THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 307
Chapter 41: THE MOTHER OF THE BUDDHAS (3)
The Buddha said:
“Subhūti, the profound Prajñāpāramitā does not produce consciousness by depending on form. This is because it does not perceive form, and therefore it is called revealing the characteristic of form; it does not produce consciousness by depending on feeling, perception, formations, and consciousness. This is because it does not perceive feeling, perception, formations, and consciousness, and therefore it is called revealing the characteristics of feeling, perception, formations, and consciousness.
It does not produce consciousness by depending on the eye-base. This is because it does not perceive the eye-base, and therefore it is called revealing the characteristic of the eye-base; it does not produce consciousness by depending on the ear-base, nose-base, tongue-base, body-base, and mind-base. This is because it does not perceive the ear-base, nose-base, tongue-base, body-base, and mind-base, and therefore it is called revealing the characteristics of the ear-base, nose-base, tongue-base, body-base, and mind-base.
It does not produce consciousness by depending on the form-base. This is because it does not perceive the form-base, and therefore it is called revealing the characteristic of the form-base; it does not produce consciousness by depending on the sound-base, smell-base, taste-base, touch-base, and dharma-base. This is because it does not perceive the sound-base, smell-base, taste-base, touch-base, and dharma-base, and therefore it is called revealing the characteristics of the sound-base, smell-base, taste-base, touch-base, and dharma-base.
It does not produce consciousness by depending on the eye-element. This is because it does not perceive the eye-element, and therefore it is called revealing the characteristic of the eye-element; it does not produce consciousness by depending on the form-element, eye-consciousness-element, eye-contact, and the feelings arising conditioned by eye-contact. This is because it does not perceive the form-element up to the feelings arising conditioned by eye-contact, and therefore it is called revealing the characteristics of the form-element up to the feelings arising conditioned by eye-contact.
It does not produce consciousness by depending on the ear-element. This is because it does not perceive the ear-element, and therefore it is called revealing the characteristic of the ear-element; it does not produce consciousness by depending on the sound-element, ear-consciousness-element, ear-contact, and the feelings arising conditioned by ear-contact. This is because it does not perceive the sound-element up to the feelings arising conditioned by ear-contact, and therefore it is called revealing the characteristics of the sound-element up to the feelings arising conditioned by ear-contact.
It does not produce consciousness by depending on the nose-element. This is because it does not perceive the nose-element, and therefore it is called revealing the characteristic of the nose-element; it does not produce consciousness by depending on the smell-element, nose-consciousness-element, nose-contact, and the feelings arising conditioned by nose-contact. This is because it does not perceive the smell-element up to the feelings arising conditioned by nose-contact, and therefore it is called revealing the characteristics of the smell-element up to the feelings arising conditioned by nose-contact.
It does not produce consciousness by depending on the tongue-element. This is because it does not perceive the tongue-element, and therefore it is called revealing the characteristic of the tongue-element; it does not produce consciousness by depending on the taste-element, tongue-consciousness-element, tongue-contact, and the feelings arising conditioned by tongue-contact. This is because it does not perceive the taste-element up to the feelings arising conditioned by tongue-contact, and therefore it is called revealing the characteristics of the taste-element up to the feelings arising conditioned by tongue-contact.
It does not produce consciousness by depending on the body-element. This is because it does not perceive the body-element, and therefore it is called revealing the characteristic of the body-element; it does not produce consciousness by depending on the touch-element, body-consciousness-element, body-contact, and the feelings arising conditioned by body-contact. This is because it does not perceive the touch-element up to the feelings arising conditioned by body-contact, and therefore it is called revealing the characteristics of the touch-element up to the feelings arising conditioned by body-contact.
It does not produce consciousness by depending on the mind-element. This is because it does not perceive the mind-element, and therefore it is called revealing the characteristic of the mind-element; it does not produce consciousness by depending on the dharma-element, mind-consciousness-element, mind-contact, and the feelings arising conditioned by mind-contact. This is because it does not perceive the dharma-element up to the feelings arising conditioned by mind-contact, and therefore it is called revealing the characteristics of the dharma-element up to the feelings arising conditioned by mind-contact.
It does not produce consciousness by depending on the earth-element. This is because it does not perceive the earth-element, and therefore it is called revealing the characteristic of the earth-element; it does not produce consciousness by depending on the water, fire, wind, space, and consciousness elements. This is because it does not perceive the water, fire, wind, space, and consciousness elements, and therefore it is called revealing the characteristics of the water, fire, wind, space, and consciousness elements.
It does not produce consciousness by depending on ignorance. This is because it does not perceive ignorance, and therefore it is called revealing the characteristic of ignorance; it does not produce consciousness by depending on formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress. This is because it does not perceive formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, and therefore it is called revealing the characteristics of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress.
It does not produce consciousness by depending on the perfection of giving. This is because it does not perceive the perfection of giving, and therefore it is called revealing the characteristic of the perfection of giving; it does not produce consciousness by depending on moral discipline, patience, vigor, meditative absorption, and Prajñāpāramitā. This is because it does not perceive moral discipline up to Prajñāpāramitā, and therefore it is called revealing the characteristics of moral discipline up to Prajñāpāramitā.
It does not produce consciousness by depending on the emptiness of internal phenomena. This is because it does not perceive the emptiness of internal phenomena, and therefore it is called revealing the characteristic of the emptiness of internal phenomena; it does not produce consciousness by depending on the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-nature of self-nature. This is because it does not perceive the emptiness of external phenomena up to the emptiness of the non-nature of self-nature, and therefore it is called revealing the characteristics of the emptiness of external phenomena up to the emptiness of the non-nature of self-nature.
It does not produce consciousness by depending on suchness. This is because it does not perceive suchness, and therefore it is called revealing the characteristic of suchness; it does not produce consciousness by depending on the Dharma Realm, the nature of Dharma, the non-deluded 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. This is because it does not perceive the Dharma Realm up to the inconceivable realm, and therefore it is called revealing the characteristics of the Dharma Realm up to the inconceivable realm.
It does not produce consciousness by depending on the Noble Truth of suffering. This is because it does not perceive the Noble Truth of suffering, and therefore it is called revealing the characteristic of the Noble Truth of suffering; it does not produce consciousness by depending on the Noble Truth of origination, cessation, and the path. This is because it does not perceive the Noble Truths of origination, cessation, and the path, and therefore it is called revealing the characteristics of the Noble Truths of origination, cessation, and the path.
It does not produce consciousness by depending on the four meditative absorptions. This is because it does not perceive the four meditative absorptions, and therefore it is called revealing the characteristics of the four meditative absorptions; it does not produce consciousness by depending on the four immeasurables and the four formless concentrations. This is because it does not perceive the four immeasurables and the four formless concentrations, and therefore it is called revealing the characteristics of the four immeasurables and the four formless concentrations.
It does not produce consciousness by depending on the eight liberations. This is because it does not perceive the eight liberations, and therefore it is called revealing the characteristics of the eight liberations; it does not produce consciousness by depending on the eight bases of mastery, the nine successive concentrations, and the ten totalities. This is because it does not perceive the eight bases of mastery, the nine successive concentrations, and the ten totalities, and therefore it is called revealing the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten totalities.
It does not produce consciousness by depending on the four foundations of mindfulness. This is because it does not perceive the four foundations of mindfulness, and therefore it is called revealing the characteristics of the four foundations of mindfulness; it does not produce consciousness by depending on 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. This is because it does not perceive the four right efforts up to the eightfold noble path, and therefore it is called revealing the characteristics of the four right efforts up to the eightfold noble path.
It does not produce consciousness by depending on the liberation-door of emptiness. This is because it does not perceive the liberation-door of emptiness, and therefore it is called revealing the characteristic of the liberation-door of emptiness; it does not produce consciousness by depending on the liberation-doors of signlessness and wishlessness. This is because it does not perceive the liberation-doors of signlessness and wishlessness, and therefore it is called revealing the characteristics of the liberation-doors of signlessness and wishlessness.
It does not produce consciousness by depending on the ten bodhisattva stages. This is because it does not perceive the ten bodhisattva stages, and therefore it is called revealing the characteristics of the ten bodhisattva stages.
It does not produce consciousness by depending on the five kinds of eyes. This is because it does not perceive the five kinds of eyes, and therefore it is called revealing the characteristics of the five kinds of eyes.
It does not produce consciousness by depending on the six supernatural powers. This is because it does not perceive the six supernatural powers, and therefore it is called revealing the characteristics of the six supernatural powers.
It does not produce consciousness by depending on the ten powers of a Buddha. This is because it does not perceive the ten powers of a Buddha, and therefore it is called revealing the characteristics of the ten powers of a Buddha.
It does not produce consciousness by depending on the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen uncommon qualities of a Buddha. This is because it does not perceive the four fearlessnesses up to the eighteen uncommon qualities of a Buddha, and therefore it is called revealing the characteristics of the four fearlessnesses up to the eighteen uncommon qualities of a Buddha.
It does not produce consciousness by depending on the quality of not forgetting. This is because it does not perceive the quality of not forgetting, and therefore it is called revealing the characteristic of the quality of not forgetting.
It does not produce consciousness by depending on the nature of constant equanimity. This is because it does not perceive the nature of constant equanimity, and therefore it is called revealing the characteristic of the nature of constant equanimity.
It does not produce consciousness by depending on omniscient wisdom. This is because it does not perceive omniscient wisdom, and therefore it is called revealing the characteristic of omniscient wisdom.
It does not produce consciousness by depending on path-knowing wisdom and all-aspects-knowing wisdom. This is because it does not perceive path-knowing wisdom and all-aspects-knowing wisdom, and therefore it is called revealing the characteristics of path-knowing wisdom and all-aspects-knowing wisdom.
It does not produce consciousness by depending on all dhāraṇī gateways. This is because it does not perceive all dhāraṇī gateways, and therefore it is called revealing the characteristics of all dhāraṇī gateways.
It does not produce consciousness by depending on all samādhi gateways. This is because it does not perceive all samādhi gateways, and therefore it is called revealing the characteristics of all samādhi gateways.
It does not produce consciousness by depending on the fruit of stream-entry. This is because it does not perceive the fruit of stream-entry, and therefore it is called revealing the characteristic of the fruit of stream-entry.
It does not produce consciousness by depending on the fruits of once-returning, non-returning, and arhatship. This is because it does not perceive the fruits of once-returning, non-returning, and arhatship, and therefore it is called revealing the characteristics of the fruits of once-returning, non-returning, and arhatship.
It does not produce consciousness by depending on the fruit of the Pratyekabuddha stage. This is because it does not perceive the fruit of the Pratyekabuddha stage, and therefore it is called revealing the characteristic of the fruit of the Pratyekabuddha stage.
It does not produce consciousness by depending on all the practices of great bodhisattvas. This is because it does not perceive all the practices of great bodhisattvas, and therefore it is called revealing the characteristics of all the practices of great bodhisattvas.
It does not produce consciousness by depending on the unsurpassed perfect enlightenment of all Buddhas. This is because it does not perceive the unsurpassed perfect enlightenment of all Buddhas, and therefore it is called revealing the characteristic of the unsurpassed perfect enlightenment of all Buddhas.
Subhūti, for this reason, the profound Prajñāpāramitā is able to reveal the true reality of the world for all Buddhas; therefore, it is called the mother of all Buddhas.
Furthermore, Subhūti, the profound Prajñāpāramitā is able to reveal the emptiness of the world for all Buddhas; therefore, it is called the mother of all Buddhas. That is, it is able to reveal the true reality of the world for all Buddhas.”
Subhūti said:
“World-Honored One, what does it mean that the profound Prajñāpāramitā is able to reveal the emptiness of the world for all Buddhas?”
Venerable Subhuti, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the emptiness of the world, revealing that feeling, perception, formations, and consciousness are the emptiness of the world; revealing that the eye base is the emptiness of the world, and revealing that the ear, nose, tongue, body, and mind bases are the emptiness of the world; revealing that the form base is the emptiness of the world, and revealing that the sound, smell, taste, touch, and dharma bases are the emptiness of the world; revealing that the eye realm is the emptiness of the world, and revealing that the form realm, eye-consciousness realm, eye contact, and all feelings arising conditioned by eye contact are the emptiness of the world; revealing that the ear realm is the emptiness of the world, and revealing that the sound realm, ear-consciousness realm, ear contact, and all feelings arising conditioned by ear contact are the emptiness of the world; revealing that the nose realm is the emptiness of the world, and revealing that the smell realm, nose-consciousness realm, nose contact, and all feelings arising conditioned by nose contact are the emptiness of the world; revealing that the tongue realm is the emptiness of the world, and revealing that the taste realm, tongue-consciousness realm, tongue contact, and all feelings arising conditioned by tongue contact are the emptiness of the world; revealing that the body realm is the emptiness of the world, and revealing that the touch realm, body-consciousness realm, body contact, and all feelings arising conditioned by body contact are the emptiness of the world; revealing that the mind realm is the emptiness of the world, and revealing that the dharma realm, mind-consciousness realm, mind contact, and all feelings arising conditioned by mind contact are the emptiness of the world; revealing that the earth element is the emptiness of the world, and revealing that the water, fire, wind, space, and consciousness elements are the emptiness of the world; revealing that ignorance is the emptiness of the world, and revealing that 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 emptiness of the world; revealing that the perfection of generosity is the emptiness of the world, and revealing that the perfections of pure discipline, patience, diligence, meditative absorption, and Prajñāpāramitā are the emptiness of the world; revealing that inner emptiness is the emptiness of the world, and revealing that outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the absence of self-nature are the emptiness of the world; revealing that suchness is the emptiness of the world, and revealing that the dharma realm, dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are the emptiness of the world; revealing that the Noble Truth of suffering is the emptiness of the world, and revealing that the Noble Truths of origin, cessation, and path are the emptiness of the world; revealing that the four meditative absorptions are the emptiness of the world, and revealing that the four immeasurables and the four formless concentrations are the emptiness of the world; revealing that the eight liberations are the emptiness of the world, and revealing that the eight spheres of mastery, the nine successive concentrations, and the ten total spheres are the emptiness of the world; revealing that the four foundations of mindfulness are the emptiness of the world, and revealing that the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the noble path are the emptiness of the world; revealing that the liberation door of emptiness is the emptiness of the world, and revealing that the liberation doors of signlessness and wishlessness are the emptiness of the world; revealing that the ten Bodhisattva grounds are the emptiness of the world; revealing that the five kinds of eyes are the emptiness of the world, and revealing that the six supernatural powers are the emptiness of the world; revealing that the ten powers of the Buddha are the emptiness of the world, and revealing that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the emptiness of the world; revealing that the dharma of never-forgetting is the emptiness of the world, and revealing that the nature of always relinquishing is the emptiness of the world; revealing that all-knowing wisdom is the emptiness of the world, and revealing that path-aspect wisdom and all-aspect wisdom are the emptiness of the world; revealing that all dhāraṇī teachings are the emptiness of the world, and revealing that all samādhi teachings are the emptiness of the world; revealing that the fruit of stream-entry is the emptiness of the world, and revealing that the fruits of once-returning, non-returning, and arhatship are the emptiness of the world; revealing that the state of a solitary buddha is the emptiness of the world; revealing that all practices of great bodhisattvas are the emptiness of the world; revealing that the supreme enlightenment attained by all Buddhas is the emptiness of the world.
Venerable Subhuti, because of this meaning, the profound Prajñāpāramitā is capable of revealing the true nature of the world to all Buddhas; therefore, it is called the mother of all Buddhas.
Furthermore, Subhuti, the profound Prajñāpāramitā is capable of enabling the Thus-Gone One, the Worthy One, the Perfectly Enlightened One, to cause beings throughout the worlds to accept the emptiness of the world, conceive of the emptiness of the world, reflect upon the emptiness of the world, and fully understand the emptiness of the world.
Venerable Subhuti, because of this meaning, the profound Prajñāpāramitā is capable of revealing the true nature of the world to all Buddhas; therefore, it is called the mother of all Buddhas.
Furthermore, Subhuti, the profound Prajñāpāramitā is capable of revealing the characteristic of emptiness of the world to all Buddhas; therefore, it is called the mother of all Buddhas, meaning that it is capable of revealing the true nature of the world to all Buddhas.
The Buddha said: “World-Honored One, what is the characteristic of emptiness of the world that the profound Prajñāpāramitā is capable of revealing to all Buddhas?”
Subhuti, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the characteristic of emptiness of the world; feeling, perception, formations, and consciousness are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the eye base is the characteristic of emptiness of the world, and that the ear, nose, tongue, body, and mind bases are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the form base is the characteristic of emptiness of the world, and that the sound, smell, taste, touch, and dharma bases are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the eye realm is the characteristic of emptiness of the world, and that the form realm, eye-consciousness realm, eye contact, and all feelings arising conditioned by eye contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the ear realm is the characteristic of emptiness of the world, and that the sound realm, ear-consciousness realm, ear contact, and all feelings arising conditioned by ear contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the nose realm is the characteristic of emptiness of the world, and that the smell realm, nose-consciousness realm, nose contact, and all feelings arising conditioned by nose contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the tongue realm is the characteristic of emptiness of the world, and that the taste realm, tongue-consciousness realm, tongue contact, and all feelings arising conditioned by tongue contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the body realm is the characteristic of emptiness of the world, and that the touch realm, body-consciousness realm, body contact, and all feelings arising conditioned by body contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the mind realm is the characteristic of emptiness of the world, and that the dharma realm, mind-consciousness realm, mind contact, and all feelings arising conditioned by mind contact are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the earth element is the characteristic of emptiness of the world, and that the water, fire, wind, space, and consciousness elements are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that ignorance is the characteristic of emptiness of the world, and that 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 characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the perfection of generosity is the characteristic of emptiness of the world, and that pure discipline, patience, diligence, meditative absorption, and Prajñāpāramitā are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that inner emptiness is the characteristic of emptiness of the world, and that outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the absence of self-nature are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that suchness is the characteristic of emptiness of the world, and that the dharma realm, dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the Noble Truth of suffering is the characteristic of emptiness of the world, and that the Noble Truths of origin, cessation, and path are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the four meditative absorptions are the characteristic of emptiness of the world, and that the four immeasurables and the four formless concentrations are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the eight liberations are the characteristic of emptiness of the world, and that the eight spheres of mastery, the nine successive concentrations, and the ten total spheres are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the four foundations of mindfulness are the characteristic of emptiness of the world, and that the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eight factors of the noble path are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the liberation door of emptiness is the characteristic of emptiness of the world, and that the liberation doors of signlessness and wishlessness are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the ten Bodhisattva grounds are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the five kinds of eyes are the characteristic of emptiness of the world, and that the six supernatural powers are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the ten powers of the Buddha are the characteristic of emptiness of the world, and that the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the dharma of never-forgetting is the characteristic of emptiness of the world, and that the nature of always relinquishing is the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that all-knowing wisdom is the characteristic of emptiness of the world, and that path-aspect wisdom and all-aspect wisdom are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that all dhāraṇī teachings are the characteristic of emptiness of the world, and that all samādhi teachings are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the fruit of stream-entry is the characteristic of emptiness of the world, and that the fruits of once-returning, non-returning, and arhatship are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the state of a solitary buddha is the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that all practices of great bodhisattvas are the characteristic of emptiness of the world; it is capable of revealing to all Buddhas that the supreme enlightenment attained by all Buddhas is the characteristic of emptiness of the world.
Venerable Thiện Hiện, because of this meaning, the profound Prajñāpāramitā is capable of revealing to all Buddhas the true nature of the world; therefore, it is called the mother of all Buddhas.
Furthermore, Thiện Hiện, the profound Prajñāpāramitā is capable of revealing to all Buddhas the inconceivable characteristics of the world; 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 are the inconceivable characteristics of the world that the profound Prajñāpāramitā is capable of revealing to all Buddhas?
Thiện Hiện, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the inconceivable characteristic of the world; feeling, perception, formations, and consciousness are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the eye faculty is the inconceivable characteristic of the world, and the ear, nose, tongue, body, and mind faculties are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the form sphere is the inconceivable characteristic of the world, and the sound, smell, taste, touch, and dharma spheres are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the eye realm is the inconceivable characteristic of the world, and the form realm, eye-consciousness realm, eye contact, and the feelings arising dependent on eye contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the ear realm is the inconceivable characteristic of the world, and the sound realm, ear-consciousness realm, ear contact, and the feelings arising dependent on ear contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the nose realm is the inconceivable characteristic of the world, and the smell realm, nose-consciousness realm, nose contact, and the feelings arising dependent on nose contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the tongue realm is the inconceivable characteristic of the world, and the taste realm, tongue-consciousness realm, tongue contact, and the feelings arising dependent on tongue contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the body realm is the inconceivable characteristic of the world, and the touch realm, body-consciousness realm, body contact, and the feelings arising dependent on body contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the mind realm is the inconceivable characteristic of the world, and the dharma realm, mind-consciousness realm, mind contact, and the feelings arising dependent on mind contact are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the earth element is the inconceivable characteristic of the world, and the water, fire, wind, space, and consciousness elements are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that ignorance is the inconceivable characteristic 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 inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the perfection of generosity is the inconceivable characteristic of the world, and the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that internal emptiness is the inconceivable characteristic of the world, external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that suchness is the inconceivable characteristic of the world, and the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the noble truth of suffering is the inconceivable characteristic of the world, and the noble truths of origination, cessation, and the path are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the four meditative absorptions are the inconceivable characteristics of the world, and the four immeasurables and the four formless concentrations are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the eight liberations are the inconceivable characteristics of the world, and the eight bases of mastery, the nine successive concentrations, and the ten universal bases are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the four foundations of mindfulness are the inconceivable characteristics 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 inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the liberation door of emptiness is the inconceivable characteristic of the world, and the liberation doors of signlessness and wishlessness are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the ten Bodhisattva stages are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the five types of eyes are the inconceivable characteristics of the world, and the six supernatural powers are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the ten powers of a Buddha are the inconceivable characteristics of the world, and the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the dharma of not forgetting is the inconceivable characteristic of the world, and the constant nature of equanimity is the inconceivable characteristic of the world; it is capable of revealing to all Buddhas that omniscient wisdom is the inconceivable characteristic of the world, and path-knowing wisdom and all-aspects-knowing wisdom are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that all dhāraṇī gateways are the inconceivable characteristics of the world, and all samādhi gateways are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the fruit of stream-entry is the inconceivable characteristic of the world, and the fruits of once-returning, non-returning, and arhatship are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the state of a Pratyekabuddha is the inconceivable characteristic of the world; it is capable of revealing to all Buddhas that all practices of great Bodhisattvas are the inconceivable characteristics of the world; it is capable of revealing to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the inconceivable characteristic of the world.
Thiện Hiện, because of this meaning, the profound Prajñāpāramitā is capable of revealing to all Buddhas the true nature of the world; therefore, it is called the mother of all Buddhas.
Furthermore, Thiện Hiện, the profound Prajñāpāramitā is capable of revealing to all Buddhas the characteristics of separation from the world; 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 are the characteristics of separation from the world that the profound Prajñāpāramitā is capable of revealing to all Buddhas?
Thiện Hiện, the profound Prajñāpāramitā is capable of revealing to all Buddhas that form is the characteristic of separation from the world; feeling, perception, formations, and consciousness are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the eye faculty is the characteristic of separation from the world, and the ear, nose, tongue, body, and mind faculties are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the form sphere is the characteristic of separation from the world, and the sound, smell, taste, touch, and dharma spheres are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the eye realm is the characteristic of separation from the world, and the form realm, eye-consciousness realm, eye contact, and the feelings arising dependent on eye contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the ear realm is the characteristic of separation from the world, and the sound realm, ear-consciousness realm, ear contact, and the feelings arising dependent on ear contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the nose realm is the characteristic of separation from the world, and the smell realm, nose-consciousness realm, nose contact, and the feelings arising dependent on nose contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the tongue realm is the characteristic of separation from the world, and the taste realm, tongue-consciousness realm, tongue contact, and the feelings arising dependent on tongue contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the body realm is the characteristic of separation from the world, and the touch realm, body-consciousness realm, body contact, and the feelings arising dependent on body contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the mind realm is the characteristic of separation from the world, and the dharma realm, mind-consciousness realm, mind contact, and the feelings arising dependent on mind contact are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the earth element is the characteristic of separation from the world, and the water, fire, wind, space, and consciousness elements are the characteristics of separation from the world; it is capable of revealing to all Buddhas that ignorance is the characteristic of separation from 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 characteristics of separation from the world; it is capable of revealing to all Buddhas that the perfection of generosity is the characteristic of separation from the world, and the perfections of pure morality, patience, diligence, meditative concentration, and Prajñāpāramitā are the characteristics of separation from the world; it is capable of revealing to all Buddhas that internal emptiness is the characteristic of separation from the world, external emptiness, emptiness of both the internal and external, emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate, emptiness without boundaries, scattered emptiness, emptiness of non-transformation, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be apprehended, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of non-emptiness are the characteristics of separation from the world; it is capable of revealing to all Buddhas that suchness is the characteristic of separation from the world, and the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of being free from arising, the established nature of dharma, the abiding nature of dharma, ultimate reality, the realm of space, and the inconceivable realm are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the noble truth of suffering is the characteristic of separation from the world, and the noble truths of origination, cessation, and the path are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the four meditative absorptions are the characteristics of separation from the world, and the four immeasurables and the four formless concentrations are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the eight liberations are the characteristics of separation from the world, and the eight bases of mastery, the nine successive concentrations, and the ten universal bases are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the four foundations of mindfulness are the characteristics of separation from 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 characteristics of separation from the world; it is capable of revealing to all Buddhas that the liberation door of emptiness is the characteristic of separation from the world, and the liberation doors of signlessness and wishlessness are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the ten Bodhisattva stages are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the five types of eyes are the characteristics of separation from the world, and the six supernatural powers are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the ten powers of a Buddha are the characteristics of separation from the world, and the four kinds of fearlessness, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the dharma of not forgetting is the characteristic of separation from the world, and the constant nature of equanimity is the characteristic of separation from the world; it is capable of revealing to all Buddhas that omniscient wisdom is the characteristic of separation from the world, and path-knowing wisdom and all-aspects-knowing wisdom are the characteristics of separation from the world; it is capable of revealing to all Buddhas that all dhāraṇī gateways are the characteristics of separation from the world, and all samādhi gateways are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the fruit of stream-entry is the characteristic of separation from the world, and the fruits of once-returning, non-returning, and arhatship are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the state of a Pratyekabuddha is the characteristic of separation from the world; it is capable of revealing to all Buddhas that all practices of great Bodhisattvas are the characteristics of separation from the world; it is capable of revealing to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the characteristic of separation from the world.
Now, Subhūti, because the profound Prajñāpāramitā is able, in this way, to reveal to all Buddhas the true nature of the world, it is called the mother of all Buddhas.
Furthermore, Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas the peaceful characteristic of the world, and therefore it is called the mother of all Buddhas; that is, it is able to reveal to all Buddhas the true nature of the world.
The World-Honored One, what is it that the profound Prajñāpāramitā is able to reveal to all Buddhas as the peaceful characteristic of the world?
Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas that form is the peaceful characteristic of the world; feeling, perception, formations, and consciousness are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the eye-base is the peaceful characteristic of the world, and the ear, nose, tongue, body, and mind bases are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the form-base is the peaceful characteristic of the world, and sound, smell, taste, touch, and dharma bases are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the eye element is the peaceful characteristic of the world, and the form element, eye-consciousness element, eye contact, and the feelings arising conditioned by eye contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the ear element is the peaceful characteristic of the world, and the sound element, ear-consciousness element, ear contact, and the feelings arising conditioned by ear contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the nose element is the peaceful characteristic of the world, and the smell element, nose-consciousness element, nose contact, and the feelings arising conditioned by nose contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the tongue element is the peaceful characteristic of the world, and the taste element, tongue-consciousness element, tongue contact, and the feelings arising conditioned by tongue contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the body element is the peaceful characteristic of the world, and the touch element, body-consciousness element, body contact, and the feelings arising conditioned by body contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the mind element is the peaceful characteristic of the world, and the dharma element, mind-consciousness element, mind contact, and the feelings arising conditioned by mind contact are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the earth element is the peaceful characteristic of the world, and the water, fire, wind, space, and consciousness elements are the peaceful characteristics of the world; it is able to reveal to all Buddhas that ignorance is the peaceful characteristic 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 peaceful characteristics of the world; it is able to reveal to all Buddhas that the perfection of generosity is the peaceful characteristic of the world, and moral discipline, patience, diligence, meditative absorption, and Prajñāpāramitā are the peaceful characteristics of the world; it is able to reveal to all Buddhas that emptiness of internal phenomena is the peaceful characteristic of the world, and emptiness of external phenomena, emptiness of both internal and external phenomena, great emptiness, ultimate emptiness, 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 what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness are the peaceful characteristics of the world; it is able to reveal to all Buddhas that suchness is the peaceful characteristic of the world, and the dharma realm, dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, the established dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the noble truth of suffering is the peaceful characteristic of the world, and the noble truths of origin, cessation, and path are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the four meditative absorptions are the peaceful characteristic of the world, and the four immeasurables and four formless concentrations are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the eight liberations are the peaceful characteristic of the world, and the eight bases of mastery, nine successive concentrations, and ten universal bases are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the four foundations of mindfulness are the peaceful characteristic 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 peaceful characteristics of the world; it is able to reveal to all Buddhas that the liberation-door of emptiness is the peaceful characteristic of the world, and the liberation-doors of signlessness and wishlessness are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the ten bodhisattva grounds are the peaceful characteristic of the world; it is able to reveal to all Buddhas that the five types of eyes are the peaceful characteristic of the world, and the six superknowledges are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the ten powers of a Buddha are the peaceful characteristic of the world, and the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the quality of not losing mindfulness is the peaceful characteristic of the world, and the nature of always maintaining equanimity is the peaceful characteristic of the world; it is able to reveal to all Buddhas that all-knowing wisdom is the peaceful characteristic of the world, and path-aspect wisdom and all-aspect wisdom are the peaceful characteristics of the world; it is able to reveal to all Buddhas that all dhāraṇī gateways are the peaceful characteristic of the world, and all samādhi gateways are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the fruit of stream-entry is the peaceful characteristic of the world, and the fruits of once-returning, non-returning, and arhatship are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the state of a Pratyekabuddha is the peaceful characteristic of the world; it is able to reveal to all Buddhas that all practices of great bodhisattvas are the peaceful characteristics of the world; it is able to reveal to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the peaceful characteristic of the world.
Subhūti, because of this meaning, the profound Prajñāpāramitā is able to reveal 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 able to reveal to all Buddhas the characteristic of ultimate emptiness of the world, and therefore it is called the mother of all Buddhas; that is, it is able to reveal to all Buddhas the true nature of the world.
The World-Honored One, what is it that the profound Prajñāpāramitā is able to reveal to all Buddhas as the characteristic of ultimate emptiness of the world?
Subhūti, the profound Prajñāpāramitā is able to reveal to all Buddhas that form is the characteristic of ultimate emptiness of the world; feeling, perception, formations, and consciousness are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the eye-base is the characteristic of ultimate emptiness of the world, and the ear, nose, tongue, body, and mind bases are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the form-base is the characteristic of ultimate emptiness of the world, and sound, smell, taste, touch, and dharma bases are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the eye element is the characteristic of ultimate emptiness of the world, and the form element, eye-consciousness element, eye contact, and the feelings arising conditioned by eye contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the ear element is the characteristic of ultimate emptiness of the world, and the sound element, ear-consciousness element, ear contact, and the feelings arising conditioned by ear contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the nose element is the characteristic of ultimate emptiness of the world, and the smell element, nose-consciousness element, nose contact, and the feelings arising conditioned by nose contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the tongue element is the characteristic of ultimate emptiness of the world, and the taste element, tongue-consciousness element, tongue contact, and the feelings arising conditioned by tongue contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the body element is the characteristic of ultimate emptiness of the world, and the touch element, body-consciousness element, body contact, and the feelings arising conditioned by body contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the mind element is the characteristic of ultimate emptiness of the world, and the dharma element, mind-consciousness element, mind contact, and the feelings arising conditioned by mind contact are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the earth element is the characteristic of ultimate emptiness of the world, and the water, fire, wind, space, and consciousness elements are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that ignorance is the characteristic of ultimate 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 characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the perfection of generosity is the characteristic of ultimate emptiness of the world, and moral discipline, patience, diligence, meditative absorption, and Prajñāpāramitā are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that emptiness of internal phenomena is the characteristic of ultimate emptiness of the world, and emptiness of external phenomena, emptiness of both internal and external phenomena, great emptiness, ultimate emptiness, 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 what cannot be grasped, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of emptiness are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that suchness is the characteristic of ultimate emptiness of the world, and the dharma realm, dharma nature, non-delusive nature, unchanging nature, equal nature, nature free from arising, the established dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the noble truth of suffering is the characteristic of ultimate emptiness of the world, and the noble truths of origin, cessation, and path are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the four meditative absorptions are the characteristic of ultimate emptiness of the world, and the four immeasurables and four formless concentrations are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the eight liberations are the characteristic of ultimate emptiness of the world, and the eight bases of mastery, nine successive concentrations, and ten universal bases are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the four foundations of mindfulness are the characteristic of ultimate 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 characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the liberation-door of emptiness is the characteristic of ultimate emptiness of the world, and the liberation-doors of signlessness and wishlessness are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the ten bodhisattva grounds are the characteristic of ultimate emptiness of the world; it is able to reveal to all Buddhas that the five types of eyes are the characteristic of ultimate emptiness of the world, and the six superknowledges are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the ten powers of a Buddha are the characteristic of ultimate emptiness of the world, and the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the quality of not losing mindfulness is the characteristic of ultimate emptiness of the world, and the nature of always maintaining equanimity is the characteristic of ultimate emptiness of the world; it is able to reveal to all Buddhas that all-knowing wisdom is the characteristic of ultimate emptiness of the world, and path-aspect wisdom and all-aspect wisdom are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that all dhāraṇī gateways are the characteristic of ultimate emptiness of the world, and all samādhi gateways are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the fruit of stream-entry is the characteristic of ultimate emptiness of the world, and the fruits of once-returning, non-returning, and arhatship are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the state of a Pratyekabuddha is the characteristic of ultimate emptiness of the world; it is able to reveal to all Buddhas that all practices of great bodhisattvas are the characteristics of ultimate emptiness of the world; it is able to reveal to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the characteristic of ultimate emptiness of the world.
Venerable Subhūti, because of this meaning, the profound Perfection of Wisdom is able to reveal to all Buddhas the true nature of the world; therefore, it is called the mother of all Buddhas.
Furthermore, Venerable Subhūti, the profound Perfection of Wisdom is able to reveal to all Buddhas the aspect of the Dharma’s emptiness and lack of inherent nature in the world; therefore, it is called the mother of all Buddhas. That is, it is able to reveal to all Buddhas the true nature of the world.
“World-Honored One, what is it that the profound Perfection of Wisdom is able to reveal to all Buddhas as the aspect of the Dharma’s emptiness and lack of inherent nature in the world?”
“Venerable Subhūti, the profound Perfection of Wisdom is able to reveal to all Buddhas that form is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; feelings, perceptions, formations, and consciousness are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the eye faculty is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the ear, nose, tongue, body, and mind faculties are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the form sphere is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the sound, smell, taste, touch, and dharma spheres are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the eye element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the form element, eye consciousness element, eye contact, and the feelings arising conditioned by eye contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the ear element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the sound element, ear consciousness element, ear contact, and the feelings arising conditioned by ear contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the nose element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the smell element, nose consciousness element, nose contact, and the feelings arising conditioned by nose contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the tongue element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the taste element, tongue consciousness element, tongue contact, and the feelings arising conditioned by tongue contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the body element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the touch element, body consciousness element, body contact, and the feelings arising conditioned by body contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that the mind element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the dharma element, mind consciousness element, mind contact, and the feelings arising conditioned by mind contact are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the earth element is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the water, fire, wind, space, and consciousness elements are the aspects of the Dharma’s emptiness and lack of inherent nature in the world. It is able to reveal to all Buddhas that ignorance is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; 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 aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the Perfection of Giving is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Wisdom are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that inner emptiness is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, dispersed emptiness, emptiness of non-change, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of lack of inherent nature, emptiness of self-nature, and emptiness of the self-nature of emptiness are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that suchness is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the Dharma realm, Dharma nature, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, ultimate reality, the realm of space, and the inconceivable realm are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the Noble Truth of suffering is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the Noble Truth of origin, cessation, and path are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the four meditations are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; the four immeasurables and the four formless absorptions are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the eight liberations are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; the eight fields of mastery, the nine successive concentrations, and the ten totalities are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the four foundations of mindfulness are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the liberation door of emptiness is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the liberation doors of signlessness and wishlessness are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the ten bodhisattva grounds are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the five kinds of eyes are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; the six supernormal powers are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the ten powers of the Buddha are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; the four kinds of fearlessness, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that non-forgetting of Dharma is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the constant equanimous nature is the aspect of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the wisdom of knowing all things is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the wisdom of knowing the paths and the wisdom of knowing all aspects are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that all dhāraṇī gateways are the aspects of the Dharma’s emptiness and lack of inherent nature in the world; all samādhi gateways are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the fruit of stream-entry is the aspect of the Dharma’s emptiness and lack of inherent nature in the world; the fruits of once-returning, non-returning, and arhatship are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the state of a solitary Buddha is the aspect of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that all practices of the Great Bodhisattvas are the aspects of the Dharma’s emptiness and lack of inherent nature in the world.
It is able to reveal to all Buddhas that the unsurpassed perfect enlightenment of all Buddhas is the aspect of the Dharma’s emptiness and lack of inherent nature in the world.
Venerable Subhūti, because of this meaning, the profound Perfection of Wisdom is able to reveal to all Buddhas the true nature of the world; therefore, it is called the mother of all Buddhas.