Thus have I heard:

At one time, the Bhagavān was abiding at Rājagṛha, on Mount Vulture’s Peak, together with a great saṅgha of twelve hundred and fifty bhikṣus, all of them arhats, whose effluents had all been exhausted, never again subject to affliction, having attained true mastery, whose minds were well liberated, who were well-liberated by wisdom, like thoroughbred horses, and also like great nāgas, having done what had to be done, and having attained what had to be attained, they laid down their heavy burdens, and having attained their own goal, they severed all their bonds to existence, truly knew liberation, and attained the highest supremacy in mastery over their own minds. Except for Ānanda, who alone was on the stage of a learner. They were headed by the Venerable Subhūti.

At that time, the Buddha addressed the Venerable Subhūti: “With your eloquence, you should explain to the assembly of bodhisattva mahāsattvas, elucidate the profound Prajñā Pāramitā, and instruct and admonish the bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā.”

Then, Śāriputra had the following thought: “Does Subhūti, by his own power, now explain to the assembly of bodhisattva mahāsattvas, and elucidate the profound Prajñā Pāramitā, or [does he do so having] received the power of the Tathāgata’s authoritative might?”

The Venerable Subhūti, having received the Buddha’s authoritative might, knew the thoughts in Śāriputra’s mind, and he directly addressed the Venerable Śāriputra, saying: “The disciples of the Bhagavān who venture to explain, express, and elucidate it, all receive the power of the Tathāgata’s authoritative might. Why is it so?

“O Śāriputra! The Buddha first explained, expressed, and elucidated the essential Dharma for others. Those who rely on the Buddha’s teachings diligently and ardently cultivate the training until they attain the realisation of the true nature of all dharmas. Then, they, in turn, explain, express, and elucidate for others. If [their explanations] cannot contradict the nature of the Dharma, it is all owing to the Tathāgata’s authoritative might, and it is the flowing forth of the same nature of the Dharma that he realised. Therefore, I should, for the assembly of bodhisattva mahāsattvas, explain and elucidate the profound Prajñā Pāramitā, instructing and admonishing them, to enable them to swiftly attain perfection in the Prajñā Pāramitā. This is all due to the Buddha’s power, and not to my own eloquence.”

At that time, Subhūti directly addressed the Buddha, saying: “The Bhagavān caused me to, for the assembly of bodhisattva mahāsattvas, explain and elucidate the profound Prajñā Pāramitā, and instruct and admonish the bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā.

“O Bhagavān! When ‘bodhisattvas’ is said, what dharma is designated by the concept ‘bodhisattva’?  

“O Bhagavān! I do not see any dharma that can be called a bodhisattva mahāsattva, nor do I see any dharma that can be called the Prajñā Pāramitā.

“O Bhagavān! I neither see nor apprehend a bodhisattva or a bodhisattva dharma, nor do I see or apprehend the Prajñā Pāramitā, so how am I caused to explain to the assembly of bodhisattva mahāsattvas, and to elucidate the profound Prajñā Pāramitā?

“O Bhagavān! What is the profound Prajñā Pāramitā with which I shall instruct and admonish an assembly of what bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā?

“O Bhagavān! If bodhisattva mahāsattvas hear such words, and their minds neither sink, nor retrogress, nor are frightened, nor are afraid, then it is thus that they will abide as taught in the profound Prajñā Pāramitā, and cultivate its practice, enabling them to attain perfection in the Prajñā Pāramitā. One should know, then, that this is the instruction and admonition of the bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā, and it is also called the explanation and elucidation of the profound Prajñā Pāramitā.

“O Bhagavān! Moreover, if a bodhisattva mahāsattva cultivates the practice of the Prajñā Pāramitā, they should train thus: that is, they should not grasp at the great mind [of aspiration] for bodhi. Why is that so? Because that mind is of the nature of non-mind, because it is pure in its original nature.”

Then, Śāriputra asked Subhūti: “Does there exist a nature of a mind that is a non-mind?”

Subhūti replied to Śāriputra, saying: “Can the nature of a mind that is a non-mind be apprehended as existent or non-existent?”

Śāriputra said: “No! O Subhūti!”

Subhūti again addressed Śāriputra, saying: “Since the nature of a mind that is a non-mind cannot be apprehended as existent or non-existent, how can you ask whether there exists a nature of a mind that is a non-mind?”

Then, Śāriputra asked Subhūti: “What is meant by a mind that is of the nature of non-mind?”

Subhūti answered: “If there is neither transformation nor discrimination, then that is called a mind that is of the nature of non-mind.”

Then, Śāriputra praised Subhūti, saying: “Sādhu! Sādhu! It is truly just as you have said. The Buddha has declared you as the foremost in dwelling in the samādhi of non-strife,  and it is truly just as the Noble One has said. If bodhisattva mahāsattvas hear such words, and their minds neither sink, nor retrogress, nor are frightened, nor are afraid, one should know that they have already attained non-retrogression in seeking the unsurpassed, perfect bodhi. If bodhisattva mahāsattvas thus contemplate the mind that is of the nature of non-mind, one should know that they are not apart from this profound Prajñā Pāramitā. If a son of good family or daughter of good family wishes to ardently cultivate the training of the stage of a śrāvaka, or the stage of a pratyekabuddha, or the stage of a bodhisattva, they should all, in regard to this profound Prajñā Pāramitā, single-mindedly listen, take up and bear, read and recite it, and endeavour in ardent cultivation in its training, employing skilful means to swiftly attain the perfection of their cultivation. Why is that so? Because in this profound Prajñā Pāramitā Sūtra, all the Dharma teachings in which one should train are extensively explained. If bodhisattva mahāsattvas ardently seek the unsurpassed, perfect bodhi, wish to correctly cultivate the practice of bodhisattva conduct, and wish to fully accomplish skilful means and all of the Buddha-Dharma, they should all, in regard to this profound Prajñā Pāramitā, single-mindedly listen, take up and bear, read and recite it, become skilled in penetrating it well, and cultivate its practice according to its explanations. Why is that so? Because in this profound Prajñā Pāramitā Sūtra, all the Dharma teachings in which a bodhisattva should train are extensively explained. If a bodhisattva mahāsattva can endeavour in ardently cultivating their training in this [sūtra], they will certainly attain the unsurpassed, perfect bodhi, and all of their aspirations will be fulfilled.”

At that time, the Venerable Subhūti again addressed the Buddha, saying: “O Bhagavān! I observe that bodhisattva is only a provisional name; I do not know, I do not apprehend, and I do not see a real thing; I observe that the Prajñā Pāramitā is also only a provisional name; I do not know, I do not apprehend, and I do not see a real thing. To what bodhisattva mahāsattva should I  explain and elucidate this profound Prajñā Pāramitā? To what bodhisattva mahāsattva should I teach and instruct, enabling them to swiftly attain perfection in the Prajñā Pāramitā?

“O Bhagavān! I observe that the bodhisattva and profound Prajñā Pāramitā are only provisional names: I do not know, I do not apprehend, and I do not see a real thing; yet if it is [only] in this discourse that there is a bodhisattva and the profound Prajñā Pāramitā, that would be doubtful and regrettable.

“O Bhagavān! The names of the deeply profound Prajñā Pāramitā and of the bodhisattva are both indefinite and non-abiding. Why is that so? These two names are both without existence. The dharma of non-existence is indeterminate and non-abiding. If a bodhisattva mahāsattva hears this deeply profound Prajñā Pāramitā being taught like this, and their minds neither sink, nor retrogress, nor are frightened, nor are afraid, but have minds of profound confidence, one should know that this bodhisattva mahāsattva peacefully abides in the Prajñā Pāramitā and is never far removed from it. With the skilful means of non-abiding, they peacefully abide on the bodhisattva stage of non-retrogression.

“Moreover, O Bhagavān! a bodhisattva mahāsattva practising the Prajñā Pāramitā should not abide in form, nor should they abide in feeling, perception, formations, and consciousness. Why is that so? If they abide in form, they will engage in form-activity, not in the practice of the Prajñā Pāramitā; if they abide in feeling, perception, formations, and consciousness, they will engage in feeling, perception, formations, and consciousness-activity, not in the practice of the Prajñā Pāramitā. Why is that so? Not engaging in such activities, one can encompass the Prajñā Pāramitā; if they do not encompass the Prajñā Pāramitā, they cannot cultivate the Prajñā Pāramitā; if they cannot cultivate the Prajñā Pāramitā, they cannot perfect the Prajñā Pāramitā; if they cannot perfect the Prajñā Pāramitā, they cannot attain knowledge of all knowledge; if they cannot attain knowledge of all knowledge, they cannot encompass sentient beings; therefore, they should not encompass form, feeling, perception, formations, and consciousness. Why is that so? Form cannot be encompassed in the Prajñā Pāramitā; feeling, perception, formations, and consciousness cannot be encompassed in the Prajñā Pāramitā; because form cannot be encompassed, it is not form; feeling, perception, formations, and consciousness cannot be encompassed, they are not feeling, perception, formations, and consciousness, and because the profound Prajñā Pāramitā cannot be encompassed, it is not the Prajñā Pāramitā.

“Bodhisattva mahāsattvas should practise this profound Prajñā Pāramitā; if they practise this profound Prajñā Pāramitā, that is called the bodhisattva’s definite and vast practice of all dharmas without grasping, without opposition, without measure, definitely not shared with any śrāvaka or pratyekabuddha, and also not grasping knowledge of all knowledge. Why is that so? Knowledge of all knowledge is not attained through practising with characteristics; all practising with characteristics is affliction. If knowledge of all knowledge is attained through practising with characteristics, then the parivrājaka Śreṇika would not have faith and understanding of knowledge of all knowledge; but this parivrājaka Śreṇika, through the power of faith and understanding, took refuge in the Buddha-Dharma, and he is called a ‘practitioner in accordance with faith’ and is able to observe the emptiness of all dharmas with a little wisdom, and enter knowledge of all knowledge. Having entered, he does not grasp the characteristics of form, nor does he grasp the characteristics of feeling, perception, formations, or the characteristics of consciousness; he does not observe this wisdom with joy and delight, nor does he observe this wisdom with internal form, feeling, perception, formations, and consciousness; nor does he observe this wisdom with external form, feeling, perception, formations, and consciousness; nor does he observe this wisdom with internal and external form, feeling, perception, formations, and consciousness; nor does he observe this wisdom apart from form, feeling, perception, formations, and consciousness. The parivrājaka Śreṇika, through such doors, separates from characteristics, deeply believes in the knowledge of all knowledge, and does not grasp any dharma. Thus, the parivrājaka Śreṇika, through such doors separated from characteristics, having attained faith and understanding in knowledge of all knowledge, does not grasp any characteristic of any dharma, nor does he contemplate the characteristics of the absence of characteristics in any dharma. Thus, the parivrājaka Śreṇika, through the power of understanding, does not grasp any dharma, does not abandon, does not attain, and does not realise. Thus, that parivrājaka does not grasp at his own understanding, even up to nirvāṇa, because he takes the true Dharma-nature as his standard.

“O Bhagavān! This profound Prajñā Pāramitā of bodhisattva mahāsattvas should be known as not grasping at form, feeling, perception, formations, or consciousness. Although there is nothing to grasp at in all dharmas, if the ten powers of a tathāgata, the four fearlessnesses, the four kinds of unhindered understanding, and the eighteen uncommon dharmas of a buddha, and so forth, are not yet fully perfected, one should not attain parinirvāṇa in the middle of the path. It should be known that this profound Prajñā Pāramitā of the bodhisattva mahāsattvas, although without grasping or attachment, is able to accomplish all excellent activities.

“Moreover, O Bhagavān! When a bodhisattva mahāsattva practises the Prajñā Pāramitā, they should contemplate thus: What is the Prajñā Pāramitā? Why is it called the Prajñā Pāramitā? What does this Prajñā Pāramitā accomplish?

“O Bhagavān! When a bodhisattva mahāsattva practises the Prajñā Pāramitā, they should contemplate thus: If a dharma is non-existent, and cannot be apprehended, how can one question the non-existence of the Prajñā Pāramitā?

“O Bhagavān! When a bodhisattva mahāsattva contemplates these matters, and their minds neither sink, nor retrogress, nor are frightened, nor are afraid, one should know that they are not apart from this profound Prajñā Pāramitā.”

Then, Śāriputra asked Subhūti: “If form is separate from the self-existence of form, feeling, perception, formations, and consciousness, and separate from the self-existence of feeling, perception, formations, and consciousness, and the Prajñā Pāramitā is separate from the self-existence of the Prajñā Pāramitā, and knowledge of all-knowledge is separate from the self-existence of the knowledge of all-knowledge, how can one know that bodhisattva mahāsattvas are not separate from the Prajñā Pāramitā?”

Subhūti answered: “Thus it is! Thus it is! O Śāriputra! All form is separate from the self-existence of form, feeling, perception, formations, and consciousness, and separate from the self-existence of feeling, perception, formations, and consciousness, and the Prajñā Pāramitā is separate from the self-existence of the Prajñā Pāramitā, and knowledge of all-knowledge is separate from the self-existence of the knowledge of all-knowledge; the self-characteristic of the Prajñā Pāramitā is also separate from its self-characteristic, and the self-existence of the Prajñā Pāramitā is also separate from its self-existence. Characteristics are also separate from self-existence, and self-existence is also separate from characteristics. Characteristics are also separate from characteristics, and self-existence is also separate from self-existence. The characterisable is also separate from the characterised, and the characterised is also separate from the characterisable. The characterisable is also separate from the characterisable, and the characterised is also separate from the characterised. If bodhisattva mahāsattvas can truly understand the meaning of this, they will never be far from the profound Prajñā Pāramitā.”

Then, Śāriputra asked Subhūti: “If a bodhisattva mahāsattva trains in this way, will they be able to quickly accomplish the knowledge of all knowledge?”

Subhūti answered: “Thus it is! Thus it is! O Śāriputra! If a bodhisattva mahāsattva trains in this way, they will be able to quickly accomplish the knowledge of all knowledge. Why is it so?

“O Śāriputra! Because this bodhisattva mahāsattva knows that all dharmas are without birth or cessation.

“O Śāriputra! If a bodhisattva mahāsattva can practise the profound Prajñā Pāramitā in this way, he will be close to the knowledge of all-knowledge.

“Moreover, O Śāriputra! If bodhisattva mahāsattvas practise in form, they practise in characteristics. If they practise the characteristics of form, they practise in characteristics. If they practise in the characteristics of the signlessness of form, they practise in characteristics. If they practise the arising of form, they practise in characteristics. If they practise the cessation of form, they practise in characteristics. If they practise the destruction of form, they practise in characteristics. If they practise the emptiness of form, they practise in characteristics. If they think, ‘I can practise,’ they practise in characteristics. If they think, ‘I am a bodhisattva,’ and practise in something to be done, they practise in characteristics. If they think, ‘I am a bodhisattva,’ and practise in something to be attained, they practise in characteristics. If they practise in feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the characteristics of feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the characteristic of non-characteristics of feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the arising of feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the cessation of feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the destruction of feeling, perception, formations, and consciousness, they practise in characteristics. If they practise in the emptiness of feeling, perception, formations, and consciousness, they practise in characteristics. If they think, ‘I can practise,’ they practise in characteristics. If they think, ‘I am a bodhisattva,’ and practise in something to be done, they practise in characteristics. If they think, ‘I am a bodhisattva,’ and practise in something to be attained, they practise in characteristics. If they think: ‘If one can practise like this, one is practising the Prajñā Pāramitā.’ They are also practising in characteristics. You should know that this bodhisattva lacks skilful means; although they engage in practice, it is not in the practice of the Prajñā Pāramitā.”

Then, Śāriputra asked Subhūti: “How should bodhisattva mahāsattvas practise so that they are said to practise the Prajñā Pāramitā?”

Subhūti answered: “If bodhisattva mahāsattvas do not practise in form, do not practise in the characteristics of form, do not practise in the characteristics of the non-characteristics of form, do not practise in the arising of form, do not practise in the cessation of form, do not practise in the destruction of form, do not practise in the emptiness of form: this is practising the Prajñā Pāramitā. If bodhisattva mahāsattvas do not practise in feeling, perception, formations, and consciousness; do not practise in the characteristics of feeling, perception, formations, and consciousness; do not practise in the characteristics of non-characteristics of feeling, perception, formations, and consciousness; do not practise in the arising of feeling, perception, formations, and consciousness; do not practise in the cessation of feeling, perception, formations, and consciousness; do not practise in the destruction of feeling, perception, formations, and consciousness; do not practise in the emptiness of feeling, perception, formations, and consciousness—this is practising the Prajñā Pāramitā. If bodhisattva mahāsattvas do not grasp at practice, do not grasp at non-practice, do not grasp at both practice and non-practice, do not grasp at neither practice nor non-practice, this is practising the Prajñā Pāramitā. Why is it so?

“O Śāriputra! Because all dharmas are ungraspable, cannot be approached, cannot be appropriated, because they are free from characteristics, this is called the bodhisattva mahāsattvas’ Samādhi of the Non-Grasping at all Dharmas, which is vast, unobstructed, immeasurable; definitely not shared with any śrāvaka or pratyekabuddha. If bodhisattva mahāsattvas abide in this samādhi, they will quickly attain unexcelled perfect bodhi.”

The Venerable Subhūti, empowered by the Buddha, further addressed the Venerable Śāriputra, saying: “If a bodhisattva mahāsattva abides in this samādhi, it should be known that he has already, by past tathāgata, arhat, samyak-saṃbuddhas, been given a prophecy before. This bodhisattva mahāsattva, although abiding in this samādhi, does not see this samādhi and is not attached to the name of this samādhi, and also does not think: ‘I have already entered this samādhi, have perfected it, or should enter it.’ And he also does not think: ‘Only I can enter this samādhi, not others.’ Such conceptualisation and discrimination do not arise at all due to the power of this samādhi.”

Then, Śāriputra asked Subhūti: “If a bodhisattva mahāsattva abides in this samādhi, and has already been directly prophesied by the past buddha bhagavāns, is that bodhisattva mahāsattva able to reveal such a samādhi?”

Subhūti answered: “No! O Śāriputra! Why is it so? This son of good family has no understanding or perception of this samādhi.”

Śāriputra said: “Venerable One, do you [really] say that those sons of good family have no understanding of this samādhi?”

Subhūti replied: “I definitely say that those sons of good family have no understanding or perception of such a samādhi. Why is that so? Because such samādhis do not exist. Those sons of good family have no understanding or perception of such samādhis, and those samādhis have no understanding or perception of all dharmas. Why is that so? Because all dharmas do not exist.”

Then, the Bhagavān praised Subhūti, saying: “Sādhu! Sādhu! It is just as you have said. Therefore, I have declared you as the foremost in dwelling in the samādhi of non-strife, and you, receiving the power of the Tathāgata’s authoritative might, are able to speak in this way.

“Thus it is, O Subhūti! If bodhisattva mahāsattvas wish to train in the Prajñā Pāramitā, they should train in this way. Why is that so? If a bodhisattva mahāsattva can train in this way, it is called the true training in the profound Prajñā Pāramitā.”

Then, Śāriputra addressed the Buddha, saying: “If a bodhisattva mahāsattva can train in this way, is it called the true training in the profound Prajñā Pāramitā?”

The Buddha addressed Śāriputra: “If a bodhisattva mahāsattva can train in this way, it is called the true training in the profound Prajñā Pāramitā, because they use non-apprehension as their skilful means.”

Then, Śāriputra again addressed the Buddha, saying: “If a bodhisattva mahāsattva can train in this way, do they use non-apprehension as their skilful means?”

The Buddha addressed Śāriputra: “When a bodhisattva mahāsattva trains in this way, in regard to all dharmas, they use non-apprehension as their skilful means.”

Then, Śāriputra again addressed the Buddha, saying: “When a bodhisattva mahāsattva trains in this way, in what dharma do they train?”

The Buddha addressed Śāriputra: “When a bodhisattva mahāsattva trains in this way, they do not train in any dharma. Why is it so? O Śāriputra! As ordinary, deluded beings grasp—this is not how all dharmas exist.”

Then, Śāriputra again addressed the Buddha, saying: “If that is so, how do all dharmas exist?”

The Buddha addressed Śāriputra: “They exist just as non-existence. If one is unable to realise this dharma of non-existence, it is called ignorance. Foolish ordinary people, in the nature of the non-existence of all dharmas, through the overwhelming power of ignorance and craving, discriminate and cling to the two extremes of annihilationism and eternalism. Because of this, they do not know and do not see the nature of the non-existence of all dharmas, and they discriminate between dharmas. Due to discrimination, clinging arises. Due to clinging, they discriminate the nature of the non-existence of all dharmas. Because of this, they do not see or know a dharma. By not seeing and not knowing dharmas, they discriminate between past, future, and present. Due to discrimination, they crave name-and-form. Due to craving name-and-form, they discriminate and cling to the dharma of non-existence. Because they discriminate and cling to the dharma of non-existence, they do not know or see the path of reality. They cannot escape saṃsāra in the Triple World, they do not believe in the true Dharma, and they do not awaken to the reality limit. Therefore, they fall into the ranks of the foolish. For this reason, the assembly of bodhisattva mahāsattvas has no clinging whatsoever to the nature and characteristics of dharmas.”

Then, Śāriputra again addressed the Buddha, saying: “When a bodhisattva mahāsattva trains in this way, do they not also train in the knowledge of all knowledge?”

The Buddha addressed Śāriputra: “When a bodhisattva mahāsattva trains in this way, they also do not seek to train in the knowledge of all knowledge. However, when bodhisattva mahāsattvas train in this way, although there is nothing to train in, it is called truly training in the knowledge of all knowledge. They will be able to draw near to the knowledge of all knowledge, and they will be able to quickly accomplish the knowledge of all knowledge.”

At that time, Subhūti directly addressed the Buddha, saying: “If someone were to come and ask this question: ‘If an illusory person were to cultivate and train in the knowledge of all knowledge, could they draw near to the knowledge of all knowledge and quickly accomplish the knowledge of all knowledge, or not?’ If I receive this question, how should I answer?”

The Buddha addressed Subhūti: “I, in turn, ask you. Answer as you please. What do you think? Is an illusion different from form, or not? Is an illusion different from feeling, perception, formations, and consciousness, or not?”

Subhūti answered: “An illusion is not different from form, form is not different from an illusion. An illusion is form, form is an illusion. An illusion is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are not different from an illusion. An illusion is feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are an illusion.”

The Buddha addressed Subhūti: “What do you think? Within the five aggregates subject to clinging, do thoughts, and so on, arise, for which the conventional designation of ‘bodhisattva mahāsattva’ is established through speech, or not?”

Subhūti replied, saying: “Thus it is! O Bhagavān!”

The Buddha addressed Subhūti: “All bodhisattva mahāsattvas who seek to approach unsurpassed, perfect bodhi, and who cultivate and train in the Prajñā Pāramitā, all train as an illusory person trains. Why is it so? This is because an illusory person is precisely the five aggregates subject to clinging. Why is that so? I say that the five aggregates and the six sense faculties of the eye and so on are all like an illusion and are not real at all.”

The Venerable Subhūti again addressed the Buddha, saying: “If a bodhisattva mahāsattva who is newly training on the Mahāyāna hears such an explanation, will their mind not become alarmed, frightened, and retreat?”

The Buddha addressed Subhūti: “If a bodhisattva mahāsattva who is newly training on the Mahāyāna is befriended by evil companions, and hears such an explanation, their mind will become alarmed and frightened, and they will retreat. If they are close to good friends, even though they hear this explanation, they will not be alarmed or frightened, nor will they retreat.”

The Venerable Subhūti again addressed the Buddha, saying: “What is meant by a bodhisattva’s evil friends?”

The Buddha addressed Subhūti: “The evil friends of a bodhisattva mahāsattva are those who instruct and admonish the assembly of bodhisattva mahāsattvas, causing them to abandon generosity and so on, up to the Prajñā Pāramitā, causing them to abandon the pursuit of the knowledge of all knowledge, causing them to learn worldly texts that grasp at characteristics, causing them to learn the sūtras and dharmas of the śrāvakas and pratyekabuddhas. Furthermore, they do not speak of the deeds of Māra or the faults of Māra, causing what is cultivated and trained in to be unable to be accomplished. Such are called the evil friends of a bodhisattva.”

The Venerable Subhūti again addressed the Buddha, saying: “What is meant by a bodhisattva’s good friends?”

The Buddha addressed Subhūti: “The good friends of a bodhisattva mahāsattva are those who instruct and admonish the assembly of bodhisattva mahāsattvas, causing them to learn generosity and so on, up to the Prajñā Pāramitā, causing them to learn to pursue the knowledge of all knowledge, causing them to abandon worldly texts that grasp at characteristics, causing them to abandon the sūtras and dharmas of the śrāvakas and pratyekabuddhas. They speak of the various deeds of Māra or the faults of Māra, causing them to realise them and expediently discard them, causing what is cultivated and trained in to be quickly accomplished. Such are called the good friends of a bodhisattva who is armed with the great vows and approaches the path of the Mahāyāna.”

The Venerable Subhūti again addressed the Buddha, saying: “Regarding what is called a ‘bodhisattva mahāsattva,’ what is meant by the term ‘bodhisattva?’”

The Buddha addressed Subhūti: “To train in all dharmas without clinging and without obstruction, to awaken to all dharmas without clinging and without obstruction, and to seek to realise unsurpassed, perfect, and complete bodhi for the benefit of sentient beings, this is the meaning of ‘bodhisattva.’”

The Venerable Subhūti again addressed the Buddha, saying: “For what reason is a bodhisattva called a ‘mahāsattva?’”

The Buddha addressed Subhūti: “Because a bodhisattva is the foremost amongst a great multitude of sentient beings, they are also called a ‘mahāsattva.’”

Then, Śāriputra addressed the Buddha, saying: “With my eloquence, I would be delighted to explain the meaning of why a bodhisattva is called a ‘mahāsattva.’ I only pray that you permit me to speak!”

The Buddha addressed Śāriputra: “Now is the right time; speak as you see fit.”

Śāriputra said: “Because a bodhisattva, with expedient and skilful means, proclaims the essential Dharma for all sentient beings, causing them to sever the view of a self, the view of a sentient being, the view of a soul, the view of a pudgala, the view of existence, the view of non-existence, the view of annihilationism, the view of eternalism, the satkāya view, and various other views that involve clinging: based on this meaning, they are called a ‘mahāsattva.’”

At that time, Subhūti directly addressed the Buddha, saying: “With my eloquence, I would be delighted to explain the meaning of why a bodhisattva is called a ‘mahāsattva.’ I only pray that you permit me to speak!”

The Buddha addressed Subhūti: “Now is the right time; speak as you see fit.”

Subhūti said: “Because a bodhisattva, for the sake of realising the knowledge of all knowledge, gives rise to the aspiration for bodhi, up to the mind without effluents, the unequalled mind, and the mind that is not shared with śrāvakas or pratyekabuddhas, and yet does not cling even to such a mind: based on this meaning, they are called a ‘mahāsattva.’ Why is that so? Because the knowledge of all knowledge is truly without effluents and does not fall within the Triple World, the mind that seeks the knowledge of all knowledge is also truly undefiled and does not fall within the Triple World. One should not cling to such a mind. Therefore, a bodhisattva is called a ‘mahāsattva.’”

Then, Śāriputra asked Subhūti: “For what reason does one not cling even to such a mind?”

Subhūti answered: “Because all such minds are without the nature of a mind, one should not cling to them.”

Then, Śāriputra asked Subhūti: “Does this mind exist with a non-mind-nature, or not?”

Subhūti replied to Śāriputra, saying: “This non-mind-nature, whether it exists or does not exist: is it apprehensible, or not?”

Śāriputra said: “No! O Subhūti!”

Subhūti replied: “Since this non-mind-nature, whether it exists or does not exist, is inapprehensible, how can you ask: ‘Does this mind exist as a non-mind-nature, or not?’”

Then, Śāriputra praised Subhūti, saying: “Sādhu! Sādhu! Thus it is! Thus it is! The Buddha has declared you as the foremost in dwelling in the samādhi of non-strife,  and it is truly just as the Noble One has said.”

Then, Pūrṇa Maitrāyaṇīputra then addressed the Buddha, saying: “With my eloquence, I would be delighted to explain the meaning of why a bodhisattva is called a ‘mahāsattva.’ I only pray that you permit me to speak!”

The Buddha addressed Pūrṇa Maitrāyaṇīputra: “Now is the right time; speak as you see fit.”

Pūrṇa Maitrāyaṇīputra said: “Because a bodhisattva, for the universal benefit of all sentient beings, dons the armour of great merit and virtue, because they set out upon the Mahāyāna, and because they ride on the Mahāyāna, they are called a ‘mahāsattva.’”

At that time, Subhūti directly addressed the Buddha, saying: “As the Bhagavān has said that bodhisattva mahāsattvas don the armour of great merit and virtue, at what point can it be said that a bodhisattva mahāsattva has donned the armour of great merit and virtue?”

The Buddha addressed Subhūti: “A bodhisattva mahāsattva thinks thus: ‘I should lead limitless, countless, and boundless sentient beings to enter the realm of parinirvāṇa without remainder.’ Although they lead such limitless, countless, and boundless sentient beings to enter the realm of parinirvāṇa without remainder, there is no dharma and no sentient being that attains nirvāṇa. Why is that so? This is because the dharma-nature of all dharmas is thus. For example, if a magician or their apprentice were to conjure up a great crowd at a crossroads, who then harmed one another, what do you think? Within this, is there any real matter of harming one another, of death or injury, or not?”

Subhūti replied, saying: “No! O Bhagavān!”

The Buddha addressed Subhūti: “A bodhisattva mahāsattva is also like this. Although they lead such limitless, countless, and boundless sentient beings to enter the realm of parinirvāṇa without remainder, there is no dharma and no sentient being that attains nirvāṇa. If a bodhisattva mahāsattva hears of this matter, and is not alarmed, is not frightened, and does not retreat, you should know that this bodhisattva mahāsattva has donned the armour of great merit and virtue.”

At that time, Subhūti directly addressed the Buddha, saying: “As I understand the meaning of what the Buddha has said, that for a bodhisattva mahāsattva not to don the armour of merit: this should be known as donning the great armour of merit.”

The Buddha addressed Subhūti: “Thus it is! Thus it is! that for a bodhisattva mahāsattva not to don the armour of merit: this should be known as donning the great armour of merit. Why is that so? The knowledge of all knowledge is uncreated and unconditioned. All sentient beings are also uncreated and unconditioned. It is for the sake of benefiting those sentient beings that a bodhisattva mahāsattva dons the armour of merit.”

The Venerable Subhūti again addressed the Buddha, saying: “For what reason, as the knowledge of all knowledge is uncreated and unconditioned, and as all sentient beings are also uncreated and unconditioned, do bodhisattva mahāsattvas don the armour of merit and virtue for the sake of benefiting those sentient beings?”

The Buddha addressed Subhūti: “Because an agent is unattainable. Why is that so? Form is neither created nor uncreated; neither does it act nor does it not act. Feeling, perception, formations, and consciousness are neither created nor uncreated; neither do they act nor do they not act. Why is it so? This is because form up to and including consciousness is inapprehensible.”

The Venerable Subhūti then addressed the Buddha, saying: “As I understand the meaning of what the Buddha has said, form up to and including consciousness is neither defiled nor pure. Why is that so? Form is without bondage and without liberation; feeling, perception, formations, and consciousness are also without bondage and without liberation. The thusness of form is without bondage and without liberation; feeling, perception, formations, and the thusness of consciousness are also without bondage and without liberation.”

Then, Pūrṇa Maitrāyaṇīputra asked Subhūti, saying: “Venerable One, do you say that form is without bondage and without liberation, that feeling, perception, formations, and consciousness are also without bondage and without liberation, that the thusness of form is without bondage and without liberation, and that the thusness of feeling, perception, formations, and consciousness is also without bondage and without liberation?”

Subhūti answered: “Thus it is! Thus it is!”

Pūrṇa Maitrāyaṇīputra said: “What kind of form do you say is without bondage and without liberation? What kind of feeling, perception, formations, and consciousness are also without bondage and without liberation? What kind of thusness of form is without bondage and without liberation? What kind of feeling, perception, formations, and consciousness is also without bondage and without liberation?”

Subhūti answered: “I say that form, like that of an illusory person, is without bondage and without liberation; that feeling, perception, formations, and consciousness, like those of an illusory person, are also without bondage and without liberation; that the thusness of form, like that of an illusory person, is without bondage and without liberation; that the thusness of feeling, perception, formations, and consciousness, like those of an illusory person, is also without bondage and without liberation. Why is that so? Form up to and including consciousness, and their thusness, because they are non-existent, are without bondage and without liberation; because they are remote, are without bondage and without liberation; because they are tranquil, are without bondage and without liberation; because they are signless, are without bondage and without liberation; because they are unconditioned, are without bondage and without liberation; because they are without arising or ceasing, are without bondage and without liberation; because they are without defilement or purity, are without bondage and without liberation. This is called a bodhisattva mahāsattva setting out upon the Mahāyāna and donning the armour of merit.”

Then, when Pūrṇa Maitrāyaṇīputra heard this explanation, he joyfully and faithfully accepted it and remained silent.

At that time, Subhūti directly addressed the Buddha, saying: “Bodhisattva mahāsattvas set out upon the Mahāyāna, don the armour of merit, and ride on the Mahāyāna. What is the Mahāyāna? At what point can it be said that one has set out upon the Mahāyāna? From where does this Mahāyāna emerge, and where does it abide? Wherein does this Mahāyāna abide? And who is it that rides on this Mahāyāna and sets out?”

The Buddha addressed Subhūti, saying: “The Mahāyāna is a designation for the immeasurable and countless, because it is accomplished through boundless merit.

“Regarding your next question, ‘At what point can it be said that one has set out upon the Mahāyāna?’ Subhūti, you should know! When a bodhisattva mahāsattva diligently practises generosity and so on, up to the Prajñā Pāramitā, and proceeds from one bodhisattva-bhūmi to another bodhisattva-bhūmi, at this point it can be said that one has set out upon the Mahāyāna.

“Regarding your next question, ‘From where does this Mahāyāna emerge, and where does it abide?’ Subhūti, you should know! This Mahāyāna emerges from within the Triple World and abides in the knowledge of all knowledge. However, because it uses non-duality as an expedient means, there is neither emergence nor abiding.

“Regarding your next question, ‘Wherein does this Mahāyāna abide?’ Subhūti, you should know! This Mahāyāna abides nowhere at all, because all dharmas abide nowhere. However, this Mahāyāna abides in non-abiding.

“Regarding your final question, ‘And who is it that rides on this Mahāyāna and sets out?’ Subhūti, you should know! There is no one at all who rides on this Mahāyāna and sets out. Why is that so? That which is ridden, the vehicle; that which can ride, the rider; the reason for this; the purpose of this; the place; and the time: all are non-existent and utterly inapprehensible. Because all dharmas are non-existent and inapprehensible, therein, what dharma rides what dharma, sets forth, and abides in what place, that one could speak of a ‘rider?’”

The Venerable Subhūti again addressed the Buddha, saying: “Speaking of the Mahāyāna, the Mahāyāna universally surpasses all the world with its devas, humans, asuras, and so on; it is the most honoured and most excellent. This Mahāyāna is equal to space. Just as space can universally contain limitless, countless, and boundless sentient beings, so too is the Mahāyāna; it can universally contain limitless, countless, and boundless sentient beings. Furthermore, just as for space, its going, coming, and abiding cannot be seen, so too is the Mahāyāna; its going, coming, and abiding cannot be seen. Furthermore, just as for space, its beginning, end, and middle are all inapprehensible, so too is the Mahāyāna; its beginning, end, and middle are all inapprehensible. This Mahāyāna, most honoured and most excellent, is equal to space. It contains much, without movement, without abiding, is equal in the three times, and transcends the three times. Therefore, it is called the Mahāyāna.”

The Buddha addressed Subhūti: “Sādhu! Sādhu! Thus it is! Thus it is! It is just as you have said. The bodhisattva’s Mahāyāna is endowed with such boundless merit.”

Then, Pūrṇa Maitrāyaṇīputra then addressed the Buddha, saying: “The Bhagavān previously instructed the greatly virtuous Subhūti to proclaim and elucidate the profound Prajñā Pāramitā, so why is he now speaking of the Mahāyāna?”

At that time, Subhūti then addressed the Buddha, saying: “The various meanings of the Mahāyāna that I have just explained—do they not transgress the explanation of Prajñā Pāramitā?”

The Buddha addressed Subhūti: “The various meanings of the Mahāyāna that you have just explained all accord with Prajñā Pāramitā and do not transgress it in any way. Why is that so? All wholesome dharmas are included within the profound Prajñā Pāramitā.”

The Venerable Subhūti again addressed the Buddha, saying: “The past of a bodhisattva mahāsattva is inapprehensible. The future is inapprehensible. The present is inapprehensible. Why is that so? Because form is boundless, you should know that a bodhisattva mahāsattva is also boundless. Because feeling, perception, formations, and consciousness are boundless, you should know that a bodhisattva mahāsattva is also boundless.

“Moreover, O Bhagavān! Within form, a bodhisattva mahāsattva is non-existent and inapprehensible. Within feeling, perception, formations, and consciousness, a bodhisattva mahāsattva is non-existent and inapprehensible. Apart from form, a bodhisattva mahāsattva is non-existent and inapprehensible. Apart from feeling, perception, formations, and consciousness, a bodhisattva mahāsattva is non-existent and inapprehensible.

“Thus it is, O Bhagavān! In all these dharmas, in every way, in every place, at every time, I seek a bodhisattva mahāsattva, but see nothing at all, and they are ultimately inapprehensible. I seek the profound Prajñā Pāramitā, but also see nothing at all, and it is ultimately inapprehensible. I seek the knowledge of all knowledge, but also see nothing at all, and it is ultimately inapprehensible. How then can you instruct me to teach and admonish bodhisattva mahāsattvas, enabling them to swiftly attain perfection in the Prajñā Pāramitā, which is to say, to swiftly realise the knowledge of all knowledge?

“Moreover, O Bhagavān! Bodhisattva mahāsattvas have only a provisional name and are entirely without self-existence. Just as ‘I’ and so on are ultimately unarisen, having only a provisional name and being entirely without self-existence, so also all dharmas are ultimately unarisen, having only a provisional name and being entirely without self-existence. Herein, what is the form that is ultimately unarisen? If it is ultimately unarisen, then it is not called ‘form.’ What are the feeling, perception, formations, and consciousness that are ultimately unarisen? If they are ultimately unarisen, then they are not called ‘feeling, perception, formations, and consciousness.’

“O Bhagavān! Form for a bodhisattva mahāsattva is inapprehensible. Feeling, perception, formations, and consciousness for a bodhisattva mahāsattva are inapprehensible. This ‘inapprehensible’ is also inapprehensible. In all such dharmas as these, in every way, in every place, at every time, I seek a bodhisattva and so on, but they are all inapprehensible. What dharma should I teach? What dharma should be cultivated? In what place, at what time, is what dharma realised?

“Moreover, O Bhagavān! The Buddha, the Bhagavān, has only a provisional name. All bodhisattvas have only a provisional name. The profound Prajñā Pāramitā has only a provisional name. Just as ‘I’ and so on are ultimately unarisen, having only a provisional name and being entirely without self-existence, so also all dharmas have only a provisional name and are entirely without self-existence. What is the form that is neither graspable nor producible? What are the feeling, perception, formations, and consciousness that are neither graspable nor producible? Since the self-existence of dharmas is neither graspable nor producible, if a dharma is without existence, it is also unproducible. This unproducible dharma is also unproducible. How can I, with the ultimately unarisen Prajñā Pāramitā, instruct and admonish the ultimately unarisen bodhisattva mahāsattvas, enabling them to attain the ultimate?

“O Bhagavān! Apart from the unproducible dharma, no dharma is apprehensible, and there is no bodhisattva mahāsattva who can practise unsurpassed, perfect bodhi.

“O Bhagavān! If a bodhisattva mahāsattva hears such an explanation, and their minds neither sink, nor retrogress, nor are frightened, nor are afraid, you should know that this bodhisattva mahāsattva is able to cultivate the Prajñā Pāramitā. Why is that so? When a bodhisattva mahāsattva practises the profound Prajñā Pāramitā and observes all dharmas, at that time, the bodhisattva mahāsattva attains nothing at all with regard to all form, has no receiving, is without grasping, without abiding, without clinging, and does not conventionally designate it as ‘form;’ with regard to all feeling, perception, formations, and consciousness, they attain nothing at all, have no receiving, are without grasping, without abiding, without clinging, and nor do they conventionally designate them as ‘feeling, perception, formations, and consciousness.’ When this bodhisattva mahāsattva practises the profound Prajñā Pāramitā, they do not see form, nor do they see feeling, perception, formations, and consciousness. Why is that so? Because the nature of form is empty, without arising and without ceasing. The nature of feeling, perception, formations, and consciousness is empty, without arising and without ceasing.

“O Bhagavān! Form that is without arising and without ceasing is not form. Feeling, perception, formations, and consciousness that are without arising and without ceasing are not feeling, perception, formations, and consciousness. Why is that so? Form up to and including consciousness is non-dual and non-differentiated with that which is without arising and without ceasing.  Why is it so? Because the dharma that is without arising and without ceasing is neither one, nor dual, neither many nor different. Therefore, form up to and including consciousness being without arising and without ceasing, is not form up to and including consciousness.

“O Bhagavān! Form being non-dual is not form. Feeling, perception, formations, and consciousness being non-dual are not feeling, perception, formations, and consciousness.

“O Bhagavān! Form is included in the category of non-dual dharmas. Feeling, perception, formations, and consciousness are included in the category of non-dual dharmas. If one speaks of form, one speaks of the non-dual dharma. If one speaks of feeling, perception, formations, and consciousness, one speaks of the non-dual dharma.”

Then, Śāriputra said to Subhūti: “As I understand the meaning of what you have said, ‘I,’ ‘sentient being,’ and so on are ultimately unarisen; form up to and including consciousness is ultimately unarisen; and all buddhas and bodhisattvas are ultimately unarisen. If this is so, for what reason does a bodhisattva mahāsattva, for the sake of liberating limitless, countless beings, cultivate many hundreds of thousands of difficult and ascetic practices, and endure a limitless amount of great, hard-to-bear suffering?”

Subhūti replied: “O Śāriputra! It is not that I, within an unarisen dharma, admit that there is a bodhisattva mahāsattva who, for the sake of liberating limitless, countless beings, cultivates many hundreds of thousands of difficult and ascetic practices, and endures a limitless amount of great, hard-to-bear suffering. However, although a bodhisattva mahāsattva cultivates a limitless variety of difficult and ascetic practices for the sake of sentient beings, therein they have no thought of ascetic practice. Why is that so? If one were to regard ascetic practices as ‘ascetic practices,’ one would ultimately be unable to bring great benefit to limitless, countless, and boundless sentient beings. However, the assembly of bodhisattva mahāsattvas, using the inapprehensible as an expedient means, regards all ascetic practices as pleasant practices and regards all difficult practices as easy practices. They regard all sentient beings as their own parents, brothers, wives, children, and their own selves. For the sake of liberating them, they give rise to the aspiration for unsurpassed, perfect, and complete awakening, and are thus able to bring great benefit to those limitless, countless, and boundless sentient beings.

“Moreover, O Śāriputra! After a bodhisattva mahāsattva gives rise to the thought of all sentient beings as their parents, brothers, spouses, and own selves, they think thus: ‘I shall liberate all sentient beings, causing them to be free from all the many sufferings of saṃsāra. I shall undertake many hundreds of thousands of difficult and ascetic practices, and would rather give up my own body than abandon them. However, with regard to the suffering of sentient beings and my own ascetic practices, I do not give rise to the thought of “the suffering of sentient beings” or “ascetic practices.”’

“He further thinks: ‘I shall liberate all sentient beings, causing them to be free from the boundless great heaps of suffering. Even if, for their sake, my body were to be cut into a hundred thousand pieces, I would never retreat or bend. However, therein, I do not give rise to the thought of “difficult practice” or “ascetic practice.”

“Moreover, O Śāriputra! A bodhisattva mahāsattva should think thus: ‘Just as my own self-existence, with regard to all dharmas, in every way, in every place and time, they are sought but are inapprehensible; so too are all internal and external dharmas. They are all entirely non-existent and inapprehensible.’

“If one abides in this thought, one will not see any difficult or ascetic practices. By this means, one is able to, for the sake of limitless, countless, and boundless sentient beings, cultivate many hundreds of thousands of difficult and ascetic practices, and bring them great benefit.”

Fascicle 359