Qimqongx Qingx (22)

(byy hxuad tangx did)

Subhuti duiww Vuddyy qongw, "Sewjunx! Vuddyy did diyc anuttara samyaksambodhi, qamxx si byy soxx did?"

Vuddyy qongw, "Byy cyr, byy cyr. Subhuti! Guaw dirr anuttara samyaksambodhi jit sud aw hxuad dy' byy did .diyc, mrjiacc qiyr jyr anuttara samyaksambodhi."

(The Vajra Prajna Paramita Sutra -- No dharma can be obtained, twenty-two)
Subhuti addressed the Buddha, "World Honored One, is it true that the Thus Come One, in attaining Anuttarasamyaksambodhi, did not attain anything?" The Buddha said, "So it is, so it is, Subhuti. As to Anuttarasamyaksambodhi, there is not the slightest dharma which I could attain. Therefore it is called Anuttarasamyaksambodhi."

(金剛般若波羅密經 -- 無法可得分第二十二)
須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提，為無所得耶？」

佛言：「如是，如是！須菩提！我於阿耨多羅三藐三菩提乃至無有少法可得，是名阿耨多羅三藐三菩提。」

Qimqongx Qingx (21)

(qongw :ee m si soxx qongw :ee) 

"Subhuti! Liw m tangx qongw Zulaii u jitt hy kuanw ee sniurhuad, sniu qongxx, 'Guaw u qangxsuad Hxuad.' M tangx anxnex sniu. Simxmih enqor? Narr u langg qongw, 'Zulaii u qangxsuad Hxuad', jex si decc vongwhuiw Vut, si berdangr liauxqaiw guaw soxx qongw laii kixdir. Subhuti! Qangxsuad Hxuad :ee, byy Hxuad tangx qangxsuad, si qiyr jyr qangxsuad Hxuad narnia."

Hitt sii, u dua diwhui ee Subhuti duiww Vuddyy qongw, "Sewjunx! Narr u jiongwsingx dirr birlaii-sxer tniax diyc jitt xee Hxuad, inx e sinr iacc be?"

Vuddyy qongw, "Subhuti! Inx m si jiongwsingx, mrqycc marr m si huijiongwsingx. Si anwjnuaw lehh? Subhuti! Qongxx si jiongwsingx hiaxee jiongwsingx, Zulaii qongw m si jiongwsingx, si qiyr jyr jiongwsingx narnia."

(The Vajra Prajna Paramita Sutra -- What is spoken is not spoken, twenty-one)

"Subhuti, do not maintain that the Thus Come One has this thought: 'I have spoken Dharma.' Do not think that way. Why? If someone says the Thus Come One has spoken Dharma, he slanders the Buddha due to his inability to understand what I teach. Subhuti, as to speaking Dharma, no Dharma can be spoken. Therefore it is called 'speaking Dharma'."

At that time Subhuti, the wise elder, addressed the Buddha, "World Honored One, will there be living beings in the future who believe in this Sutra when they hear it?"

The Buddha said, "The living beings to whom you refer are neither living beings nor not living beings. Why? Subhuti, all the different kinds of living beings the Thus Come One speaks of are not living beings. Therefore they are called living beings."

(金剛般若波羅密經 -- 非說所說分第二十一)

「須菩提！汝勿謂如來作是念：『我當有所說法。』莫作是念，何以故？若人言：『如來有所說法。』即為謗佛，不能解我所說故。須菩提！說法者，無法可說，是名說法。」

爾時，慧命須菩提白佛言：「世尊！頗有眾生，於未來世，聞說是法，生信心不？」
佛言：「須菩提！彼非眾生，非不眾生。何以故？須菩提！眾生、眾生者，如來說非眾生，是名眾生。」

Qimqongx Qingx (20)

(lirkuix siksinx qapp siongwtew)

"Subhuti, liw ee iwsur sniaw kuanw? Qamxx erdangr iong uanbuanw ee siksinx laii knuar Vuddyy?"

"Berdangr, Sewjunx! Byy ingwdongx iong siksinx laii knuar Zulaii. Simxmih enqor? Zulaii qongw uanbuanw ee siksinx dyrr m si uanbuanw ee siksinx, si qiyr jyr uanbuanw ee siksinx narnia."

"Subhuti, liw ee iwsur sniaw kuanw? Qamxx erdangr iong uanbuanw ee siongwtew laii knuar Zulaii?"

"Berdangr, Sewjunx! Byy ingwdongx iong uanbuanw ee siongwtew laii knuar Zulaii. Simxmih enqor? Zulaii qongw siongwtew uanbuanw vingrr m si uanbuanw, si qiyr jyr uanbuanw ee siongwtew narnia."

(The Vajra Prajna Paramita Sutra -- Leaving both form and appearance, twenty)
"Subhuti, what do you think, should one look for Buddha in his perfect physical body?" 
"No, World Honored One, one should not look for Thus Come One in his perfect physical body. Why? The Thus Come One has said that the perfect physical body is not the perfect physical body. Therefore it is called the perfect physical body." 
"Subhuti, what do you think, should one look for Thus Come One in all his perfect appearances?" 
"No World Honored One, one should not look for Thus Come One in all his perfect appearances. Why? The Thus Come One has said perfect appearances are not perfect appearances. Therefore they are called perfect appearances."

(金剛般若波羅密經 -- 離色離相分第二十)
「須菩提！於意云何？佛可以具足色身見不？」

「不也，世尊！如來不應以色身見。何以故？如來說具足色身，即非具足色身，是名具足色身。」
「須菩提！於意云何？如來可以具足諸相見不？」
「不也，世尊！如來不應以具足諸相見。何以故？如來說諸相具足，即非具足，是名諸相具足。」

Qimqongx Qingx (19)

(huatqair siongtongx)

"Subhuti, liw ee iwsur sniaw kuanw? Narr u langg iong ciongmuaw snax-cingx daircenx sewqair ee cid jiongw vyxbut laii vowsix, jitt xee langg in'ui jitt xee inenn did .diyc ee hokkir u je bor?"

"U, Sewjunx! Jitt xee langg in'ui jitt xee inenn did .diyc ee hokkir jiokk je."

"Subhuti! Narr hokkir qapp dikhing si jinsit junjai, Zulaii be qongw ix did diyc jiokk je hokkir qapp dikhing; in'ui hokkir qapp dikhing byy junjai, Zulaii qongw ix did diyc jiokk je hokkir qapp dikhing."

(The Vajra Prajna Paramita Sutra -- Understanding and transforming the dharma realm, nineteen)
"Subhuti, what do you think, would a person because of the causes and conditions of filling a threefold great thousand world system with the seven kinds of precious gems and giving them as an offering, obtain many blessings?" 
"So it is World Honored One. That person on account of his giving would obtain very many blessings." 
"Subhuti, if these blessings and virtues are real, the Thus Come One would not speak about obtaining many blessings. But because these blessings and virtues do not exist, the Thus Come One speaks of obtaining many blessings."

(金剛般若波羅密經 -- 法界通化分第十九) 

「須菩提！於意云何？若有人滿三千大千世界七寶以用布施，是人以是因緣，得福多不？」

「如是，世尊！此人以是因緣，得福甚多。」
「須菩提！若福德有實，如來不說得福德多；以福德無故，如來說得福德多。」

Qimqongx Qingx (18)

(jit qapp jidtew)

"Subhuti, liw ee iwsur sniaw kuanw? Zulaii u ziogganw bor?"

"U, Sewjunx! Zulaii u ziogganw."

"Subhuti, liw ee iwsur sniaw kuanw? Zulaii u tenganw bor?"

"U, Sewjunx! Zulaii u tenganw."

"Subhuti, liw ee iwsur sniaw kuanw? Zulaii u huirganw bor?"

"U, Sewjunx! Zulaii u huirganw."

"Subhuti, liw ee iwsur sniaw kuanw? Zulaii u huatganw bor?"

"U, Sewjunx! Zulaii u huatganw."

"Subhuti, liw ee iwsur sniaw kuanw? Zulaii u vudganw bor?"

"U, Sewjunx! Zulaii u vudganw."

"Subhuti, liw ee iwsur sniaw kuanw? Ganges Hyy lairdew ee soxu suax, Vuddyy qongw si m si suax?"

"Si, Sewjunx! Zulaii qongw si suax."

"Subhuti, liw ee iwsur sniaw kuanw? Kyxviw Ganges Hyy lairdew ee soxu suax, u zuarr je suax dyrr u zuarr je diauu Ganges Hyy. Soxu Ganges Hyy lairdew ee suax u zuarr je, Vut ee sewqair iarr u hiacc je. Jitt xee sowliong u je bor?"

"Jiokk je, Sewjunx!"

Vuddyy qra Subhuti qongw, "Longxjongw qoktow lairdew ee soxu jiongwsingx u zuarr je jiongw simsux, Zulaii longxx jaix. Sniaxmih enqor? Zulaii qongw qokk jiongw simsux longxx m si simsux, si qiyr jyr simsux narnia. Si anwjnuaw lehh? Subhuti! Quewkir ee simsux berdangr hogguann, henrjai ee simsux berdangr cisiuw, birlaii ee simsux berdangr iwsniu."

(The Vajra Prajna Paramita Sutra -- Contemplating the oneness of everything, eighteen)
"Subhuti, what do you think, does the Thus Come One have the Flesh Eye?" 

"So it is World Honored One. The Thus Come One has the Flesh Eye." 

"Subhuti, what do you think, does the Thus Come One have the Heavenly Eye?" 

"So it is World Honored One. The Thus Come One has the Heavenly Eye." 

"Subhuti, what do you think, does the Thus Come One have the Wisdom Eye?" 

"So it is World Honored One. The Thus Come One has the Wisdom Eye." 

"Subhuti, what do you think, does the Thus Come One have the Dharma Eye?" 

"So it is World Honored One. The Thus Come One has the Dharma Eye." 

"Subhuti, what do you think, does the Thus Come One have the Buddha Eye?" 

"So it is World Honored One. The Thus Come One has the Buddha Eye." 

"Subhuti, what do you think, has the Thus Come One said that all the sand of the Ganges River is sand?" 

"So it is World Honored One. The Thus Come One has said that all that sand is sand." 

"Subhuti, what do you think, if there were as many Ganges rivers as there are grains of sand in one Ganges River, and there were as many Buddhalands as there were grains of sand in all those Ganges rivers, would that be many Buddhalands?" 

"Very many, World Honored One." 

The Buddha told Subhuti, "The Thus Come One thoroughly knows all the various thoughts that occur to every living being in each of those Buddhalands. Why? The Thus Come One says that all thoughts are not thoughts. Therefore they are called thoughts. For what reason? Subhuti, you cannot recover past thoughts, you cannot hold on to present thoughts, and you cannot obtain future thoughts."

(金剛般若波羅密經 -- 一體同觀分第十八) 

「須菩提！於意云何？如來有肉眼不？」
「 如是，世尊！如來有肉眼。」
「須菩提！於意云何？如來有天眼不？」
「如是，世尊！如來有天眼。」
「須菩提！於意云何？如來有慧眼不？」
「如是，世尊！如來有慧眼。」
「須菩提！於意云何？如來有法眼不？」
「如是，世尊！如來有法眼。」
「須菩提！於意云何？如來有佛眼不？」
「如是，世尊！如來有佛眼。」
「須菩提！於意云何？如恒河中所有沙，佛說是沙不？」

「如是，世尊！如來說是沙。」
「須菩提！於意云何？如一恒河中所有沙，有如是沙等恒河，是諸恒河所有沙數，佛世界如是，寧為多不？」
「甚多，世尊！」
佛告須菩提：「爾所國土中，所有眾生，若干種心，如來悉知。何以故？如來說諸心，皆為非心，是名為心。所以者何？須菩提！過去心不可得，現在心不可得，未來心不可得。」

Qimqongx Qingx (17)

(kingsit byy guaw)

Hitt sii, Subhuti qra Vuddyy qongw, "Sewjunx! Narr senrlamjuw iacc senrluxzinn huatsimx dirr anuttara samyaksambodhi, ix ingwdongx anwjnuaw diamr lehh? Anwjnuaw laii hanghok ix ee simx?"

Vuddyy qra Subhuti qongw, "Senrlamjuw iacc senrluxzinn huatsimx dirr anuttara samyaksambodhi :ee, qaidongx snix cud jitt kuanw ee simsux: 'Guaw ingwdongx dorhuar itcer jiongwsingx. Dorhuar itcer jiongwsingx liauw, kingsit byy qaxx jit xee jiongwsingx siurr dorhuar.' Si anwjnuaw lehh? Narr posad u guaw, langg', jiongwsingx iacc siurbing ee siongwtew, dyrr m si posad. Simxmih enqor? Subhuti! Kingsit vingrr byy jit xee hxuad tangx huatsimx dirr anuttara samyaksambodhi. 

Subhuti, liw ee iwsur sniaw kuanw? Zulaii dirr Diamw Dingx Vut hiax qamxx u did diyc zimrhyy anuttara samyaksambodhi ee hxuad?"

"Byy, Sewjunx! Jiauww guaw soxx liauxqaiw Vuddyy soxx qongw ee ywgi, Vuddyy dirr Diamw Dingx Vut hiax vingrr byy did diyc zimrhyy anuttara samyaksambodhi ee hxuad."

Vuddyy qongw, "Byy cyr, byy cyr! Subhuti! Zulaii kaksit byy did diyc zimrhyy anuttara samyaksambodhi ee hxuad. Subhuti! Narr guaw u did diyc anuttara samyaksambodhi ee hxuad, Diamw Dingx Vut dyrr be qra guaw camr qongxx, 'Liw dirr laiser beh jniaa jyr vut, miaa hy jyr Sakiamuni.' Kaksit byy did diyc zimrhyy anuttara samyaksambodhi ee hxuad, mrjiacc Diamw Dingx Vut u qra guaw camr, ix anxnex qongw, 'Liw dirr laiser e jniaa jyr vut, hy jyr Sakiamuni.' Si anwjnuaw lehh? Zulaii ee iwsur dyrr si soxu hxuad longxx zucuw.

Narr u langg qongw, 'Zulaii u did diyc anuttara samyaksambodhi', Subhuti, kingsit Vuddyy byy did diyc zimrhyy anuttara samyaksambodhi ee hxuad. Subhuti! Zulaii did .diyc ee anuttara samyaksambodhi, luerdiongx byy sidtew iarr byy hikongx. Mrjiacc Zulaii qongw, 'Itcer hxuad longxx si vudhuad.' Subhuti! Soxx qongw :ee itcer hxuad dyrr m si itcer hxuad, si qiyr jyr itcer hxuad narnia. Subhuti! Piwlun u jit xee langg quann hanr dua :ee."

Subhuti qongw, "Sewjunx! Zulaii qongw langg quann hanr dua vingrr m si dua senx, si qiyr jyr dua senx narnia."

"Subhuti! Posad iarr si zucuw. Ix narr anxnex qongw, 'Guaw qaidongx dorhuar buliong jiongwsingx', ix dyrr m si qiyr jyr posad. Si anwjnuaw lehh? Subhuti! Byy u jit xee hxuad qiyr jyr posad. Mrjiacc Vuddyy qongw, 'Itcer hxuad byy guaw, langg', jiongwsingx, iacc siurbing.' Subhuti! Narr posad anxnex qongw, 'Guaw qaidongx hro vut ee qoktow jonggiamm', ix dyrr berdangr qiyr jyr posad. Si anwjnuaw lehh? Zulaii qongw hro vut ee qoktow jonggiamm, dyrr m si jonggiamm, si qiyr jyr jonggiamm narnia. Subhuti! Narr posad liauxted 'byy guaw' ee hxuad, Zulaii qongw ix jinjniar qiyr jyr posad."

(The Vajra Prajna Paramita Sutra -- Ultimately there is no self, seventeen)
Then Subhuti addressed the Buddha, "World Honored One, if a good man or good woman resolves his mind on Anuttarasamyaksambodhi, on what should he rely? How should he subdue his mind?"
The Buddha told Subhuti, "A good man or good woman who resolves his mind on Anuttarasamyaksambodhi should think thus: 'I should take all living beings across to Cessation. Yet when all living beings have been taken across to Cessation, actually not one living being has been taken across to Cessation.' Why? Subhuti, if a Bodhisattva has an appearance of self, others, living beings or a life, he is not a Bodhisattva. For what reason? Subhuti, actually there is no such dharma as resolving one's mind on Anuttarasamyaksambodhi.

"Subhuti, what do you think, when the Thus Come One was with Burning Lamp Buddha, did he attain the dharma of Anuttarasamyaksambodhi?" "No World Honored One. As I understand what the Buddha has said, when the Buddha was with Burning Lamp Buddha, he did not attain the dharma of Anuttarasamyaksambodhi." The Buddha said, "So it is, so it is Subhuti. The Thus Come One did not actually attain the dharma of Anuttarasamyaksambodhi. Subhuti, if the Thus Come One had actually attained the dharma of Anuttarasamyaksambodhi, then Burning Lamp Buddha would not have given me the prediction: 'You will in the future become a Buddha with the name Shakyamuni.' Since I did not actually attain the dharma of Anuttarasamyaksambodhi, Burning Lamp Buddha gave me the prediction saying these words, 'You will in the future become a Buddha with the name Shakyamuni.' Why? 'Thus Come One' means 'all dharmas are "thus".'

Someone might say the Thus Come One attained Anuttarasamyaksambodhi, Subhuti, but actually the Buddha did not attain the dharma of Anuttarasamyaksambodhi. Subhuti, there is nothing true nor false in the Anuttarasamyaksambodhi the Thus Come One attains. Therefore, the Thus Come One says that all dharmas are Buddhadharma. Subhuti, what are spoken of as 'all dharmas', are not all dharmas. Therefore they are called 'all dharmas.' "Subhuti, suppose there is a person with a big body." Subhuti said, "World Honored One, the Thus Come One speaks of a big body as not being a big body. Therefore it is called a big body."

"Subhuti, a Bodhisattva is also like this. If he said, 'I should take across immeasurable living beings to Cessation,' then he could not be called a Bodhisattva. Why? Subhuti, there is really no dharma called a Bodhisattva. Therefore the Buddha says that all dharmas are without self, others, living beings or a life. "Subhuti, if a Bodhisattva said, 'I should adorn Buddhalands,' he could not be called a Bodhisattva. Why? What the Thus Come One speaks of as adorning Buddhalands is not adorning Buddhalands. Therefore it is called adorning Buddhalands. Subhuti, if a Bodhisattva comprehends the dharma of no self, the Thus Come One calls him a true Bodhisattva."

(金剛般若波羅密經 -- 究竟無我分第十七)
爾時，須菩提白佛言：「世尊！善男子、善女人，發阿耨多羅三藐三菩提心，云何應住？云何降伏其心？」

佛告須菩提：「善男子、善女人，發阿耨多羅三藐三菩提心者，當生如是心：『我應滅度一切眾生。滅度一切眾生已，而無有一眾生實滅度者。』何以故？若菩薩有我相、人相、眾生相、壽者相，則非菩薩。所以者何？須菩提！實無有法發阿耨多羅三藐三菩提心者。」

「須菩提！於意云何？如來於然燈佛所，有法得阿耨多羅三藐三菩提不？」
「不也，世尊！如我解佛所說義，佛於然燈佛所，無有法得阿耨多羅三藐三菩提。」
佛言：「如是，如是！須菩提！實無有法如來得阿耨多羅三藐三菩提。須菩提！若有法如來得阿耨多羅三藐三菩提，然燈佛則不與我授記：『汝於來世，當得作佛，號釋迦牟尼。』以實無有法得阿耨多羅三藐三菩提，是故然燈佛與我授記，作是言：『汝於來世，當得作佛，號釋迦牟尼。』何以故？如來者，即諸法如義。」

「若有人言：『如來得阿耨多羅三藐三菩提。』須菩提！實無有法，佛得阿耨多羅三藐三菩提。須菩提！如來所得阿耨多羅三藐三菩提，於是中無實無虛。是故如來說：『一切法皆是佛法。』須菩提！所言一切法者，即非一切法，是故名一切法。」
「須菩提！譬如人身長大。」
須菩提言：「世尊！如來說人身長大，則為非大身，是名大身。」
「須菩提！菩薩亦如是。若作是言：『我當滅度無量眾生。』則不名菩薩。何以故？須菩提！無有法名為菩薩。是故佛說：『一切法無我、無人、無眾生、無壽者。』須菩提！若菩薩作是言：『我當莊嚴佛土。』是不名菩薩。何以故？如來說莊嚴佛土者，即非莊嚴，是名莊嚴。須菩提！若菩薩通達無我法者，如來說名真是菩薩。

Qimqongx Qingx (16)

(erdid cingkir giabjer)

"Iauxqycc u, Subhuti! Narr u senrlamjuw iacc senrluxzinn siurcii, tak, iacc vuerliam jitt vxo qingx suacc ho'ngg knuawkinx, jitt xee langg uirdiyhh quewkir sxer ee giabjer qaidongx duirlyc og dy, jitt sxer langg' qra knuawkinx, quewkir sxer ee giabjer tangx dubet, tangx did diyc anuttara samyaksambodhi.

Subhuti! Guaw e qir did ingxsii buliong asamkhyeya qiab(kalpa), dirr Dipankara (Diamw Dingx) Vut jinwjingg, bad duw quer veh-vah sir-cingx banrig nayuta vut. Guaw longxx qra inx qiong'iongw qapp hogsai, byy qaxx jit xee m si anxnex. Narr qycc u langg dirr ixau ee buadser erdangr siurcii, tak, iacc vuerliam jitt vxo qingx, ix soxx did .diyc ee qongdig qapp guaw soxx qiong'iongw jerje vut ee qongdig sna' vixping, guaw ee iaxx byy ix ee vah hxun jit, cingbanrig hxun jit, simrjiww qongxx byy huatdo sngr iacc jyr piwzu.

Subhuti! Senrlamjuw iacc senrluxzinn dirr ixau ee buadser siurcii, tak, iacc vuerliam jitt vxo qingx soxx did .diyc ee qongdig, guaw narr longxx qongw siongser, qiamxcaiw u langg tniax .diyc, simx e siauxluan, e giaugii m sinr. Subhuti! Qaidongx jai'ngiaw jitt vxo qingx ee ywgi vutsugi, qyxvyr iarr si vutsugi."

(The Vajra Prajna Paramita Sutra -- Karmic obstructions can be purified, sixteen)
"Moreover Subhuti, if a good man or good woman who accepts, upholds, reads or recites this Sutra, is ridiculed, that is because that person has karmic offenses from past lives which destine him for the evil paths. But as a result of the ridicule he receives from others in his present life, his previous karmic offenses are destroyed and he will attain Anuttarasamyaksambodhi.
"Subhuti, I recall that in the past, for immeasurable asamkhyeya kalpas, prior to Dipankara Buddha, I encountered eighty-four trillion nayutas of Buddhas. I made offerings to and served them all without exception. If there are others in the Final Period who can accept, uphold, read or recite this Sutra, the merit and virtue they obtain is a hundred times more, a thousand times more, ten thousand times more, or a million times more than the merit and virtue I gained from making offerings to all those Buddhas. It is so great that it exceeds all calculations and comparisons.

"Subhuti, if I were to explain in detail the merit and virtue of a good man or good woman, who in the Final Period, accepts, upholds, reads or recites this Sutra, then those who hear might go insane or disbelieve. Subhuti, you should know that the principles in this Sutra are inconceivable. So too are the rewards it generates."

(金剛般若波羅密經 -- 能淨業障分第十六)
「復次，須菩提！善男子、善女人，受持讀誦此經，若為人輕賤，是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業則為消滅，當得阿耨多羅三藐三菩提。」

「須菩提！我念過去無量阿僧祇劫，於然燈佛前，得值八百四千萬億那由他諸佛，悉皆供養承事，無空過者；若復有人，於後末世，能受持讀誦此經，所得功德，於我所供養諸佛功德，百分不及一，千萬億分、乃至算數譬喻所不能及。」

「須菩提！若善男子、善女人，於後末世，有受持讀誦此經，所得功德，我若具說者，或有人聞，心則狂亂，狐疑不信。須菩提！當知是經義不可思議，果報亦不可思議。」