佛說佛母出生三法藏般若波羅蜜多經

Chapter 1: Clearly Knowing the Marks of Conduct (Part 1)

Thus have I heard: At one time, the Buddha was dwelling in the city of Rājagṛha, upon Mount Gṛdhrakūṭa (Vulture Peak), together with one thousand two hundred and fifty great bhikṣus, all of them arhats who had exhausted all defilements, free from all afflictions, their minds well liberated, their wisdom well liberated, like a Great Dragon King; all that was to be done had been fully accomplished, the heavy burden laid down, having attained great and excellent benefit, having severed every bond, their right knowledge unobstructed, their minds abiding in tranquil stillness, having attained sovereign mastery. There was only one venerable one still abiding as a pudgala, namely Ānanda.

At that time, the World-Honored One addressed the Venerable Subhūti: As you wish, expound, for the sake of the bodhisattva-mahāsattvas and according to their capacity, the Dharma-gate of Prajñāpāramitā.

At that time, the Venerable Śāriputra thought: Does the Venerable Subhūti now expound the Prajñāpāramitā of the bodhisattva-mahāsattvas by means of his own eloquent wisdom? Or does he expound it by the awesome spiritual power and sustaining grace of the Buddha?

At that time, the Venerable Subhūti, through the awesome spiritual power of the Buddha, knew that Śāriputra was thinking thus in his mind, thus regarding form. Knowing this, he then said to Śāriputra: You should now know that whenever the Śrāvaka disciples of the World-Honored One, with respect to the various dharmas, expound either of their own accord or for the sake of others, all of this is by the awesome spiritual power of the Buddha.

Why is this? If such a person is able to cultivate and learn the Dharma spoken by the Buddha, that person can realize the self-nature of the dharmas. Because of realizing the Dharma, whatever they say does not contradict the dharmas.

Therefore, Śāriputra, the Dharma spoken by the Buddha accords with the self-nature of the dharmas. The good sons should know it thus.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, the Buddha has instructed me to expound, according to my own wish and according to capacity, the Prajñāpāramitā of the bodhisattva-mahāsattvas. World-Honored One, by what meaning is one called a bodhisattva? And which dharma should be called the dharma of the bodhisattva?

World-Honored One, I do not see any dharma that may be called a bodhisattva; nor do I see any dharma that may be called Prajñāpāramitā. For this reason, if the bodhisattva and the dharma of the bodhisattva alike cannot exist, cannot be seen, cannot be attained, then Prajñāpāramitā likewise cannot exist, cannot be seen, cannot be attained. For which bodhisattvas, then, shall I teach which Prajñāpāramitā?

World-Honored One, if a bodhisattva-mahāsattva, hearing these words, is unmoved in mind, not alarmed, not afraid, and also does not turn back, this is called teaching the Prajñāpāramitā of the bodhisattva-mahāsattvas; this is clearly knowing Prajñāpāramitā; this is abiding in Prajñāpāramitā.

Furthermore, World-Honored One, when the bodhisattva-mahāsattva practices Prajñāpāramitā, when he contemplates Prajñāpāramitā, he should learn in this way. Yet though that bodhisattva learns in this way, he should not give rise to the thought that he himself learns in this way. Why is this? Because that mind is not mind; its nature is pure.

At that time, the Venerable Śāriputra asked Subhūti: How is it, Subhūti? Do you possess that mind which is not mind?

Subhūti said: Śāriputra, what do you think? If the mind which is not mind, whether existent or non-existent, can it be attained?

Śāriputra said: It cannot, Subhūti.

At that time, Subhūti said to Śāriputra: If the mind which is not mind, whether existent or non-existent, cannot be attained, why do you now ask whether there is a mind which is not mind?

Śāriputra said: What is the nature of that which is not mind called?

Subhūti said: That which is wholly undestroyed and far removed from all discriminations—this is precisely the nature of that which is not mind.

At that time, the Venerable Śāriputra praised Subhūti: Excellent! Excellent! Subhūti, just as the Buddha has said, you are the foremost and supreme in practicing the samādhi of Non-contention. If a bodhisattva-mahāsattva learns in this way, then he will not regress from Unsurpassed Perfect Enlightenment. It should be known that this bodhisattva-mahāsattva does not depart from Prajñāpāramitā.

If there is someone who wishes to learn the Dharma of the Śrāvakas, then with respect to Prajñāpāramitā they should listen attentively, receive it, recite it, bear it in mind, contemplate it, and practice it as it is spoken. This indeed is in correspondence with the cultivation and learning of this Prajñāpāramitā.

If one wishes to learn the Dharma of the Pratyekabuddhas, then with respect to Prajñāpāramitā they should listen attentively, receive it, recite it, bear it in mind, contemplate it, and practice accordingly. This indeed is in correspondence with the cultivation and learning of this Prajñāpāramitā.

If one wishes to learn the Dharma of the bodhisattvas, then with respect to this Prajñāpāramitā they should listen attentively, receive it, recite it, bear it in mind, contemplate it, and practice accordingly. This is precisely, through the skillful means of Prajñāpāramitā, to be in correspondence with the fulfillment of all the categories of dharmas. Why is this?

Because this Prajñāpāramitā expounds at length all the dharmas belonging to the Bodhisattva-piṭaka. If a bodhisattva-mahāsattva cultivates and learns in this way, then he is in correspondence with the dharma of the bodhisattva. If one wishes to cultivate and learn the Dharma of Unsurpassed Perfect Enlightenment, then with respect to this Prajñāpāramitā, listen attentively, receive it, recite it, bear it in mind, contemplate it, and practice accordingly; then with respect to this Prajñāpāramitā one possesses complete skillful means and gathers together the dharmas of the Buddhas.

Why is this? Because this Prajñāpāramitā expounds at length all the dharmas of Unsurpassed Perfect Enlightenment. If a bodhisattva-mahāsattva learns in this way, then he attains correspondence with the Unsurpassed Dharma.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, the bodhisattva-mahāsattva of whom we speak—I can neither see him nor attain him, and the bodhisattva is but a name. World-Honored One, this very name likewise cannot be seen, cannot be obtained. Prajñāpāramitā too is but a name, and so it cannot be seen, cannot be obtained. What, then, is the teaching of the bodhisattva? What is Prajñāpāramitā? For such a reason, doubt arises in me.

World-Honored One, in the name I seek the bodhisattva-mahāsattva, yet in the end it cannot be obtained. That name is neither a place of abiding nor not a place of abiding; it is neither determined nor not determined. Why is this? Because that name has no self-nature. Therefore, it is neither a place of abiding nor not a place of abiding; it is neither determined nor not determined. If a bodhisattva-mahāsattva hears this profound Prajñāpāramitā and is unmoved, not alarmed, not afraid, and also does not turn back, it should be known that this bodhisattva-mahāsattva does not depart from Prajñāpāramitā, abides on the bodhisattva stage without regression, and is in correspondence with the wholesome abiding which is non-abiding.

Furthermore, World-Honored One, when the bodhisattva-mahāsattva practices Prajñāpāramitā, when he contemplates Prajñāpāramitā, he does not abide in form, does not abide in feeling, perception, formations, or consciousness. Why is this? If he abides in form, then he practices the practice of form, which is not the practice of Prajñāpāramitā.

If he abides in feeling, perception, formations, or consciousness, then he practices the practices belonging to feeling, perception, formations, and consciousness, which is not the practice of Prajñāpāramitā. Why is this? Abiding in the dharmas, one cannot receive Prajñāpāramitā, is not in correspondence with Prajñāpāramitā, cannot fulfill Prajñāpāramitā, cannot accomplish Omniscience.

Why is this? Prajñāpāramitā is not received in form, is not received in feeling, perception, formations, or consciousness. If it is not received in form, then it is not form; if it is not received in feeling, perception, formations, or consciousness, then it is not feeling, perception, formations, or consciousness.

Therefore, Prajñāpāramitā is not that which is received. The bodhisattva-mahāsattva, with respect to the dharma that is not received, should practice in this way. This is called the bodhisattva-mahāsattva; this is to rely upon the samādhi of the non-reception of all dharmas; this is the dharma that is vast, complete, immeasurable, determined, and not to be destroyed by any Śrāvaka or Pratyekabuddha.

World-Honored One, that Omniscience has no mark and cannot be grasped. If it had a mark and could therefore be grasped, then those of the royal clans, the Śrīṇikas, and those wandering Brahmins, the Parivrājakas, such persons could not give rise to faith and understanding with respect to Omniscience. Why is this? That person, with respect to Omniscience, if he gives rise to faith and understanding, will use inferential knowledge and measurement to enter this dharma, not receiving form,
not receiving feeling, perception, formations, or consciousness, not taking the dharma of joy and bliss as the object of observation of knowledge, not taking inner form as the object of observation of knowledge, not taking outer form as the object of observation of knowledge, not taking form both inner and outer as the object of observation of knowledge, and also not taking that which lies outside inner and outer form as the object of observation of knowledge.

Likewise, he does not take inner feeling, perception, formations, or consciousness as the object of observation of knowledge; does not take outer feeling, perception, formations, or consciousness as the object of observation of knowledge; does not take feeling, perception, formations, or consciousness both inner and outer as the object of observation of knowledge; and also does not take that which lies outside inner and outer feeling, perception, formations, or consciousness as the object of observation of knowledge—and yet those Śrīṇikas, with respect to such a dharma and with respect to the knowledge of Omniscience, give rise to profound faith and understanding, and with respect to the self-nature of the dharmas they attain liberation.

Furthermore, with respect to all dharmas there is neither grasping nor non-grasping; even up to Nirvāṇa there is neither grasping nor non-grasping. World-Honored One, one who cultivates the dharma of the bodhisattva, with respect to form, feeling, perception, formations, and consciousness, though he does not receive them, has nonetheless not yet fulfilled the Ten Powers, the Four Fearlessnesses, the Eighteen Distinctive Qualities of a Tathāgata, and so does not midway take hold of and realize Nirvāṇa. Therefore, World-Honored One, the bodhisattva-mahāsattva should clearly understand Prajñāpāramitā in this way.

Furthermore, World-Honored One, when the bodhisattva-mahāsattva practices Prajñāpāramitā, when he contemplates Prajñāpāramitā, he should contemplate thus: Which dharma is Prajñāpāramitā? What is the mark of Prajñāpāramitā? The dharmas have no arising, and also nothing to be attained—how then could Prajñāpāramitā have anything to be attained? If, when the bodhisattva contemplates in this way, his mind is unmoved, not alarmed, not afraid, and also does not turn back, it should be known that this bodhisattva-mahāsattva does not depart from Prajñāpāramitā.

At that time, the Venerable Śāriputra asked Subhūti: If the dharmas of form are apart from the self-nature of form; if feeling, perception, formations, and consciousness are apart from the self-nature of feeling, perception, formations, and consciousness; if Prajñāpāramitā is apart from the self-nature of Prajñāpāramitā; if Omniscience too is apart from the self-nature of Prajñāpāramitā, and Prajñāpāramitā too is apart from the self-nature of Omniscience; if Omniscience is apart from the self-nature of Omniscience—how then can one say that the bodhisattva-mahāsattva does not depart from Prajñāpāramitā?

Subhūti said: Śāriputra, so it is, so it is. All dharmas of form are apart from the self-nature of form; feeling, perception, formations, and consciousness are apart from the self-nature of feeling, perception, formations, and consciousness; even up to Omniscience being apart from the self-nature of Omniscience; the mark of Prajñāpāramitā is apart from the self-nature of the mark of Prajñāpāramitā; the marks are apart from the self-nature of the marks; and the markless too is apart from self-nature.

At that time, the Venerable Śāriputra again asked Subhūti: How is it, Subhūti? If a bodhisattva-mahāsattva learns according to this, can he accomplish Omniscience?

Subhūti said: So it is, so it is, Śāriputra. If a bodhisattva-mahāsattva learns in this way, he can accomplish Omniscience. Why is this? The dharmas neither arise nor not arise. The bodhisattva-mahāsattva should know it thus. One who practices in this way can accord with and draw near to that Omniscience; his body and mind become pure, the marks become pure; at all times and in all places he adorns and purifies the Buddha-lands; he ripens sentient beings and fulfills the Buddha-Dharma. This is the bodhisattva-mahāsattva cultivating Prajñāpāramitā, drawing near to Omniscience.

The Venerable Subhūti spoke again: If a bodhisattva-mahāsattva practices in the dharma of form, that is the practice of a mark; if he practices the mark of form, that is the practice of a mark; if he gives rise to the practice of form, that is the practice of a mark; if he extinguishes the practice of form, that is the practice of a mark; if he destroys the practice of form, that is the practice of a mark; if he empties the practice of form, that is the practice of a mark; thinking "I practice the practices" is also the practice of a mark; thinking "I practice the bodhisattva practice" is also the practice of a mark; thinking "with respect to the dharma of the bodhisattva, I have something attained" is also the practice of a mark.

Likewise, if he practices feeling, perception, formations, or consciousness, that is the practice of a mark; if he practices the marks of feeling, perception, formations, or consciousness, that too is the practice of a mark; if he gives rise to feeling, perception, formations, or consciousness, that is the practice of a mark; if he extinguishes feeling, perception, formations, or consciousness, that is the practice of a mark; if he destroys feeling, perception, formations, or consciousness, that is the practice of a mark; if he empties feeling, perception, formations, or consciousness, that is the practice of a mark; thinking "I practice the practices" is also the practice of a mark; thinking "I practice the bodhisattva practice" is also the practice of a mark;

thinking "I attain the dharma of the bodhisattva" is also the practice of a mark; if he gives rise to the thought that he is able to practice in this way, even up to what is called the practice of Prajñāpāramitā, that too is the practice of a mark.

If he practices in this way, it should be known that this bodhisattva is not yet able to possess complete skillful means.

At that time, the Venerable Śāriputra asked Subhūti: Practicing in what way is the bodhisattva-mahāsattva's practice of Prajñāpāramitā?

Subhūti said: Śāriputra, if a bodhisattva-mahāsattva does not practice form, does not practice the mark of form, does not practice the arising of form, does not practice the extinguishing of form, does not practice the destroying of form, does not practice the emptying of form, does not practice the practices of "I," does not give rise to the practices of "I"—the bodhisattva practices in this way. He does not practice feeling, perception, formations, or consciousness; does not practice the marks of feeling, perception, formations, or consciousness; does not practice the arising of feeling, perception, formations, or consciousness; does not practice the extinguishing of feeling, perception, formations, or consciousness;

does not practice the destroying of feeling, perception, formations, or consciousness; does not practice the emptying of feeling, perception, formations, or consciousness; does not practice the practices of "I"; does not give rise to the practices of "I." The bodhisattva practices without giving rise to such thoughts.

If he practices in this way, this is called practicing Prajñāpāramitā. If it is thus, this is called the bodhisattva-mahāsattva practicing Prajñāpāramitā.

That bodhisattva-mahāsattva, though he practices in this way, does not give rise to the thought "I practice," does not give rise to the thought "I do not practice," does not give rise to the thought "I both practice and do not practice," does not give rise to the thought "I neither practice nor do not practice." He also does not give rise to the thought that there is something practiced, does not give rise to the thought that there is nothing practiced, does not give rise to the thought that there both is and is not something practiced, does not give rise to the thought that there neither is nor is not something practiced.

Why is this? There is no giving rise to thoughts, no grasping, and no non-grasping with respect to any of the dharmas. This is called the bodhisattva-mahāsattva's samādhi of the non-reception of all dharmas—vast, complete, immeasurable, determined, and not to be destroyed by any Śrāvaka or Pratyekabuddha.

This samādhi is present in the practices of all samādhis. If a bodhisattva-mahāsattva is able to practice in this way, then he will soon accomplish Unsurpassed Perfect Enlightenment.

At that time, the Venerable Subhūti, through the awesome spiritual power of the Buddha, spoke thus: Though the bodhisattva-mahāsattva practices innumerable samādhis, he has no mark of practice; though he beholds innumerable samādhis, there is nothing seen. That bodhisattva does not give rise to the thought: This samādhi I have entered; this samādhi I shall enter; this samādhi I am entering. Thus, at all times, in all places, and of all kinds, he is apart from all marks, and there is nothing that arises. If it is thus, it should be known that this bodhisattva has previously followed the Buddha and has received the prediction of Unsurpassed Perfect Enlightenment.

At that time, the Venerable Śāriputra asked Subhūti: If a bodhisattva-mahāsattva has no mark of practice with respect to samādhi, that one receives from the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One, the prediction of Unsurpassed Perfect Enlightenment. But can this samādhi be contemplated?

Subhūti said: No, Śāriputra. Why is this? That samādhi has no nature, being apart from all discrimination and all comprehending knowledge.

At that time, the World-Honored One praised him: Excellent! Excellent! Subhūti, so it is, so it is. Subhūti, just as by the awesome spiritual power, eloquence, and sustaining grace of the Buddha, the World-Honored One, it has been expounded: The bodhisattva-mahāsattvas should practice in this way, should cultivate and learn in this way.

Why is this? If a bodhisattva-mahāsattva learns in this way, this is the cultivation and learning of Prajñāpāramitā.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva cultivates and learns in this way, is this then the cultivation and learning of Prajñāpāramitā?

The Buddha said: Śāriputra, so it is, so it is. If a bodhisattva-mahāsattva learns in this way, this is precisely the cultivation and learning of Prajñāpāramitā.

Śāriputra addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva cultivates and learns in this way, which dharma should he learn?

The Buddha said: Śāriputra, if a bodhisattva-mahāsattva knows that there is no dharma and also nothing to be learned, this is cultivation and learning. Why is this? All those dharmas have no existence, yet the foolish ordinary beings discriminate and cling to those non-existent dharmas.

Śāriputra addressed the Buddha: World-Honored One, if the dharmas have no existence, then how is it that now they exist?

The Buddha said: Śāriputra, the dharmas have no existence, yet now they exist; this is because those foolish ordinary beings do not know that the dharmas have no existence, and so it is called ignorance; therefore they cling to ignorance. Because of clinging, they give rise to the discriminating mind; because of discrimination, they fall into the two extremes. Thus turning round and round with respect to all dharmas, they discriminate them in all manner of ways and give rise to the marks of what is to be attained.

Having discriminated, they then rely upon the two extremes and give rise to clinging. Therefore they discriminate the dharmas of the past, discriminate the dharmas of the future, discriminate the dharmas of the present. Because of these discriminations, they cling to name-and-form.

Śāriputra, those ordinary beings, not understanding that the dharmas have no nature, give rise to discrimination, and with respect to the Path of Suchness they can neither clearly know nor see. Because they do not know or see, they do not escape from the three realms. With respect to the dharmas of the True Limit, they cannot abide, nor do they give rise to faith; therefore they fall into the rank of those foolish ordinary beings.

At that time, the Venerable Śāriputra again addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva learns in this way, is this learning Omniscience?

The Buddha said: Śāriputra, a bodhisattva-mahāsattva who learns in this way is not learning Omniscience. A bodhisattva-mahāsattva who learns in this way is also learning Omniscience. Learning in this way is also learning all the dharmas, drawing near to Omniscience, and accomplishing Omniscience.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, if a conjured person were to ask how to cultivate and learn Omniscience, how to draw near to Omniscience, how to accomplish Omniscience—if that person asked thus, how should I answer?

The Buddha said: Subhūti, now I ask you; answer as you wish.

Subhūti said: Excellent! World-Honored One, I wish to hear.

The Buddha said: Subhūti, what do you think? Is the conjured illusion different from form, and is form different from the conjured illusion? And likewise, is the conjured illusion different from feeling, perception, formations, and consciousness, and are feeling, perception, formations, and consciousness different from the conjured illusion?

Subhūti said: No, World-Honored One. That which is different from the conjured illusion is not form; that which is different from form is not the conjured illusion. The conjured illusion itself is form; form itself is the conjured illusion. So it is also with feeling, perception, formations, and consciousness.

The Buddha said: Subhūti, what do you think? Are the five aggregates of grasping the bodhisattva?

Subhūti said: So it is, World-Honored One. Indeed so, Well-Gone One.

The Buddha said to Subhūti: It should be known that the five aggregates of grasping are a conjured person. Why is this? Form is said to be like a conjured illusion; feeling, perception, formations, and consciousness are also like a conjured illusion. That form, feeling, perception, formations, and consciousness are precisely the six faculties and the five aggregates. Therefore, the bodhisattva-mahāsattva is also like a conjured illusion. If one wishes to cultivate and learn Prajñāpāramitā, one should learn as with a conjured illusion, and then one attains Unsurpassed Perfect Enlightenment.

Subhūti addressed the Buddha: World-Honored One, if there is a bodhisattva newly abiding in the Great Vehicle, hearing what is spoken thus, will he not be alarmed and afraid?

The Buddha said: Subhūti, that bodhisattva newly abiding in the Great Vehicle, if he relies upon evil companions, then having heard this Dharma he will be alarmed and afraid. But that bodhisattva, if he follows good companions, then hearing this Dharma he will not give rise to alarm and fear.

Subhūti addressed the Buddha: World-Honored One, what are the evil companions of a bodhisattva-mahāsattva?

The Buddha said: If there is someone who says that one must depart from Prajñāpāramitā, then that is an evil companion of the bodhisattva.

What is a good companion of a bodhisattva?

The Buddha said: If one expounds Prajñāpāramitā of one's own accord in order to transform others; and again, for the sake of others, clearly reveals the karma of afflictions together with the faults of the afflictions, exhorting them to understand, and having understood causes them to depart from it; and again exhorts them not to depart from the Buddhas—Subhūti, it should be known that this person wears the armor of the Great Vehicle, is adorned with the Great Vehicle, and abides in the Great Vehicle. This is a good companion of a bodhisattva-mahāsattva.

Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, the bodhisattva-mahāsattva wears the armor of the Great Vehicle, is adorned with the Great Vehicle, and abides in the Great Vehicle. World-Honored One, which phrase-meaning should be called the meaning of "bodhisattva"?

The Buddha said: Subhūti, it should be known that the non-phrase-meaning is precisely the meaning of "bodhisattva." Why is this? The bodhisattva is unobstructed with respect to all dharmas and understands all dharmas as they truly are; even up to Unsurpassed Perfect Enlightenment he is also unobstructed and also understands it as it truly is. This is called the meaning of "bodhisattva."

Furthermore, World-Honored One, why is one called a mahāsattva?

The Buddha said: He is the foremost among sentient beings. For this reason he is called a mahāsattva.

At that time, the Venerable Śāriputra addressed the Buddha: World-Honored One, I too would like to speak of the meaning of "mahāsattva."

The Buddha said: Speak as you please; now is the time.

Śāriputra said: There is the view of self, the view of sentient beings, the view of a life-soul, the view of a pudgala, the view of the various destinies of existence, the view of annihilation, the view of permanence, and the view of a substantial body. If, being apart from these views, one speaks the Dharma for the sake of sentient beings, then this is a mahāsattva.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, I too would like to speak of the meaning of "mahāsattva."

The Buddha said: Speak as you please; now is the time.

Subhūti said: Whether it be the mind of Bodhi, the mind of Omniscience, the undefiled mind, the unequalled mind, or the mind equal to the unequalled; with respect to such minds there is no obstruction, no clinging, and they are not to be destroyed by any Śrāvaka or Pratyekabuddha. For this reason he is called a mahāsattva; thereby he is able to enter into the assembly of bodhisattva-mahāsattvas.

At that time, the Venerable Śāriputra said to Subhūti: Why is that mind without obstruction and without clinging?

Subhūti said: Because of no-mind, there is no obstructed mind and also no clinging mind.

Śāriputra asked: What is the meaning of "mind"?

Subhūti said: Śāriputra, can the mind arise in existence or in non-existence? Can it be obtained?

Śāriputra said: It cannot, Subhūti.

At that time, Subhūti said to Śāriputra: If the mind cannot be obtained in existence or non-existence, then why speak any further of the mind?

The Venerable Śāriputra praised Subhūti: Excellent! Excellent! Subhūti, just as the Buddha has said, you are the foremost and supreme in practicing the samādhi of Non-contention.

At that time, the Venerable Pūrṇa Maitrāyaṇīputra addressed the Buddha: World-Honored One, I too would like to speak of the meaning of "mahāsattva."

The Buddha said: Speak as you please; now is the time.

Pūrṇa Maitrāyaṇīputra said: "Mahāsattva" means one who wears the armor of the Great Vehicle, who adorns himself with the dharma of the Great Vehicle, and abides in the Great Vehicle. Therefore he is called a mahāsattva.

At that time, Subhūti addressed the Buddha: World-Honored One, when it is said that the bodhisattva-mahāsattva wears the armor of the Great Vehicle, on the basis of what meaning is it called the armor of the Great Vehicle?

The Buddha said: If a bodhisattva-mahāsattva gives rise to this thought: "I should liberate immeasurable, innumerable sentient beings, causing them to reach Nirvāṇa." Though he liberates sentient beings in this way, yet he gives rise to no notion of liberating sentient beings, and not a single sentient being attains Nirvāṇa. Why is this? Because the self-nature of all dharmas is fundamentally thus, far removed from all making and doing.

Subhūti, it is like a conjurer who, at a crossroads, by means of conjuring arts causes a great crowd of people to appear; and when they have appeared, this person then withdraws from sight. Subhūti, what do you think? Those conjured people—from beginning to end, are they real? Are they lost, are they destroyed?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, the bodhisattva-mahāsattva is likewise. Though he liberates immeasurable, innumerable sentient beings, causing them to reach Nirvāṇa, yet in truth there are no sentient beings who are liberated. If a bodhisattva-mahāsattva, hearing this spoken, is not alarmed and afraid, it should be known that this bodhisattva-mahāsattva wears the armor of the Great Vehicle and adorns himself with it.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as I understand the meaning of what the Buddha has said, if a bodhisattva-mahāsattva clearly knows in this way, this is to wear the armor of the Great Vehicle, valiant and firm, and well adorned.

The Buddha said: Subhūti, so it is, so it is. Why is this? That Omniscience is an unconditioned dharma, without making and doing; for the benefit of sentient beings he gives rise to various skillful means. And those sentient beings too are an unconditioned dharma, without making and doing.

Subhūti said: It is just as the Buddha has said. Why is this? Form is neither bound nor loosed; feeling, perception, formations, and consciousness are neither bound nor loosed. World-Honored One, the Suchness of form is neither bound nor loosed; the Suchness of feeling, perception, formations, and consciousness is also neither bound nor loosed.

At that time, the Venerable Pūrṇa Maitrāyaṇīputra said to Subhūti: As the Venerable One has said, form is neither bound nor loosed; feeling, perception, formations, and consciousness are neither bound nor loosed; the Suchness of form is neither bound nor loosed; the Suchness of feeling, perception, formations, and consciousness is neither bound nor loosed. Accordingly, what is "form is neither bound nor loosed"? What is "feeling, perception, formations, and consciousness are neither bound nor loosed"? What is "the Suchness of form is neither bound nor loosed"? What is "the Suchness of feeling, perception, formations, and consciousness is neither bound nor loosed"?

Subhūti said: Pūrṇa Maitrāyaṇīputra, you should now know. The form of a conjured person is neither bound nor loosed; the feeling, perception, formations, and consciousness of a conjured person are neither bound nor loosed; the Suchness of the form of a conjured person is neither bound nor loosed; the Suchness of the feeling, perception, formations, and consciousness of a conjured person is neither bound nor loosed. Why is this? Because of non-existence, it is neither bound nor loosed; because of being far removed, it is neither bound nor loosed; because of non-arising, it is neither bound nor loosed. If a bodhisattva-mahāsattva clearly knows in this way, this is to abide in the Great Vehicle, to wear the armor of the Great Vehicle, and to be adorned with the Great Vehicle.

Then the Venerable Pūrṇa Maitrāyaṇīputra, hearing this spoken, stood silent.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as the Buddha has taught, the bodhisattva-mahāsattva abides in the Great Vehicle, wears the armor of the Great Vehicle, and is adorned with the Great Vehicle. World-Honored One, why is it called the Great Vehicle? How is the bodhisattva to understand it clearly? Whence does this Vehicle arise? After arising, where does it abide?

The Buddha said to Subhūti: The Great Vehicle is without limit or measure, without portion or number, without boundary. For this reason it is called the Great Vehicle. The bodhisattva-mahāsattva should clearly know it thus.

He said further: Whence does the Great Vehicle arise, and where does it abide? This Vehicle arises from the three realms and abides in the Pāramitās. That Vehicle, being without clinging, abides in Omniscience; from it the bodhisattva-mahāsattvas are born.

Furthermore, Subhūti, if a dharma does not arise, it also has no place of abiding; and because it does not abide, it is in correspondence with the non-abiding Omniscience.

Furthermore, this Great Vehicle also has no existence, and so it does not arise. Because it does not arise, it thus arises in this way. Why is this? Whether there is arising or there is no arising, these two dharmas alike cannot be obtained, alike do not arise; even up to all the dharmas, there is no dharma that can arise, and also no non-dharma that can arise.

Subhūti, the Prajñāpāramitā of the bodhisattva-mahāsattvas arises in this way.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, that dharma of the Great Vehicle, with respect to all the worlds—gods, humans, and asuras—is the supreme dharma, equal to empty space. Just as empty space can receive immeasurable, innumerable sentient beings, the dharma of the Great Vehicle is likewise, able to receive immeasurable, innumerable sentient beings.

World-Honored One, with respect to the dharma of the Great Vehicle, the bodhisattva-mahāsattva sees no coming, sees no going, and there is also no place of abiding; the former portion cannot be obtained, the latter portion cannot be obtained, the middle portion cannot be obtained; because the three times are the same, there is nothing that arises. Therefore the meaning of the Great Vehicle is spoken in this way.

At that time, the World-Honored One praised him: Excellent! Excellent! Subhūti, so it is, so it is. Subhūti, if a bodhisattva-mahāsattva cultivates and learns in this way with respect to the dharma of the Great Vehicle, then that bodhisattva-mahāsattva attains the accomplishment of Omniscience.