The Buddha said to Subhuti: "All great bodhisattvas should tame their minds in this way:

When the previous thought is pure and the next thought is pure, this is called a Bodhisattva. When every thought remains unwavering, and though in the midst of worldly dust and toil, the mind is always pure, this is called a Mahasattva. Moreover, with compassion, loving-kindness, sympathetic joy, and equanimity, guiding sentient beings through various skillful means, this is called a Bodhisattva. When one who guides and those who are guided both have minds free from attachment, this is called a Mahasattva.

To respect all sentient beings is to subdue one’s own mind. The true is unchanging; the such is undifferentiated. When encountering all circumstances, the mind remains unchanged and undifferentiated—this is called Suchness. It is also said: outwardly not false is true; inwardly not confused is such. When every thought is without error, that is to subdue the mind.

All beings born from eggs, born from wombs, born from moisture, or born by transformation; beings with form or without form; beings with perception, without perception, or neither with nor without perception—I will lead them all to the complete liberation of Nirvana.

Those born from eggs are confused in nature. Those born from wombs are habitual in nature. Those born from moisture are prone to evil influences. Those born by transformation are driven by biased views.

Confusion leads to creating karma. Habit leads to endless cycles. Following evil leads to an unsettled mind. Biased views lead to falling into extremes.

When one cultivates the mind with a deluded heart, seeing right and wrong falsely, and fails to realize the principle of formlessness within, this is called "having form."

When one rigidly holds to an inner straightness, without practicing reverence or making offerings, merely claiming that a straightforward mind is Buddha, and neglecting to cultivate merit and wisdom, this is called "without form."

When one fails to understand the Middle Way, relying only on what the eyes see and ears hear, clinging to Dharma forms through thinking and pondering, speaking of Buddha’s conduct while the heart does not follow it, this is called "having perception."

When deluded people sit in meditation, only eliminating false thoughts, without learning compassion, joy, equanimity, wisdom, or skillful means— like wood or stone, without function— this is called "without perception."

Not clinging to the duality of perception, this is called "neither having perception." Yet the mind still seeks truth, so it is called "nor without perception."

All the countless afflictions stem from a defiled mind. The innumerable forms of life are collectively called "sentient beings."

With great compassion, the Tathāgata universally guides them, enabling all to enter the bliss of Nirvana without residue.

and lead them to Nirvana.

The Tathagata points out that all beings in the three realms and nine stages possess the wondrous mind of Nirvana, enabling them to awaken and enter the state of "no remainder." "No remainder" means the absence of habitual afflictions. "Nirvana" signifies perfect purity—the complete cessation of all habitual tendencies, ensuring they never arise again. Only then is this state truly realized. "To deliver" means to cross the great sea of birth and death. The Buddha's mind is impartial, universally wishing that all beings may together enter the perfect, pure, and remainderless Nirvana, together cross the sea of birth and death, and together attain the realization of all Buddhas. Some may awaken and practice, yet still harbor a mind of grasping, giving rise to the notion of a self. This is called "dharma-self." Only when the dharma-self is completely eradicated can it be called true liberation.

In this way, I liberate countless beings beyond measure, yet in truth, no being has been liberated.

"This" refers to the previous teaching. "Liberation in Nirvana" means great liberation. Great liberation is when all afflictions, habitual tendencies, and karmic obstacles are completely extinguished without a trace—this is called great liberation.

Countless, immeasurable, boundless beings originally each possess all kinds of afflictions, greed, anger, and unwholesome karma. If these are not severed and eliminated, they will never attain liberation. Therefore, it is said: "Thus liberate countless, immeasurable, boundless beings."

All deluded people, upon awakening to their own nature, finally realize that the Buddha does not see any self-appearance or possess any self-wisdom. How could he ever liberate beings? It is only because ordinary people do not see their own original mind, do not understand the Buddha's intention, cling to all appearances, and fail to comprehend the principle of non-action that the notions of self and others remain unremoved—this is what is called "beings."

If one is free from this affliction, in reality, there are no beings to be liberated. Therefore, it is said: "When deluded mind has nowhere to abide, that is enlightenment. Birth and death and Nirvana are fundamentally equal—what liberation is there to speak of?"

Why is this so? Subhuti, if a bodhisattva clings to the idea of a self, a person, a being, or a life span, then they are not truly a bodhisattva.

All beings and the Buddha-nature are originally no different. It is due to the four marks of self that one fails to enter the state of complete Nirvana. To have the four marks is to be a sentient being; to be without the four marks is to be a Buddha. In delusion, the Buddha appears as a sentient being; in awakening, the sentient being is revealed as the Buddha.

The deluded rely on wealth, knowledge, or noble birth, looking down on others—this is called the mark of self. Though they may practice benevolence, righteousness, propriety, wisdom, and trustworthiness, they harbor arrogance and do not show universal respect, claiming, "I understand"—this is called the mark of person. They claim good deeds for themselves and shift blame onto others—this is called the mark of beings. Grasping and rejecting based on circumstances, making distinctions—this is called the mark of life span. These are the four marks of an ordinary person.

Practitioners also have four marks: - Having a mind of subject and object, looking down on others—this is the mark of self. - Relying on one's own precept-keeping and looking down on those who break precepts—this is the mark of person. - Detesting the suffering of the three lower realms and wishing to be reborn in the heavens—this is the mark of beings. - Clinging to longevity and diligently pursuing merit, unable to let go of attachments—this is the mark of life span.

To have the four marks is to be a sentient being; to be without the four marks is to be a Buddha.