滿文大藏經第21函 · 四語逐句對照
Manchu · Chinese (Xuanzang) · Tibetan (Degé) · English (84000)

Thus did I hear at one time. The Blessed One was dwelling at Vulture Peak near Rājagṛha together with a great monastic gathering of one thousand two hundred and fifty monks. They were all worthy ones—that is, they had eliminated the worldly influences, they had no emotional defilements, they had become self-controlled, they had utterly liberated their mindsets, they had utterly liberated their discernment, they were noble, they were exemplary, they had completed the work to be done, they had accomplished the tasks, they had laid down their burdens, they had attained the benefits for themselves, they had completely exhausted the ties to worldly existence, they had the mindset utterly liberated through accurate understanding, and they had succeeded in reaching the supreme perfection of mastery over all their mental faculties—with the exception of one single person, the venerable Ānanda.

At that time, the Blessed One addressed the elder, the venerable Subhūti: "Subhūti, starting from the transcendent state of wisdom, please illuminate for the bodhisattva great beings the way that bodhisattva great beings should go completely beyond cyclic existence in the transcendent state of wisdom."

Then, indeed, the venerable Śāriputra wondered to himself, "Will the elder, the venerable Subhūti, expound the transcendent state of wisdom to bodhisattva great beings on his own—by virtue of his previously developed reserve of strength in wisdom and illumination, that is to say, by virtue of his being blessed with the power of wisdom and illumination—or through the Buddha's miraculous power?"

Then, through the miraculous power of the Buddha, the venerable Subhūti knew in his mind that the venerable Śāriputra was having mental ruminations of these kinds and said to the venerable Śariputra, “O Venerable Śāriputra , everything that the Blessed One ’s disciples say, teach, expound, express, clarify, or elucidate should be known as the Tathāgata ’s personal doing.

Why is that? It is because those disciples who train in the Dharma taught by the Tathāgata actualize the true nature of things and keep it in mind. Once they have actualized the true nature of things and kept it in mind, absolutely nothing that they say, teach, expound, express, clarify, or elucidate is in conflict with the true nature of things. O Śāriputra , it is a natural outcome of the Tathāgata ’s Dharma teaching itself that those noble scions, when expounding the true nature of things, do not contradict the true nature of things.”

Then, due to the miraculous power of the Buddha, Subhūti said to the Blessed One , “The Blessed One said, ‘ Subhūti , starting from the transcendent state of wisdom, please illuminate for the bodhisattva great beings the way that bodhisattva great beings should go completely beyond cyclic existence in the transcendent state of wisdom.’

O Blessed One , when you say ‘bodhisattva’ here, to what thing does the term bodhisattva refer?

O Blessed One , I do not identify any thing called a ‘bodhisattva.’ Nor do I identify any thing called a ‘transcendent state of wisdom.’

Since I myself do not find, mentally perceive, or identify a bodhisattva or any thing called a ‘bodhisattva,’ and I also do not find, mentally perceive, or identify a ‘transcendent state of wisdom,’ what bodhisattva shall I instruct and guide, in what transcendent state of wisdom?

Then, due to the miraculous power of the Buddha, Subhūti said to the Blessed One , “The Blessed One said, ‘ Subhūti , starting from the transcendent state of wisdom, please illuminate for the bodhisattva great beings the way that bodhisattva great beings should go completely beyond cyclic existence in the transcendent state of wisdom.’ O Blessed One , when you say ‘bodhisattva’ here, to what thing does the term bodhisattva refer? O Blessed One , I do not identify any thing called a ‘bodhisattva.’ 88 Nor do I identify any thing called a ‘transcendent state of wisdom.’ 89 Since I myself do not find, mentally perceive, or identify a bodhisattva or any thing called a ‘bodhisattva,’ and I also do not find, mentally perceive, or identify a ‘transcendent state of wisdom,’ what bodhisattva shall I instruct and guide, in what transcendent state of wisdom? 90 Nonetheless, O Blessed One , when this is being described, taught, and expounded in this way, if the mindset of a bodhisattva great being does not become deflated, depressed, dejected, or sunk in despondency , and his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror , then this very bodhisattva great being should be guided in the transcendent state of wisdom. 91 Precisely this state should be understood as that bodhisattva great being ’s transcendent state of wisdom. Precisely this state is the instruction in the transcendent state of wisdom. When a bodhisattva great being is abiding in such a mindset , that alone is his or her instruction and guidance. 92

Nonetheless, O Blessed One, when this is being described, taught, and expounded in this way, if the mindset of a bodhisattva great being does not become deflated, depressed, dejected, or sunk in despondency, and his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror, then this very bodhisattva great being should be guided in the transcendent state of wisdom. Precisely this state should be understood as that bodhisattva great being's transcendent state of wisdom. Precisely this state is the instruction in the transcendent state of wisdom. When a bodhisattva great being is abiding in such a mindset, that alone is his or her instruction and guidance.

Furthermore, O Blessed One, by going about life in the transcendent state of wisdom and cultivating it, a bodhisattva great being should train in such a way that, while being trained, he or she would not develop conceits even about that mindset of awakening.

Why is that? It is because that mindset is free of a mindset, which is to say, it is the luminously clear essential nature of a mindset.

Then the venerable Śāriputra asked the venerable Subhūti, "But, Venerable Subhūti, if that mindset is free of a mindset, does that mindset exist?"

In response, the venerable Subhūti asked the venerable Śāriputra, "Well, Venerable Śāriputra, in the state free of a mindset, is an existence or a nonexistence found or mentally perceived?"

"Definitely not, Venerable Subhūti," replied the venerable Śāriputra.

The venerable Subhūti continued, "O Venerable Śāriputra, if, in that state free of a mindset, an existence or a nonexistence is neither found nor mentally perceived, then is your questioning of my statement reasonable as you expressed it, saying, 'If that mindset is free of a mindset, does that mindset exist?'"

Then the venerable Śāriputra asked the venerable Subhūti, "But, Venerable Subhūti, if that mindset is free of a mindset, does that mindset exist?"

The venerable Subhūti then said this: "O Venerable Śāriputra, the state free of a mindset is free of changing and free of conceptualization."

The venerable Śāriputra then said to the venerable Subhūti, "Excellent, Venerable Subhūti, excellent.

You are explaining just the way that the Blessed One indicated you would, that is to say, as the foremost among those who abide free of conflict!

So, from this, we should understand a bodhisattva great being to be beyond regressing from unsurpassed, perfect awakening.

Also, we should know a bodhisattva great being never to be lacking the transcendent state of wisdom.

Furthermore, anyone who wishes to train for the level of a disciple must listen to this very transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. He or she must train and engage in meditation in this very transcendent state of wisdom. Furthermore, anyone who wishes to train for the level of a solitary realizer must listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. He or she must train and engage in meditation in this very transcendent state of wisdom. Furthermore, anyone who wishes to train for the level of a bodhisattva must listen to this very transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on.

Why is that? It is because all the bodhisattva qualities are expounded in detail in this very transcendent state of wisdom in which a bodhisattva must train and engage in meditation.

Finally, anyone who wishes to train even in unsurpassed, perfect awakening must listen to this transcendent state of wisdom, take it in, keep it in mind, chant it, master it, and pass it on. Why is that? It is because all the buddha qualities are expounded in detail here in this very transcendent state of wisdom in which a bodhisattva must train and engage in meditation.

Why is that? It is because all the buddha qualities are expounded in detail here in this very transcendent state of wisdom in which a bodhisattva must train and engage in meditation.

105 The Venerable Subhūti then said to the Blessed One , “O Blessed One , I myself do not find, do not mentally perceive, and do not identify this very designation bodhisattva . Nor do I find, mentally perceive, or identify the transcendent state of wisdom . Given that I myself am not finding , not mentally perceiving , and not identifying the very designation bodhisattva , and given that I am also not finding , not mentally perceiving , and not identifying a transcendent state of wisdom , what bodhisattva am I supposed to instruct and guide in what transcendent state of wisdom? O Blessed One , it would certainly be unconscionable of me if I myself‍—while not finding , not mentally perceiving , and not identifying any actual thing‍—were to make one appear and disappear by means of the mere designation bodhisattva . 106 Furthermore, O Blessed One , that designation is neither something dwelling, nor something not dwelling, nor something free of dwelling , nor something not free of dwelling . 107 Why is that? It is because that designation is not being found to exist . Thus, the designation is neither something dwelling, nor something not dwelling, nor something free of dwelling , nor something not free of dwelling . 108

The Venerable Subhūti then said to the Blessed One, "O Blessed One,

I myself do not find, do not mentally perceive, and do not identify this very designation bodhisattva. Nor do I find, mentally perceive, or identify the transcendent state of wisdom. Given that I myself am not finding, not mentally perceiving, and not identifying the very designation bodhisattva, and given that I am also not finding, not mentally perceiving, and not identifying a transcendent state of wisdom, what bodhisattva am I supposed to instruct and guide in what transcendent state of wisdom?

Given that I myself am not finding , not mentally perceiving , and not identifying the very designation bodhisattva , and given that I am also not finding , not mentally perceiving , and not identifying a transcendent state of wisdom , what bodhisattva am I supposed to instruct and guide in what transcendent state of wisdom?

O Blessed One , it would certainly be unconscionable of me if I myself‍—while not finding , not mentally perceiving , and not identifying any actual thing‍—were to make one appear and disappear by means of the mere designation bodhisattva .

Furthermore, O Blessed One , that designation is neither something dwelling, nor something not dwelling, nor something free of dwelling , nor something not free of dwelling .

Why is that? It is because that designation is not being found to exist . Thus, the designation is neither something dwelling, nor something not dwelling, nor something free of dwelling , nor something not free of dwelling .

O Blessed One , when this profound transcendent state of wisdom is being described, taught, and expounded in this way, if a bodhisattva great being ’s mindset does not become deflated, depressed, dejected, or sunk in despondency , and his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror ,

then that bodhisattva great being has firm conviction with an altruistic disposition. Also, one should recognize him or her to be never lacking the transcendent state of wisdom, to dwell on the level of a bodhisattva beyond regressing , and to dwell with ease by means of freedom from dwelling.

Furthermore, O Blessed One , a bodhisattva great being who goes about life in the transcendent state of wisdom and cultivates the transcendent state of wisdom would not dwell on physical forms, feelings, conceptions, conditioning factors, or consciousness.

Furthermore, O Blessed One , a bodhisattva great being who goes about life in the transcendent state of wisdom and cultivates the transcendent state of wisdom would not dwell on physical forms, feelings, conceptions, conditioning factors, or consciousness. Why is that? It is because, if he or she were to dwell on physical forms, he or she would go about life in the cumulative construction of physical forms. He or she would not go about life in the transcendent state of wisdom. Likewise, if he or she were to dwell on feelings, conceptions, conditioning factors, and consciousness, he or she would go about life in the cumulative construction of feelings, conceptions, conditioning factors, and consciousness, and would not go about life in the transcendent state of wisdom.

Why is that? It is because, while going about life cumulatively constructing these, he or she would not apprehend the transcendent state of wisdom, would not engage in meditation , and would not accomplish the transcendent state of wisdom. By not accomplishing the transcendent state of wisdom, he or she would not go beyond cyclic existence in the state of complete knowing by means of apprehending the inapprehensible.

Why is that? It is because, in the transcendent state of wisdom, physical forms are not apprehended. Likewise, in the transcendent state of wisdom, feelings, conceptions, conditioning factors, and consciousness are not apprehended. Furthermore, the nonapprehending of physical forms is not the same as physical forms. Likewise, the nonapprehending of feelings, conceptions, conditioning factors, and consciousness is not the same as feelings, conceptions, conditioning factors, and consciousness. And this transcendent state of wisdom is not something apprehended in addition to those.

Also, the bodhisattva great being's meditative concentration —called the meditative concentration free of anything apprehended —is vast, highly esteemed, focused on what is beyond measure, and unshared by the disciples and solitary realizers. Furthermore, this state of complete knowing is not apprehended, since it cannot be grasped through conventional signs.

If it were something to be grasped through conventional signs, then the wandering ascetic Śreṇika would never have gained faith in this teaching of the Buddha.

Indeed, as someone who proceeded based on faith, the wandering ascetic Śreṇika had firm conviction in the knowing of someone who has complete knowing and he entered into it through a knowing limited in scope.

After entering it, he did not apprehend physical forms. Likewise, he did not apprehend feelings, conceptions, conditioning factors, or consciousness. In that state, he did not even identify that knowing as delight or ease. Nor did he identify that knowing as inside physical forms. Nor did he identify that knowing as outside physical forms. Nor did he identify that knowing as both inside and outside physical forms. Nor did he identify that knowing as other than physical forms. Likewise, he did not identify that knowing as inside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as outside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as both inside and outside feelings, conceptions, conditioning factors, or consciousness. Nor did he identify that knowing as something other than feelings, conceptions, conditioning factors, or consciousness.

“The wandering ascetic Śreṇika had firm conviction in this way of proceeding . Everywhere along this way, he was someone who proceeded based on faith in the knowing of someone who has complete knowing . Hence, it is said, ‘He took the true nature of Dharma to be authoritative in this way and had firm conviction in it.’

For this reason, he neither apprehended nor mentally perceived any thing that he could grasp or let go of.

For this reason, he neither apprehended nor mentally perceived any thing that he could grasp or let go of.

He did not develop conceits even about nirvāṇa .

“O Blessed One , this too should be known as the transcendent state of wisdom of a bodhisattva great being , insofar as he or she does not apprehend physical forms, feelings, conceptions, conditioning factors, or consciousness. Nor does a bodhisattva great being pass into nirvāṇa in the interval without having realized the ten powers of a tathāgata , the four grounds for self-confidence of a tathāgata , and the eighteen distinctive qualities of a buddha . Therefore, O Blessed One , this should also be known as the transcendent state of wisdom of a bodhisattva great being .

O Blessed One, this too should be known as the transcendent state of wisdom of a bodhisattva great being, insofar as he or she does not apprehend physical forms, feelings, conceptions, conditioning factors, or consciousness.

Furthermore, a bodhisattva great being who goes about life in the transcendent state of wisdom and cultivates it should reflect and meditate upon it in the following way: 'What is that transcendent state of wisdom?

To whom does the transcendent state of wisdom belong?

Is that thing that is neither found nor mentally perceived the transcendent state of wisdom?'

If, reflecting and meditating upon it in this way, a bodhisattva great being's mindset does not become deflated, depressed, dejected, or sunk in despondency, and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror, then such a bodhisattva great being should be known as a bodhisattva who never lacks the transcendent state of wisdom.

Then the venerable Śāriputra asked the venerable Subhūti, "Subhūti, given that physical forms themselves lack the inherent nature of physical forms; given that feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness; given that the transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom; and given that the state of complete knowing itself lacks the inherent nature of a state of complete knowing, why should a bodhisattva great being be known as never lacking the transcendent state of wisdom?"

The venerable Subhūti replied to the venerable Śāriputra, "You are right, Venerable Śāriputra, you are right.

Śāriputra, given that physical forms themselves lack the inherent nature of physical forms; given that feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness; given that the transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom; and given that the state of complete knowing itself lacks the inherent nature of a state of complete knowing, why should a bodhisattva great being be known as never lacking the transcendent state of wisdom? The venerable Subhūti replied to the venerable Śāriputra, "You are right, Venerable Śāriputra, you are right. Physical forms themselves lack the inherent nature of physical forms. Likewise, feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness. The transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom. The state of complete knowing itself lacks the inherent nature of a state of complete knowing. Even the transcendent state of wisdom lacks the defining characteristic of a transcendent state of wisdom. Even a defining characteristic lacks the inherent nature of a defining characteristic. Even what is to be characterized [by a defining characteristic] lacks the inherent nature of being characterized. Even an inherent nature lacks the defining characteristic of an inherent nature."

The venerable Subhūti replied to the venerable Śāriputra , “You are right, Venerable Śāriputra , you are right. Physical forms themselves lack the inherent nature of physical forms. Likewise, feelings, conceptions, conditioning factors, and consciousness themselves lack the inherent nature of feelings, conceptions, conditioning factors, and consciousness. The transcendent state of wisdom itself lacks the inherent nature of a transcendent state of wisdom. The state of complete knowing itself lacks the inherent nature of a state of complete knowing. Even the transcendent state of wisdom lacks the defining characteristic of a transcendent state of wisdom. Even a defining characteristic lacks the inherent nature of a defining characteristic. Even what is to be characterized [by a defining characteristic] lacks the inherent nature of being characterized. Even an inherent nature lacks the defining characteristic of an inherent nature .”

The venerable Śāriputra then asked the venerable Subhūti, "Subhūti, will a bodhisattva great being who trains in this go beyond cyclic existence to the state of complete knowing?"

The venerable Subhūti replied to the venerable Śāriputra, "Yes, that bodhisattva great being will go. Venerable Śāriputra, yes, that bodhisattva great being will go.

A bodhisattva great being who trains in this will go beyond cyclic existence to the state of complete knowing.

Why is that? Because, Venerable Śāriputra , all things are never even born and are not gone beyond .

Hence, Venerable Śāriputra , a bodhisattva great being , in going about life in such a manner, approaches the state of complete knowing.

Moreover, the venerable Subhūti said the following about a bodhisattva great being : "If a bodhisattva great being goes about life in physical forms, then he or she is going about life in a conventional sign . If he or she goes about life in the conventional sign of physical forms, then he or she is going about life in a conventional sign . If he or she goes about life in the notion 'physical forms are a conventional sign ,' then he or she is going about life in a conventional sign . If he or she goes about life in the arising of physical forms, then he or she is going about life in a conventional sign . If he or she goes about life in the cessation of physical forms, then he or she is going about life in a conventional sign . If he or she goes about life in the dissolution of physical forms, then he or she is going about life in a conventional sign . If he or she goes about life in the notion 'physical forms are empty,' then he or she is going about life in a conventional sign . If he or she goes about life in the notion 'I am going about my life,' then he or she is going about life in a conventional sign . If he or she goes about life in the notion 'I am a bodhisattva,' then he or she is going about life in a conventional sign . This is because he or she is going about life in nothing but his or her mental perception of 'I am a bodhisattva.'

“Likewise, if he or she goes about life in feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign . If he or she goes about life in the conventional sign of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign . If he or she goes about life in the arising of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign . If he or she goes about life in the cessation of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign . If he or she goes about life in the dissolution of feelings, conceptions, conditioning factors, and consciousness, then he or she is going about life in a conventional sign . If he or she goes about life in the notion ‘feelings, conceptions, conditioning factors, and consciousness are empty,’ then he or she is going about life in a conventional sign . If he or she goes about life in the notion ‘I am going about my life,’ then he or she is going about life in a conventional sign . If he or she goes about life in the notion ‘I am a bodhisattva,’ then he or she is going about life in a conventional sign . This is because he or she is going about life in nothing but his or her mental perception of ‘I am a bodhisattva.’

Furthermore, if it occurs to him or her, ‘Those who go about life in this way are going about life in the transcendent state of wisdom and are cultivating it,’ then he or she is going about life in nothing but a conventional sign .

Such a bodhisattva should be known as someone who is not skilled in means.”

Then the venerable Śāriputra asked the venerable Subhūti , “If a bodhisattva great being were to go about life in the transcendent state of wisdom, then how, Venerable Subhūti , would he or she do so?”

At this, the venerable Subhūti said to the venerable Śāriputra , “O Venerable Śāriputra , a bodhisattva great being does not go about life in physical forms, does not go about life in the conventional sign of physical forms, does not go about life in the notion ‘physical forms are a sign ,’ does not go about life in the arising of physical forms, does not go about life in the cessation of physical forms, does not go about life in the dissolution of physical forms, does not go about life in the notion ‘physical forms are empty,’ does not go about life in the notion ‘I am going about my life,’ and does not go about life in the notion ‘I am a bodhisattva.’

Likewise, he or she does not go about life in feelings, conceptions, or conditioning factors. He or she does not go about life in consciousness, does not go about life in the conventional sign of consciousness, does not go about life in the notion 'consciousness is a conventional sign,' does not go about life in the arising of consciousness, does not go about life in the cessation of consciousness, does not go about life in the dissolution of consciousness, does not go about life in the notion 'consciousness is empty,'

does not go about life in the notion 'I am going about my life,' and does not go about life in the notion 'I am a bodhisattva.' If he or she does not think, 'Those who go about life in this way are going about life in the transcendent state of wisdom and are cultivating the transcendent state of wisdom,' then a bodhisattva great being who is going about life in this way is going about life in the transcendent state of wisdom. For he or she never goes close to the thoughts, 'I am going about my life,' 'I am not going about my life,' 'I am going about my life and not going about my life,' or 'I am neither going about my life nor not going about my life.'

Nor does he or she arrive at the thoughts, 'I will be going about my life,' 'I will not be going about my life,' 'I will both be going about my life and not be going about my life,' or 'I will neither be going about my life nor not be going about my life.' Why does he or she not come to think that? It is because no things are either arrived at or taken hold of. This meditative concentration of a bodhisattva great being—called the meditative concentration free of anything apprehended—is vast, highly esteemed, focused on what is beyond measure, and unshared by the disciples and solitary realizers.

By abiding in this very meditative concentration, a bodhisattva great being quickly realizes unsurpassable, completely perfect awakening.

Through the miraculous power of the Buddha, the elder, the venerable Subhūti , continued: “O Blessed One , a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration . 135 Yet, he or she does not identify that meditative concentration and does not develop conceits about it, thinking, ‘I am concentrated ,’ ‘I will attain the meditative concentration ,’ ‘I am attaining the meditative concentration ,’ or ‘I have attained the meditative concentration .’ Never are such thoughts as these experienced by that bodhisattva great being in any form or any manner.” 136

By abiding in this very meditative concentration , a bodhisattva great being quickly realizes unsurpassable, completely perfect awakening.”

Through the miraculous power of the Buddha, the elder, the venerable Subhūti , continued: “O Blessed One , a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration . 135 Yet, he or she does not identify that meditative concentration and does not develop conceits about it, thinking, ‘I am concentrated ,’ ‘I will attain the meditative concentration ,’ ‘I am attaining the meditative concentration ,’ or ‘I have attained the meditative concentration .’ Never are such thoughts as these experienced by that bodhisattva great being in any form or any manner.” 136

Through the miraculous power of the Buddha, the elder, the venerable Subhūti , continued: “O Blessed One , a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration . 135 Yet, he or she does not identify that meditative concentration and does not develop conceits about it, thinking, ‘I am concentrated ,’ ‘I will attain the meditative concentration ,’ ‘I am attaining the meditative concentration ,’ or ‘I have attained the meditative concentration .’ Never are such thoughts as these experienced by that bodhisattva great being in any form or any manner.” 136

O Blessed One , a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration .

“Definitely not, Venerable Śāriputra ,” replied Subhūti . “Why is that? It is because even such a noble son or daughter does not perceive that meditative concentration , nor does he or she conceive of it.”

“Definitely not, Venerable Śāriputra ,” replied Subhūti . “Why is that? It is because even such a noble son or daughter does not perceive that meditative concentration , nor does he or she conceive of it.”

The venerable Śāriputra asked, “ Venerable Subhūti , are you saying that neither do they perceive it nor do they conceive of it?”

The venerable Subhūti replied, “O Venerable Śāriputra , I am saying that neither do they perceive it nor do they conceive of it. Why not? Because, insofar as that meditative concentration is not found to exist, they neither perceive it nor do they conceive of it.” 137

The venerable Subhūti replied, “O Venerable Śāriputra , I am saying that neither do they perceive it nor do they conceive of it. Why not? Because, insofar as that meditative concentration is not found to exist, they neither perceive it nor do they conceive of it.” 137

Yet, he or she does not identify that meditative concentration and does not develop conceits about it, thinking, ‘I am concentrated ,’ ‘I will attain the meditative concentration ,’ ‘I am attaining the meditative concentration ,’ or ‘I have attained the meditative concentration .’ Never are such thoughts as these experienced by that bodhisattva great being in any form or any manner.”

Why does he or she not come to think that? It is because no things are either arrived at or taken hold of.

Through the miraculous power of the Buddha, the elder, the venerable Subhūti, continued: "O Blessed One,

a bodhisattva great being whom the previous worthy, perfectly and completely awakened tathāgatas have foreordained for unsurpassable, perfect awakening abides in precisely this meditative concentration.

Then the Blessed One commended the venerable Subhūti : “Excellent, Venerable Subhūti , excellent. It is exactly so, Subhūti , exactly so. Just as it is illuminating to you through the Tathāgata ’s miraculous power and just as you are expounding it through the Tathāgata ’s blessings , just so a bodhisattva great being should train in this meditative concentration . Why is that? It is because a bodhisattva great being who trains in this way trains in the transcendent state of wisdom.”

Then the Blessed One commended the venerable Subhūti : “Excellent, Venerable Subhūti , excellent. It is exactly so, Subhūti , exactly so. Just as it is illuminating to you through the Tathāgata ’s miraculous power and just as you are expounding it through the Tathāgata ’s blessings , just so a bodhisattva great being should train in this meditative concentration . Why is that? It is because a bodhisattva great being who trains in this way trains in the transcendent state of wisdom.”

The venerable Śāriputra then asked the Blessed One , “O Blessed One , is it that a bodhisattva great being who trains in this way trains in the transcendent state of wisdom?” 138

At this, the Blessed One said to the venerable Śāriputra , “ Śāriputra , a bodhisattva great being who trains in this way is training in the transcendent state of wisdom.”

At this, the Blessed One said to the venerable Śāriputra , “ Śāriputra , a bodhisattva great being who trains in this way is training in the transcendent state of wisdom.”

At this, the Blessed One said to the venerable Śāriputra , “ Śāriputra , a bodhisattva great being who trains in this way is training in the transcendent state of wisdom.”

O Blessed One , in what thing does a bodhisattva great being train?

At this, the Blessed One said to the venerable Śāriputra , “O Śāriputra , while training in this way a bodhisattva does not train in any things whatsoever. 139 Why is that? It is because, Śāriputra , those things are not experienced by him or her in the same manner that they are fixated upon by immature , uninformed, ordinary persons.” 140

At this, the Blessed One said to the venerable Śāriputra , “O Śāriputra , while training in this way a bodhisattva does not train in any things whatsoever. 139 Why is that? It is because, Śāriputra , those things are not experienced by him or her in the same manner that they are fixated upon by immature , uninformed, ordinary persons.” 140

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

“How then are those things experienced?” 141 asked the venerable Śāriputra . The Blessed One replied, “O Śāriputra , insofar as those things are not experienced as existing , they are experienced. And, since those things are not known to exist as such by that bodhisattva great being , they are called ignorance . 142 Those things are habitually fixated upon by immature , uninformed, ordinary persons. But all things‍—insofar as they are not actually experienced‍—are just imagined by them. 143 After imagining them, those immature , ordinary beings become entangled in the two extremes , and neither perceive nor see those things. 144 Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes . After habitually fixating on those extremes, they resort to their mental perception as a foundation , and imagine things as past, things as future, and things as present. 145 After imagining those, they become fixated on names and physical forms. 146 These things are also imagined by them. While they are imagining all these things not being experienced, they neither perceive nor do they see the path in accordance with reality . Since they are not perceiving or seeing the path in accordance with reality , they neither go beyond the three realms nor awaken to the pinnacle of reality . 147 For this reason, those beings are considered immature . They do not place their trust in the true Dharma. 148 On the other hand, Śāriputra , bodhisattva great beings do not fixate upon anything at all as the Dharma.” 149

Hence, they imagine all the things not being experienced, and after imagining those, they become habitually fixated on the two extremes.

The venerable Śāriputra then asked the Blessed One, "O Blessed One, is it that a bodhisattva great being who trains in this way trains in the transcendent state of wisdom?"

At this, the Blessed One said to the venerable Śāriputra, "Śāriputra, a bodhisattva great being who trains in this way is training in the transcendent state of wisdom."

Why is that? It is because, Śāriputra, those things are not experienced by him or her in the same manner that they are fixated upon by immature, uninformed, ordinary persons.

These things are also imagined by them.

How then are those things experienced? asked the venerable Śāriputra . The Blessed One replied, O Śāriputra , insofar as those things are not experienced as existing , they are experienced.

The Blessed One asked, “ Subhūti , [regarding a magical, illusion-like bodhisattva great being ,] what do you think? Are his or her physical forms one thing and the magical illusion a different thing? Are his or her feelings one thing and the magical illusion a different thing? Are his or her conceptions one thing and the magical illusion a different thing? Are his or her conditioning factors one thing and the magical illusion a different thing? Subhūti , is his or her consciousness one thing and the magical illusion a different thing?”

The Blessed One asked, “ Subhūti , [regarding a magical, illusion-like bodhisattva great being ,] what do you think? Are his or her physical forms one thing and the magical illusion a different thing? Are his or her feelings one thing and the magical illusion a different thing? Are his or her conceptions one thing and the magical illusion a different thing? Are his or her conditioning factors one thing and the magical illusion a different thing? Subhūti , is his or her consciousness one thing and the magical illusion a different thing?”

“Definitely not, Blessed One ,” replied Subhūti . “For, O Blessed One , it is not that physical forms are one thing, and the magical illusion a different thing. Physical forms themselves, Blessed One , are the magical illusion , and the magical illusion itself is the physical forms. Likewise, O Blessed One , feelings, conceptions, conditioning factors, and consciousness are not one thing, and the magical illusion a different thing. O Blessed One , feelings, conceptions, conditioning factors, and consciousness themselves are magical illusion , and the magical illusion is the feelings, conceptions, conditioning factors, and consciousness.”

The Blessed One asked, “ Subhūti , what do you think? Is this so-called ‘bodhisattva’ here a conception, a name, a designation, and a conventional expression for the constituents underlying the clinging to existence ?”

The Blessed One asked, “ Subhūti , what do you think? Is this so-called ‘bodhisattva’ here a conception, a name, a designation, and a conventional expression for the constituents underlying the clinging to existence ?”

The Blessed One asked, “ Subhūti , what do you think? Is this so-called ‘bodhisattva’ here a conception, a name, a designation, and a conventional expression for the constituents underlying the clinging to existence ?”

In response, Subhūti said to the Blessed One , “O Blessed One , yes. O Sugata, yes it is. O Blessed One , the reason is that a bodhisattva great being who trains in the transcendent state of wisdom is like an illusory person being trained in unsurpassable, perfect awakening. Why is that? It is because, O Blessed One , it should be kept in mind that a bodhisattva great being is him- or herself an illusory person , that is to say, the five constituents underlying the clinging to existence . Why is that? It is because, O Blessed One , that is how the Blessed One has taught: that physical forms are like a magical illusion , and what is so for physical forms is also so for the six sense organs and all five constituents. Likewise, it is because, O Blessed One , that is how the Blessed One has taught: that feelings, conceptions, and conditioning factors are like a magical illusion , and likewise the Blessed One has taught that consciousness is like a magical illusion , and what is so for feelings, conceptions, conditioning factors, and consciousness is also so for the six sense organs and all five constituents. O Blessed One , if those bodhisattva great beings have just begun to set out on the path and have heard this explication, would they not be frightened, terrified, or stricken with terror ?”

In response, Subhūti said to the Blessed One , “O Blessed One , yes. O Sugata, yes it is. O Blessed One , the reason is that a bodhisattva great being who trains in the transcendent state of wisdom is like an illusory person being trained in unsurpassable, perfect awakening. Why is that? It is because, O Blessed One , it should be kept in mind that a bodhisattva great being is him- or herself an illusory person , that is to say, the five constituents underlying the clinging to existence . Why is that? It is because, O Blessed One , that is how the Blessed One has taught: that physical forms are like a magical illusion , and what is so for physical forms is also so for the six sense organs and all five constituents. Likewise, it is because, O Blessed One , that is how the Blessed One has taught: that feelings, conceptions, and conditioning factors are like a magical illusion , and likewise the Blessed One has taught that consciousness is like a magical illusion , and what is so for feelings, conceptions, conditioning factors, and consciousness is also so for the six sense organs and all five constituents. O Blessed One , if those bodhisattva great beings have just begun to set out on the path and have heard this explication, would they not be frightened, terrified, or stricken with terror ?”

In response, Subhūti said to the Blessed One , “O Blessed One , yes. O Sugata, yes it is. O Blessed One , the reason is that a bodhisattva great being who trains in the transcendent state of wisdom is like an illusory person being trained in unsurpassable, perfect awakening. Why is that? It is because, O Blessed One , it should be kept in mind that a bodhisattva great being is him- or herself an illusory person , that is to say, the five constituents underlying the clinging to existence . Why is that? It is because, O Blessed One , that is how the Blessed One has taught: that physical forms are like a magical illusion , and what is so for physical forms is also so for the six sense organs and all five constituents. Likewise, it is because, O Blessed One , that is how the Blessed One has taught: that feelings, conceptions, and conditioning factors are like a magical illusion , and likewise the Blessed One has taught that consciousness is like a magical illusion , and what is so for feelings, conceptions, conditioning factors, and consciousness is also so for the six sense organs and all five constituents. O Blessed One , if those bodhisattva great beings have just begun to set out on the path and have heard this explication, would they not be frightened, terrified, or stricken with terror ?”

Then the venerable Subhūti said to the Blessed One, "O Blessed One, someone might ask me, 'Is it the case that [a bodhisattva great being who is like an] illusory person would train in the state of complete knowing, approach that state, and go beyond cyclic existence in it?' O Blessed One, if one were questioned in this way, how should one explicate the topic?"

The Blessed One said, “ Subhūti , if those bodhisattva great beings who have just begun to set out on the path fall into the hands of unvirtuous friends , they will be frightened, terrified, or stricken with terror . 151 But, Subhūti , if the bodhisattva great beings who have just begun to set out on the path fall into the hands of virtuous friends , they will not be frightened, terrified, or stricken with terror .” 152

At this, Subhūti asked the Blessed One , “Who then, O Blessed One , should be known as virtuous friends for a bodhisattva great being ?”

The Blessed One said, “ Virtuous friends are those who instruct and guide a bodhisattva great being in the transcendent states and expound to him or her the activities of Māra like this: ‘The corruptions of Māra should be recognized as such; these are the corruptions of Māra . These activities of Māra should be recognized as such; these are the activities of Māra . Once you have recognized them, you should abandon them.’ 153 Subhūti , such people should be known as the virtuous friends of a bodhisattva great being , who has donned the great armor, has set out on the great journey , and has embarked on the great vehicle.” 154

At this, Subhūti said to the Blessed One , “What the Blessed One has said is as follows: ‘Such people should be known as the virtuous friends of a bodhisattva great being , who has donned the great armor, has set out on the great journey , and has embarked on the great vehicle.’

At this, Subhūti said to the Blessed One , “What the Blessed One has said is as follows: ‘Such people should be known as the virtuous friends of a bodhisattva great being , who has donned the great armor, has set out on the great journey , and has embarked on the great vehicle.’

155 “And yet, O Blessed One , regarding that which you call ‘a bodhisattva great being ,’ what is the referent of the word bodhisattva ?” 156

At this, the Blessed One said to Subhūti , “ Subhūti , the referent of the word bodhisattva is free of any referent. Why is that? Subhūti , it is because a bodhisattva great being trains to be free of being entangled with any things. Subhūti , when a bodhisattva great being is free of being entangled with the objective of comprehending all things, he or she realizes unsurpassable, perfect awakening. But, Subhūti , since he or she has the objective of awakening, he or she is called a bodhisattva great being .” 157

Subhūti said, “But the Blessed One has called him or her ‘a bodhisattva great being .’ For what reason, O Blessed One , is he or she called a bodhisattva that is a ‘ great being ’?”

But, Subhūti , if the bodhisattva great beings who have just begun to set out on the path fall into the hands of virtuous friends , they will not be frightened, terrified, or stricken with terror .

159 Then the venerable Śāriputra said to the Blessed One , “O Blessed One , I too will venture to illuminate the objective due to which a bodhisattva is called a ‘ great being .’ ”

The Blessed One said, “O Śāriputra , please illuminate what you are thinking right now.” The venerable Śāriputra said, “The objective due to which a bodhisattva is called a ‘ great being ’ is that he or she is going to teach the Dharma to eliminate the numerous erroneous beliefs‍—such as the erroneous beliefs in a self, the erroneous beliefs in a being, the erroneous beliefs in a soul, the erroneous beliefs in a person, the erroneous beliefs in existence, the erroneous beliefs in dissolution, the erroneous beliefs in nihilism , the erroneous beliefs in eternalism , and the erroneous beliefs in individuality‍—and so on.” 160

The Blessed One said, “O Śāriputra , please illuminate what you are thinking right now.” The venerable Śāriputra said, “The objective due to which a bodhisattva is called a ‘ great being ’ is that he or she is going to teach the Dharma to eliminate the numerous erroneous beliefs‍—such as the erroneous beliefs in a self, the erroneous beliefs in a being, the erroneous beliefs in a soul, the erroneous beliefs in a person, the erroneous beliefs in existence, the erroneous beliefs in dissolution, the erroneous beliefs in nihilism , the erroneous beliefs in eternalism , and the erroneous beliefs in individuality‍—and so on.” 160

Then the venerable Subhūti said to the Blessed One , “O Blessed One , I too will venture to be illuminating about why a bodhisattva is called a ‘ great being .’ ”

The Blessed One said, “ Subhūti , please venture to illuminate what you are thinking right now.” Subhūti then said to the Blessed One , “O Blessed One , he or she is called ‘a bodhisattva great being ’ because he or she is neither entangled nor enmeshed in even that mindset ‍—namely, that mindset of awakening , which is the mindset with complete knowing, the mindset free from worldly influences , the unequaled mindset , the mindset equal to the unequaled , and the mindset not shared by the disciples and solitary realizers . 161 Why is that? It is because that mindset with complete knowing is free of worldly influence and free of enmeshment , and also because bodhisattva great beings are neither entangled nor enmeshed in even that mindset that is the mindset with complete knowing free of worldly influence and free of enmeshment . Since he or she has this objective, he or she is considered ‘a bodhisattva great being .’ ”

The Blessed One said, “ Subhūti , please venture to illuminate what you are thinking right now.” Subhūti then said to the Blessed One , “O Blessed One , he or she is called ‘a bodhisattva great being ’ because he or she is neither entangled nor enmeshed in even that mindset ‍—namely, that mindset of awakening , which is the mindset with complete knowing, the mindset free from worldly influences , the unequaled mindset , the mindset equal to the unequaled , and the mindset not shared by the disciples and solitary realizers . 161 Why is that? It is because that mindset with complete knowing is free of worldly influence and free of enmeshment , and also because bodhisattva great beings are neither entangled nor enmeshed in even that mindset that is the mindset with complete knowing free of worldly influence and free of enmeshment . Since he or she has this objective, he or she is considered ‘a bodhisattva great being .’ ”

The Blessed One said, “ Subhūti , please venture to illuminate what you are thinking right now.” Subhūti then said to the Blessed One , “O Blessed One , he or she is called ‘a bodhisattva great being ’ because he or she is neither entangled nor enmeshed in even that mindset ‍—namely, that mindset of awakening , which is the mindset with complete knowing, the mindset free from worldly influences , the unequaled mindset , the mindset equal to the unequaled , and the mindset not shared by the disciples and solitary realizers . 161 Why is that? It is because that mindset with complete knowing is free of worldly influence and free of enmeshment , and also because bodhisattva great beings are neither entangled nor enmeshed in even that mindset that is the mindset with complete knowing free of worldly influence and free of enmeshment . Since he or she has this objective, he or she is considered ‘a bodhisattva great being .’ ”

Then the venerable Śāriputra asked the venerable Subhūti , “Due to what reason, Venerable Subhūti , is he or she neither entangled nor enmeshed in even that mindset ?”

Subhūti said, “Due to his or her being free of a mindset , Venerable Śāriputra , he or she is neither entangled nor enmeshed in even that mindset .”

Then the venerable Śāriputra asked the venerable Subhūti , “But then, Venerable Subhūti , if that mindset is free of a mindset , does that mindset exist?”

At this, the venerable Subhūti asked the venerable Śāriputra , “Well, Venerable Śāriputra , in the state free of a mindset , is an existence or a nonexistence found or mentally perceived?” “Definitely not, Venerable Subhūti ,” replied the venerable Śāriputra .

At this, the venerable Subhūti asked the venerable Śāriputra , “Well, Venerable Śāriputra , in the state free of a mindset , is an existence or a nonexistence found or mentally perceived?” “Definitely not, Venerable Subhūti ,” replied the venerable Śāriputra .

The venerable Subhūti continued, “O Venerable Śāriputra , if, in that state free of a mindset , an existence or a nonexistence is neither found nor mentally perceived, then is your questioning of my statement reasonable as expressed: ‘If that mindset is free of a mindset , does that mindset exist?’ ”

The venerable Śāriputra then said to the venerable Subhūti , “Excellent, excellent, Venerable Subhūti . You are explaining in just the way that the Blessed One indicated that you would, that is to say, as the foremost among those who abide free of conflict !”

The venerable Śāriputra then said to the venerable Subhūti , “Excellent, excellent, Venerable Subhūti . You are explaining in just the way that the Blessed One indicated that you would, that is to say, as the foremost among those who abide free of conflict !”

162 Then Pūrṇa , son of Maitrāyaṇī, said to the Blessed One , “O Blessed One , the one described in this context as a ‘ great being ’ is a sentient being who has donned the great armor, set out on the great journey , and mounted the great vehicle. It is for this reason that he or she is considered a ‘ great being .’ ”

The Blessed One said, “O Śāriputra , please illuminate what you are thinking right now.”

162 Then Pūrṇa , son of Maitrāyaṇī, said to the Blessed One , “O Blessed One , the one described in this context as a ‘ great being ’ is a sentient being who has donned the great armor, set out on the great journey , and mounted the great vehicle. It is for this reason that he or she is considered a ‘ great being .’ ”

Then the venerable Subhūti asked the Blessed One , “O Blessed One , to what extent has a bodhisattva great being ‍—described in this context as having donned the great armor‍—donned the great armor?”

The Blessed One said, “Here, Subhūti , it occurs to a bodhisattva great being , ‘The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable . And yet, there are no sentient beings to be liberated by anyone.’ With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti , it is because, in light of the illusory nature of things , this is the true nature of things . Subhūti , it is just as if a skilled magical illusionist or a magical illusionist ’s apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti , what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?” “Definitely not, Blessed One ,” said Subhūti .

The Blessed One said, “Here, Subhūti , it occurs to a bodhisattva great being , ‘The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable . And yet, there are no sentient beings to be liberated by anyone.’ With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti , it is because, in light of the illusory nature of things , this is the true nature of things . Subhūti , it is just as if a skilled magical illusionist or a magical illusionist ’s apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti , what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?” “Definitely not, Blessed One ,” said Subhūti .

The Blessed One said, “Here, Subhūti , it occurs to a bodhisattva great being , ‘The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable . And yet, there are no sentient beings to be liberated by anyone.’ With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti , it is because, in light of the illusory nature of things , this is the true nature of things . Subhūti , it is just as if a skilled magical illusionist or a magical illusionist ’s apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti , what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?” “Definitely not, Blessed One ,” said Subhūti .

The Blessed One said, “Here, Subhūti , it occurs to a bodhisattva great being , ‘The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable . And yet, there are no sentient beings to be liberated by anyone.’ With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti , it is because, in light of the illusory nature of things , this is the true nature of things . Subhūti , it is just as if a skilled magical illusionist or a magical illusionist ’s apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti , what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?” “Definitely not, Blessed One ,” said Subhūti .

The Blessed One said, “ Subhūti , in this very way, a bodhisattva great being liberates immeasurable and innumerable sentient beings, and yet no one is liberating and no one is liberated. If a bodhisattva great being hears this explication being given in this way and is not frightened , terrified, or stricken with terror , then, Subhūti , that bodhisattva great being should be known as having donned the great armor to that extent.”

The Blessed One said, “ Subhūti , in this very way, a bodhisattva great being liberates immeasurable and innumerable sentient beings, and yet no one is liberating and no one is liberated. If a bodhisattva great being hears this explication being given in this way and is not frightened , terrified, or stricken with terror , then, Subhūti , that bodhisattva great being should be known as having donned the great armor to that extent.”

The Blessed One said, “ Subhūti , in this very way, a bodhisattva great being liberates immeasurable and innumerable sentient beings, and yet no one is liberating and no one is liberated. If a bodhisattva great being hears this explication being given in this way and is not frightened , terrified, or stricken with terror , then, Subhūti , that bodhisattva great being should be known as having donned the great armor to that extent.”

Then the venerable Subhūti said to the Blessed One , “Indeed, O Blessed One , as far as I have understood the point of the Blessed One ’s explication, the bodhisattva great being should be known as not having donned the great armor.”

The Blessed One said, “You are right. Subhūti , you are right. The bodhisattva great being should be known, indeed, as not having donned the great armor. 163 Why not? Because, Subhūti , the state of complete knowing is uncreated , untransformed, and unconditioned . Also, those sentient beings for whose sake he or she has donned the great armor are neither created, nor transformed, nor conditioned.”

The Blessed One said, “You are right. Subhūti , you are right. The bodhisattva great being should be known, indeed, as not having donned the great armor. 163 Why not? Because, Subhūti , the state of complete knowing is uncreated , untransformed, and unconditioned . Also, those sentient beings for whose sake he or she has donned the great armor are neither created, nor transformed, nor conditioned.”

The Blessed One said, “You are right. Subhūti , you are right. The bodhisattva great being should be known, indeed, as not having donned the great armor. 163 Why not? Because, Subhūti , the state of complete knowing is uncreated , untransformed, and unconditioned . Also, those sentient beings for whose sake he or she has donned the great armor are neither created, nor transformed, nor conditioned.”

Then the venerable Subhūti asked the Blessed One , “O Blessed One , to what extent has a bodhisattva great being ‍—described in this context as having donned the great armor‍—donned the great armor?”

At this, the venerable Subhūti said to the Blessed One , “So it is, O Blessed One . So it is, Sugata. Why is that? O Blessed One , it is because physical forms are neither fettered nor liberated. 164 Likewise, O Blessed One , feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Also, the actual nature of physical forms is neither fettered nor liberated. Likewise, O Blessed One , the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.” 165

At this, the venerable Subhūti said to the Blessed One , “So it is, O Blessed One . So it is, Sugata. Why is that? O Blessed One , it is because physical forms are neither fettered nor liberated. 164 Likewise, O Blessed One , feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Also, the actual nature of physical forms is neither fettered nor liberated. Likewise, O Blessed One , the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.” 165

At this, the venerable Subhūti said to the Blessed One , “So it is, O Blessed One . So it is, Sugata. Why is that? O Blessed One , it is because physical forms are neither fettered nor liberated. 164 Likewise, O Blessed One , feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Also, the actual nature of physical forms is neither fettered nor liberated. Likewise, O Blessed One , the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.” 165

Then the venerable Pūrṇa , son of Maitrāyaṇī, said to the venerable Subhūti , “O Venerable Subhūti , you say that physical forms are neither fettered nor liberated. Likewise, Venerable Subhūti , you say that feelings, conceptions, conditioning factors, and consciousness are neither fettered nor liberated. Venerable Subhūti , you say that the actual nature of physical forms also is neither fettered nor liberated. Likewise, Venerable Subhūti , you say that the actual nature of feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated.

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

“Well then, Venerable Subhūti , what physical forms are neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what feelings, what conceptions, what conditioning factors, and what consciousness is neither fettered nor liberated as you say? Also, Venerable Subhūti , what actual nature of physical forms is neither fettered nor liberated as you say? Likewise, Venerable Subhūti , what actual nature of feelings, what actual nature of conceptions, what actual nature of conditioning factors, and what actual nature of consciousness is neither fettered nor liberated as you say?”

At this, the venerable Subhūti said to the venerable Pūrṇa , son of Maitrāyaṇī, “O Venerable Pūrṇa , the physical form of an illusory person is neither fettered nor liberated. Likewise, Venerable Pūrṇa , the feelings, conceptions, conditioning factors, and consciousness of an illusory person are neither fettered nor liberated. Venerable Pūrṇa , the actual nature of an illusory person ’s physical form is neither fettered nor liberated. Likewise, the actual nature of an illusory person ’s feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why is that? Since the actual nature is not really existent , it is neither fettered nor liberated. Since it is void, it is neither fettered nor liberated. Since it has not arisen , it is neither fettered nor liberated. 166 For a bodhisattva great being who has donned the great armor, who has set out on the great journey , and who has mounted the great vehicle, this is the great armor free of any armor.” 167 At this, the venerable Pūrṇa , son of Maitrāyaṇī, became silent.

At this, the venerable Subhūti said to the venerable Pūrṇa , son of Maitrāyaṇī, “O Venerable Pūrṇa , the physical form of an illusory person is neither fettered nor liberated. Likewise, Venerable Pūrṇa , the feelings, conceptions, conditioning factors, and consciousness of an illusory person are neither fettered nor liberated. Venerable Pūrṇa , the actual nature of an illusory person ’s physical form is neither fettered nor liberated. Likewise, the actual nature of an illusory person ’s feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why is that? Since the actual nature is not really existent , it is neither fettered nor liberated. Since it is void, it is neither fettered nor liberated. Since it has not arisen , it is neither fettered nor liberated. 166 For a bodhisattva great being who has donned the great armor, who has set out on the great journey , and who has mounted the great vehicle, this is the great armor free of any armor.” 167 At this, the venerable Pūrṇa , son of Maitrāyaṇī, became silent.

At this, the venerable Subhūti said to the venerable Pūrṇa , son of Maitrāyaṇī, “O Venerable Pūrṇa , the physical form of an illusory person is neither fettered nor liberated. Likewise, Venerable Pūrṇa , the feelings, conceptions, conditioning factors, and consciousness of an illusory person are neither fettered nor liberated. Venerable Pūrṇa , the actual nature of an illusory person ’s physical form is neither fettered nor liberated. Likewise, the actual nature of an illusory person ’s feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why is that? Since the actual nature is not really existent , it is neither fettered nor liberated. Since it is void, it is neither fettered nor liberated. Since it has not arisen , it is neither fettered nor liberated. 166 For a bodhisattva great being who has donned the great armor, who has set out on the great journey , and who has mounted the great vehicle, this is the great armor free of any armor.” 167 At this, the venerable Pūrṇa , son of Maitrāyaṇī, became silent.

Then the venerable Subhūti asked the Blessed One , "O Blessed One , to what extent has a bodhisattva great being —described in this context as having donned the great armor—donned the great armor?"

At this, the venerable Subhūti said to the venerable Pūrṇa , son of Maitrāyaṇī, “O Venerable Pūrṇa , the physical form of an illusory person is neither fettered nor liberated. Likewise, Venerable Pūrṇa , the feelings, conceptions, conditioning factors, and consciousness of an illusory person are neither fettered nor liberated. Venerable Pūrṇa , the actual nature of an illusory person ’s physical form is neither fettered nor liberated. Likewise, the actual nature of an illusory person ’s feelings, conceptions, conditioning factors, and consciousness is neither fettered nor liberated. Why is that? Since the actual nature is not really existent , it is neither fettered nor liberated. Since it is void, it is neither fettered nor liberated. Since it has not arisen , it is neither fettered nor liberated. 166 For a bodhisattva great being who has donned the great armor, who has set out on the great journey , and who has mounted the great vehicle, this is the great armor free of any armor.” 167 At this, the venerable Pūrṇa , son of Maitrāyaṇī, became silent.

168 Then the venerable Subhūti said to the Blessed One , “O Blessed One , the bodhisattva great being who has donned the great armor in this way has set out on the great journey and has mounted the great vehicle. But what is that great vehicle? How should someone who has set out on that great journey be recognized? From where will that great path go beyond cyclic existence ? By what means has that great vehicle set out? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?” 169

168 Then the venerable Subhūti said to the Blessed One , “O Blessed One , the bodhisattva great being who has donned the great armor in this way has set out on the great journey and has mounted the great vehicle. But what is that great vehicle? How should someone who has set out on that great journey be recognized? From where will that great path go beyond cyclic existence ? By what means has that great vehicle set out? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?” 169

The Blessed One said, "Here, Subhūti , it occurs to a bodhisattva great being , 'The sentient beings to be liberated by me are immeasurable. The sentient beings to be liberated by me are innumerable . And yet, there are no sentient beings to be liberated by anyone.' With this understanding, he or she causes all those sentient beings to be liberated and yet no one is liberating and no one is liberated. Why is that? Subhūti , it is because, in light of the illusory nature of things , this is the true nature of things . Subhūti , it is just as if a skilled magical illusionist or a magical illusionist 's apprentice were to conjure up a great gathering of people at the intersection of four highways. Then, having conjured them up, if he or she were to make that very gathering of people disappear, Subhūti , what would you think in that case? Would anyone have killed anyone? Would anyone be dead or destroyed? Would anyone have made them disappear?" "Definitely not, Blessed One ," said Subhūti .

168 Then the venerable Subhūti said to the Blessed One , “O Blessed One , the bodhisattva great being who has donned the great armor in this way has set out on the great journey and has mounted the great vehicle. But what is that great vehicle? How should someone who has set out on that great journey be recognized? From where will that great path go beyond cyclic existence ? By what means has that great vehicle set out? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?” 169

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the Blessed One said to Subhūti , “The great vehicle, Subhūti , is the epithet of something immeasurable. Subhūti , it is immeasurable, because it is beyond measure. Subhūti , what you also asked is, ‘How can someone who has set out on the great journey be recognized? From where will that great path go beyond cyclic existence ? Who has set out on the great journey ? Where will the great vehicle come to dwell? Who will go beyond cyclic existence by means of this great vehicle?’ 170 Someone who has set out on the journey can be recognized by means of the transcendent states. From whatever belongs to the three realms, the great path will go beyond cyclic existence . He or she who is beyond the scope of perception has set out upon the journey. The great vehicle will come to dwell in the state of complete knowing. The bodhisattva great being will go beyond cyclic existence , but he or she will not go beyond cyclic existence from any location, nor will anyone even set out on a journey. He or she will not come to dwell in any state. But, by not dwelling anywhere, he or she will come to dwell in the state of complete knowing. By means of this great vehicle, no one has gone beyond cyclic existence , no one will go beyond cyclic existence , and no one is going beyond cyclic existence . Why is that? It is because those two things‍—that is, someone going beyond cyclic existence and some means by which to go beyond it‍—are neither found nor mentally perceived. Since these two are not to be found as such, what will go beyond cyclic existence by means of what?” 171

At this, the venerable Subhūti said to the Blessed One , “O Blessed One , it is called a great vehicle because by means of it a bodhisattva great being will surpass the world with its gods, humans, and asuras, and hence will go beyond cyclic existence . 172 It is a great vehicle that is equal to space. Just as there is room in space for immeasurable and innumerable beings, just so, O Blessed One , there is room in this vehicle for immeasurable and innumerable beings. 173 It is from this perspective that it is the great vehicle of the bodhisattva great beings . It is not seen coming. It is not seen going. It is not mentally perceived dwelling. Likewise, O Blessed One , the beginning point, the middle point, and the end point of this great path are not mentally perceived. O Blessed One , this path is the same in all three times. Therefore, it is called the great path.”

At this, the venerable Subhūti said to the Blessed One , “O Blessed One , it is called a great vehicle because by means of it a bodhisattva great being will surpass the world with its gods, humans, and asuras, and hence will go beyond cyclic existence . 172 It is a great vehicle that is equal to space. Just as there is room in space for immeasurable and innumerable beings, just so, O Blessed One , there is room in this vehicle for immeasurable and innumerable beings. 173 It is from this perspective that it is the great vehicle of the bodhisattva great beings . It is not seen coming. It is not seen going. It is not mentally perceived dwelling. Likewise, O Blessed One , the beginning point, the middle point, and the end point of this great path are not mentally perceived. O Blessed One , this path is the same in all three times. Therefore, it is called the great path.”

At this, the venerable Subhūti said to the Blessed One , “O Blessed One , it is called a great vehicle because by means of it a bodhisattva great being will surpass the world with its gods, humans, and asuras, and hence will go beyond cyclic existence . 172 It is a great vehicle that is equal to space. Just as there is room in space for immeasurable and innumerable beings, just so, O Blessed One , there is room in this vehicle for immeasurable and innumerable beings. 173 It is from this perspective that it is the great vehicle of the bodhisattva great beings . It is not seen coming. It is not seen going. It is not mentally perceived dwelling. Likewise, O Blessed One , the beginning point, the middle point, and the end point of this great path are not mentally perceived. O Blessed One , this path is the same in all three times. Therefore, it is called the great path.”

At this, the venerable Subhūti said to the Blessed One , “O Blessed One , it is called a great vehicle because by means of it a bodhisattva great being will surpass the world with its gods, humans, and asuras, and hence will go beyond cyclic existence . 172 It is a great vehicle that is equal to space. Just as there is room in space for immeasurable and innumerable beings, just so, O Blessed One , there is room in this vehicle for immeasurable and innumerable beings. 173 It is from this perspective that it is the great vehicle of the bodhisattva great beings . It is not seen coming. It is not seen going. It is not mentally perceived dwelling. Likewise, O Blessed One , the beginning point, the middle point, and the end point of this great path are not mentally perceived. O Blessed One , this path is the same in all three times. Therefore, it is called the great path.”

At this, the venerable Subhūti said to the Blessed One , “O Blessed One , it is called a great vehicle because by means of it a bodhisattva great being will surpass the world with its gods, humans, and asuras, and hence will go beyond cyclic existence . 172 It is a great vehicle that is equal to space. Just as there is room in space for immeasurable and innumerable beings, just so, O Blessed One , there is room in this vehicle for immeasurable and innumerable beings. 173 It is from this perspective that it is the great vehicle of the bodhisattva great beings . It is not seen coming. It is not seen going. It is not mentally perceived dwelling. Likewise, O Blessed One , the beginning point, the middle point, and the end point of this great path are not mentally perceived. O Blessed One , this path is the same in all three times. Therefore, it is called the great path.”

Then indeed the Blessed One commended Subhūti : “Excellent, excellent, Subhūti . It is as you say, Subhūti , it is as you say. In this way, it is the great path of bodhisattva great beings . Having trained in this, bodhisattva great beings have attained, are attaining, and will attain the state of complete knowing.”

174 Then the venerable Pūrṇa , son of Maitrāyāṇi, said to the Blessed One , “O Blessed One , this elder Subhūti , who was asked about the transcendent state of wisdom, considers that the great path is the topic to be expounded.”

174 Then the venerable Pūrṇa , son of Maitrāyāṇi, said to the Blessed One , “O Blessed One , this elder Subhūti , who was asked about the transcendent state of wisdom, considers that the great path is the topic to be expounded.”

Then the venerable Subhūti said to the Blessed One , “O Blessed One , I was not speaking of the great path to the neglect of the transcendent state of wisdom.” 175

The Blessed One said, “Absolutely not, Subhūti . You are expounding the great path in conformity with the transcendent state of wisdom, Subhūti .” 176

The Blessed One said, “Absolutely not, Subhūti . You are expounding the great path in conformity with the transcendent state of wisdom, Subhūti .” 176

The Blessed One said, “Absolutely not, Subhūti . You are expounding the great path in conformity with the transcendent state of wisdom, Subhūti .” 176

At this, Subhūti said to the Blessed One , “O Blessed One , it is through the Buddha’s miraculous power . 177 Nevertheless, O Blessed One , a bodhisattva does not go close to either any beginning point, any end point, or any middle point. Why not? This is because, insofar as physical forms are limitless , a bodhisattva should be known as limitless . 178 Likewise, insofar as feelings, conceptions, conditioning factors, and consciousness are limitless , a bodhisattva should be known as limitless . He or she does not go close to the thought, ‘Bodhisattvas are physical forms.’ Even this thought is not found and not mentally perceived. Likewise, he or she does not go close to the thought, ‘Bodhisattvas are feelings, conceptions, conditioning factors, and consciousness.’ Even this thought is not found and not mentally perceived. O Blessed One , since I am not mentally perceiving any such thing called a ‘bodhisattva’ anywhere at all or in any way at all, I do not identify this thing designated to be a ‘bodhisattva.’ 179 Nor do I identify or mentally perceive the transcendent state of wisdom. Nor do I identify or mentally perceive the state of complete knowing. O Blessed One , since I myself am neither mentally perceiving nor identifying that thing anywhere at all by any means at all, what thing should I instruct and guide in what thing by means of what thing? O Blessed One , this ‘buddha’ is a mere designation. O Blessed One , this ‘bodhisattva’ is a mere designation. O Blessed One , this ‘transcendent state of wisdom’ is a mere designation. But these designations have not truly come into being. 180 O Blessed One , it is just like the fact that the word self is said, but a self absolutely has not truly come into being. 181 Similarly, all things have the inherent nature of lacking any state of being. 182 What are those physical forms that have not truly come into being and cannot be grasped? What are those feelings, conceptions, conditioning factors, and consciousness that have not truly come into being and cannot be grasped? The condition for all these things to be free of inherent nature in this way is their not truly coming into being , and yet those things’ not truly coming into being is not those things themselves. How then shall I instruct and guide someone who is not truly coming into being in the transcendent state of wisdom that also is not truly coming into being ? 183 O Blessed One, no things‍—whether they be things constituting buddhas, constituting bodhisattvas, or constituting anyone who might practice to awaken‍—are mentally perceived anywhere other than in their not truly coming into being .

At this, Subhūti said to the Blessed One , “O Blessed One , it is through the Buddha’s miraculous power . 177 Nevertheless, O Blessed One , a bodhisattva does not go close to either any beginning point, any end point, or any middle point. Why not? This is because, insofar as physical forms are limitless , a bodhisattva should be known as limitless . 178 Likewise, insofar as feelings, conceptions, conditioning factors, and consciousness are limitless , a bodhisattva should be known as limitless . He or she does not go close to the thought, ‘Bodhisattvas are physical forms.’ Even this thought is not found and not mentally perceived. Likewise, he or she does not go close to the thought, ‘Bodhisattvas are feelings, conceptions, conditioning factors, and consciousness.’ Even this thought is not found and not mentally perceived. O Blessed One , since I am not mentally perceiving any such thing called a ‘bodhisattva’ anywhere at all or in any way at all, I do not identify this thing designated to be a ‘bodhisattva.’ 179 Nor do I identify or mentally perceive the transcendent state of wisdom. Nor do I identify or mentally perceive the state of complete knowing. O Blessed One , since I myself am neither mentally perceiving nor identifying that thing anywhere at all by any means at all, what thing should I instruct and guide in what thing by means of what thing? O Blessed One , this ‘buddha’ is a mere designation. O Blessed One , this ‘bodhisattva’ is a mere designation. O Blessed One , this ‘transcendent state of wisdom’ is a mere designation. But these designations have not truly come into being. 180 O Blessed One , it is just like the fact that the word self is said, but a self absolutely has not truly come into being. 181 Similarly, all things have the inherent nature of lacking any state of being. 182 What are those physical forms that have not truly come into being and cannot be grasped? What are those feelings, conceptions, conditioning factors, and consciousness that have not truly come into being and cannot be grasped? The condition for all these things to be free of inherent nature in this way is their not truly coming into being , and yet those things’ not truly coming into being is not those things themselves. How then shall I instruct and guide someone who is not truly coming into being in the transcendent state of wisdom that also is not truly coming into being ? 183 O Blessed One, no things‍—whether they be things constituting buddhas, constituting bodhisattvas, or constituting anyone who might practice to awaken‍—are mentally perceived anywhere other than in their not truly coming into being .

At this, Subhūti said to the Blessed One , “O Blessed One , it is through the Buddha’s miraculous power . 177 Nevertheless, O Blessed One , a bodhisattva does not go close to either any beginning point, any end point, or any middle point. Why not? This is because, insofar as physical forms are limitless , a bodhisattva should be known as limitless . 178 Likewise, insofar as feelings, conceptions, conditioning factors, and consciousness are limitless , a bodhisattva should be known as limitless . He or she does not go close to the thought, ‘Bodhisattvas are physical forms.’ Even this thought is not found and not mentally perceived. Likewise, he or she does not go close to the thought, ‘Bodhisattvas are feelings, conceptions, conditioning factors, and consciousness.’ Even this thought is not found and not mentally perceived. O Blessed One , since I am not mentally perceiving any such thing called a ‘bodhisattva’ anywhere at all or in any way at all, I do not identify this thing designated to be a ‘bodhisattva.’ 179 Nor do I identify or mentally perceive the transcendent state of wisdom. Nor do I identify or mentally perceive the state of complete knowing. O Blessed One , since I myself am neither mentally perceiving nor identifying that thing anywhere at all by any means at all, what thing should I instruct and guide in what thing by means of what thing? O Blessed One , this ‘buddha’ is a mere designation. O Blessed One , this ‘bodhisattva’ is a mere designation. O Blessed One , this ‘transcendent state of wisdom’ is a mere designation. But these designations have not truly come into being. 180 O Blessed One , it is just like the fact that the word self is said, but a self absolutely has not truly come into being. 181 Similarly, all things have the inherent nature of lacking any state of being. 182 What are those physical forms that have not truly come into being and cannot be grasped? What are those feelings, conceptions, conditioning factors, and consciousness that have not truly come into being and cannot be grasped? The condition for all these things to be free of inherent nature in this way is their not truly coming into being , and yet those things’ not truly coming into being is not those things themselves. How then shall I instruct and guide someone who is not truly coming into being in the transcendent state of wisdom that also is not truly coming into being ? 183 O Blessed One, no things‍—whether they be things constituting buddhas, constituting bodhisattvas, or constituting anyone who might practice to awaken‍—are mentally perceived anywhere other than in their not truly coming into being .

At this, Subhūti said to the Blessed One , “O Blessed One , it is through the Buddha’s miraculous power . 177 Nevertheless, O Blessed One , a bodhisattva does not go close to either any beginning point, any end point, or any middle point. Why not? This is because, insofar as physical forms are limitless , a bodhisattva should be known as limitless . 178 Likewise, insofar as feelings, conceptions, conditioning factors, and consciousness are limitless , a bodhisattva should be known as limitless . He or she does not go close to the thought, ‘Bodhisattvas are physical forms.’ Even this thought is not found and not mentally perceived. Likewise, he or she does not go close to the thought, ‘Bodhisattvas are feelings, conceptions, conditioning factors, and consciousness.’ Even this thought is not found and not mentally perceived. O Blessed One , since I am not mentally perceiving any such thing called a ‘bodhisattva’ anywhere at all or in any way at all, I do not identify this thing designated to be a ‘bodhisattva.’ 179 Nor do I identify or mentally perceive the transcendent state of wisdom. Nor do I identify or mentally perceive the state of complete knowing. O Blessed One , since I myself am neither mentally perceiving nor identifying that thing anywhere at all by any means at all, what thing should I instruct and guide in what thing by means of what thing? O Blessed One , this ‘buddha’ is a mere designation. O Blessed One , this ‘bodhisattva’ is a mere designation. O Blessed One , this ‘transcendent state of wisdom’ is a mere designation. But these designations have not truly come into being. 180 O Blessed One , it is just like the fact that the word self is said, but a self absolutely has not truly come into being. 181 Similarly, all things have the inherent nature of lacking any state of being. 182 What are those physical forms that have not truly come into being and cannot be grasped? What are those feelings, conceptions, conditioning factors, and consciousness that have not truly come into being and cannot be grasped? The condition for all these things to be free of inherent nature in this way is their not truly coming into being , and yet those things’ not truly coming into being is not those things themselves. How then shall I instruct and guide someone who is not truly coming into being in the transcendent state of wisdom that also is not truly coming into being ? 183 O Blessed One, no things‍—whether they be things constituting buddhas, constituting bodhisattvas, or constituting anyone who might practice to awaken‍—are mentally perceived anywhere other than in their not truly coming into being .

It is from this perspective that it is the great vehicle of the bodhisattva great beings.

It is not seen coming. It is not seen going. It is not mentally perceived dwelling.

Likewise, O Blessed One, the beginning point, the middle point, and the end point of this great path are not mentally perceived.

O Blessed One, this path is the same in all three times.

Therefore, it is called the great path.

“O Blessed One , when it is described in this way, taught in this way, and expounded in this way, if a bodhisattva great being ’s mindset does not become deflated, depressed, dejected, or sunk in despondency , and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror , then in this way it should be known that this bodhisattva great being goes about life in the transcendent state of wisdom, this bodhisattva great being cultivates the transcendent state of wisdom, and this bodhisattva great being reflects upon the transcendent state of wisdom. The bodhisattva great being meditates upon the transcendent state of wisdom. Why is that? It is because at the time when a bodhisattva investigates these things in the transcendent state of wisdom, he or she neither goes close to physical forms, nor arrives at them, nor identifies their arising, nor identifies their cessation. Likewise, he or she neither goes close to feelings, conceptions, conditioning factors, or consciousness, nor arrives at them, nor identifies their arising, nor identifies their cessation. 184 Why is that? To explain, the characteristic of not arising that belongs to physical forms is not the same as the physical forms. 185 The characteristic of not ceasing that belongs to physical forms is not the same as the physical forms. 186 This being said, the characteristic of not arising and the physical forms are something free of duality, and free from creating duality . 187 Also, the characteristic of not ceasing and the physical forms are something free of duality, and free from creating duality . 188 Again, saying ‘physical forms’ is to quantify something free of duality. 189

“O Blessed One , when it is described in this way, taught in this way, and expounded in this way, if a bodhisattva great being ’s mindset does not become deflated, depressed, dejected, or sunk in despondency , and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror , then in this way it should be known that this bodhisattva great being goes about life in the transcendent state of wisdom, this bodhisattva great being cultivates the transcendent state of wisdom, and this bodhisattva great being reflects upon the transcendent state of wisdom. The bodhisattva great being meditates upon the transcendent state of wisdom. Why is that? It is because at the time when a bodhisattva investigates these things in the transcendent state of wisdom, he or she neither goes close to physical forms, nor arrives at them, nor identifies their arising, nor identifies their cessation. Likewise, he or she neither goes close to feelings, conceptions, conditioning factors, or consciousness, nor arrives at them, nor identifies their arising, nor identifies their cessation. 184 Why is that? To explain, the characteristic of not arising that belongs to physical forms is not the same as the physical forms. 185 The characteristic of not ceasing that belongs to physical forms is not the same as the physical forms. 186 This being said, the characteristic of not arising and the physical forms are something free of duality, and free from creating duality . 187 Also, the characteristic of not ceasing and the physical forms are something free of duality, and free from creating duality . 188 Again, saying ‘physical forms’ is to quantify something free of duality. 189

“O Blessed One , when it is described in this way, taught in this way, and expounded in this way, if a bodhisattva great being ’s mindset does not become deflated, depressed, dejected, or sunk in despondency , and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror , then in this way it should be known that this bodhisattva great being goes about life in the transcendent state of wisdom, this bodhisattva great being cultivates the transcendent state of wisdom, and this bodhisattva great being reflects upon the transcendent state of wisdom. The bodhisattva great being meditates upon the transcendent state of wisdom. Why is that? It is because at the time when a bodhisattva investigates these things in the transcendent state of wisdom, he or she neither goes close to physical forms, nor arrives at them, nor identifies their arising, nor identifies their cessation. Likewise, he or she neither goes close to feelings, conceptions, conditioning factors, or consciousness, nor arrives at them, nor identifies their arising, nor identifies their cessation. 184 Why is that? To explain, the characteristic of not arising that belongs to physical forms is not the same as the physical forms. 185 The characteristic of not ceasing that belongs to physical forms is not the same as the physical forms. 186 This being said, the characteristic of not arising and the physical forms are something free of duality, and free from creating duality . 187 Also, the characteristic of not ceasing and the physical forms are something free of duality, and free from creating duality . 188 Again, saying ‘physical forms’ is to quantify something free of duality. 189

O Blessed One , this ‘buddha’ is a mere designation. O Blessed One , this ‘bodhisattva’ is a mere designation. O Blessed One , this ‘transcendent state of wisdom’ is a mere designation. But these designations have not truly come into being.

O Blessed One , it is just like the fact that the word self is said, but a self absolutely has not truly come into being. Similarly, all things have the inherent nature of lacking any state of being.

What are those physical forms that have not truly come into being and cannot be grasped?

What are those feelings, conceptions, conditioning factors, and consciousness that have not truly come into being and cannot be grasped?

The condition for all these things to be free of inherent nature in this way is their not truly coming into being , and yet those things’ not truly coming into being is not those things themselves. How then shall I instruct and guide someone who is not truly coming into being in the transcendent state of wisdom that also is not truly coming into being ?

O Blessed One, no things—whether they be things constituting buddhas, constituting bodhisattvas, or constituting anyone who might practice to awaken—are mentally perceived anywhere other than in their not truly coming into being .

“O Blessed One , when it is described in this way, taught in this way, and expounded in this way, if a bodhisattva great being ’s mindset does not become deflated, depressed, dejected, or sunk in despondency , and if his or her mental attitude does not become discouraged, shattered, frightened, terrified, or stricken with terror , then in this way it should be known that this bodhisattva great being goes about life in the transcendent state of wisdom, this bodhisattva great being cultivates the transcendent state of wisdom, and this bodhisattva great being reflects upon the transcendent state of wisdom.

The bodhisattva great being meditates upon the transcendent state of wisdom. Why is that? It is because at the time when a bodhisattva investigates these things in the transcendent state of wisdom, he or she neither goes close to physical forms, nor arrives at them, nor identifies their arising, nor identifies their cessation. Likewise, he or she neither goes close to feelings, conceptions, conditioning factors, or consciousness, nor arrives at them, nor identifies their arising, nor identifies their cessation.

Why is that? To explain, the characteristic of not arising that belongs to physical forms is not the same as the physical forms .

The characteristic of not ceasing that belongs to physical forms is not the same as the physical forms .

This being said, the characteristic of not arising and the physical forms are something free of duality, and free from creating duality .

Why is that? To explain, the characteristic of not arising that belongs to physical forms is not the same as the physical forms. The characteristic of not ceasing that belongs to physical forms is not the same as the physical forms. This being said, the characteristic of not arising and the physical forms are something free of duality, and free from creating duality. Also, the characteristic of not ceasing and the physical forms are something free of duality, and free from creating duality.

Again, saying ‘physical forms’ is to quantify something free of duality.

Likewise, the characteristic of not arising that belongs to feelings, conceptions, conditioning factors, and consciousness is not the same as the so-called feelings, conceptions, conditioning factors, and consciousness. The characteristic of not ceasing that belongs to feelings, conceptions, conditioning factors, and consciousness is not the same as the so-called consciousness. This being said, the characteristic of not arising and the feelings, conceptions, conditioning factors, and consciousness are something free of duality, and free from creating duality. Also, the characteristic of not ceasing and the feelings, conceptions, conditioning factors, and consciousness are something free of duality, and free from creating duality.

Again, saying ‘feelings, conceptions, conditioning factors, and consciousness’ is to quantify something free of duality.

“Likewise, the characteristic of not arising of feelings, conceptions, conditioning factors, and consciousness is not the same as the so-called feelings, conceptions, conditioning factors, and consciousness. The characteristic of not ceasing of feelings, conceptions, conditioning factors, and consciousness is not the same as the so-called feelings, conceptions, conditioning factors, and consciousness. This being said, the characteristic of not arising and the feelings, conceptions, conditioning factors, and consciousness are something free of duality, and free from creating duality . Also, the characteristic of not ceasing and the feelings, conceptions, conditioning factors, and consciousness are something free of duality, and free from creating duality . Again, saying ‘feelings, conceptions, conditioning factors, and consciousness’ is to quantify something free of duality.”

Then the venerable Śāriputra said this: “To explain the meaning of Venerable Subhūti ’s teaching as I understand it, even bodhisattvas are free of arising. That said, Subhūti , if even bodhisattvas are free of arising, then how can they go about life performing difficult noble deeds? How are they able to subject themselves to those sufferings, to which they subject themselves for the sake of beings?” 190

At this, the venerable Subhūti said to the venerable Śāriputra , “I do not hold that a bodhisattva great being is going about life performing difficult noble deeds, or that a bodhisattva great being is someone who goes about life with a conception of any noble deeds as difficult. Why not? To explain, it is not possible to bring about the benefit of immeasurable and innumerable beings after developing the conception of noble deeds as difficult. Rather, it is only after developing the conception of them as easy. That is to say, it is only after developing the conception of all beings‍—male or female‍—as mothers, fathers, daughters, or sons that a bodhisattva great being goes about life performing the noble deeds of a bodhisattva. Based on that, a bodhisattva great being should develop the conception of all beings as mothers, fathers, sons, and daughters until finally he or she develops the conception of them as his or her very own self, thinking, ‘Just as I must liberate myself from all sufferings by absolutely every means and in absolutely every way, just so I must liberate all sentient beings from all sufferings by absolutely every means and in absolutely every way. Likewise, I must develop this conception with respect to all sentient beings and I shall not desert any of them. I must liberate all these beings from immeasurable amounts of sufferings and I must not develop a mindset that is hostile toward them, even if I am being cut to pieces a hundred times over!’

At this, the venerable Subhūti said to the venerable Śāriputra , “I do not hold that a bodhisattva great being is going about life performing difficult noble deeds, or that a bodhisattva great being is someone who goes about life with a conception of any noble deeds as difficult. Why not? To explain, it is not possible to bring about the benefit of immeasurable and innumerable beings after developing the conception of noble deeds as difficult. Rather, it is only after developing the conception of them as easy. That is to say, it is only after developing the conception of all beings‍—male or female‍—as mothers, fathers, daughters, or sons that a bodhisattva great being goes about life performing the noble deeds of a bodhisattva. Based on that, a bodhisattva great being should develop the conception of all beings as mothers, fathers, sons, and daughters until finally he or she develops the conception of them as his or her very own self, thinking, ‘Just as I must liberate myself from all sufferings by absolutely every means and in absolutely every way, just so I must liberate all sentient beings from all sufferings by absolutely every means and in absolutely every way. Likewise, I must develop this conception with respect to all sentient beings and I shall not desert any of them. I must liberate all these beings from immeasurable amounts of sufferings and I must not develop a mindset that is hostile toward them, even if I am being cut to pieces a hundred times over!’

At this, the venerable Subhūti said to the venerable Śāriputra , “I do not hold that a bodhisattva great being is going about life performing difficult noble deeds, or that a bodhisattva great being is someone who goes about life with a conception of any noble deeds as difficult. Why not? To explain, it is not possible to bring about the benefit of immeasurable and innumerable beings after developing the conception of noble deeds as difficult. Rather, it is only after developing the conception of them as easy. That is to say, it is only after developing the conception of all beings‍—male or female‍—as mothers, fathers, daughters, or sons that a bodhisattva great being goes about life performing the noble deeds of a bodhisattva. Based on that, a bodhisattva great being should develop the conception of all beings as mothers, fathers, sons, and daughters until finally he or she develops the conception of them as his or her very own self, thinking, ‘Just as I must liberate myself from all sufferings by absolutely every means and in absolutely every way, just so I must liberate all sentient beings from all sufferings by absolutely every means and in absolutely every way. Likewise, I must develop this conception with respect to all sentient beings and I shall not desert any of them. I must liberate all these beings from immeasurable amounts of sufferings and I must not develop a mindset that is hostile toward them, even if I am being cut to pieces a hundred times over!’

At this, the venerable Subhūti said to the venerable Śāriputra , “I do not hold that a bodhisattva great being is going about life performing difficult noble deeds, or that a bodhisattva great being is someone who goes about life with a conception of any noble deeds as difficult. Why not? To explain, it is not possible to bring about the benefit of immeasurable and innumerable beings after developing the conception of noble deeds as difficult. Rather, it is only after developing the conception of them as easy. That is to say, it is only after developing the conception of all beings‍—male or female‍—as mothers, fathers, daughters, or sons that a bodhisattva great being goes about life performing the noble deeds of a bodhisattva. Based on that, a bodhisattva great being should develop the conception of all beings as mothers, fathers, sons, and daughters until finally he or she develops the conception of them as his or her very own self, thinking, ‘Just as I must liberate myself from all sufferings by absolutely every means and in absolutely every way, just so I must liberate all sentient beings from all sufferings by absolutely every means and in absolutely every way. Likewise, I must develop this conception with respect to all sentient beings and I shall not desert any of them. I must liberate all these beings from immeasurable amounts of sufferings and I must not develop a mindset that is hostile toward them, even if I am being cut to pieces a hundred times over!’

Rather, it is only after developing the conception of them as easy. That is to say, it is only after developing the conception of all beings—male or female—as mothers, fathers, daughters, or sons that a bodhisattva great being goes about life performing the noble deeds of a bodhisattva. Based on that, a bodhisattva great being should develop the conception of all beings as mothers, fathers, sons, and daughters until finally he or she develops the conception of them as his or her very own self, thinking, 'Just as I must liberate myself from all sufferings by absolutely every means and in absolutely every way, just so I must liberate all sentient beings from all sufferings by absolutely every means and in absolutely every way. Likewise, I must develop this conception with respect to all sentient beings and I shall not desert any of them.

I must liberate all these beings from immeasurable amounts of sufferings and I must not develop a mindset that is hostile toward them, even if I am being cut to pieces a hundred times over!'

Furthermore, a bodhisattva great being should develop the proper mindset, thinking, 'Just as a self is neither found nor mentally perceived anywhere by any means or in any manner, every thing is neither found nor mentally perceived anywhere by any means or in any manner.' In this way, a bodhisattva should develop the conception of all internal and external things.

If he or she goes about life with a mindset like this, then he or she will neither go about life conceiving of noble deeds as difficult, nor abide conceiving of noble deeds as difficult.

“Furthermore, a bodhisattva great being should develop the proper mindset , thinking, ‘Just as a self is neither found nor mentally perceived anywhere by any means or in any manner , every thing is neither found nor mentally perceived anywhere by any means or in any manner .’ In this way, a bodhisattva should develop the conception of all internal and external things. If he or she goes about life with a mindset like this, then he or she will neither go about life conceiving of noble deeds as difficult, nor abide conceiving of noble deeds as difficult. As Venerable Śāriputra has also said, ‘A bodhisattva is free of arising.’ It is so, Venerable Śāriputra , it is so. A bodhisattva is free of arising.” 191

As Venerable Śāriputra has also said, ‘A bodhisattva is free of arising.’ It is so, Venerable Śāriputra , it is so.

A bodhisattva is free of arising.”

Śāriputra : “But, Venerable Subhūti , is just a bodhisattva free of arising, or are the qualities of a bodhisattva free of arising too?”

Subhūti : “ Venerable Śāriputra , the qualities of a bodhisattva too are free of arising.”

Śāriputra : “But, Venerable Subhūti , are just the qualities of a bodhisattva free of arising, or is the state of complete knowing free of arising too?” Subhūti : “ Venerable Śāriputra , the state of complete knowing too is free of arising.”

Śāriputra : “But, Venerable Subhūti , are just the qualities of a bodhisattva free of arising, or is the state of complete knowing free of arising too?” Subhūti : “ Venerable Śāriputra , the state of complete knowing too is free of arising.”

Śāriputra : “But, Venerable Subhūti , is just the state of complete knowing free of arising, or are the qualities of the state of complete knowing free of arising too?” Subhūti : “ Venerable Śāriputra , the qualities of the state of complete knowing too are free of arising.”

Śāriputra : “But, Venerable Subhūti , is just the state of complete knowing free of arising, or are the qualities of the state of complete knowing free of arising too?” Subhūti : “ Venerable Śāriputra , the qualities of the state of complete knowing too are free of arising.”

Śāriputra : “But, are just the qualities of the state of complete knowing free of arising, or is an ordinary person free of arising too?” Subhūti : “ Venerable Śāriputra , an ordinary person too is free of arising.”

Śāriputra : “But, are just the qualities of the state of complete knowing free of arising, or is an ordinary person free of arising too?” Subhūti : “ Venerable Śāriputra , an ordinary person too is free of arising.”

Śāriputra : “But is just an ordinary person free of arising, or are the qualities of an ordinary person free of arising too?” Subhūti : “ Venerable Śāriputra , the qualities of an ordinary person too are free of arising.”

Subhūti : “ Venerable Śāriputra , the qualities of an ordinary person too are free of arising.”

At this, the venerable Śāriputra said to the venerable Subhūti , “O Venerable Subhūti , if even a bodhisattva is something free of arising, if even the qualities of a bodhisattva are free of arising, if even the state of complete knowing is free of arising, if even the qualities of the state of complete knowing are free of arising, and if even an ordinary person and the qualities of an ordinary person are free of arising, then certainly, Venerable Subhūti , a bodhisattva has already attained the state of complete knowing.”

At this, the venerable Subhūti said to the venerable Śāriputra , “O Venerable Śāriputra , I am asserting neither the attainment nor the realization of a thing that has not arisen .

Furthermore, a thing that has not arisen does not attain an attainment that has not arisen .”

Śāriputra : “But, Venerable Subhūti , is just a bodhisattva free of arising, or are the qualities of a bodhisattva free of arising too?”

Subhūti : “ Venerable Śāriputra , the qualities of a bodhisattva too are free of arising.”

Śāriputra : “But, Venerable Subhūti , are just the qualities of a bodhisattva free of arising, or is the state of complete knowing free of arising too?”

At this, the venerable Subhūti said to the venerable Śāriputra , “O Venerable Śāriputra , I am asserting neither the attainment nor the realization of a thing that has not arisen . Furthermore, a thing that has not arisen does not attain an attainment that has not arisen .”

Śāriputra : “Then, Venerable Subhūti , is it the case that an attainment that has not arisen is attained by a thing that has not arisen? Or, is it the case that an attainment that has not arisen is attained by a thing that has arisen?”

Subhūti : “ Venerable Śāriputra , has a thing that has not arisen , arisen? Or has a thing that has not arisen simply not arisen ?”

Śāriputra : “But, Venerable Subhūti , is a thing that just arises free of arising? Or, is a thing free of arising something that arises?”

Subhūti : “ Venerable Śāriputra , it is not illuminating for you to utter, ‘Is a thing free of arising something that arises?’ ”

Śāriputra : “ Venerable Subhūti , is it illuminating for you to speak of a thing that is even free of arising?”

Subhūti : “ Venerable Śāriputra , the utterance is simply something free of arising. Venerable Śāriputra , precisely what is free of arising is illuminating.

Venerable Śāriputra , the illumination is simply free of arising. In this way, it is absolutely illuminating.”

At this, Śāriputra said this: “The venerable Subhuti should be considered the foremost among Dharma teachers. Why so? Because the elder Venerable Subhuti comes through on every topic that one fully pursues one’s own questions about. And yet, he does not deviate from the true nature of things, nor does he go against that true nature of things.”

At this, Śāriputra said this:

“The venerable Subhuti should be considered the foremost among Dharma teachers.

Why so?

Because the elder Venerable Subhuti comes through on every topic that one fully pursues one’s own questions about. And yet, he does not deviate from the true nature of things, nor does he go against that true nature of things.

At this, the venerable Subhūti said to the venerable Śāriputra,

“O Venerable Śāriputra, this is the true nature of things for the Blessed One’s disciples who are free of depending on things. On whatever topic they are cross-examined, they come out on top; they do not go against the true nature of things nor do they depart from the true nature of things.

Why is that? Because, evidently, no things are depended upon.

At this, the venerable Śāriputra said to the venerable Subhūti, “Excellent, Venerable Subhuti, excellent. Which of the bodhisattva great beings’ [six] transcendent states does not depend on any things?”

Subhuti replied, “O Venerable Śāriputra, only the transcendent state of wisdom, which is common to all the vehicles, is the transcendent state that does not depend on any things, because it is free from depending on any things.

Why is that? Because, evidently, no things are depended upon.

Therefore, when this profound transcendent state of wisdom is being described, taught, and expounded in this way, a bodhisattva great being —whose mindset is not despondent, worried, confused, or sidetracked—should be known as a bodhisattva great being who is abiding in the transcendent state of wisdom and is never lacking that attentiveness.

Śāriputra then asked the venerable Subhūti , “O Venerable Subhūti , how could a bodhisattva great being who is abiding in the transcendent state of wisdom never be lacking attentiveness ? For if a bodhisattva great being were never lacking attentiveness , Venerable Subhūti , then he or she would be lacking the abiding in the transcendent state of wisdom. Conversely, Venerable Subhūti , if a bodhisattva great being were never lacking the abiding in the transcendent state of wisdom, then he or she would be lacking attentiveness . For, Venerable Subhūti , if it were the case that a bodhisattva great being both never lacked attentiveness and also never lacked the abiding in the transcendent state of wisdom, then no sentient beings would ever lack the abiding in the transcendent state of wisdom. Why? Because all sentient beings would abide without lacking attentiveness .” 198

Śāriputra then asked the venerable Subhūti, “O Venerable Subhūti, how could a bodhisattva great being who is abiding in the transcendent state of wisdom never be lacking attentiveness? For if a bodhisattva great being were never lacking attentiveness, Venerable Subhūti, then he or she would be lacking the abiding in the transcendent state of wisdom. Conversely, Venerable Subhūti, if a bodhisattva great being were never lacking the abiding in the transcendent state of wisdom, then he or she would be lacking attentiveness. For, Venerable Subhūti, if it were the case that a bodhisattva great being both never lacked attentiveness and also never lacked the abiding in the transcendent state of wisdom, then no sentient beings would ever lack the abiding in the transcendent state of wisdom.

Why? Because all sentient beings would abide without lacking attentiveness.

At this, the venerable Subhūti said to the venerable Śāriputra , “Excellent, Venerable Śāriputra , excellent. But still, I must criticize you, Venerable Śāriputra , for having apprehended the topic just asserted as referring to a real thing. Why is that? Because, Venerable Śāriputra , it must be recognized that, insofar as a sentient being has no nature, attentiveness has no nature. 199 Venerable Śāriputra , it must be recognized that, insofar as a sentient being has no real existence, attentiveness has no real existence. Venerable Śāriputra , it must be recognized that, insofar as a sentient being is void, attentiveness is void. Venerable Śāriputra , it must be recognized that insofar as a sentient being is not conceivable, attentiveness is not conceivable. Venerable Śāriputra , it must be recognized that, insofar as a sentient being is not an object of awakened understanding, attentiveness is not an object of awakened understanding. 200 Venerable Śāriputra , it must be recognized that, insofar as the bodhisattva great being ’s awakened understanding is that a sentient being is an object not in accordance with reality , his or her attentiveness involves the awakened understanding that an object is not in accordance with reality . 201 So, Venerable Śāriputra , I am asserting that a bodhisattva great being abides in the state of this kind of attentiveness .” 202

At this, the venerable Subhūti said to the venerable Śāriputra, “Excellent, Venerable Śāriputra, excellent.

But still, I must criticize you, Venerable Śāriputra, for having apprehended the topic just asserted as referring to a real thing.

Why is that? Because, Venerable Śāriputra , it must be recognized that, insofar as a sentient being has no nature, attentiveness has no nature. 199 Venerable Śāriputra , it must be recognized that, insofar as a sentient being has no real existence, attentiveness has no real existence. Venerable Śāriputra , it must be recognized that, insofar as a sentient being is void, attentiveness is void. Venerable Śāriputra , it must be recognized that insofar as a sentient being is not conceivable, attentiveness is not conceivable. Venerable Śāriputra , it must be recognized that, insofar as a sentient being is not an object of awakened understanding, attentiveness is not an object of awakened understanding. 200 Venerable Śāriputra , it must be recognized that, insofar as the bodhisattva great being ’s awakened understanding is that a sentient being is an object not in accordance with reality , his or her attentiveness involves the awakened understanding that an object is not in accordance with reality . 201

So, Venerable Śāriputra , I am asserting that a bodhisattva great being abides in the state of this kind of attentiveness .” 202

1.115 This ends the chapter “ Going About Life in the Knowing of All Aspects,” the first chapter in “Th e Noble Transcendent State of Wisdom in Eight Thousand Lin es.”