THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 306
Chapter 41: THE MOTHER OF THE BUDDHAS (2)
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon the profound Prajñāpāramitā, know truly the nature of form; they know truly the nature of feeling, perception, formations, and consciousness.
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones know truly the nature of form, and know truly the nature of feeling, perception, formations, and consciousness?”
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones know truly the nature of form as suchness, as the Dharma realm, as the Dharma nature, as the nature that is not false, as the nature that does not change, without discrimination, without characteristics, without function, without conceptual proliferation, without anything to be attained; they know truly the nature of feeling, perception, formations, and consciousness as suchness, as the Dharma realm, as the Dharma nature, as the nature that is not false, as the nature that does not change, without discrimination, without characteristics, without function, without conceptual proliferation, without anything to be attained.
Subhūti, in this way, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon the profound Prajñāpāramitā, therefore know truly the manifest, concealed, gathered, and revealed mental and mental-associated phenomena of other sentient beings as suchness, as the Dharma realm, as the Dharma nature, as the nature that is not false, as the nature that does not change, without discrimination, without characteristics, without function, without conceptual proliferation, without anything to be attained.
Subhūti, the suchness of the mental and mental-associated phenomena of sentient beings that are manifest, concealed, gathered, and revealed is the suchness of the five aggregates; the suchness of the five aggregates is the suchness of the twelve sense bases; the suchness of the twelve sense bases is the suchness of the eighteen elements; the suchness of the eighteen elements is the suchness of the six elements; the suchness of the six elements is the suchness of dependent origination with twelve links; the suchness of dependent origination with twelve links is the suchness of all phenomena; the suchness of all phenomena is the suchness of the six pāramitās; the suchness of the six pāramitās is the suchness of emptiness of the internal, emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness.
The suchness of emptiness of the internal up to the emptiness of the self-nature of emptiness is the suchness of the Dharma realm, the Dharma nature, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm.
The suchness of suchness up to the suchness of the inconceivable realm is the suchness of the noble truths of suffering, origination, cessation, and the path.
The suchness of the noble truths of suffering, origination, cessation, and the path is the suchness of the four foundations of mindfulness.
The suchness of the four foundations of mindfulness is the suchness of the four right efforts.
The suchness of the four right efforts is the suchness of the four bases of miraculous powers.
The suchness of the four bases of miraculous powers is the suchness of the five faculties.
The suchness of the five faculties is the suchness of the five powers.
The suchness of the five powers is the suchness of the seven factors of enlightenment.
The suchness of the seven factors of enlightenment is the suchness of the eightfold noble path.
The suchness of the eightfold noble path is the suchness of the four meditative absorptions.
The suchness of the four meditative absorptions is the suchness of the four immeasurables.
The suchness of the four immeasurables is the suchness of the four formless absorptions.
The suchness of the four formless absorptions is the suchness of the eight liberations.
The suchness of the eight liberations is the suchness of the nine successive meditative absorptions.
The suchness of the nine successive meditative absorptions is the suchness of the ten universal bases.
The suchness of the ten universal bases is the suchness of the three liberation doors, and is the suchness of the ten Bodhisattva grounds.
The suchness of the ten Bodhisattva grounds is the suchness of the five kinds of eyes.
The suchness of the five kinds of eyes is the suchness of the six supernatural powers.
The suchness of the six supernatural powers is the suchness of all dhāraṇī gateways.
The suchness of all dhāraṇī gateways is the suchness of all samādhi gateways.
The suchness of all samādhi gateways is the suchness of the Buddha’s ten powers.
The suchness of the Buddha’s ten powers is the suchness of the four fearlessnesses.
The suchness of the four fearlessnesses is the suchness of the four unobstructed knowledges.
The suchness of the four unobstructed knowledges is the suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity.
The suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the suchness of the eighteen unique qualities of a Buddha.
The suchness of the eighteen unique qualities of a Buddha is the suchness of the Dharma of never forgetting.
The suchness of the Dharma of never forgetting is the suchness of the constant equanimous nature.
The suchness of the constant equanimous nature is the suchness of omniscient wisdom.
The suchness of omniscient wisdom is the suchness of path-knowing wisdom.
The suchness of path-knowing wisdom is the suchness of all-modes-knowing wisdom.
The suchness of all-modes-knowing wisdom is the suchness of wholesome phenomena.
The suchness of wholesome phenomena is the suchness of unwholesome phenomena.
The suchness of unwholesome phenomena is the suchness of indeterminate phenomena.
The suchness of indeterminate phenomena is the suchness of worldly phenomena.
The suchness of worldly phenomena is the suchness of supramundane phenomena.
The suchness of supramundane phenomena is the suchness of contaminated phenomena.
The suchness of contaminated phenomena is the suchness of uncontaminated phenomena.
The suchness of uncontaminated phenomena is the suchness of phenomena with faults.
The suchness of phenomena with faults is the suchness of faultless phenomena.
The suchness of faultless phenomena is the suchness of defiled phenomena.
The suchness of defiled phenomena is the suchness of pure phenomena.
The suchness of pure phenomena is the suchness of past phenomena.
The suchness of past phenomena is the suchness of future phenomena.
The suchness of future phenomena is the suchness of present phenomena.
The suchness of present phenomena is the suchness of Desire Realm phenomena.
The suchness of Desire Realm phenomena is the suchness of Form Realm phenomena.
The suchness of Form Realm phenomena is the suchness of Formless Realm phenomena.
The suchness of Formless Realm phenomena is the suchness of conditioned phenomena.
The suchness of conditioned phenomena is the suchness of unconditioned phenomena.
The suchness of unconditioned phenomena is the suchness of the fruit of Stream Entry.
The suchness of the fruit of Stream Entry is the suchness of the fruit of Once Returner.
The suchness of the fruit of Once Returner is the suchness of the fruit of Non-Returner.
The suchness of the fruit of Non-Returner is the suchness of the fruit of Arhatship.
The suchness of the fruit of Arhatship is the suchness of the fruit of the Pratyekabuddha.
The suchness of the fruit of the Pratyekabuddha is the suchness of all practices of the Great Bodhisattvas.
The suchness of all practices of the Great Bodhisattvas is the suchness of the unsurpassed perfect enlightenment of the pure Buddhas.
The suchness of the unsurpassed perfect enlightenment of the Buddhas is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones.
The suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones is the suchness of all sentient beings.
Subhūti, whether it is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, the suchness of all sentient beings, or the suchness of all phenomena, they are not two, not separate; there is only one suchness. Because suchness is not separate, not different, not destroyed, not exhausted, and cannot be discriminated.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon the profound Prajñāpāramitā, therefore realize ultimately the suchness of all phenomena, until they accomplish the unsurpassed perfect enlightenment. Therefore, it is said that the profound Prajñāpāramitā has the ability to give birth to the Buddhas, is the mother of the Buddhas, and has the ability to reveal the true nature of the world of the Buddhas.
O Śrī Subhūti, the Tathāgata, the Worthy One, the Perfectly Enlightened One, relying upon the profound Prajñāpāramitā, knows truly the suchness of all dharmas, which is not false, not altered; because he truly knows the characteristic of suchness, he is called the Tathāgata, the Worthy One, the Perfectly Enlightened One.
At that time, the venerable Subhūti said to the Buddha:
World-Honored One, the suchness of all dharmas realized through the profound Prajñāpāramitā is not false, not altered, extremely profound, difficult to see, difficult to know.
World-Honored One, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, all use the suchness of all dharmas that is not false and not altered to distinguish and reveal the supreme unsurpassed Enlightenment of the Buddhas.
World-Honored One, the suchness of all dharmas is profound. Who can believe and understand it? Only great Bodhisattvas who have reached the irreversible stage and Arhats who have completely extinguished all outflows and possess right view, upon hearing the Buddha explain this profound suchness, can give rise to faith and understanding. The Tathāgata relies upon the characteristic of suchness that he himself has realized to distinguish and reveal it for them.
The Buddha said:
Subhūti, it is so, it is so, just as you have said. Why is this so?
Subhūti, because suchness is endless, therefore it is profound.
World-Honored One, why is suchness endless?
Subhūti, because all dharmas are endless, therefore suchness is endless. Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, because they realize suchness, attain the supreme unsurpassed Enlightenment, and for the sake of all kinds of sentient beings, distinguish and reveal the characteristic of suchness of all dharmas. Therefore, they are called those who teach what is true.
At that time, the heavenly beings of the Desire Realm and Form Realm in the trichiliocosm all scattered from afar various wondrous heavenly fragrances and flowers as offerings, then came to the Buddha, bowed with their heads at his feet, withdrew and stood to one side, respectfully joining their palms and saying to the Buddha:
World-Honored One, what characteristic does the profound Prajñāpāramitā that has been taught take as its own?
Then the Buddha said to the heavenly beings:
O heavenly beings, you should know that the profound Prajñāpāramitā takes emptiness as its characteristic; the profound Prajñāpāramitā takes signlessness as its characteristic; the profound Prajñāpāramitā takes wishlessness as its characteristic; the profound Prajñāpāramitā takes non-creation as its characteristic; the profound Prajñāpāramitā takes non-arising and non-ceasing as its characteristic; the profound Prajñāpāramitā takes non-defilement and non-purity as its characteristic; the profound Prajñāpāramitā takes lack of inherent nature as its characteristic; the profound Prajñāpāramitā takes lack of self-nature as its characteristic; the profound Prajñāpāramitā takes the lack of self-nature of lack of inherent nature as its characteristic; the profound Prajñāpāramitā takes non-dependence as its characteristic; the profound Prajñāpāramitā takes neither annihilation nor permanence as its characteristic; the profound Prajñāpāramitā takes neither identity nor difference as its characteristic; the profound Prajñāpāramitā takes neither coming nor going as its characteristic; the profound Prajñāpāramitā takes space as its characteristic. The profound Prajñāpāramitā has immeasurable characteristics such as these.
Heavenly beings, you should know that such characteristics are spoken of by all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon conventional truth, and not relying upon the supreme wondrous meaning.
Heavenly beings, you should know that such characteristics of the profound Prajñāpāramitā cannot be destroyed by the beings of the world, including gods, humans, and asuras. Why? Because gods, humans, and asuras in the world are also characteristics.
Heavenly beings, characteristics cannot destroy characteristics; characteristics cannot comprehend characteristics; characteristics cannot destroy the absence of characteristics; characteristics cannot comprehend the absence of characteristics. The absence of characteristics cannot destroy characteristics; the absence of characteristics cannot comprehend characteristics; the absence of characteristics cannot destroy the absence of characteristics; the absence of characteristics cannot comprehend the absence of characteristics. Why? Because whether characteristics, the absence of characteristics, or characteristics together with the absence of characteristics, all are without possession; the destroyer, the object destroyed, the knower, the object known, destruction, and cognition are all impossible to grasp.
Heavenly beings, you should know that such characteristics are not created by form, nor created by feeling, perception, formations, or consciousness; they are not created by the eye faculty, nor by the ear, nose, tongue, body, or mind faculties; they are not created by the form sphere, nor by the sound, smell, taste, touch, or dharma spheres; they are not created by the eye element, nor by the form element, eye consciousness element, eye contact, and the feelings arising dependent upon eye contact; they are not created by the ear element, nor by the sound element, ear consciousness element, ear contact, and the feelings arising dependent upon ear contact; they are not created by the nose element, nor by the smell element, nose consciousness element, nose contact, and the feelings arising dependent upon nose contact; they are not created by the tongue element, nor by the taste element, tongue consciousness element, tongue contact, and the feelings arising dependent upon tongue contact; they are not created by the body element, nor by the touch element, body consciousness element, body contact, and the feelings arising dependent upon body contact; they are not created by the mind element, nor by the dharma element, mind consciousness element, mind contact, and the feelings arising dependent upon mind contact; they are not created by the earth element, nor by the water, fire, wind, space, or consciousness elements; they are not created by ignorance, nor by formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; they are not created by the perfection of giving, nor by the perfection of morality, patience, vigor, meditation, or wisdom; they are not created by inner emptiness, nor by outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness of the absence of boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of self-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of what cannot be grasped, emptiness of lack of inherent nature, emptiness of self-nature, or emptiness of the self-nature of lack of inherent nature; they are not created by suchness, nor by the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the fixed nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, or the inconceivable realm; they are not created by the Noble Truth of suffering, nor by the Noble Truths of origin, cessation, and path; they are not created by the four meditations, nor by the four immeasurables or the four formless concentrations; they are not created by the eight liberations, nor by the eight bases of mastery, the nine successive concentrations, or the ten universal bases; they are not created by the four foundations of mindfulness, nor by the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or the eightfold noble path; they are not created by the liberation door of emptiness, nor by the liberation doors of signlessness and wishlessness; they are not created by the ten Bodhisattva stages; they are not created by the five types of eyes, nor by the six supernatural powers; they are not created by the ten powers of the Buddha, nor by the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha; they are not created by the non-forgetting dharma, nor by the nature of constant equanimity; they are not created by omniscient wisdom, nor by wisdom of the modes of the path or wisdom of all aspects; they are not created by all dhāraṇī gateways, nor by all samādhi gateways; they are not created by the fruit of Stream-entry, nor by the fruits of Once-returning, Non-returning, or Arhatship; they are not created by the state of a Pratyekabuddha; they are not created by all practices of great Bodhisattvas; they are not created by the supreme unsurpassed Enlightenment of the Buddhas.
The World’s Honored One should know, such characteristics are not created by heaven, nor are they not created by heaven; they are not created by humans, nor are they not created by humans; they are not with outflows, nor are they without outflows; they are not worldly, nor are they supramundane; they are not conditioned, nor are they unconditioned; they are not dependent on anything and cannot be expressed.
The World’s Honored One should know, the profound Prajñāpāramitā is originally free from all characteristics, and one should not ask what characteristics the profound Prajñāpāramitā takes as its characteristics.
The Buddha said to the devas:
What do you think? If there were someone who asked what characteristics space possesses, would such a question be a proper question?
The devas replied:
World-Honored One, no. Why? Because space has no form, no characteristic treasury, and no activity; such a question should not be asked.
The Buddha said to the devas:
The profound Prajñāpāramitā is also like this; one should not ask about its characteristics. However, with regard to the characteristics of dharmas—whether there is a Buddha or no Buddha, the Dharma Realm, and the nature of Dharma—the Buddha fully understands these characteristics as they truly are; therefore he is called the Tathāgata.
The devas again said to the Buddha:
The characteristics that the Tathāgata has known in this way are extremely profound, difficult to see, and difficult to comprehend. Because of the characteristics that the Tathāgata directly knows, all dharmas have been transformed into unobstructed wisdom. All Tathāgatas, Arhats, Fully Enlightened Ones abide in such characteristics in order to distinguish and reveal the profound Prajñāpāramitā. They do so wholeheartedly for the sake of sentient beings, encompassing all characteristics of all dharmas, revealing them through skillful means, so that sentient beings may attain unobstructed wisdom regarding the Prajñāpāramitā.
World-Honored One, how extraordinary! The profound Prajñāpāramitā is the constant sphere of practice of the Tathāgatas, Arhats, Fully Enlightened Ones. Because all Tathāgatas, Arhats, Fully Enlightened Ones cultivate this Dharma, they attain the supreme state of Enlightenment and, for the sake of sentient beings, distinguish and reveal all characteristics of all dharmas. They distinguish and reveal the characteristics of form; distinguish and reveal the characteristics of feeling, perception, formations, and consciousness; distinguish and reveal the characteristics of the eye-base; distinguish and reveal the characteristics of the ear, nose, tongue, body, and mind bases; distinguish and reveal the characteristics of the form-base; distinguish and reveal the characteristics of sound, smell, taste, touch, and dharma bases; distinguish and reveal the characteristics of the eye-element; distinguish and reveal the characteristics of the form-element, eye-consciousness element, eye-contact, and the feelings arising dependent upon eye-contact; distinguish and reveal the characteristics of the ear-element; distinguish and reveal the characteristics of the sound-element, ear-consciousness element, ear-contact, and the feelings arising dependent upon ear-contact; distinguish and reveal the characteristics of the nose-element; distinguish and reveal the characteristics of the smell-element, nose-consciousness element, nose-contact, and the feelings arising dependent upon nose-contact; distinguish and reveal the characteristics of the tongue-element; distinguish and reveal the characteristics of the taste-element, tongue-consciousness element, tongue-contact, and the feelings arising dependent upon tongue-contact; distinguish and reveal the characteristics of the body-element; distinguish and reveal the characteristics of the touch-element, body-consciousness element, body-contact, and the feelings arising dependent upon body-contact; distinguish and reveal the characteristics of the mind-element; distinguish and reveal the characteristics of the dharma-element, mind-consciousness element, mind-contact, and the feelings arising dependent upon mind-contact; distinguish and reveal the characteristics of the earth-element; distinguish and reveal the characteristics of the water, fire, wind, space, and consciousness elements; distinguish and reveal the characteristics of ignorance; distinguish and reveal the characteristics of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress; distinguish and reveal the characteristics of the perfection of giving; distinguish and reveal the characteristics of moral discipline, patience, vigor, meditative concentration, and Prajñāpāramitā; distinguish and reveal the characteristics of internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature; distinguish and reveal the characteristics of suchness, the Dharma Realm, Dharma nature, the non-deluded nature, the unchanging nature, the equal nature, the nature free from arising, determined Dharma, abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm; distinguish and reveal the characteristics of the noble truth of suffering; distinguish and reveal the characteristics of the noble truth of origination, cessation, and the path; distinguish and reveal the characteristics of the four meditative absorptions; distinguish and reveal the characteristics of the four immeasurables and the four formless concentrations; distinguish and reveal the characteristics of the eight liberations, the eight stages of mastery, the nine successive concentrations, and the ten universal bases; distinguish and reveal the characteristics of the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; distinguish and reveal the characteristics of the liberation gate of emptiness; distinguish and reveal the characteristics of the liberation gate of signlessness and wishlessness; distinguish and reveal the characteristics of the ten bodhisattva grounds; distinguish and reveal the characteristics of the five kinds of eyes; distinguish and reveal the characteristics of the six supernormal powers; distinguish and reveal the characteristics of the ten powers of the Buddha; distinguish and reveal the characteristics of the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha; distinguish and reveal the characteristics of the Dharma of not forgetting; distinguish and reveal the characteristics of the nature of constant equanimity; distinguish and reveal the characteristics of all-knowing wisdom; distinguish and reveal the characteristics of path-knowing wisdom and all-characteristics wisdom; distinguish and reveal the characteristics of all dhāraṇī gateways; distinguish and reveal the characteristics of all samādhi gateways; distinguish and reveal the characteristics of the fruit of stream-entry; distinguish and reveal the characteristics of the fruits of once-returning, non-returning, and arhatship; distinguish and reveal the characteristics of the state of the Pratyekabuddha; distinguish and reveal the characteristics of all practices of great bodhisattvas; distinguish and reveal the characteristics of the supreme perfect Enlightenment of all Buddhas.
At that time, the World-Honored One said to the devas:
That is right, that is right, exactly as you have said! Devas, you should know: the characteristics of all dharmas, which the Tathāgata knows truly as they are, are characteristics. The nature of transformation and obstruction is the characteristic of form, and the Tathāgata knows truly that it is without characteristics; receiving and taking in is the characteristic of feeling, and the Tathāgata knows truly that it is without characteristics; grasping appearances is the characteristic of perception, and the Tathāgata knows truly that it is without characteristics; creating activities is the characteristic of formations, and the Tathāgata knows truly that it is without characteristics; distinguishing and recognizing is the characteristic of consciousness, and the Tathāgata knows truly that it is without characteristics; accumulated suffering is the characteristic of the aggregates, and the Tathāgata knows truly that it is without characteristics; the gateway of growth and arising is the characteristic of the sense bases, and the Tathāgata knows truly that it is without characteristics; having many harmful aspects is the characteristic of the elements, and the Tathāgata knows truly that it is without characteristics; arising through combination is the characteristic of dependent origination, and the Tathāgata knows truly that it is without characteristics; constantly giving is the characteristic of the perfection of giving, and the Tathāgata knows truly that it is without characteristics; not being burned by afflictions is the characteristic of the perfection of moral discipline, and the Tathāgata knows truly that it is without characteristics; absence of anger is the characteristic of the perfection of patience, and the Tathāgata knows truly that it is without characteristics; being unable to be overcome is the characteristic of the perfection of vigor, and the Tathāgata knows truly that it is without characteristics; gathering and maintaining the mind is the characteristic of the perfection of meditative concentration, and the Tathāgata knows truly that it is without characteristics; being completely unobstructed is the characteristic of the perfection of Prajñā, and the Tathāgata knows truly that it is without characteristics; having no possession is the characteristic of suchness, and the Tathāgata knows truly that it is without characteristics; being non-deluded is the characteristic of the four noble truths, and the Tathāgata knows truly that it is without characteristics; being free from disturbance is the characteristic of the four meditative absorptions, and the Tathāgata knows truly that it is without characteristics; having no boundaries or separation is the characteristic of the four immeasurables, and the Tathāgata knows truly that it is without characteristics; being free from noise and confusion is the characteristic of the four formless concentrations, and the Tathāgata knows truly that it is without characteristics; being free from bondage is the characteristic of the eight liberations, and the Tathāgata knows truly that it is without characteristics; having the ability to subdue is the characteristic of the eight stages of mastery, and the Tathāgata knows truly that it is without characteristics; being free from distraction is the characteristic of the nine successive concentrations, and the Tathāgata knows truly that it is without characteristics; having no limits is the characteristic of the ten universal bases, and the Tathāgata knows truly that it is without characteristics; having the ability to transcend is the characteristic of the thirty-seven factors of enlightenment, and the Tathāgata knows truly that it is without characteristics; complete separation is the characteristic of the liberation gate of emptiness, and the Tathāgata knows truly that it is without characteristics; great stillness is the characteristic of the liberation gate of signlessness, and the Tathāgata knows truly that it is without characteristics; being weary of all suffering is the characteristic of the liberation gate of wishlessness, and the Tathāgata knows truly that it is without characteristics; directing toward great enlightenment is the characteristic of the ten bodhisattva grounds, and the Tathāgata knows truly that it is without characteristics; having the ability to contemplate is the characteristic of the five kinds of eyes, and the Tathāgata knows truly that it is without characteristics; being unobstructed is the characteristic of the six supernormal powers, and the Tathāgata knows truly that it is without characteristics; being skillfully decisive is the characteristic of the ten powers of the Buddha, and the Tathāgata knows truly that it is without characteristics; being skillfully established is the characteristic of the four fearlessnesses, and the Tathāgata knows truly that it is without characteristics; being never interrupted is the characteristic of the four unobstructed knowledges, and the Tathāgata knows truly that it is without characteristics; bringing benefit and happiness is the characteristic of great loving-kindness, and the Tathāgata knows truly that it is without characteristics; uprooting sorrow and suffering completely is the characteristic of great compassion, and the Tathāgata knows truly that it is without characteristics; rejoicing in virtue is the characteristic of great sympathetic joy, and the Tathāgata knows truly that it is without characteristics; abandoning noise and confusion is the characteristic of great equanimity, and the Tathāgata knows truly that it is without characteristics; being impossible to deprive is the characteristic of the eighteen unique qualities of the Buddha, and the Tathāgata knows truly that it is without characteristics; skillful mindfulness is the characteristic of the Dharma of not forgetting, and the Tathāgata knows truly that it is without characteristics; non-attachment is the characteristic of the nature of constant equanimity, and the Tathāgata knows truly that it is without characteristics; manifesting the enlightened one is the characteristic of all-knowing wisdom, and the Tathāgata knows truly that it is without characteristics; skillfully penetrating is the characteristic of path-knowing wisdom, and the Tathāgata knows truly that it is without characteristics; manifesting supreme enlightenment is the characteristic of all-characteristics wisdom, and the Tathāgata knows truly that it is without characteristics; universally preserving and holding is the characteristic of all dhāraṇī gateways, and the Tathāgata knows truly that it is without characteristics; universally receiving and embracing is the characteristic of all samādhi gateways, and the Tathāgata knows truly that it is without characteristics; skillfully receiving teachings is the characteristic of the Śrāvaka fruit, and the Tathāgata knows truly that it is without characteristics; self-awakening is the characteristic of the Pratyekabuddha fruit, and the Tathāgata knows truly that it is without characteristics; proceeding toward the great fruit is the characteristic of all practices of great bodhisattvas, and the Tathāgata knows truly that it is without characteristics; being unsurpassed is the characteristic of the supreme perfect Enlightenment of all Buddhas, and the Tathāgata knows truly that it is without characteristics.
The Son of Heaven should know that all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, with regard to all such characteristics of all phenomena, are able to know truly that they are without characteristics. For this reason, I say that the Buddhas have attained unobstructed wisdom, incomparable to anyone.
At that time, the Buddha said to Venerable Subhūti:
Subhūti, you should know that the profound Prajñāpāramitā is the mother of all Buddhas. The profound Prajñāpāramitā has the ability to reveal the true nature of all phenomena in the world. Therefore, the Tathāgata, Worthy One, Perfectly Enlightened One, relies upon that Dharma and abides in it, respectfully making offerings, honoring, praising, embracing, and protecting the Dharma upon which that abiding is based; that Dharma is precisely the profound Prajñāpāramitā. Why is this so, Subhūti? Because the profound Prajñāpāramitā is able to give birth to all Buddhas, able to serve as the support for all Buddhas, and able to reveal the true nature of all phenomena in the world.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones are those who always know gratitude and always repay kindness.
Subhūti, if someone asks: Who are those who know gratitude and repay kindness? Why is this so, Subhūti? Because among all those in the world who know gratitude and repay kindness, no one surpasses the Buddha.
The World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones know gratitude and repay kindness in this way?
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones travel by such a vehicle, follow such a path, and reach the unsurpassed supreme Enlightenment. After attaining Enlightenment, at all times they respectfully honor, make offerings to, esteem, praise, embrace, and protect that vehicle and that path, never abandoning the vehicle or the path they travel; know that this is precisely the profound Prajñāpāramitā. Subhūti, this is what is called the Tathāgata, Worthy One, Perfectly Enlightened One knowing gratitude and repaying kindness.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones all rely upon the profound Prajñāpāramitā. Regarding phenomena with characteristics and phenomena without characteristics, they manifest equal enlightenment, completely without any activity, because that which creates is without possession. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā; regarding phenomena with characteristics and without characteristics, they manifest equal enlightenment, without any attainment, because all forms and appearances cannot be grasped.
Subhūti, because the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones know to rely upon the profound Prajñāpāramitā in this way, they are able to manifest equal enlightenment regarding phenomena with characteristics and without characteristics, all without activity and without anything attained. At all times they respectfully honor, make offerings, esteem, praise, embrace, and protect without interruption; therefore they are called those who truly know gratitude and repay kindness.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones all rely upon the profound Prajñāpāramitā. Regarding phenomena that are uncreated, unattained, unborn, and the turning of wisdom, they are also able to know the causes and conditions of that turning. Therefore, one should know that the profound Prajñāpāramitā is able to give birth to all Buddhas and is also able to reveal truly the characteristics of the world.
At that time, Venerable Subhūti said to the Buddha:
World-Honored One, the nature of all phenomena is unborn, unarisen, unknown, and unseen. How then can it be said that the profound Prajñāpāramitā is able to give birth to all Buddhas, is the mother of all Buddhas, and is also able to reveal truly the characteristics of the world?
The Buddha said:
Subhūti, it is so, it is so, exactly as you have said! The nature of all phenomena is unborn, unarisen, unknown, and unseen. Yet relying upon conventional truth, it is said that the profound Prajñāpāramitā is able to give birth to all Buddhas, is the mother of all Buddhas, and is also able to reveal truly the characteristics of the world.
World-Honored One, why are all phenomena unborn, unarisen, unknown, and unseen?
Subhūti, because all phenomena are empty, without possession, completely not independent, false and unreal, therefore all phenomena are unborn, unarisen, unknown, and unseen.
Furthermore, Subhūti, the nature of all phenomena does not rely upon anything, does not belong to anything; because of this cause and condition, they are unborn, unarisen, unknown, and unseen.
Subhūti, although the profound Prajñāpāramitā is able to give birth to all Buddhas and able to reveal truly the characteristics of the world, there is no arising and there is no revealing.
Subhūti, because the profound Prajñāpāramitā does not see form, it is called revealing the characteristic of form; because it does not see feeling, perception, formations, and consciousness, it is called revealing the characteristics of feeling, perception, formations, and consciousness.
Subhūti, because the profound Prajñāpāramitā does not see the eye-base, it is called revealing the characteristic of the eye-base; because it does not see the ear, nose, tongue, body, and mind bases, it is called revealing the characteristics of the ear, nose, tongue, body, and mind bases.
Subhūti, because the profound Prajñāpāramitā does not see the form-base, it is called revealing the characteristic of the form-base; because it does not see sound, fragrance, taste, touch, and dharma bases, it is called revealing the characteristics of sound, fragrance, taste, touch, and dharma bases.
Subhūti, because the profound Prajñāpāramitā does not see the eye element, it is called revealing the characteristic of the eye element; because it does not see the form element, eye-consciousness element, eye-contact, and the feelings arising dependent upon eye-contact, it is called revealing the characteristics of the form element up to the characteristics of the feelings arising dependent upon eye-contact.
Subhūti, because the profound Prajñāpāramitā does not see the ear element, it is called revealing the characteristic of the ear element; because it does not see the sound element, ear-consciousness element, ear-contact, and the feelings arising dependent upon ear-contact, it is called revealing the characteristics of the sound element up to the characteristics of the feelings arising dependent upon ear-contact.
Subhūti, because the profound Prajñāpāramitā does not see the nose element, it is called revealing the characteristic of the nose element; because it does not see the fragrance element, nose-consciousness element, nose-contact, and the feelings arising dependent upon nose-contact, it is called revealing the characteristics of the fragrance element up to the characteristics of the feelings arising dependent upon nose-contact.
Subhūti, because the profound Prajñāpāramitā does not see the tongue element, it is called revealing the characteristic of the tongue element; because it does not see the taste element, tongue-consciousness element, tongue-contact, and the feelings arising dependent upon tongue-contact, it is called revealing the characteristics of the taste element up to the characteristics of the feelings arising dependent upon tongue-contact.
Subhūti, because the profound Prajñāpāramitā does not see the body element, it is called revealing the characteristic of the body element; because it does not see the touch element, body-consciousness element, body-contact, and the feelings arising dependent upon body-contact, it is called revealing the characteristics of the touch element up to the characteristics of the feelings arising dependent upon body-contact.
Subhūti, because the profound Prajñāpāramitā does not see the mind element, it is called revealing the characteristic of the mind element; because it does not see the dharma element, mind-consciousness element, mind-contact, and the feelings arising dependent upon mind-contact, it is called revealing the characteristics of the dharma element up to the characteristics of the feelings arising dependent upon mind-contact.
Subhūti, because the profound Prajñāpāramitā does not see the earth element, it is called revealing the characteristic of the earth element; because it does not see the water, fire, wind, space, and consciousness elements, it is called revealing the characteristics of the water, fire, wind, space, and consciousness elements.
Subhūti, because the profound Prajñāpāramitā does not see ignorance, it is called revealing the characteristic of ignorance; because it does not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, it is called revealing the characteristics of formations up to the characteristics of aging-and-death, sorrow, lamentation, suffering, grief, and distress.
Subhūti, because the profound Prajñāpāramitā does not see the perfection of giving, it is called revealing the characteristic of the perfection of giving; because it does not see pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā, it is called revealing the characteristics of pure morality up to the characteristics of Prajñāpāramitā.
Subhūti, because the profound Prajñāpāramitā does not see inner emptiness, it is called revealing the characteristic of inner emptiness; because it does not see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness, it is called revealing the characteristic of outer emptiness up to the characteristic of the emptiness of the intrinsic nature of emptiness.
Subhūti, because the profound Prajñāpāramitā does not see suchness, it is called revealing the characteristic of suchness; because it does not see the Dharma realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, it is called revealing the characteristic of the Dharma realm up to the characteristic of the inconceivable realm.
Subhūti, because the profound Prajñāpāramitā does not see the Noble Truth of suffering, it is called revealing the characteristic of the Noble Truth of suffering; because it does not see the Noble Truths of origin, cessation, and path, it is called revealing the characteristics of the Noble Truths of origin, cessation, and path.
Subhūti, because the profound Prajñāpāramitā does not see the four meditative absorptions, it is called revealing the characteristics of the four meditative absorptions; because it does not see the four immeasurables and the four formless concentrations, it is called revealing the characteristics of the four immeasurables and the four formless concentrations.
Subhūti, because the profound Prajñāpāramitā does not see the eight liberations, it is called revealing the characteristics of the eight liberations; because it does not see the eight bases of mastery, the nine successive concentrations, and the ten total spheres, it is called revealing the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten total spheres.
Subhūti, because the profound Prajñāpāramitā does not see the four foundations of mindfulness, it is called revealing the characteristics of the four foundations of mindfulness; because it does not see the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, it is called revealing the characteristics of the four right efforts up to the characteristics of the eightfold noble path.
Subhūti, because the profound Prajñāpāramitā does not see the liberation door of emptiness, it is called revealing the characteristic of the liberation door of emptiness; because it does not see the liberation doors of signlessness and wishlessness, it is called revealing the characteristics of the liberation doors of signlessness and wishlessness.
Subhūti, because the profound Prajñāpāramitā does not see the ten Bodhisattva grounds, it is called revealing the characteristics of the ten Bodhisattva grounds.
Subhūti, because the profound Prajñāpāramitā does not see the five kinds of eyes, it is called revealing the characteristics of the five kinds of eyes; because it does not see the six supernatural powers, it is called revealing the characteristics of the six supernatural powers.
Subhūti, because the profound Prajñāpāramitā does not see the ten powers of the Buddha, it is called revealing the characteristics of the ten powers of the Buddha; because it does not see the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, it is called revealing the characteristics of the four fearlessnesses up to the characteristics of the eighteen unique qualities of the Buddha.
Subhūti, because the profound Prajñāpāramitā does not see the Dharma of non-forgetfulness, it is called revealing the characteristic of the Dharma of non-forgetfulness; because it does not see the nature of constant equanimity, it is called revealing the characteristic of the nature of constant equanimity.
Subhūti, because the profound Prajñāpāramitā does not see all-knowledge, it is called revealing the characteristic of all-knowledge; because it does not see path-wisdom and all-aspect wisdom, it is called revealing the characteristics of path-wisdom and all-aspect wisdom.
Subhūti, because the profound Prajñāpāramitā does not see all dhāraṇī teachings, it is called revealing the characteristics of all dhāraṇī teachings; because it does not see all samādhi teachings, it is called revealing the characteristics of all samādhi teachings.
Subhūti, because the profound Prajñāpāramitā does not see the fruit of stream-entry, it is called revealing the characteristic of the fruit of stream-entry; because it does not see the fruits of once-returning, non-returning, and arhatship, it is called revealing the characteristics of the fruits of once-returning, non-returning, and arhatship.
Subhūti, because the profound Prajñāpāramitā does not see the state of the Pratyekabuddha, it is called revealing the characteristic of the state of the Pratyekabuddha.
Subhūti, because the profound Prajñāpāramitā does not see all practices of great Bodhisattvas, it is called revealing the characteristics of all practices of great Bodhisattvas.
Subhūti, because the profound Prajñāpāramitā does not see the unsurpassed supreme Enlightenment of all Buddhas, it is called revealing the characteristic of the unsurpassed supreme Enlightenment of all Buddhas.
Subhūti, for this reason, the profound Prajñāpāramitā is able to reveal the true characteristics of the world of all Buddhas; therefore it is called the mother of all Buddhas.
Venerable Subhūti said to the Buddha:
World-Honored One, why is the profound Prajñāpāramitā, because it does not see form, called revealing the characteristic of form; because it does not see feeling, perception, formations, and consciousness, called revealing the characteristics of feeling, perception, formations, and consciousness?
Why is it that because it does not see the eye-base, it is called revealing the characteristic of the eye-base; because it does not see the ear, nose, tongue, body, and mind bases, it is called revealing the characteristics of the ear, nose, tongue, body, and mind bases?
Why is it that because it does not see the form-base, it is called revealing the characteristic of the form-base; because it does not see sound, fragrance, taste, touch, and dharma bases, it is called revealing the characteristics of sound, fragrance, taste, touch, and dharma bases?
Why is it that because it does not see the eye element, it is called revealing the characteristic of the eye element; because it does not see the form element, eye-consciousness element, eye-contact, and the feelings arising dependent upon eye-contact, it is called revealing the characteristics of the form element up to the characteristics of the feelings arising dependent upon eye-contact?
Why is it that because it does not see the ear element, it is called revealing the characteristic of the ear element; because it does not see the sound element, ear-consciousness element, ear-contact, and the feelings arising dependent upon ear-contact, it is called revealing the characteristics of the sound element up to the characteristics of the feelings arising dependent upon ear-contact?
Why is it that because it does not see the nose element, it is called revealing the characteristic of the nose element; because it does not see the fragrance element, nose-consciousness element, nose-contact, and the feelings arising dependent upon nose-contact, it is called revealing the characteristics of the fragrance element up to the characteristics of the feelings arising dependent upon nose-contact?
Why is it that because it does not see the tongue element, it is called revealing the characteristic of the tongue element; because it does not see the taste element, tongue-consciousness element, tongue-contact, and the feelings arising dependent upon tongue-contact, it is called revealing the characteristics of the taste element up to the characteristics of the feelings arising dependent upon tongue-contact?
Why is it that because it does not see the body element, it is called revealing the characteristic of the body element; because it does not see the touch element, body-consciousness element, body-contact, and the feelings arising dependent upon body-contact, it is called revealing the characteristics of the touch element up to the characteristics of the feelings arising dependent upon body-contact?
Why is it that because it does not see the mind element, it is called revealing the characteristic of the mind element; because it does not see the Dharma element, mind-consciousness element, mind-contact, and the feelings arising dependent upon mind-contact, it is called revealing the characteristics of the Dharma element up to the characteristics of the feelings arising dependent upon mind-contact?
Why is it that because it does not see the earth element, it is called revealing the characteristic of the earth element; because it does not see the water, fire, wind, space, and consciousness elements, it is called revealing the characteristics of the water, fire, wind, space, and consciousness elements?
Why is it that because it does not see ignorance, it is called revealing the characteristic of ignorance; because it does not see formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, it is called revealing the characteristics of formations up to the characteristics of aging-and-death, sorrow, lamentation, suffering, grief, and distress?
Why is it that because it does not see the perfection of giving, it is called revealing the characteristic of the perfection of giving; because it does not see pure morality, patience, diligence, meditative absorption, and Prajñāpāramitā, it is called revealing the characteristics of pure morality up to the characteristics of Prajñāpāramitā?
Why is it that because it does not see inner emptiness, it is called revealing the characteristic of inner emptiness; because it does not see outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness that cannot be grasped, emptiness of no nature, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness, it is called revealing the characteristic of outer emptiness up to the characteristic of the emptiness of the intrinsic nature of emptiness?
Why is it that because it does not see suchness, it is called revealing the characteristic of suchness; because it does not see the Dharma realm, the nature of Dharma, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the established Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, it is called revealing the characteristic of the Dharma realm up to the characteristic of the inconceivable realm?
Why is it that because it does not see the Noble Truth of suffering, it is called revealing the characteristic of the Noble Truth of suffering; because it does not see the Noble Truths of origin, cessation, and path, it is called revealing the characteristics of the Noble Truths of origin, cessation, and path?
Why is it that because it does not see the four meditative absorptions, it is called revealing the characteristics of the four meditative absorptions; because it does not see the four immeasurables and the four formless concentrations, it is called revealing the characteristics of the four immeasurables and the four formless concentrations?
Why is it that because it does not see the eight liberations, it is called revealing the characteristics of the eight liberations; because it does not see the eight bases of mastery, the nine successive concentrations, and the ten total spheres, it is called revealing the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten total spheres?
Why is it that because it does not see the four foundations of mindfulness, it is called revealing the characteristics of the four foundations of mindfulness; because it does not see the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, it is called revealing the characteristics of the four right efforts up to the characteristics of the eightfold noble path?
Why is it that because it does not see the liberation door of emptiness, it is called revealing the characteristic of the liberation door of emptiness; because it does not see the liberation doors of signlessness and wishlessness, it is called revealing the characteristics of the liberation doors of signlessness and wishlessness?
Why is it that because it does not see the ten Bodhisattva grounds, it is called revealing the characteristics of the ten Bodhisattva grounds?
Why is it that because it does not see the five kinds of eyes, it is called revealing the characteristics of the five kinds of eyes; because it does not see the six supernatural powers, it is called revealing the characteristics of the six supernatural powers?
Why is it that because it does not see the ten powers of the Buddha, it is called revealing the characteristics of the ten powers of the Buddha; because it does not see the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha, it is called revealing the characteristics of the four fearlessnesses up to the characteristics of the eighteen unique qualities of the Buddha?
Why is it that because it does not see the Dharma of non-forgetfulness, it is called revealing the characteristic of the Dharma of non-forgetfulness; because it does not see the nature of constant equanimity, it is called revealing the characteristic of the nature of constant equanimity?
Why is it that because it does not see all-knowledge, it is called revealing the characteristic of all-knowledge; because it does not see path-wisdom and all-aspect wisdom, it is called revealing the characteristics of path-wisdom and all-aspect wisdom?
Why is it that because it does not see all dhāraṇī teachings, it is called revealing the characteristics of all dhāraṇī teachings; because it does not see all samādhi teachings, it is called revealing the characteristics of all samādhi teachings?
Why is it that because it does not see the fruit of stream-entry, it is called revealing the characteristic of the fruit of stream-entry; because it does not see the fruits of once-returning, non-returning, and arhatship, it is called revealing the characteristics of the fruits of once-returning, non-returning, and arhatship?
Why is it that because it does not see the state of the Pratyekabuddha, it is called revealing the characteristic of the state of the Pratyekabuddha?
Why is it that because it does not see all practices of great Bodhisattvas, it is called revealing the characteristics of all practices of great Bodhisattvas?
Why is it that because it does not see the unsurpassed supreme Enlightenment of all Buddhas, it is called revealing the characteristic of the unsurpassed supreme Enlightenment of all Buddhas?