisdv ülü kemegdekü-yin tulada boluyu ::

Why is that? Subhūti, anybody to whom the idea of a living being occurs, or the idea of a soul or the idea of a person occurs, should not be called a bodhisattva.

Vaj MS 28a7-b1, HW 114,6-8; Vaj T 235 749a10-11; Vaj T 236a 753a7-8; Vaj T 236b 757b26-27; Vaj T 237 762b8-9; Vaj T 238 767a17-18; Vaj T 220(9) 980b9-10; Vaj T 239 772a19-20; Vaj Kg ka 121b7-122a1; Vaj Poppe (1971) Anon.; Vaj H 143,3-5; Permanent link http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=record&uid=94e117f8-0cb4-11df-9e60-00215aecadea


3. The Bodhisattva's Vow

[Chinese Source Text] 佛吿須菩提、諸菩薩摩訶薩應如是降伏其心。所有一切衆生之類。若卵生若胎生若濕生若化生。若有色若無色。若有想若無想。若非有想非無想。我皆令入無餘涅槃而滅度之。如是滅度無量無數無邊衆生、實無衆生得滅度者。何以故。須菩提、若菩薩有我相人相衆生相壽者相。卽非菩薩

The Buddha said to Subhūti: “The bodhisattvas and mahāsattvas should subdue their thoughts like this: All the different types of sentient beings, whether they be born from eggs, born from a womb, born from moisture or or without either perceptions or non-perceptions, I save them by causing them to enter [[nirvana without remainder. And when these immeasurable, countless, infinite number of sentient beings have been liberated, in actuality, no sentient being has attained liberation. Why is this so? Subhūti, If a bodhisattva abides in the signs of self, person, sentient being, or life-span, she or he is not a bodhisattva.”

http://www.acmuller.net/bud-canon/diamond_sutra.html#div-3


vajra_sutra_verses_comparison.txt · Last modified: 2018/02/26 18:13 (external edit)