佛說佛母出生三法藏般若波羅蜜多經

Chapter 14: Similes

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, if a Bodhisattva-Mahāsattva hears this profound True Dharma of the Prajñāpāramitā and is not anxious, not afraid, does not retreat, does not falter, does not doubt, does not waver, does not regret, does not sink, and gives rise in his mind to faith and understanding—such a Bodhisattva, from what place did he pass away that he should be born here?

The Buddha said to Subhūti: If a Bodhisattva-Mahāsattva hears this profound True Dharma of the Prajñāpāramitā and is not anxious, not afraid, does not retreat, does not falter, does not doubt, does not waver, does not regret, does not sink, and gives rise in his mind to faith and understanding—such a Bodhisattva has passed away from among those supreme beings and has been born here; and again he gets to hear this profound True Dharma of the Prajñāpāramitā, delights in it, hears and accepts it, and never forsakes the one who preaches the Dharma.

It is like a newborn calf that does not leave its mother. Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward this profound True Dharma of the Prajñāpāramitā his mind is pure; he has faith and understanding, delights in it, hears and accepts it, and never leaves the one who preaches the Dharma.

Because he does not leave the one who preaches the Dharma, he therefore does not cast away the Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, if there is a Bodhisattva-Mahāsattva endowed with such merit, has he not passed away from a Buddha-land in another direction and been born here?

The Buddha said to Subhūti: It is so, it is so. If there is a Bodhisattva-Mahāsattva endowed with such merit, you should know that, in those places of the Buddhas within the Buddha-land in another direction, he reverently heard and accepted this profound Dharma, and there too he inquired about the meaning of the Dharma; he passed away from there and then was born here. By reason of this, now, at the time of hearing this profound True Dharma of the Prajñāpāramitā, he too is endowed with such merit.

Furthermore, Subhūti. There are Bodhisattvas who, in the place of the Bodhisattva-Mahāsattva Maitreya in the Tuṣita Heaven, heard this True Dharma of the Prajñāpāramitā without doubting and without wavering, and there too they inquired about the meaning of the Dharma. By reason of this, they passed away from there and then were born here; now, at the time of hearing this profound True Dharma of the Prajñāpāramitā, they too are endowed with such merit.

Furthermore, Subhūti. If a Bodhisattva-Mahāsattva, in a former life, although he had heard this profound Dharma, was unable to inquire about its meaning truly and in accordance with reality, and his mind gave rise to doubt and regret—you should know that this Bodhisattva, when he changes bodies and is born here, if he gets to hear this profound True Dharma, will therein also give rise to a mind of doubt and regret. Why is that? Because in his former life he did not inquire to the very end.

Furthermore, Subhūti. If a Bodhisattva-Mahāsattva, in a former life, at the time of hearing this profound True Dharma of the Prajñāpāramitā, was able, for one day, two days, three, four, or five days, to give rise to pure faith and to inquire about its meaning—this Bodhisattva, when he changes bodies and is born here and hears this True Dharma, his mind at once has faith and understanding, leaves all doubt and regret behind, and therein too he inquires about its meaning. Why is that? Because the Dharma is fundamentally so.

Furthermore, Subhūti. If there is a Bodhisattva who, in a former life, although he got to hear this profound True Dharma of the Prajñāpāramitā, was unable to resolve and inquire about its meaning, and also was unable to practice as it was taught—therefore, now, toward this profound True Dharma of the Prajñāpāramitā, at times he delights to hear it and at times he does not delight to hear it; his mind wavers and cannot be resolved, just like a garment of light down stirred by the wind.

Subhūti, you should know that a Bodhisattva newly abiding in this Dharma of the Great Vehicle, whose mind is not pure and who cannot give rise to resolution, faith, and understanding, who does not grasp the Prajñāpāramitā and does not practice in accordance with the Prajñāpāramitā—therefore he will fall into one of those two stages, that of the Śrāvaka or that of the Pratyekabuddha.

Furthermore, Subhūti. It is like a person who follows a ship out to sea, and the ship suddenly is wrecked. If this person does not grasp a float, or a piece of wood, or a plank, you should know that this person will be drowned in the water midway and die.

By reason of this, he does not reach the other shore. Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, has liking, has desire, has understanding, has practice, has joy, has bliss, has equanimity, has vigor, has reverence, has a profound mind, has a pure mind, leaves negligence behind, and is not scattered; yet, though endowed with such merit, if he does not obtain the skillful means of the Prajñāpāramitā to protect and sustain him, this Bodhisattva will be unable to accomplish the fruit of the Knowledge of All Modes; and midway upon his path he too will be turned back and falter.

Subhūti, what is called "midway"? Moreover, what Dharma does he fall back from and lose? "Midway" refers to the stages of the Śrāvaka and the Pratyekabuddha.

What he falls back from and loses is the fruit of the Knowledge of All Modes. Subhūti, again it is like a person who follows a ship out to sea, and midway the ship suddenly is wrecked, and this person at once grasps a float, or a piece of wood, or a plank; you should know that this person escapes that difficulty, is not drowned by the sea-water and does not die, and reaches the other shore wholly safe and at peace. Subhūti, the Bodhisattva-Mahāsattva is likewise.

Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, has liking, has desire, has understanding, has practice, has joy, has bliss, has equanimity, has vigor, has reverence, has a profound mind, has a pure mind, leaves negligence behind, and is not scattered. Being endowed with such merit, he furthermore obtains the skillful means of the Prajñāpāramitā to protect and sustain him. This Bodhisattva, midway, is not turned back and does not falter, does not fall into the stages of the Śrāvaka and the Pratyekabuddha, and so is able to accomplish the fruit of the Knowledge of All Modes.

Furthermore, Subhūti. Again it is like a person who, using a defective jar, goes to a river, a lake, a well, or a spring, wishing to draw water. Before long this jar breaks midway.

By reason of this, he does not get the water. Why is that? Because the jar was not fired through, and so it shatters and returns to the earth.

Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, has liking, has desire, has understanding, has practice, has joy, has bliss, has equanimity, has vigor, has reverence, has a profound mind, has a pure mind, leaves negligence behind, and is not scattered. Yet, though endowed with such merit, if he does not obtain the skillful means of the Prajñāpāramitā to protect and sustain him, this Bodhisattva, midway, will be turned back and falter, will fall into the stages of the Śrāvaka and the Pratyekabuddha, and will be unable to accomplish the fruit of the Knowledge of All Modes.

Subhūti, again there is a person who, using a jar fired through, goes to a river, a lake, a well, or a spring, wishing to draw that water. Wherever this person goes, he is able to draw the water, and having obtained it he carries it back. This jar is firm and is not broken.

Why is that? Because the jar has been fired through. Subhūti, the Bodhisattva-Mahāsattva is likewise.

Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, has liking, has desire, has understanding, has practice, has joy, has bliss, has equanimity, has vigor, has reverence, has a pure mind, has a profound mind, leaves negligence behind, and is not scattered. Being endowed with such merit, he furthermore obtains the skillful means of the Prajñāpāramitā to protect and sustain him; you should know that this Bodhisattva, midway, is not turned back and does not falter, does not fall into the stages of the Śrāvaka and the Pratyekabuddha, and is able to accomplish the fruit of the Knowledge of All Modes.

Furthermore, Subhūti. Again it is like, in the world, certain merchants of little wisdom and little discernment who, beside the great sea, choose a ship, load their wealth and goods, and set out into the midst of the sea. Before long this ship springs a leak and breaks apart.

Why is that? Because formerly, when it was made, it was not made firmly, and the equipment upon the ship was not complete. Because those merchants had no wisdom and could not discern clearly, they chose it to carry their goods.

Midway the ship is wrecked, and the wealth and goods are likewise drowned and lost; at that time the merchants know only grief and distress. Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, and so on up to leaving negligence behind and not being scattered.

Yet, though endowed with such merit, if he does not obtain the skillful means of the Prajñāpāramitā to protect and sustain him, you should know that this Bodhisattva, midway, will be turned back and falter. Subhūti, "being turned back midway" refers to falling into the stages of the Śrāvaka and the Pratyekabuddha; "faltering" means losing that jewel, the Knowledge of All Modes. Both the practice that benefits oneself and the practice that benefits others are not accomplished.

Subhūti, again it is like a merchant who has wisdom and discernment who, beside the great sea, seeks out a good ship, knowing that formerly it was made very firmly and complete and that the equipment upon the ship is all complete, and so chooses it to carry his goods and enters into the great sea. This ship meets with no disaster; wherever he wishes to go, he arrives, and that wealth and those goods are also not lost. Why is that?

Because that merchant has wisdom and discernment, and so midway no anxiety or grief arises in him.

Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, and so on up to leaving negligence behind and not being scattered. Being endowed with such merit, he furthermore obtains the skillful means of the Prajñāpāramitā to protect and sustain him. You should know that this Bodhisattva, midway, does not fall into the stages of the Śrāvaka and the Pratyekabuddha, and so is able to accomplish the fruit of the Knowledge of All Modes.

Furthermore, Subhūti. Again it is like, in the world, an aged person of one hundred and twenty years who, suddenly and all at once, is invaded and afflicted by the various diseases of wind, abscesses, and phlegm. By reason of this, he suffers upon his bed. Subhūti, what do you think? If at that time this person has no one to help him, can he rise up by himself from the bed?

Subhūti said: No, World-Honored One.

The Buddha said: Subhūti, even if this person were able to rise up from the bed, he still could not walk one mile, or two miles, much less one yojana. Why is that? Because he has been invaded and afflicted by old age and disease. Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, and so on up to leaving negligence behind and not being scattered. Yet, though endowed with such merit, if he does not obtain the skillful means of the Prajñāpāramitā to protect and sustain him, you should know that this Bodhisattva, midway, will be turned back and falter, will fall into the stages of the Śrāvaka and the Pratyekabuddha, and will be unable to accomplish the fruit of the Knowledge of All Modes.

Furthermore, Subhūti. That aged person of one hundred and twenty years, although he is sick and suffers upon his bed, if at that time two strong and healthy people come and say to him: "We two, one on each side, will support and assist you, and then you will soon be able to rise up. Wherever you wish to go, we will help you reach it; do not fear that you will be turned back or falter midway"—at that time the aged and sick person, because he hears their words, is able to rise up from the bed, and wherever he wishes to go he is able to go.

Subhūti, the Bodhisattva-Mahāsattva is likewise. Toward Anuttarā Samyaksaṃbodhi he has faith, has forbearance, and so on up to leaving negligence behind and not being scattered. Being endowed with such merit, he furthermore obtains the skillful means of the Prajñāpāramitā to protect and sustain him.

You should know that this Bodhisattva, midway, is not turned back and does not falter, does not fall into the stages of the Śrāvaka and the Pratyekabuddha, and so is able to accomplish the fruit of the Knowledge of All Modes. Why is that? Because the Dharma is fundamentally so.

Subhūti, if a Bodhisattva-Mahāsattva—toward Anuttarā Samyaksaṃbodhi has faith, has forbearance, and so on up to leaving negligence behind and not being scattered; being endowed with such merit, he furthermore obtains the skillful means of the Prajñāpāramitā to protect and sustain him—you should know that this Bodhisattva will certainly not fall into the stages of the Śrāvaka and the Pratyekabuddha, and so is able to accomplish the fruit of the Knowledge of All Modes, and dedicates all this merit toward Anuttarā Samyaksaṃbodhi.

Chapter 15: Saints and Sages (Part 1)

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, how should those Bodhisattvas who are newly learning train in this profound Prajñāpāramitā?

The Buddha said to the Venerable Subhūti: Those Bodhisattvas who are newly learning, if they wish to train in this profound Prajñāpāramitā, should draw near to good and wise friends, and with reverence and respect train in the Prajñāpāramitā. These good and wise friends should, for the sake of those Bodhisattvas who are newly learning, teach and transmit in accordance with principle, and truly proclaim the meaning of the Prajñāpāramitā, speaking thus: "Good son, when you cultivate the Perfection of Giving, and the Perfections of Keeping the Precepts, of Forbearance, of Vigor, of Meditation, and of Wisdom, and gain much merit, you should dedicate it all toward Anuttarā Samyaksaṃbodhi.

Furthermore, good son. When you take the merit of Giving and dedicate it toward Anuttarā Samyaksaṃbodhi, you should not cling to the fruit of Anuttarā Samyaksaṃbodhi. Do not cling to form, calling it Bodhi; do not cling to feeling, perception, formations, or consciousness, calling them Bodhi.

Why is that? Because that Knowledge of All Modes has no clinging. Good son, you cultivate: toward the Precepts always keep them, toward Forbearance always accept, in vigor be not slack, in meditation be tranquil, in wisdom understand clearly.

When you take such merits and dedicate them toward Anuttarā Samyaksaṃbodhi, you should not cling to the fruit of Anuttarā Samyaksaṃbodhi. Do not cling to form, calling it Bodhi; do not cling to feeling, perception, formations, or consciousness, calling them Bodhi. Why is that?

That Knowledge of All Modes has no clinging. Good son, for this reason you should also not cling to the stages of the Śrāvaka and the Pratyekabuddha." Subhūti, those good and wise friends should, for the sake of the Bodhisattvas who are newly learning, teach and transmit in this way, causing them gradually to enter the profound Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, the Bodhisattva-Mahāsattva who seeks Anuttarā Samyaksaṃbodhi does so because he wishes broadly to cause all sentient beings to cut off every suffering and affliction and to abide at peace in Nirvāṇa. But the deeds of the Bodhisattvas are very difficult; that is, the Perfection of Giving has such a character; the Perfections of Keeping the Precepts, of Forbearance, of Vigor, of Meditation, and of Wisdom have such a character. These profound characteristics are fundamentally very difficult. Therefore the Bodhisattva-Mahāsattva who wishes to accomplish Anuttarā Samyaksaṃbodhi, while within saṃsāra, should give rise to a mind of vigor and not give rise to alarm or fear.

The Buddha said to Subhūti: It is so, it is so. The deeds of the Bodhisattva-Mahāsattva are very difficult. Subhūti, the Bodhisattva-Mahāsattvas, because they wish to bring benefit, peace, and security, and out of pity for the worlds, turn toward and seek Anuttarā Samyaksaṃbodhi, thinking thus: "When I accomplish Anuttarā Samyaksaṃbodhi, I will be a great rescue and refuge for the world; I will be a place of return for the world; I will be a place of abiding rest for the world; I will be the ultimate path for the world; I will be a vast continent for the world; I will be a great light for the world; I will be a good guide and leader for the world; I will be the true course for the world." For this reason, the Bodhisattva-Mahāsattva gives rise to great vigor toward Anuttarā Samyaksaṃbodhi.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a great rescue and refuge for the world? It means that the Bodhisattva-Mahāsattva wishes to cause all sentient beings in the world to cut off the suffering of saṃsāra; this is called the Bodhisattva-Mahāsattva being able to be a great rescue and refuge for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a place of return for sentient beings? It means that the Bodhisattva-Mahāsattva wishes to cause all sentient beings in the world to be liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction. All such Dharmas are the Bodhisattva-Mahāsattva being able to be a place of return for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a place of abiding rest for the world? It means that the Bodhisattva-Mahāsattva, when he attains Bodhi, preaches the Dharma because he wishes sentient beings to be without clinging.

Subhūti addressed the Buddha: World-Honored One, what is called "without clinging"?

The Buddha said to Subhūti: If form is unbound, then form is without clinging; if form is without clinging, then form is unbound. Form being unbound, form is unarising and unceasing. Because form is unarising and unceasing, it is therefore not clung to.

Because it is not clung to, it is neither bound nor loosed. Feeling, perception, formations, and consciousness are likewise. If consciousness is unbound, then consciousness is without clinging.

If consciousness is without clinging, then consciousness is unbound. Consciousness being unbound, consciousness is unarising and unceasing. Because consciousness is unarising and unceasing, it is therefore not clung to.

Because it is not clung to, it is neither bound nor loosed. All those Dharmas are likewise. Toward all views there is no clinging.

Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi and, for the sake of sentient beings, preaches the Dharma in this way, this is called the Bodhisattva-Mahāsattva being able to be a place of abiding rest for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be the ultimate path for the world? It means that when the Bodhisattva-Mahāsattva attains Bodhi, he says thus to sentient beings: If form is ultimate, then it is not form; if feeling, perception, formations, and consciousness are ultimate, then they are not consciousness. Because form, feeling, perception, formations, and consciousness are thus, all Dharmas are likewise.

Subhūti addressed the Buddha: World-Honored One, if form, feeling, perception, formations, and consciousness are ultimate, and all Dharmas are likewise, then should not those Bodhisattva-Mahāsattvas not attain and realize Anuttarā Samyaksaṃbodhi? Why is that? Because within all Dharmas there is no discrimination.

The Buddha said to Subhūti: It is so, it is so. All those Dharmas have neither that which is discriminated nor discrimination. Because it is thus, the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi. Therefore all Dharmas are supreme, profound, subtle and wondrous, difficult to enter, abiding at peace, tranquil, without attainment, without realization, without motion, without turning. Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi and, for the sake of sentient beings, preaches the Dharma in this way, this is called the Bodhisattva-Mahāsattva being able to be the ultimate path for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a vast continent for the world? Here, what is called a "continent"? Subhūti, it is like a tract of land in the midst of the waters, a place where the flowing current is cut off, and so it is called a continent. All those Dharmas are likewise. The prior limit of form being cut off, its later limit too is cut off; the prior limit of feeling, perception, formations, and consciousness being cut off, their later limit too is cut off; up to all Dharmas: because the prior limit is cut off, the later limit too is cut off. Because they are thus cut off, all Dharmas are severed. Yet this character of being cut off is not a character of inversion; it is the tranquillity of Nirvāṇa.

Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi and, for the sake of sentient beings, preaches the Dharma in this way, this is called the Bodhisattva-Mahāsattva being able to be a vast continent for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a great light for the world? It means that the Bodhisattva-Mahāsattva, within the stream of birth and death, broadly makes great expedient means for sentient beings, wishing to cause sentient beings to pull out the arrow of ignorance and to come forth from the suffering of birth and death, using the light of the Knowledge of All Modes to shatter all delusion and darkness; this is called the Bodhisattva-Mahāsattva being able to be a great light for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be a good guide and leader for the world? It means that when the Bodhisattva-Mahāsattva attains Bodhi, he tells sentient beings that the self-nature of form is unarising and unceasing; that the self-nature of feeling, perception, formations, and consciousness is unarising and unceasing; that the self-nature of the Dharma of ordinary beings is unarising and unceasing; that the self-nature of the Dharma of the Śrāvakas and Pratyekabuddhas is unarising and unceasing; that the self-nature of the Dharma of the Bodhisattvas is unarising and unceasing; that the self-nature of the Dharma of the Buddhas is unarising and unceasing;

up to telling them that the self-nature of all Dharmas is unarising and unceasing.

Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi and, for the sake of sentient beings, preaches the Dharma in this way, this is called the Bodhisattva-Mahāsattva being able to be a good guide and leader for the world.

Subhūti, how is it that the Bodhisattva-Mahāsattva, when he attains Anuttarā Samyaksaṃbodhi, is able to be the true course for the world? It means that when the Bodhisattva-Mahāsattva attains Bodhi, he says that form tends toward Emptiness; says that feeling, perception, formations, and consciousness tend toward Emptiness; says that all Dharmas tend toward Emptiness; that is, all Dharmas neither come nor go. Like that empty space, which neither comes nor goes, is without doing, without character, without abiding, without a place of abiding, without a Dharma of abiding, unarising and unceasing—all Dharmas too neither come nor go, are without doing, without character, without abiding, without a place of abiding, without a Dharma of abiding, unarising and unceasing.

For this reason there is neither discrimination nor that which is discriminated. Why is that? Form abides in the nature of Emptiness and so neither comes nor goes; feeling, perception, formations, and consciousness abide in the nature of Emptiness and so neither come nor go; up to all Dharmas abide in the nature of Emptiness and so neither come nor go.

Here, how is it that this tending toward Emptiness is the course of all Dharmas, and this course does not change? Tending toward Signlessness is the course of all Dharmas, and this course does not change; tending toward Wishlessness is the course of all Dharmas, and this course does not change; tending toward the Uncreated is the course of all Dharmas, and this course does not change; tending toward the Unarisen is the course of all Dharmas, and this course does not change; tending toward the Destinationless is the course of all Dharmas, and this course does not change; tending toward Dream is the course of all Dharmas, and this course does not change; tending toward Self is the course of all Dharmas, and this course does not change;

tending toward Non-Self is the course of all Dharmas, and this course does not change; tending toward the Boundless is the course of all Dharmas, and this course does not change; tending toward Tranquillity is the course of all Dharmas, and this course does not change; tending toward Nirvāṇa is the course of all Dharmas, and this course does not change; tending toward Non-Origination is the course of all Dharmas, and this course does not change; tending toward Non-Returning is the course of all Dharmas, and this course does not change; tending toward the Immovable is the course of all Dharmas, and this course does not change; tending toward Form is the course of all Dharmas, and this course does not change;

tending toward feeling, perception, formations, and consciousness is the course of all Dharmas, and this course does not change; tending toward Anuttarā Samyaksaṃbodhi is the course of all Dharmas, and this course does not change.

Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi, for the sake of sentient beings he proclaims that the Dharmas tend toward Emptiness in this way.

At that time, Subhūti addressed the Buddha: World-Honored One, this Prajñāpāramitā is supreme and profound. Who is able to have faith and understanding in it as it truly is?

The Buddha said to Subhūti: If there is a Bodhisattva-Mahāsattva who, in the presence of the Tathāgatas, Arhats, the Perfectly and Fully Enlightened Ones of the past, has matured his roots of goodness and has long cultivated the supreme and profound conduct of a Bodhisattva, he is able to have faith and understanding in this profound Prajñāpāramitā.

Subhūti asked: One who is able to have faith and understanding—what is his character?

The Buddha said to Subhūti: To leave behind the nature of greed, hatred, and delusion is the character of faith and understanding. Being endowed with such a character, one is able to have faith and understanding in the profound Prajñāpāramitā.

Subhūti addressed the Buddha: World-Honored One, the Bodhisattva-Mahāsattva who attains the profound Prajñāpāramitā likewise tends in this way. Having gained such a course, then for the sake of sentient beings he proclaims it as it truly is, causing sentient beings also to gain such a course.

The Buddha said to Subhūti: It is so, it is so. Subhūti, the profound Prajñāpāramitā likewise tends in this way. The Bodhisattva-Mahāsattva, having gained such a course, for the sake of sentient beings proclaims it as it truly is, causing sentient beings also to gain such a course. Subhūti, when the Bodhisattva-Mahāsattva attains Anuttarā Samyaksaṃbodhi and, for the sake of sentient beings, preaches the Dharma in this way, this is called the Bodhisattva-Mahāsattva being able to be the true course for the world.