THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 308
Chapter 41: THE MOTHER OF THE BUDDHAS (4)
Furthermore, Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas the characteristic of phenomena in the world that lack inherent nature; therefore it is called the mother of all Buddhas. That is, it is able to reveal to all Buddhas the true reality of the world.
The World-Honored One, what is meant by saying that the profound Prajñāpāramitā is able to reveal to all Buddhas the characteristic of phenomena in the world that lack inherent nature?
Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas that form is the characteristic of phenomena in the world that lack inherent nature; feeling, perception, formations, and consciousness are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the eye faculty is the characteristic of phenomena in the world that lack inherent nature; the ear, nose, tongue, body, and mind faculties are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the form sphere is the characteristic of phenomena in the world that lack inherent nature; sound, smell, taste, touch, and dharma spheres are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the eye element is the characteristic of phenomena in the world that lack inherent nature; the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the ear element is the characteristic of phenomena in the world that lack inherent nature; the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the nose element is the characteristic of phenomena in the world that lack inherent nature; the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the tongue element is the characteristic of phenomena in the world that lack inherent nature; the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the body element is the characteristic of phenomena in the world that lack inherent nature; the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the mind element is the characteristic of phenomena in the world that lack inherent nature; the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that the earth element is the characteristic of phenomena in the world that lack inherent nature; the water, fire, wind, space, and consciousness elements are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that ignorance is the characteristic of phenomena in the world that lack inherent nature; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the perfection of generosity is the characteristic of phenomena in the world that lack inherent nature; moral discipline, patience, diligence, meditative concentration, and Prajñāpāramitā are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that emptiness of the internal is the characteristic of phenomena in the world that lack inherent nature; emptiness of the external, emptiness of both the 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 non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that suchness is the characteristic of phenomena in the world that lack inherent nature; the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that the noble truth of suffering is the characteristic of phenomena in the world that lack inherent nature; the noble truths of origin, cessation, and path are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the four meditative absorptions are the characteristics of phenomena in the world that lack inherent nature; the four immeasurables and the four formless concentrations are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the eight liberations are the characteristics of phenomena in the world that lack inherent nature; the eight bases of mastery, the nine successive concentrations, and the ten universal bases are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that the four foundations of mindfulness are the characteristics of phenomena in the world that lack inherent nature; 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 are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the liberation practice of emptiness is the characteristic of phenomena in the world that lack inherent nature; the liberation practices of signlessness and wishlessness are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that the ten Bodhisattva grounds are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the five types of eyes are the characteristics of phenomena in the world that lack inherent nature; the six supernatural powers are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the ten powers of the Buddha are the characteristics of phenomena in the world that lack inherent nature; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that the quality of not forgetting is the characteristic of phenomena in the world that lack inherent nature; the nature of always maintaining equanimity is the characteristic of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that all-knowing wisdom is the characteristic of phenomena in the world that lack inherent nature; path-aspect wisdom and all-aspect wisdom are the characteristics of phenomena in the world that lack inherent nature.
It is able to reveal to all Buddhas that all dhāraṇī methods are the characteristics of phenomena in the world that lack inherent nature; all samādhi methods are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the fruit of stream-entry is the characteristic of phenomena in the world that lack inherent nature; the fruits of once-returning, non-returning, and arhatship are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the state of the Pratyekabuddha is the characteristic of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that all practices of great Bodhisattvas are the characteristics of phenomena in the world that lack inherent nature. It is able to reveal to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the characteristic of phenomena in the world that lack inherent nature.
Subhūti, for this reason, the profound Prajñāpāramitā is able to reveal to all Buddhas the true reality of the world; therefore it is called the mother of all Buddhas.
Furthermore, Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; therefore it is called the mother of all Buddhas. That is, it is able to reveal to all Buddhas the true reality of the world.
The World-Honored One, what is meant by saying that the profound Prajñāpāramitā is able to reveal to all Buddhas the characteristic of phenomena in the world that are empty of the inherent nature of non-nature?
Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas that form is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; feeling, perception, formations, and consciousness are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the eye faculty is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the ear, nose, tongue, body, and mind faculties are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the form sphere is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; sound, smell, taste, touch, and dharma spheres are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the eye element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the ear element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the nose element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the tongue element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the body element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the mind element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the earth element is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the water, fire, wind, space, and consciousness elements are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; ignorance is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the perfection of generosity is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; moral discipline, patience, diligence, meditative concentration, and Prajñāpāramitā are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature.
It is able to reveal to all Buddhas that emptiness of the internal is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; emptiness of the external, emptiness of both the 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 non-nature, emptiness of inherent nature, and emptiness of the inherent nature of non-nature are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature.
It is able to reveal to all Buddhas that suchness is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the dharma realm, dharma nature, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, and the inconceivable realm are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature.
It is able to reveal to all Buddhas that the noble truth of suffering is the characteristic of phenomena in the world that are empty of the inherent nature of non-nature; the noble truths of origin, cessation, and path are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature; the four meditative absorptions, four immeasurables, four formless concentrations, eight liberations, eight bases of mastery, nine successive concentrations, ten universal bases, four foundations of mindfulness, four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, eightfold noble path, liberation practices of emptiness, signlessness, and wishlessness, the ten Bodhisattva grounds, five types of eyes, six supernatural powers, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, the eighteen unique qualities of the Buddha, the quality of not forgetting, the nature of always maintaining equanimity, all-knowing wisdom, path-aspect wisdom, all-aspect wisdom, all dhāraṇī methods, all samādhi methods, the fruit of stream-entry, the fruits of once-returning, non-returning, and arhatship, the state of the Pratyekabuddha, all practices of great Bodhisattvas, and the unsurpassed perfect enlightenment of all Buddhas are the characteristics of phenomena in the world that are empty of the inherent nature of non-nature.
Này Thiện Hiện, because of this meaning, the profound Prajñāpāramitā is capable of revealing to all Buddhas the true nature of the world, and therefore it is called the mother of all Buddhas.
Furthermore, Subhūti, the profound Prajñāpāramitā is capable of revealing to all Buddhas the nature of complete emptiness of the world, and therefore it is called the mother of all Buddhas; that is, it is capable of revealing to all Buddhas the true nature of the world.
The World-Honored One, what is the profound Prajñāpāramitā’s ability to reveal to all Buddhas the nature of complete emptiness of the world?
Subhūti, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the nature of complete emptiness of the world; feeling, perception, formations, and consciousness are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the eye sense-base is the nature of complete emptiness of the world, and the ear, nose, tongue, body, and mind sense-bases are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the form sense-field is the nature of complete emptiness of the world, and sound, smell, taste, touch, and dharma sense-fields are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the eye element is the nature of complete emptiness of the world, the form element, eye consciousness element, eye contact, and all feelings arising conditioned by eye contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the ear element is the nature of complete emptiness of the world, the sound element, ear consciousness element, ear contact, and all feelings arising conditioned by ear contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the nose element is the nature of complete emptiness of the world, the smell element, nose consciousness element, nose contact, and all feelings arising conditioned by nose contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the tongue element is the nature of complete emptiness of the world, the taste element, tongue consciousness element, tongue contact, and all feelings arising conditioned by tongue contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the body element is the nature of complete emptiness of the world, the touch element, body consciousness element, body contact, and all feelings arising conditioned by body contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the mind element is the nature of complete emptiness of the world, the dharma element, mind consciousness element, mind contact, and all feelings arising conditioned by mind contact are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the earth element is the nature of complete emptiness of the world, and the water, fire, wind, space, and consciousness elements are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that ignorance is the nature of complete emptiness of the world, and formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the Perfection of Giving is the nature of complete emptiness of the world, and Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that inner emptiness is the nature of complete emptiness of the world, and outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that suchness is the nature of complete emptiness of the world, and the Dharma realm, Dharma nature, the nature free from falsity, 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 are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the Noble Truth of suffering is the nature of complete emptiness of the world, and the Noble Truths of origin, cessation, and path are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the four meditative absorptions are the nature of complete emptiness of the world, and the four immeasurables and the four formless absorptions are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the eight liberations are the nature of complete emptiness of the world, and the eight bases of mastery, the nine successive concentrations, and the ten total spheres are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the four foundations of mindfulness are the nature of complete emptiness of the world, and the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the liberation-door of emptiness is the nature of complete emptiness of the world, and the liberation-doors of signlessness and wishlessness are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the ten bodhisattva grounds are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the five types of eyes are the nature of complete emptiness of the world, and the six supernatural powers are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the ten powers of a Buddha are the nature of complete emptiness of the world, and the four fearlessnesses, four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the Dharma of not forgetting is the nature of complete emptiness of the world, and the nature of always maintaining equanimity is the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that all-knowing wisdom is the nature of complete emptiness of the world, and path-characteristic wisdom and all-characteristic wisdom are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that all dhāraṇī teachings are the nature of complete emptiness of the world, and all samādhi teachings are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the fruit of stream-entry is the nature of complete emptiness of the world, and the fruits of once-returning, non-returning, and arhatship are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the state of a solitary Buddha is the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that all practices of great bodhisattvas are the nature of complete emptiness of the world; it is capable of revealing to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the nature of complete emptiness of the world.
Subhūti, because of this meaning, the profound Prajñāpāramitā is capable of revealing to all Buddhas the true nature of the world, and therefore it is called the mother of all Buddhas.
Furthermore, Subhūti, the profound Prajñāpāramitā is capable of revealing to all Buddhas the nature of complete signlessness and wishlessness of the world, and therefore it is called the mother of all Buddhas; that is, it is capable of revealing to all Buddhas the true nature of the world.
The World-Honored One, what is the profound Prajñāpāramitā’s ability to reveal to all Buddhas the nature of complete signlessness and wishlessness of the world?
Subhūti, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the nature of complete signlessness and wishlessness of the world; feeling, perception, formations, and consciousness are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the eye sense-base is the nature of complete signlessness and wishlessness of the world, and the ear, nose, tongue, body, and mind sense-bases are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the form sense-field is the nature of complete signlessness and wishlessness of the world, and sound, smell, taste, touch, and dharma sense-fields are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the eye element is the nature of complete signlessness and wishlessness of the world, the form element, eye consciousness element, eye contact, and all feelings arising conditioned by eye contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the ear element is the nature of complete signlessness and wishlessness of the world, the sound element, ear consciousness element, ear contact, and all feelings arising conditioned by ear contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the nose element is the nature of complete signlessness and wishlessness of the world, the smell element, nose consciousness element, nose contact, and all feelings arising conditioned by nose contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the tongue element is the nature of complete signlessness and wishlessness of the world, the taste element, tongue consciousness element, tongue contact, and all feelings arising conditioned by tongue contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the body element is the nature of complete signlessness and wishlessness of the world, the touch element, body consciousness element, body contact, and all feelings arising conditioned by body contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the mind element is the nature of complete signlessness and wishlessness of the world, the dharma element, mind consciousness element, mind contact, and all feelings arising conditioned by mind contact are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the earth element is the nature of complete signlessness and wishlessness of the world, and the water, fire, wind, space, and consciousness elements are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that ignorance is the nature of complete signlessness and wishlessness of the world, and formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the Perfection of Giving is the nature of complete signlessness and wishlessness of the world, and Pure Conduct, Patience, Diligence, Meditative Concentration, and Prajñāpāramitā are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that inner emptiness is the nature of complete signlessness and wishlessness of the world, and outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of inherent nature, emptiness of own characteristics, emptiness of shared characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that suchness is the nature of complete signlessness and wishlessness of the world, and the Dharma realm, Dharma nature, the nature free from falsity, 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 are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the Noble Truth of suffering is the nature of complete signlessness and wishlessness of the world, and the Noble Truths of origin, cessation, and path are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the four meditative absorptions are the nature of complete signlessness and wishlessness of the world, and the four immeasurables and the four formless absorptions are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the eight liberations are the nature of complete signlessness and wishlessness of the world, and the eight bases of mastery, the nine successive concentrations, and the ten total spheres are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the four foundations of mindfulness are the nature of complete signlessness and wishlessness of the world, and the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the liberation-door of emptiness is the nature of complete signlessness and wishlessness of the world, and the liberation-doors of signlessness and wishlessness are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the ten bodhisattva grounds are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the five types of eyes are the nature of complete signlessness and wishlessness of the world, and the six supernatural powers are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the ten powers of a Buddha are the nature of complete signlessness and wishlessness of the world, and the four fearlessnesses, four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the Dharma of not forgetting is the nature of complete signlessness and wishlessness of the world, and the nature of always maintaining equanimity is the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that all-knowing wisdom is the nature of complete signlessness and wishlessness of the world, and path-characteristic wisdom and all-characteristic wisdom are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that all dhāraṇī teachings are the nature of complete signlessness and wishlessness of the world, and all samādhi teachings are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the fruit of stream-entry is the nature of complete signlessness and wishlessness of the world, and the fruits of once-returning, non-returning, and arhatship are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the state of a solitary Buddha is the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that all practices of great bodhisattvas are the nature of complete signlessness and wishlessness of the world; it is capable of revealing to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the nature of complete signlessness and wishlessness of the world.
Thus, Subhuti, because of this meaning, the profound Prajñāpāramitā is able to reveal to the Buddhas the true characteristics of the world, and therefore it is called the mother of the Buddhas.
Furthermore, Subhuti, the profound Prajñāpāramitā is able to reveal to the Buddhas those characteristics of the world, causing them not to give rise to thoughts of this world or thoughts of another world. Why? Because in truth there is no dharma by which one can generate thoughts of this world or thoughts of another world.
**Chapter 42: INCONCEIVABLE (1)**
At that time, the Venerable Subhuti said to the Buddha:
World-Honored One, the profound Prajñāpāramitā appears in the world for the sake of the great undertaking.
World-Honored One, the profound Prajñāpāramitā appears in the world for the sake of the inconceivable undertaking.
World-Honored One, the profound Prajñāpāramitā appears in the world for the sake of the immeasurable undertaking.
World-Honored One, the profound Prajñāpāramitā appears in the world for the sake of the undertaking beyond number.
World-Honored One, the profound Prajñāpāramitā appears in the world for the sake of the unsurpassed undertaking.
The Buddha said:
Subhuti, it is so, it is so! Just as you have said! The profound Prajñāpāramitā appears in the world for the sake of the great undertaking; the profound Prajñāpāramitā appears in the world for the sake of the inconceivable undertaking; the profound Prajñāpāramitā appears in the world for the sake of the immeasurable undertaking; the profound Prajñāpāramitā appears in the world for the sake of the undertaking beyond number; the profound Prajñāpāramitā appears in the world for the sake of the unsurpassed undertaking.
World-Honored One, why does the profound Prajñāpāramitā appear in the world for the sake of the great undertaking?
Subhuti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones take the great undertaking of universally liberating all sentient beings without ever ceasing as their great undertaking; the profound Prajñāpāramitā appears in the world because of this great undertaking.
World-Honored One, why does the profound Prajñāpāramitā appear in the world for the sake of the inconceivable undertaking?
Subhuti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience; all of these are inconceivable undertakings. The profound Prajñāpāramitā appears in the world because of the inconceivable undertaking.
World-Honored One, why does the profound Prajñāpāramitā appear in the world for the sake of the immeasurable undertaking?
Subhuti, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience; there is no kind of sentient being that can fully measure them. The profound Prajñāpāramitā appears in the world because of this immeasurable undertaking.
World-Honored One, why does the profound Prajñāpāramitā appear in the world for the sake of the undertaking beyond number?
Subhuti, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience, no one can know their true number. The profound Prajñāpāramitā appears in the world because of this undertaking beyond number.
World-Honored One, why does the profound Prajñāpāramitā appear in the world for the sake of the unsurpassed undertaking?
Subhuti, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience, which are incomparable, how much less could there be anything higher than them. The profound Prajñāpāramitā appears in the world because of this unsurpassed undertaking.
The Venerable Subhuti again said to the Buddha:
World-Honored One, only the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience, which are inconceivable, immeasurable, beyond number, and incomparable. Are there any other dharmas besides these?
The Buddha said:
Subhuti, it is not only the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones who possess the Buddha-nature, the Tathāgata-nature, the nature of naturally existent dharma, and the nature of the wisdom of Omniscience, which are inconceivable, immeasurable, beyond number, and incomparable. Subhuti, form is also inconceivable, immeasurable, beyond number, and incomparable; feeling, perception, formations, and consciousness are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the eye faculty is also inconceivable, immeasurable, beyond number, and incomparable; the ear, nose, tongue, body, and mind faculties are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the form realm is also inconceivable, immeasurable, beyond number, and incomparable; sound, smell, taste, touch, and dharma realms are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the eye element is also inconceivable, immeasurable, beyond number, and incomparable; the form element, eye-consciousness element, eye contact, and the feelings arising dependent upon eye contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the ear element is also inconceivable, immeasurable, beyond number, and incomparable; the sound element, ear-consciousness element, ear contact, and the feelings arising dependent upon ear contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the nose element is also inconceivable, immeasurable, beyond number, and incomparable; the smell element, nose-consciousness element, nose contact, and the feelings arising dependent upon nose contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the tongue element is also inconceivable, immeasurable, beyond number, and incomparable; the taste element, tongue-consciousness element, tongue contact, and the feelings arising dependent upon tongue contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the body element is also inconceivable, immeasurable, beyond number, and incomparable; the touch element, body-consciousness element, body contact, and the feelings arising dependent upon body contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the mind element is also inconceivable, immeasurable, beyond number, and incomparable; the dharma element, mind-consciousness element, mind contact, and the feelings arising dependent upon mind contact are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the earth element is also inconceivable, immeasurable, beyond number, and incomparable; the water, fire, wind, space, and consciousness elements are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, ignorance is also inconceivable, immeasurable, beyond number, and incomparable; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the Perfection of Giving is also inconceivable, immeasurable, beyond number, and incomparable; the Perfection of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the emptiness of the internal is also inconceivable, immeasurable, beyond number, and incomparable; the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of ultimate reality, the emptiness of the boundless, the emptiness of non-dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of no nature are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, suchness is also inconceivable, immeasurable, beyond number, and incomparable; the dharma realm, the nature of dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the determined dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the Noble Truth of suffering is also inconceivable, immeasurable, beyond number, and incomparable; the Noble Truths of origination, cessation, and the path are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the four meditative absorptions are also inconceivable, immeasurable, beyond number, and incomparable; the four immeasurables and the four formless absorptions are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the eight liberations are also inconceivable, immeasurable, beyond number, and incomparable; the eight bases of mastery, the nine successive concentrations, and the ten universal bases are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the four foundations of mindfulness are also inconceivable, immeasurable, beyond number, and incomparable; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the liberation door of emptiness is also inconceivable, immeasurable, beyond number, and incomparable; the liberation doors of signlessness and wishlessness are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the ten bodhisattva grounds are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the five kinds of eyes are also inconceivable, immeasurable, beyond number, and incomparable; the six supernatural powers are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the ten powers of the Buddha are also inconceivable, immeasurable, beyond number, and incomparable; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the dharma of not forgetting is also inconceivable, immeasurable, beyond number, and incomparable; the nature of always maintaining equanimity is also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the wisdom of all is also inconceivable, immeasurable, beyond number, and incomparable; the wisdom of the path aspect and the wisdom of all aspects are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, all dhāraṇī gateways are also inconceivable, immeasurable, beyond number, and incomparable; all samādhi gateways are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the fruit of stream-entry is also inconceivable, immeasurable, beyond number, and incomparable; the fruits of once-returning, non-returning, and arhatship are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the fruit of pratyekabuddhahood is also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, all practices of great bodhisattvas are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the supreme enlightenment of all Buddhas is also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, all dharmas are also inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, within the true nature of all dharmas, the mind and mental factors cannot be apprehended.
Furthermore, Subhuti, form cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; feeling, perception, formations, and consciousness also cannot establish such a nature.
Subhuti, the eye faculty cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the ear, nose, tongue, body, and mind faculties also cannot establish such a nature.
Subhuti, the form realm cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; sound, smell, taste, touch, and dharma realms also cannot establish such a nature.
Subhuti, the eye element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the form element, eye-consciousness element, eye contact, and feelings arising dependent upon eye contact also cannot establish such a nature.
Subhuti, the ear element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the sound element, ear-consciousness element, ear contact, and feelings arising dependent upon ear contact also cannot establish such a nature.
Subhuti, the nose element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the smell element, nose-consciousness element, nose contact, and feelings arising dependent upon nose contact also cannot establish such a nature.
Subhuti, the tongue element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the taste element, tongue-consciousness element, tongue contact, and feelings arising dependent upon tongue contact also cannot establish such a nature.
Subhuti, the body element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the touch element, body-consciousness element, body contact, and feelings arising dependent upon body contact also cannot establish such a nature.
Subhuti, the mind element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the dharma element, mind-consciousness element, mind contact, and feelings arising dependent upon mind contact also cannot establish such a nature.
Subhuti, the earth element cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the water, fire, wind, space, and consciousness elements also cannot establish such a nature.
Subhuti, ignorance cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress also cannot establish such a nature.
Subhuti, the Perfection of Giving cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the Perfection of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā also cannot establish such a nature.
Subhuti, the emptiness of the internal cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of ultimate reality, the emptiness of the boundless, the emptiness of non-dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of no nature, the emptiness of self-nature, and the emptiness of the self-nature of no nature also cannot establish such a nature.
Subhuti, suchness cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the dharma realm, the nature of dharma, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the determined dharma, the abiding dharma, ultimate reality, the realm of space, and the inconceivable realm also cannot establish such a nature.
Subhuti, the Noble Truth of suffering cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the Noble Truths of origination, cessation, and the path also cannot establish such a nature.
Subhuti, the four meditative absorptions cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the four immeasurables and the four formless absorptions also cannot establish such a nature.
Subhuti, the eight liberations cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the eight bases of mastery, the nine successive concentrations, and the ten universal bases also cannot establish such a nature.
Subhuti, the four foundations of mindfulness cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path also cannot establish such a nature.
Subhuti, the liberation door of emptiness cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the liberation doors of signlessness and wishlessness also cannot establish such a nature.
Subhuti, the ten bodhisattva grounds cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the five kinds of eyes cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the six supernatural powers also cannot establish such a nature.
Subhuti, the ten powers of the Buddha cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha also cannot establish such a nature.
Subhuti, the dharma of not forgetting cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the nature of always maintaining equanimity also cannot establish such a nature.
Subhuti, the wisdom of all cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the wisdom of the path aspect and the wisdom of all aspects also cannot establish such a nature.
Subhuti, all dhāraṇī gateways cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; all samādhi gateways also cannot establish such a nature.
Subhuti, the fruit of stream-entry cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable; the fruits of once-returning, non-returning, and arhatship also cannot establish such a nature.
Subhuti, the fruit of pratyekabuddhahood cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, all practices of great bodhisattvas cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable.
Subhuti, the supreme enlightenment of all Buddhas cannot establish a nature that is inconceivable, immeasurable, beyond number, and incomparable.