the buddha said the first volume of the three dharmas of the buddha mother's birth

the translation of scriptures in the western heaven, the three zang dynasty, the ministry of commerce of the three zang dynasty, the master guangluqing, gave zi chen shi hu to translate the imperial edict

one of the first knowledge of all things

　　so i heard:

　　at one time, the buddha was in the jifeng mountains of the city of kingshe city, and was all 1,250 people of dabiqu, all of whom were arhats. all of them were defilements and had no more troubles. the mind was liberated and the wisdom was liberated. like the great dragon king, all things were fulfilled. if he abandoned the heavy burden, he would receive great benefits, and he would have all the knots and wisdom without hindrance. his mind was free from silence. the only venerable was abide by budhara, the so-called ananda.

　　at that time, the buddha told the venerable subhuti: "as long as you wish, you will preach the prajna paramita method as you respond to."

　　at that time, the venerable sacred relic immediately arose and said, "now, the venerable subhuti, is the bodhisattva mahasattva prajna paramita to preach the power of the buddha and the power of blessing?"

　　at that time, the venerable subhuti inherited the power of the buddha and knew that shariputra had some thoughts about such colors and such hearts. after knowing this, he told shariya, "you should now know that if all the disciples of the world honored ones preach themselves or say to others, everything is the power of the buddha. why? if the buddha can practice and learn in this way, they can realize the nature of all dharmas. in order to realize the dharma, what is said and said is not contrary to all dharmas. therefore, shariya! the dharma taught by the buddha follows the nature of all dharmas, and all good men should know this."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! the buddha made this statement, so that i could follow my desires and wishes, as he should preach. world-honored one! what is the meaning of the bodhisattva? what is the bodhisattva dharma? what is the dharma? world-honored one! i did not see the dharma called the bodhisattva, nor did i see the dharma called the prajna paramita. because of this, if the bodhisattva and the bodhisattva dharma are all in all, they are not visible or obtained; the prajna paramita has nothing, they are not visible or obtained. what is the bodhisattva who teaches the prajna paramita? world-honored one! if the bodhisattva mahasattva hears this, his mind is not moved, neither shocked nor frightened, nor retreats. this is called the bodhisattva mahasattva. this is to understand the prajna paramita, and that is to stay in the prajna paramita.

　　“again, world honored one! when bodhisattva mahasattva practices prajna paramita, when visualizing prajna paramita, you should learn this way. even though that bodhisattva learned in this way, he should not have a mind: "i learned in this way." 'why? that mind is not the mind, but the mind is pure. ”

　　at that time, the venerable sariputra bai subhuti said, "why, subhuti! is there any heart that is not the heart?"

　　subhuti said: "sharika! what do you mean by your mind? if the mind is not in the mind and inaction can you obtain it?"

　　shariputra said, "no, subhuti!"

　　at that time, subhuti told shariputra: "if the mind is not in the existence of nothing, why do you say this now: "is there a mind not in the mind?"

　　sarizi said: "what is the name not the mind and nature?"

　　subhuti said: "everything is not destroyed, and it is far from all distinctions, which is not the nature of the mind."

　　at that time, the venerable sari praised subhuti and said, "good, good! subhuti! as the buddha said, you are the best in the samadhi of non-controversy. if a bodhisattva mahasattva learns this way, you will not regress to the anuttara samyaksambodhi, and you will know that this bodhisattva mahasattva is inseparable from the prajna paramita. if someone wants to learn the shravaka dharma, you should listen to, read, recite, remember, think, and practice as stated. this is the corresponding practice of this prajna paramita. if someone wants to learn the prajna paramita, you should listen to, read, recite, remember, think, and practice as stated. this is the corresponding practice of this prajna paramita. if someone wants to learn the bodhisattva dharma, you should follow, read, recite, remember, think, and practice as stated. this is the corresponding practice of this prajna paramita. if someone wants to learn the bodhisattva dharma, you should follow, listen to, read, recite, remember, think, and practice as stated. if the paramita listens to, reads, recites, remembers, thinks, and practices as if it is said, then it is to gather and corresponds to all bodhisattva dharmas in this skillful and convenient way. why? this pramita paramita widely teaches all bodhisattva dharmas, and if the bodhisattva mahasattvas scholars are like this, it is to correspond to the bodhisattva dharma. if the bodhisattva mahasattvas scholars want to practice the anuttara samyaksambodhi dharma, it is to listen to, reads, recites, remembers, thinks, and practice as if it is said, then it is to gather all buddha dharmas in this pramita paramita. why? this pramita paramita widely teaches all anuttara samyaksambodhi dharma, if the bodhisattva mahasattvas scholars have the corresponding response to the supreme dharma."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! i cannot see or obtain the bodhisattva mahasattva, but the bodhisattva has only a name. world-honored one! even this name cannot be seen or obtained. prajna paramita also has a name, but cannot be seen or obtained. what kind of prajna paramita should be taught by the bodhisattva paramita? because of this meaning, i have doubts. world-honored one! i seek the bodhisattva mahasattva in my name that is ultimately unattainable, and that name has no dwelling place, no dwelling place, no decision, and no decision. why? the name has no nature. therefore, there is no dwelling place, no dwelling place, no decision, and no decision. if the bodhisattva mahasattva hears this profound prajna paramita, and his mind is not moved, neither shocked nor feared nor retreated, he should know that this bodhisattva mahasattva does not leave the prajna paramita, and he stays in the bodhisattva's land without regression, and he is good at staying in the corresponding without dwelling.

　　“again, world honored one! if the bodhisattva mahasattva practices prajna paramita and visualizes prajna paramita, he does not abide in form, nor does he abide in feeling, thinking, volition, and consciousness. why? if you abide in color, you will practice color and action, not prajna paramita. if you abide by feeling, thinking, volition, and consciousness, you will be volition, thinking, volition, and consciousness, and it is not a prajna paramita. why? if you are absent in all dharmas, you cannot receive prajna paramita, which does not correspond to prajna paramita, you cannot complete prajna paramita, and you cannot achieve all wisdom. why? prajna paramita is not affected by form, nor is it affected by perception, thinking, action, or consciousness. if you do not receive form, it is not form, and if you do not receive experience, thinking, volition, and consciousness, it is not experience, thinking, volition, or consciousness. therefore, there is no experience in prajna paramita. bodhisattva mahasattva should do this in the dharma of non-reception, which is called the samadhi of all dharmas of mahasattva. the vast, perfect and infinite determination is not destroyed by all the śrāvakas and pratyekabuddhas. world honored one! all wisdom has no form or anything to take. if there is any form to take, those who are literally niraka, bolimularaga and others should not have faith in all wisdom. why? this person has faith and understanding in all wisdom, and enters such dharma with the powerful wisdom, and does not receive form, accept, think, act, or consciousness, does not regard joy as wisdom as wisdom, does not regard inner color as wisdom, does not regard external color as wisdom, does not regard inner color as wisdom, does not regard inner color as wisdom, and does not regard inner color as wisdom, and does not regard inner color as wisdom. this does not regard internal feelings, thoughts, actions, and consciousness as wisdom, external feelings, thoughts, actions, and consciousness as wisdom, internal and external feelings, thoughts, actions, and consciousness as wisdom, nor does it regard internal and external feelings, thoughts, actions, and consciousness as wisdom. and that silnika is equal to the deep faith and understanding of such dharmas and all wisdom, and is liberated from all dharmas, and is also entrusted from all dharmas, and even nirvana is entrusted from all dharmas. world honored one! those who practice the bodhisattva dharma have no experience in form, feeling, thinking, action, and consciousness. they have not fulfilled the ten powers of the tathagata, the four fearless things, and the eighteen uncommon dharmas, nor do they achieve nirvana at the middle way. therefore, world honored one! bodhisattva mahasattva should understand the prajna paramita in this way.

　　“again, world honored one! if the bodhisattva mahasattva practices prajna paramita and visualizes prajna paramita, then you should do this: what method is prajna paramita? what is the appearance of prajna paramita? all dharmas have nothing to be born and nothing to be gained. how can there be many prajna paramita? if the bodhisattva's mind is unmoved, neither shocked nor frightened nor retreated, he should know that this bodhisattva mahasattva is inseparable from the prajna paramita. ”

　　at that time, the venerable shariputra bai subhuti said: "if all the forms and laws are free from the nature of form, and are free from feeling, thinking, volition, consciousness, and consciousness, and prajna paramita are free from the nature of prajna paramita, and all wisdom is free from the nature of prajna paramita, and all wisdom is free from the nature of prajna paramita, and all wisdom is free from the nature of prajna paramita?"

　　subhuti said: "shariya! this is so, so! all forms and dharmas are free from the nature of form, feeling, thinking, volition, consciousness are free from feeling, thinking, action, and consciousness, and even all wisdoms are free from the nature of all wisdoms. prajna paramita is free from the nature of prajna paramita, all aspects are free from the nature of all forms, and non-nature is also free from the nature of self."

　　at that time, the venerable sarius said to the bodhi: "why, subhuti! if the bodhisattva mahasattva is a middle-aged scholar, can he achieve all wisdom?"

　　subhuti said: "so, this is! shariputra! if a bodhisattva mahasattva learns this way, he can achieve all wisdom. why? all dharmas are not born without birth. if a bodhisattva mahasattva can understand and practice this way, he can follow and get close to all wisdom, be pure in body and mind, and be pure in all appearances. he is in a strict and purified buddha land everywhere, and mature sentient beings possess all buddha dharmas. this is for the bodhisattva mahasattva to practice prajna paramita close to all wisdom."

　　furthermore, the venerable subhuti said: "if there is a bodhisattva mahasattva who practices in the form of form, this is the form of action; if there is a form of action, this is the form of action; if there is a form of form, this is the form of action; if there is a form of form, this is the form of action; if there is a form of form, this is the form of action; if there is a form of color, this is the form of action; if there is a form of color, this is the form of action; if there is a form of empty form, this is the form of action; if there is a form of action, it is also the form of action; if there is something i have gained from the method of bodhisattva, it is also the form of action. in this way, if there is a form of action, feeling, thinking, doing, and consciousness, this is the form of action; if there is a form of action, feeling, thinking, doing, and consciousness, this is the form of action. the appearance; if you give birth to feelings, thoughts, actions, and consciousness, this is the form of action; if you lose feelings, thoughts, actions, and consciousness, this is the form of action; if you destroy feelings, thoughts, actions, and consciousness, this is the form of action; if you empty feelings, thoughts, actions, and consciousness, this is the form of action; if you do all the actions of yourselves, you are also the form of action; if you have gained something from the bodhisattva dharma, it is also the form of action; if you make this thought: 'it is called the prajna paramita. 'it is also the form of action. if you do this, you should know that this bodhisattva has not been able to possess skillful and convenient."

　　at that time, the venerable sariputra bai subhuti said, "what should i do? is it for the bodhisattva mahasattva to practice prajna paramita?"

　　subhuti said: "shariah! if the bodhisattva mahasattva does not practice form, does not practice form form, does not practice form, does not practice form destruction, does not practice form destruction, does not practice form emptiness, does not practice self-action, does not arise the bodhisattva practice, such as this, does not practice feeling, thinking, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice feeling, think, act, and consciousness, does not practice self-action, does not arise the bodhisattva practice, and does not do this: 'if such practice is called prajna paramita.' if such is, this is called bodhisattva mahasattva's practice if there is a paramita, even though the bodhisattva mahasattva is doing this, he does not think about my actions, he does not think about me, nor does he do it, nor does he do it, nor does he do it. he does not think about having something, not thinking about nothing, nor does he do it, nor does he do it, nor does he do it, nor does he do it, and does not think about having something, and does not think about having something, and does not think about having something, and does not think about having something, and does not take anything. why? all dharmas have no thoughts, no attraction, nothing is not just taking, and this is called the bodhisattva mahasattva all dharmas. the vast, perfect and infinite determination is not destroyed by all śrāvakas and pratyekabuddhas. this samadhi is everywhere in all samadhi practices. if the bodhisattva mahasattva can do this, he will quickly achieve the anuttara samyaksambodhi."

　　at that time, the venerable subhuti, who inherited the power of the buddha, said this: "if the bodhisattva mahasattva has practiced countless samadhis and has no form of action, and has seen countless samadhis and has no view, the bodhisattva does not make such thoughts: "i have entered this samadhi, and i should enter this samadhi, and i will enter this samadhi. "this samadhi is now gone. "all times, all places, and all seeds are free from all forms and have no birth. if this is the case, you should know that this bodhisattva has already taught the anuttara samyaksambodhi from the previous buddha."

　　at that time, the venerable sari shisubhuti said, "if the bodhisattva mahasattva has no form of doing anything in samadhi, peter tathagata should offer, be enlightened, and give the reporter of anuttara samyaksambodhi, and will this samadhi have some observation?"

　　at that time, the world honored one praised, "good, good! subhuti! such, so! subhuti! as the buddha, the world honored one's power, eloquence and blessing power, he preached that all bodhisattvas and mahasattvas should do this and practice this way. why? if a bodhisattva, mahasattva, is a scholar of the prajna paramita."

　　at that time, the venerable sariputra said to the buddha: "world-honored one! if the bodhisattva mahasattva practices in this way, is he practicing prajna paramita?"

　　the buddha said, "sharika! such is this, such is this! if a bodhisattva mahasattva is a scholar, he will practice the prajna paramita."

　　sariputra said to the buddha: "world-honored one! if the bodhisattva mahasattva practices in this way, what method should he learn?"

　　the buddha said, "shariya! if the bodhisattva mahasattva knows that there is nothing to do with the dharma, there is nothing to learn, this is to practice and study. why? all the dharmas are nothing, and all fools are born into being unable to distinguish and cling to it." sariya said to the buddha: "world-honored one! if there is nothing to do with the dharma, how can there be now?"

　　the buddha said, "shariya! all dharmas have nothing in this way. those fools are born in the inability to be understood. because they cannot be understood, they are said to be ignorant. therefore, they are attached to ignorance. because they are attached to the discrimination, they are caused by discrimination, and because they are destined to the two extremes, they are formed in the various distinctions. after that, they are determined to be attached to the two extremes, they are determined to be attached to the two extremes. therefore, they are distinguished by the past dharmas, distinguish the future dharmas, and distinguish the present dharmas. because they are determined by the name and form. those who are not born in the different dharmas cannot understand and see the true path. because they do not know and see, they do not leave the three realms, and cannot stay in the actual dharmas, and do not have faith. therefore, they fall into the foolish dharmas."

　　at that time, the venerable sarizi said to the buddha: "world-honored one! if the bodhisattva mahasattva learns all wisdom, will he learn all wisdom?" the buddha said: "sharizi! the bodhisattva mahasattva learns all wisdom, but the bodhisattva mahasattva learns all wisdom. such scholars also learn all dharmas and obtains all wisdom to achieve all wisdom."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! if there is an illusionary person, he asked: "how to cultivate all wisdom? how to get close to all wisdom? how to achieve all wisdom? "if he asked this, how should i answer?"

　　the buddha said, "subhuti! i will ask you now and answer according to your wishes."

　　subhuti said: "good, world honored one! may you be happy and want to hear it."

　　the buddha said: "subhuti! what do you think of your thoughts? is the illusion different from color? is the illusion different from feeling, thinking, action, and consciousness different from feeling, thinking, action, and consciousness different from being illusion?"

　　subhuti said: "no, the world honored one! different illusions are not colors, different colors are not illusions, that illusions are colors, that color is illusions, and feeling, thinking, action, and consciousness are also like this."

　　the buddha said: "subhuti! what do you mean by your intention? are all the five aggregates of bodhisattvas?"

　　subhuti said: "so, world honored one! so, good destiny!"

　　the buddha told subhuti: "you should know that the five aggregates are illusions. why? it is said that form is like illusions, and feelings, thoughts, actions, and consciousness are also like illusions. the form, feelings, thoughts, actions, and consciousness are the six senses and five aggregates, so the bodhisattva mahasattva is also like illusions. if you want to practice prajna paramita, you should learn illusions like illusions and attain anuttara samyaksambodhi."

　　subhuti said to the buddha: "world-honored one! if there is a bodhisattva who has just begun to be in mahayana, will he be without any fear when he hears this?"

　　the buddha said: "subhuti! if the first mahayana bodhisattvas who have been absent from the mahayana bodhisattvas will follow the evil knowledge, then they will be shocked when they hear the dharma; and if the bodhisattvas who have followed the good knowledge, they will not be shocked when they hear the dharma."

　　subhuti said to the buddha: "world-honored one! what is the name of the evil knowledge of bodhisattva mahasattva?"

　　the buddha said: "if there is a teaching that will keep away from prajna paramita, it is a bad knowledge of the bodhisattva."

　　“what is the name of a good bodhisattva teacher? ”

　　the buddha said: "if you teach others what you have said and turned to others, and then show others the devil's karma and the faults of demons, and persuade others to be awakened. if you have awakened, you will be away from them, and you will be advised to stay away from all buddhas. subhuti! you should know that this person is armoured by mahayana, adorned by mahayana, and abide by mahayana, and is a good teacher for bodhisattva mahasattva."

　　subhuti said to the buddha: "world-honored one! as the buddha said, "bodhisattva mahasattva is majestic in the mahayana armor, and is solemn in the mahayana, and is settled in the mahayana." world-honored one! what is the meaning of the bodhisattva?"

　　the buddha said, "subhuti! you should know that the meaning of the non-sentence is the meaning of the bodhisattva. why? bodhisattvas have no obstacles to all dharmas and have real knowledge of all dharmas, and even anuttara samyaksambodhi is also real knowledge. this statement is the meaning of the bodhisattva."

　　“again, world honored one! how did it get its name? ”

　　the buddha said: "it is the best among sentient beings gathered, and because of this meaning, it is called mahasattva."

　　at that time, the venerable sarizi said to the buddha: "world-honored one! i am also happy to speak of the meaning of mahasattva."

　　the buddha said: "speak as you like, and it is the time."

　　sariputra said: "all the self-view, the view of sentient beings, the view of destiny, the view of the pratyekabuddha, the view of all interesting views, the view of vanity, the view of common and the view of having a body. if you leave such views and preach the dharma to sentient beings, you are mahasattva."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! i am also happy to speak the meaning of mahasattva."

　　the buddha said: "speak as you like, and it is the time."

　　subhuti said: "if the bodhicitta, the mind of all wisdom, the mind of no leakage, the mind of no equality, and the mind of no equality, the mind of no equality, and the mind of no equality are not impeded by all śrāvakas and pratyekabuddhas, it is called mahasattva because of this meaning, and thus enters the bodhisattva mahasattva."

　　at that time, the venerable sari shisubhuti said, "why is the mind free from obstacles or attachments?"

　　subhuti said: "because there is no mind, the mind has no obstacles or attachments."

　　sarizi said: "what is the meaning of the heart?"

　　subhuti said: "shariya! can the mind be born in any way? can it be obtained?"

　　shariputra said, "no, subhuti!"

　　at that time, subhuti told shariputra: "why do you say something about the existence and non-existence of the mind?"

　　the venerable sari praised subhuti and said, "good, good! subhuti! as the buddha said, you are the best in the samadhi of non-controversy."

　　at that time, the venerable mancizi said to the buddha: "world-honored one! i am also happy to speak of the meaning of mahasattva."

　　the buddha said: "speak as you like, and it is the time."

　　mancizi said: "mahasattva is the so-called armor of mahayana, and is solemn and abide by mahayana dharma, so it is said to be the meaning of mahasattva."

　　at that time, subhuti said to the buddha: "world-honored one! what is the meaning of the bodhisattva mahasattva who is called mahayana armor?"

　　the buddha said, "if the bodhisattva mahasattva made such a thought: 'i should save countless sentient beings and make them to nirvana.' even though i have saved such sentient beings, i have no thoughts on all sentient beings, and no sentient beings have achieved nirvana. why? because all dharmas are originally like this, they are free from all acts. subhuti! it is like an illusionist who is gathered in the four streets of the road, and he is gathered with many people when he is out. subhuti! what do you think of you? are there any illusionists coming from, and there are actually things? are there any things that have been destroyed or destroyed?"

　　subhuti said: "no, world honored one!"

　　the buddha said, "subhuti! the bodhisattva mahasattva is also like this. even though he saves countless sentient beings and makes them to nirvana, there is actually no sentient beings who have saved them. if the bodhisattva mahasattva hears this, he will not be frightened, and you should know that this bodhisattva mahasattva is majestic and adorned by the mahayana armor."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! as i understand the meaning of the buddha, if the bodhisattva mahasattva knows this, he is brave, strong, and solemn."

　　the buddha said, "subhuti! such is this, such is this! why? all wisdom is inaction and no way to benefit sentient beings, and all kinds of conveniences arise. and those sentient beings are also inaction and no way to do things."

　　subhuti said: "it is true as the buddha said. what is the reason? the form is without bondage and unsolved, and the feeling, thinking, action, and consciousness are also without bondage and unsolved. world-honored one! the true form is without bondage and unsolved, and the true feeling, thinking, action, and consciousness are also without bondage and unsolved."

　　at that time, the venerable mancizi bai subhuti said: "as the venerable said: "form is without bondage and unsolved, feeling, thinking, action, and consciousness is without bondage and unsolved, the true nature of form is without bondage and unsolved, and the true nature of feeling, thinking, action, and consciousness is without bondage and unsolved.', what is form without bondage and unsolved? what is feeling, thinking, action, and consciousness is without bondage and unsolved? what is feeling, thinking, action, and consciousness is without bondage and unsolved? "

　　subhuti replied: "menci son! you should know now that the illusory person's appearance is unbound and unsolved, the illusory person's feeling, thinking, action, and consciousness is unbound and unsolved, the illusory person's appearance is unbound and unsolved, the illusory person's appearance, thinking, action, and consciousness is unbound and unsolved. why? because there is no bound and unsolved, there is no bond and unsolved, there is no bond and unsolved, and there is no bond and unsolved, and there is no bond and unsolved, and there is no bond and unsolved, and if there is no birth, there is no bond and unsolved. if the bodhisattva mahasattva knows this, he will settle in the mahayana and be majestic in the mahayana. in the moment, the venerable wise son of mancis heard this and stayed silently."

　　at that time, the venerable subhuti said to the buddha: "world-honored one! as the buddha said, "the bodhisattva mahasattva is absent from the mahayana and is majestic in the mahayana. "what is the meaning of the world-honored one named mahayana? how did the bodhisattva know? where did the vehicle come from? where did it have been released?"

　　the buddha told subhuti: "the mahayana is infinite, without fraction, and without boundaries. it is called mahayana because of this meaning. bodhisattva mahasattva knows this way. he also said where the mahayana comes from and where to live? this vehicle comes from the three realms and lives in paramita. he has nothing to do with it, so he lives in all wisdom, and he is born in the bodhisattva mahasattva.

　　“again subhuti! if the dharma has no place to come out, there is no place to dwell, because of no place to dwell, all wisdom is incorrigible. in addition, this mahayana also has nothing, and there is nothing to come out, so it comes out in this way. what is that? if there is something to come out or nothing to come out, these two dharmas cannot be obtained and are born without anything to come out, and even among all dharmas, there is no unlawful dharma. subhuti! bodhisattva mahasattva prajna paramita was born in this way. ”

　　at that time, the venerable subhuti said to the buddha: "world-honored one! as the buddha said, "that mahayana dharma is the most supreme among all the heavens, humans, and asuras in the world, and is the most supreme, with the void. if that void can receive countless sentient beings, the mahayana dharma is also like this, and can receive countless sentient beings. "world-honored one! bodhisattva mahasattva does not see the coming, the going, and there is no place to dwell in the mahayana dharma. it cannot be obtained in the previous period, the later period cannot be obtained, the middle period cannot be obtained, the three lives are equal, and there is no birth, so the mahayana meaning is said in this way."

　　at that time, the world honored one praised, "good, good! subhuti! such, so! subhuti! bodhisattva mahasattva practiced and studied mahasattva in this way, and that bodhisattva mahasattva will achieve all wisdom."