THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 442
Chapter 46: THE MOTHER OF THE BUDDHAS (2)
Furthermore, Subhūti, the profound Prajñāpāramitā does not manifest form; it does not manifest feeling, perception, formations, or consciousness; it does not manifest the eye-base; it does not manifest the ear, nose, tongue, body, or mind bases; it does not manifest the form-base; it does not manifest the sound, smell, taste, touch, or dharma bases; it does not manifest the eye-element; it does not manifest the ear, nose, tongue, body, or mind elements; it does not manifest the form-element; it does not manifest the sound, smell, taste, touch, or dharma elements; it does not manifest the eye-consciousness element; it does not manifest the ear, nose, tongue, body, or mind consciousness elements; it does not manifest eye-contact; it does not manifest ear, nose, tongue, body, or mind contact; it does not manifest feelings arising conditioned by eye-contact; it does not manifest feelings arising conditioned by ear, nose, tongue, body, or mind contact; it does not manifest the earth element; it does not manifest the water, fire, wind, space, or consciousness elements; it does not manifest ignorance; it does not manifest formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging, and death; it does not manifest the perfection of giving; it does not manifest moral discipline, patience, diligence, meditative concentration, or Prajñāpāramitā; it does not manifest inner emptiness; it does not manifest outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of the unscattered and unchanging, emptiness of inherent nature, emptiness of own characteristics and shared characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of non-existence, emptiness of self-nature, emptiness of the self-nature of non-existence; it does not manifest suchness; it does not manifest 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 phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, or the inconceivable realm; it does not manifest the noble truth of suffering; it does not manifest the noble truths of origin, cessation, and path; it does not manifest the four meditative absorptions; it does not manifest the four immeasurables or the four formless absorptions; it does not manifest the eight liberations; it does not manifest the eight spheres of mastery, the nine successive attainments, or the ten universal bases; it does not manifest the four foundations of mindfulness; it does not manifest the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path; it does not manifest the liberation door of emptiness; it does not manifest the liberation doors of signlessness and wishlessness; it does not manifest the stage of purified insight; it does not manifest the stage of purified insight, the stage of lineage, the stage of the eighth person, the stage of possessing vision, the stage of diminished desires, the stage of freedom from desire, the stage of having completed what is to be done, the stage of the solitary buddha, the stage of the bodhisattva, or the stage of the Tathāgata; it does not manifest the stage of supreme joy; it does not manifest the stage of stainlessness, the stage of radiant light, the stage of blazing wisdom, the stage of difficult-to-conquer, the stage of direct presence, the stage of far-reaching practice, the stage of immovability, the stage of excellent wisdom, or the stage of the Dharma cloud; it does not manifest the five kinds of eyes; it does not manifest the six supernormal powers; it does not manifest the ten powers of the Tathāgata; it does not manifest the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of the Buddha; it does not manifest the thirty-two marks of the Great Being; it does not manifest the eighty excellent characteristics; it does not manifest the dharma of not forgetting; it does not manifest the nature of constant equanimity; it does not manifest the fruit of stream-entry; it does not manifest the fruits of once-returning, non-returning, arhatship, or solitary-buddha enlightenment; it does not manifest all the practices of great bodhisattvas; it does not manifest the unsurpassed perfect enlightenment of all Buddhas; it does not manifest the turning of the wondrous Dharma wheel; it does not manifest the conversion of sentient beings; it does not manifest the adornment and purification of Buddha lands; it does not manifest bringing about the accomplishment of sentient beings; it does not manifest all dhāraṇī gateways; it does not manifest all samādhi gateways; it does not manifest omniscient wisdom, wisdom of the modes of the path, or wisdom of all aspects.
Why is this? Subhūti, within the profound meaning of Prajñāpāramitā as such, even the profound Prajñāpāramitā itself is not possessed and cannot be grasped; how much less could form, feeling, perception, formations, consciousness, up to omniscient wisdom, wisdom of the modes of the path, and wisdom of all aspects be something that can be manifested?
Furthermore, Subhūti, all sentient beings throughout the five destinies in the three realms, whether acting or speaking, whether with form or without form, whether with perception or without perception, whether neither with perception nor without perception, whether in this world or in other worlds throughout the ten directions that are immeasurable, innumerable, and boundless—these sentient beings, whether their minds are concentrated or scattered, whether wholesome, unwholesome, or indeterminate—all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon the profound Prajñāpāramitā, know them truly as they are.
Subhūti, why is it that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying upon the profound Prajñāpāramitā, truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings?
Subhūti, because of the nature of phenomena, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā to truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings.
At that time, Venerable Subhūti said:
“World-Honored One, how is it that, because of the nature of phenomena, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā to truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and clearly know the nature of phenomena as it truly is. Within the nature of phenomena there is nothing possessed and nothing that can be grasped; how much less could sentient beings with concentrated minds, scattered minds, wholesome, unwholesome, or indeterminate minds truly exist?
Subhūti, thus, because of the nature of phenomena, the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā to truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings.
Subhūti, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā to truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings?
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and, because they have exhausted, become free from defilement, eliminated, pacified, and departed from all dust and impurities, they truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and, because they have exhausted, become free from defilement, eliminated, pacified, and departed from all dust and impurities, truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know exhaustion, freedom from defilement, elimination, pacification, and departure from all dust and impurities. Even the nature of exhaustion is not possessed and cannot be grasped; how much less could sentient beings with concentrated minds, scattered minds, wholesome, unwholesome, or indeterminate minds truly exist?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and, through exhaustion, freedom from defilement, elimination, pacification, and departure from all dust and impurities, truly know the concentrated or scattered minds, wholesome, unwholesome, or indeterminate minds of sentient beings.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and can truly know sentient beings who have minds of greed, who are free from minds of greed; who have minds of anger, who are free from minds of anger; who have minds of delusion, who are free from minds of delusion.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who have minds of greed, who are free from minds of greed; who have minds of anger, who are free from minds of anger; who have minds of delusion, who are free from minds of delusion?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know that those sentient beings have minds of greed, yet in true suchness there is no mind of greed and no freedom from a mind of greed. Why? Because within the true nature of mind and mental factors there is nothing possessed and nothing that can be grasped; how could a mind of greed or freedom from a mind of greed be grasped?
They also truly know that those sentient beings have minds of anger, and truly know that in suchness there is no mind of anger and no freedom from a mind of anger. Why? Because within the true nature of mind and mental factors there is nothing possessed and nothing that can be grasped; how could a mind of anger or freedom from a mind of anger be grasped?
They also truly know that those sentient beings have minds of delusion, and truly know that in suchness there is no mind of delusion and no freedom from a mind of delusion. Why? Because within the true nature of mind and mental factors there is nothing possessed and nothing that can be grasped; how could a mind of delusion or freedom from a mind of delusion truly exist?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know those sentient beings who have minds of greed, anger, and delusion.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know those sentient beings who are free from minds of greed, and know that in true suchness there is no freedom from a mind of greed and no mind of greed. Why? Because within the true nature of mind and mental factors there is still nothing possessed and nothing that can be grasped; how could freedom from a mind of greed or a mind of greed be grasped?
They also truly know those sentient beings who are free from minds of anger, and know that in true suchness there is no freedom from a mind of anger and no mind of anger. Why? Because within the true nature of mind and mental factors there is nothing possessed and nothing that can be grasped; how could freedom from a mind of anger or a mind of anger be grasped?
They also truly know those sentient beings who are free from minds of delusion, and know that in true suchness there is no freedom from a mind of delusion and no mind of delusion. Why? Because within the true nature of mind and mental factors there is nothing possessed and nothing that can be grasped; how could freedom from a mind of delusion or a mind of delusion be grasped?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know those sentient beings who are free from minds of greed, anger, and delusion.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know that sentient beings have minds of greed, anger, and delusion, are not that they have minds of greed, anger, and delusion, and are not that they are free from minds of greed, anger, and delusion. Why? Because these two kinds of minds do not harmonize.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know that sentient beings who are free from minds of greed, anger, and delusion are not that they are free from minds of greed, anger, and delusion, and are not that they have minds of greed, anger, and delusion. Why? Because these two kinds of minds do not harmonize.
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who have minds of greed and are free from minds of greed; who have minds of anger and are free from minds of anger; who have minds of delusion and are free from minds of delusion.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know that those sentient beings possess vast minds. This mind is neither broad nor narrow, neither increased nor decreased, neither going nor coming. Why? Because the self-nature of mind is free from all things; therefore it is neither broad nor narrow, neither increased nor decreased, neither going nor coming.
Why? Because the self-nature of mind is entirely without possession and can never be grasped. How could there be broadness, narrowness, increase, decrease, going, or coming?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know that sentient beings possess such a vast mind?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds, which are not broad, not narrow, not going, not coming, not arising, not ceasing, not abiding, not different, not defiled, not pure. Why? Because the self-nature of mind is free from all things, and therefore the Buddha does not see mind as having broadness, narrowness, going, coming, arising, ceasing, abiding, difference, defilement, or purity.
Why? Because the self-nature of mind is entirely without possession and can never be grasped. How could there be broadness, narrowness, going, coming, arising, ceasing, abiding, difference, defilement, or purity?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess vast minds.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who are rare to possess immeasurable minds.”
Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess immeasurable minds?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess immeasurable minds. This mind has no measure, no absence of measure, no abiding, no non-abiding, no going, and no non-going.
Why? Because the self-nature of mind is free from all things, therefore the Buddha does not see mind as having measure, no measure, abiding, non-abiding, going, or non-going.
Why? Because the nature of the immeasurable mind has no place of dependence; how could one say it has measure, no measure, abiding, non-abiding, going, or non-going? This self-nature of mind has no place of dependence, is also without possession, and is completely impossible to grasp; then how could there be measure, no measure, abiding, non-abiding, going, or non-going?
Subhūti, thus the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess immeasurable minds.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones rely upon the profound Prajñāpāramitā and truly know sentient beings who possess minds that are without view and without opposition.
Elder Subhūti addressed the Buddha:
“World-Honored One, how does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds that are without view and without opposition?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that the minds of those sentient beings, which are without view and without opposition, have no mark of mind. Why? Because the own-nature of all minds is empty. Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds that are without view and without opposition.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that sentient beings have minds that are without form and cannot be seen.”
Elder Subhūti addressed the Buddha:
“World-Honored One, how does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds that are without form and cannot be seen?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that the minds of those sentient beings, being without form and invisible, cannot be seen even by the five kinds of Buddha-eyes. Why? Because the self-nature of all minds is empty. Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds that are without form and cannot be seen.
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that sentient beings have minds and mental factors that are either rising or sinking, contracting or expanding.”
Elder Subhūti addressed the Buddha:
“World-Honored One, how does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds and mental factors that are either rising or sinking, contracting or expanding?”
The Buddha said:
“All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that the minds and mental factors of those sentient beings that are rising, sinking, contracting, or expanding all arise dependent upon form, feeling, perception, formations, and consciousness.
Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds and mental factors that are either rising or sinking, contracting or expanding. This means that the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds and mental factors that rise, sink, contract, or expand:
They may, depending on form, grasp that the self and the world are eternal; this is true, and that is false.
Or, depending on form, grasp that the self and the world are impermanent; this is true, and that is false.
Or, depending on form, grasp that the self and the world are both eternal and impermanent; this is true, and that is false.
Or, depending on form, grasp that the self and the world are neither eternal nor impermanent; this is true, and that is false.
Or, depending on feeling, grasp that the self and the world are eternal; this is true, and that is false.
Or, depending on feeling, grasp that the self and the world are impermanent; this is true, and that is false.
Or, depending on feeling, grasp that the self and the world are both eternal and impermanent; this is true, and that is false.
Or, depending on feeling, grasp that the self and the world are neither eternal nor impermanent; this is true, and that is false.
Or, depending on perception, grasp that the self and the world are eternal; this is true, and that is false.
Or, depending on perception, grasp that the self and the world are impermanent; this is true, and that is false.
Or, depending on perception, grasp that the self and the world are both eternal and impermanent; this is true, and that is false.
Or, depending on perception, grasp that the self and the world are neither eternal nor impermanent; this is true, and that is false.
Or, depending on formations, grasp that the self and the world are eternal; this is true, and that is false.
Or, depending on formations, grasp that the self and the world are impermanent; this is true, and that is false.
Or, depending on formations, grasp that the self and the world are both eternal and impermanent; this is true, and that is false.
Or, depending on formations, grasp that the self and the world are neither eternal nor impermanent; this is true, and that is false.
Or, depending on consciousness, grasp that the self and the world are eternal; this is true, and that is false.
Or, depending on consciousness, grasp that the self and the world are impermanent; this is true, and that is false.
Or, depending on consciousness, grasp that the self and the world are both eternal and impermanent; this is true, and that is false.
Or, depending on consciousness, grasp that the self and the world are neither eternal nor impermanent; this is true, and that is false.
Or, depending on form, grasp that the self and the world have limits; this is true, and that is false.
Or, depending on form, grasp that the self and the world are without limits; this is true, and all else is false.
Or, depending on form, grasp that the self and the world are both limited and limitless; this is true, and all else is false.
Or, depending on form, grasp that the self and the world are neither limited nor limitless; this is true, and all else is false.
Or, depending on feeling, grasp that the self and the world have limits; this is true, and all else is false.
Or, depending on feeling, grasp that the self and the world are without limits; this is true, and all else is false.
Or, depending on feeling, grasp that the self and the world are both limited and limitless; this is true, and all else is false.
Or, depending on feeling, grasp that the self and the world are neither limited nor limitless; this is true, and all else is false.
Or, depending on perception, grasp that the self and the world have limits; this is true, and all else is false.
Or, depending on perception, grasp that the self and the world are without limits; this is true, and all else is false.
Or, depending on formations, grasp that the self and the world have limits; this is true, and all else is false.
Or, depending on formations, grasp that the self and the world are without limits; this is true, and all else is false.
Or, depending on formations, grasp that the self and the world are both limited and limitless; this is true, and all else is false.
Or, depending on formations, grasp that the self and the world are neither limited nor limitless; this is true, and all else is false.
Or, depending on consciousness, grasp that the self and the world have limits; this is true, and all else is false.
Or, depending on consciousness, grasp that the self and the world are without limits; this is true, and all else is false.
Or, depending on consciousness, grasp that the self and the world are both limited and limitless; this is true, and all else is false.
Or, depending on consciousness, grasp that the self and the world are neither limited nor limitless; this is true, and all else is false.
Or, depending on form, grasp that the life principle is identical with the body; this is true, and all else is false.
Or, depending on form, grasp that the life principle is different from the body; this is true, and all else is false.
Or, depending on feeling, grasp that the life principle is identical with the body; this is true, and all else is false.
Or, depending on feeling, grasp that the life principle is different from the body; this is true, and all else is false.
Or, depending on perception, grasp that the life principle is identical with the body; this is true, and all else is false.
Or, depending on perception, grasp that the life principle is different from the body; this is true, and all else is false.
Or, depending on formations, grasp that the life principle is identical with the body; this is true, and all else is false.
Or, depending on formations, grasp that the life principle is different from the body; this is true, and all else is false.
Or, depending on consciousness, grasp that the life principle is identical with the body; this is true, and all else is false.
Or, depending on consciousness, grasp that the life principle is different from the body; this is true, and all else is false.
Or, depending on form, grasp that after the Tathāgata’s death there is rebirth; this is true, and all else is false.
Or, depending on form, grasp that after the Tathāgata’s death there is no rebirth; this is true, and all else is false.
Or, depending on form, grasp that after the Tathāgata’s death there is both rebirth and no rebirth; this is true, and all else is false.
Or, depending on form, grasp that after the Tathāgata’s death there is neither rebirth nor non-rebirth; this is true, and all else is false.
Or, depending on feeling, grasp that after the Tathāgata’s death there is rebirth; this is true, and all else is false.
Or, depending on feeling, grasp that after the Tathāgata’s death there is no rebirth; this is true, and all else is false.
Or, depending on feeling, grasp that after the Tathāgata’s death there is both rebirth and no rebirth; this is true, and all else is false.
Or, depending on feeling, grasp that after the Tathāgata’s death there is neither rebirth nor non-rebirth; this is true, and all else is false.
Or, depending on perception, grasp that after the Tathāgata’s death there is rebirth; this is true, and all else is false.
Or, depending on perception, grasp that after the Tathāgata’s death there is no rebirth; this is true, and all else is false.
Or, depending on perception, grasp that after the Tathāgata’s death there is both rebirth and no rebirth; this is true, and all else is false.
Or, depending on perception, grasp that after the Tathāgata’s death there is neither rebirth nor non-rebirth; this is true, and all else is false.
Or, depending on formations, grasp that after the Tathāgata’s death there is rebirth; this is true, and all else is false.
Or, depending on formations, grasp that after the Tathāgata’s death there is no rebirth; this is true, and all else is false.
Or, depending on formations, grasp that after the Tathāgata’s death there is both rebirth and no rebirth; this is true, and all else is false.
Or, depending on formations, grasp that after the Tathāgata’s death there is neither rebirth nor non-rebirth; this is true, and all else is false.
Or, depending on consciousness, grasp that after the Tathāgata’s death there is rebirth; this is true, and all else is false.
Or, depending on consciousness, grasp that after the Tathāgata’s death there is no rebirth; this is true, and all else is false.
Or, depending on consciousness, grasp that after the Tathāgata’s death there is both rebirth and no rebirth; this is true, and all else is false.
Or, depending on consciousness, grasp that after the Tathāgata’s death there is neither rebirth nor non-rebirth; this is true, and all else is false.
Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know that those sentient beings have minds and mental factors that are either rising or sinking, contracting or expanding.”
Furthermore, Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know form, and also truly know feeling, perception, formations, and consciousness.”
Elder Subhūti addressed the Buddha:
“World-Honored One, how does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know form, and also truly know feeling, perception, formations, and consciousness?”
The Buddha said:
“Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, truly know form as suchness: without change, without discrimination, without characteristics, without function, without conceptual elaboration, and without anything to be attained. They also truly know feeling, perception, formations, and consciousness as suchness: without change, without discrimination, without characteristics, without function, without conceptual elaboration, and without anything to be attained.
Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly know form, and also truly know feeling, perception, formations, and consciousness.
Furthermore, Subhūti, the suchness of the five aggregates is the suchness of sentient beings. The suchness of sentient beings is the suchness of rising, sinking, contracting, and expanding. The suchness of rising, sinking, contracting, and expanding is the suchness of the five aggregates. The suchness of the five aggregates is the suchness of the twelve sense fields. The suchness of the twelve sense fields is the suchness of the eighteen elements. The suchness of the eighteen elements is the suchness of all phenomena. The suchness of all phenomena is the suchness of the six pāramitās. The suchness of the six pāramitās is the suchness of the thirty-seven factors of enlightenment. The suchness of the thirty-seven factors of enlightenment is the suchness of the eighteen kinds of emptiness. The suchness of the eighteen kinds of emptiness is the suchness of the eight liberations. The suchness of the eight liberations is the suchness of the eight superior states. The suchness of the eight superior states is the suchness of the nine sequential meditations. The suchness of the nine sequential meditations is the suchness of the ten powers of the Tathāgata. The suchness of the ten powers of the Tathāgata is the suchness of the four fearlessnesses. The suchness of the four fearlessnesses is the suchness of the four unobstructed knowledges. The suchness of the four unobstructed knowledges is the suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity. The suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the suchness of the eighteen unique qualities of the Buddha. The suchness of the eighteen unique qualities of the Buddha is the suchness of omniscient wisdom. The suchness of omniscient wisdom is the suchness of path-knowing wisdom. The suchness of path-knowing wisdom is the suchness of all-aspect wisdom. The suchness of all-aspect wisdom is the suchness of wholesome phenomena. The suchness of wholesome phenomena is the suchness of unwholesome phenomena. The suchness of unwholesome phenomena is the suchness of indeterminate phenomena. The suchness of indeterminate phenomena is the suchness of worldly phenomena. The suchness of worldly phenomena is the suchness of supramundane phenomena. The suchness of supramundane phenomena is the suchness of contaminated phenomena. The suchness of contaminated phenomena is the suchness of uncontaminated phenomena. The suchness of uncontaminated phenomena is the suchness of conditioned phenomena. The suchness of conditioned phenomena is the suchness of unconditioned phenomena. The suchness of unconditioned phenomena is the suchness of past phenomena. The suchness of past phenomena is the suchness of future phenomena. The suchness of future phenomena is the suchness of present phenomena. The suchness of present phenomena is the suchness of the fruit of stream-entry. The suchness of the fruit of stream-entry is the suchness of the fruit of once-returning. The suchness of the fruit of once-returning is the suchness of the fruit of non-returning. The suchness of the fruit of non-returning is the suchness of the fruit of arhatship. The suchness of the fruit of arhatship is the suchness of solitary Buddha enlightenment. The suchness of solitary Buddha enlightenment is the suchness of all practices of great Bodhisattvas. The suchness of all practices of great Bodhisattvas is the suchness of the unsurpassed perfect enlightenment of all Buddhas. The suchness of the unsurpassed perfect enlightenment of all Buddhas is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones. The suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones is the suchness of all sentient beings.
Subhūti, whether it is the suchness of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, the suchness of all sentient beings, or the suchness of all phenomena, there is no two, no second place; it is one suchness in essence. Such suchness has no distinction, therefore it does not decay, does not end, and cannot be discriminated.
Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, relying on the profound Prajñāpāramitā, realize the suchness of phenomena completely and thereby attain unsurpassed perfect enlightenment. Therefore it is said that the profound Prajñāpāramitā constantly gives birth to the Buddhas, is the mother of the Buddhas, and always reveals to the Buddhas the true nature of the world.
Subhūti, thus does the Tathāgata, Worthy One, Perfectly Enlightened One, relying on the profound Prajñāpāramitā, truly understand the suchness of all phenomena, the nature of being without falsehood and the nature of being unchanging. Because of truly understanding the characteristics of suchness, he is called the Tathāgata, Worthy One, Perfectly Enlightened One.”
Elder Subhūti addressed the Buddha:
“World-Honored One, the profound Prajñāpāramitā is the realization of the suchness of all phenomena, the nature of being without falsehood, and the nature of being unchanging. It is extremely profound, difficult to see, and difficult to understand. World-Honored One, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, use the suchness of all phenomena, the nature of being without falsehood and the nature of being unchanging, to reveal and explain the unsurpassed perfect enlightenment of the Buddhas.
World-Honored One, the suchness of all phenomena is extremely profound. Who can believe and understand it? Only irreversible great Bodhisattvas and arhats who have exhausted all defilements and possess right view, upon hearing the Buddha explain this profound suchness of phenomena, can believe and understand it. The Tathāgata, for their sake, relies upon the mark of suchness that he himself has realized to reveal and explain it.”
The Buddha said:
“Indeed, indeed, Subhūti, just as you have said. Why? Subhūti, suchness is inexhaustible, and therefore it is exceedingly profound. Only the Tathāgata who has directly realized perfect enlightenment realizes inexhaustible suchness.”
Elder Subhūti addressed the Buddha:
“World-Honored One, through what does the Buddha realize inexhaustible suchness?”
The Buddha said:
“Subhūti, the Buddha relies upon suchness and is therefore able to realize such inexhaustible suchness.”
Elder Subhūti addressed the Buddha:
“World-Honored One, how does the Tathāgata realize such inexhaustible suchness?”
The Buddha said:
“The Tathāgata realizes the inexhaustible suchness of all phenomena. Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones realize the inexhaustible suchness of all phenomena and thereby attain unsurpassed perfect enlightenment. For the sake of sentient beings, they discriminate and reveal the characteristics of the suchness of all phenomena. Therefore they are called those who teach the true Dharma.”
**Chapter 47: REVEALING CHARACTERISTICS (1)**
At that time, in the three-thousandfold great world system, the gods of the Desire Realm and the Form Realm all used various wondrous heavenly flowers and fragrances to scatter upward as offerings to the World-Honored One. Then they came, bowed their heads at the Buddha’s feet, withdrew, stood to one side, and together addressed the Buddha:
“World-Honored One, what are the characteristics of the profound Prajñāpāramitā that You have taught?”
The Buddha taught the gods:
“The profound Prajñāpāramitā takes Emptiness as its characteristic. The profound Prajñāpāramitā takes Signlessness as its characteristic. The profound Prajñāpāramitā takes Wishlessness as its characteristic. The profound Prajñāpāramitā takes non-creation and non-acquisition as its characteristic. The profound Prajñāpāramitā takes non-arising and non-ceasing as its characteristic. The profound Prajñāpāramitā takes non-defilement and non-purity as its characteristic. The profound Prajñāpāramitā takes absence of nature and absence of characteristics as its characteristic. The profound Prajñāpāramitā takes non-dependence and non-abiding as its characteristic. The profound Prajñāpāramitā takes neither discontinuity nor permanence as its characteristic. The profound Prajñāpāramitā takes neither oneness nor difference as its characteristic. The profound Prajñāpāramitā takes non-going and non-coming as its characteristic. The profound Prajñāpāramitā takes space as its characteristic. The profound Prajñāpāramitā thus has immeasurable characteristics.
“Gods, you should know that such characteristics, in order to benefit the world, gods, humans, asuras, and others, are spoken of by all Tathāgatas, Arhats, Perfectly Enlightened Ones, relying on conventional truth and using concepts that have been provisionally established, not relying on ultimate truth.
“Gods, you should know that such characteristics of the profound Prajñāpāramitā cannot be destroyed by the world, gods, humans, asuras, and others. Why? Because the world, gods, humans, asuras, and others all possess characteristics.
“Gods, you should know: characteristics cannot destroy characteristics; characteristics cannot clearly know characteristics; characteristics cannot destroy non-characteristics; characteristics cannot clearly know non-characteristics. Non-characteristics cannot destroy characteristics; non-characteristics cannot clearly know characteristics; non-characteristics cannot destroy non-characteristics; non-characteristics cannot clearly know non-characteristics. Why? Whether characteristics, non-characteristics, or characteristics and non-characteristics, none of these possess anything. The agent of destruction, the agent of knowing, the object destroyed, the object known, the destroyer, and the knower cannot be grasped.
“Gods, you should know that such characteristics are not made by form; they are not made by feeling, perception, formations, or consciousness; they are not made by the eye-base; they are not made by the ear, nose, tongue, body, or mind bases; they are not made by the form-base; they are not made by the sound, smell, taste, touch, or dharma bases; they are not made by the eye-element; they are not made by the ear, nose, tongue, body, or mind elements; they are not made by the form-element; they are not made by the sound, smell, taste, touch, or dharma elements; they are not made by the eye-consciousness element; they are not made by the ear, nose, tongue, body, or mind consciousness elements; they are not made by eye-contact; they are not made by ear, nose, tongue, body, or mind contact; they are not made by feelings arising from eye-contact as their condition; they are not made by feelings arising from ear, nose, tongue, body, or mind contact as their condition.
“They are not made by the perfection of giving; they are not made by the perfection of pure morality, patience, diligence, meditative concentration, or wisdom. They are not made by internal emptiness; they are not made by external emptiness, internal-and-external emptiness, 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 that is not scattered and does not change, emptiness of inherent nature, emptiness of self-characteristics and common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of absence of nature, emptiness of intrinsic nature, or emptiness of the absence-of-nature of intrinsic nature.
“They are not made by suchness; they are not made by the Dharma Realm, Dharma Nature, 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, or the inconceivable realm.
“They are not made by the Noble Truth of suffering; they are not made by the Noble Truths of origination, cessation, and path. They are not made by the four meditative absorptions; they are not made by the four immeasurables or the four formless concentrations; they are not made by the eight liberations; they are not made by the eight bases of mastery, the nine successive concentrations, or the ten universal bases.
“They are not made by the four foundations of mindfulness; they are not made by the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path.
“They are not made by the liberation-door of Emptiness; they are not made by the liberation-doors of Signlessness and Wishlessness. They are not made by the stage of pure insight; they are not made by the stages of lineage, the eighth stage, the stage of seeing, the stage of diminishing, the stage free from desire, the stage of completion, the stage of the Pratyekabuddha, the stage of the Bodhisattva, or the stage of the Tathāgata.
“They are not made by the stage of Supreme Joy; they are not made by the stages of Freedom from Defilement, Radiance, Flaming Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, or Dharma Cloud.
“They are not made by the five kinds of eyes; they are not made by the six supernormal powers; they are not made by the ten powers of the Tathāgata; they are not made by the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unique qualities of a Buddha.
“They are not made by the thirty-two marks of a Great Being; they are not made by the eighty minor characteristics; they are not made by the quality of not forgetting; they are not made by the constant quality of equanimity; they are not made by all dhāraṇī gateways; they are not made by all samādhi gateways; they are not made by all-knowing wisdom; they are not made by path-characteristic wisdom or all-characteristic wisdom.
“Gods, you should know that such characteristics are not made by gods, nor are they made by non-gods; they are not made by humans, nor are they made by non-humans; they are not obtained by gods, nor are they not obtained by gods; they are not obtained by humans, nor are they not obtained by humans; they are not defiled, nor are they undefiled; they are not worldly, nor are they supramundane; they are not conditioned, nor are they unconditioned; they are unbound and cannot be expressed.
“Gods, you should know that the profound Prajñāpāramitā is always far removed from all characteristics. Therefore, one should not ask: ‘What characteristic does the profound Prajñāpāramitā take?’
“Gods, what do you think? Suppose someone asked, ‘What is the characteristic of space?’ Would such a question be appropriate?”
The gods replied:
“World-Honored One, it would not be appropriate! Well-Gone One, it would not be appropriate! Why? Because space is without substance, without characteristics, and unconditioned; therefore, such a question should not be asked.”
The World-Honored One taught:
“The profound Prajñāpāramitā is likewise so; it should not be questioned. Yet the characteristics of all phenomena, whether there is a Buddha or no Buddha, remain thus, because they are the Dharma Realm and the abiding nature of Dharma. Regarding these characteristics, the Buddha knows them exactly as they are; therefore, He is called the Tathāgata, Arhat, Perfectly Enlightened One.
“At that time, the gods together addressed the Buddha:
‘The Tathāgata’s awakening to such characteristics is extremely profound and difficult to see, difficult to know. The Tathāgata’s realization of such characteristics has been accomplished through unobstructed wisdom that functions throughout all phenomena. All Tathāgatas, Arhats, Perfectly Enlightened Ones abide in such characteristics and therefore distinguish and reveal the profound Prajñāpāramitā. For sentient beings who gather concepts of the characteristics of phenomena, they use skillful means to reveal it, enabling them to attain unobstructed wisdom regarding the Prajñāpāramitā.
“‘World-Honored One, it is truly wondrous! The profound Prajñāpāramitā is the Dharma that all Tathāgatas, Arhats, Perfectly Enlightened Ones constantly practice. All Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present practice this Dharma and therefore attain the unsurpassed state of Enlightenment, because they distinguish and reveal the characteristics of all phenomena for sentient beings.
“‘That is, they distinguish and reveal the characteristic of form; they distinguish and reveal the characteristics of feeling, perception, formations, and consciousness. They distinguish and reveal the characteristic of the eye-base; they distinguish and reveal the characteristics of the ear, nose, tongue, body, and mind bases. They distinguish and reveal the characteristic of the form-base; they distinguish and reveal the characteristics of the sound, smell, taste, touch, and dharma bases. They distinguish and reveal the characteristic of the eye-element; they distinguish and reveal the characteristics of the ear, nose, tongue, body, and mind elements. They distinguish and reveal the characteristic of the form-element; they distinguish and reveal the characteristics of the sound, smell, taste, touch, and dharma elements. They distinguish and reveal the characteristic of the eye-consciousness element; they distinguish and reveal the characteristics of the ear, nose, tongue, body, and mind consciousness elements.
“‘They distinguish and reveal the characteristic of eye-contact; they distinguish and reveal the characteristics of ear, nose, tongue, body, and mind contact. They distinguish and reveal the characteristic of feelings arising from eye-contact as condition; they distinguish and reveal the characteristics of feelings arising from ear, nose, tongue, body, and mind contact as condition.
“‘They distinguish and reveal the characteristic of the perfection of giving; they distinguish and reveal the characteristics of the perfections of pure morality, patience, diligence, meditative concentration, and wisdom.
“‘They distinguish and reveal the characteristic of internal emptiness; they distinguish and reveal the characteristics of external emptiness, internal-and-external emptiness, 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 that is not scattered and does not change, emptiness of inherent nature, emptiness of self-characteristics and common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of absence of nature, emptiness of intrinsic nature, and emptiness of the absence-of-nature of intrinsic nature.
“‘They distinguish and reveal the characteristic of suchness; they distinguish and reveal the characteristics of the Dharma Realm, Dharma Nature, 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.
“‘They distinguish and reveal the characteristic of the Noble Truth of suffering; they distinguish and reveal the characteristics of the Noble Truths of origination, cessation, and path.
“‘They distinguish and reveal the characteristics of the four meditative absorptions; they distinguish and reveal the characteristics of the four immeasurables and four formless concentrations.
“‘They distinguish and reveal the characteristics of the eight liberations; they distinguish and reveal the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten universal bases.
“‘They distinguish and reveal the characteristics of the four foundations of mindfulness; they distinguish and reveal the characteristics of the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path.
“‘They distinguish and reveal the characteristic of the liberation-door of Emptiness; they distinguish and reveal the characteristics of the liberation-doors of Signlessness and Wishlessness.
“‘They distinguish and reveal the characteristic of the stage of pure insight; they distinguish and reveal the characteristics of the stages of lineage, the eighth stage, the stage of seeing, the stage of diminishing, the stage free from desire, the stage of completion, the stage of the Pratyekabuddha, the stage of the Bodhisattva, and the stage of the Tathāgata.
“‘They distinguish and reveal the characteristic of the stage of Supreme Joy; they distinguish and reveal the characteristics of the stages of Freedom from Defilement, Radiance, Flaming Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud.
“‘They distinguish and reveal the characteristics of the five kinds of eyes; they distinguish and reveal the characteristics of the six supernormal powers.
“‘They distinguish and reveal the characteristics of the ten powers of the Tathāgata; they distinguish and reveal the characteristics of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha.
“‘They distinguish and reveal the characteristics of the thirty-two marks of a Great Being; they distinguish and reveal the characteristics of the eighty minor characteristics.
“‘They distinguish and reveal the characteristic of the quality of not forgetting. They distinguish and reveal the characteristic of the constant quality of equanimity.
“‘They distinguish and reveal the characteristics of all dhāraṇī gateways; they distinguish and reveal the characteristics of all samādhi gateways.
“‘They distinguish and reveal the characteristic of the fruit of Stream-Entry; they distinguish and reveal the characteristics of the fruits of Once-Returner, Non-Returner, Arhatship, and Pratyekabuddha enlightenment.
“‘They distinguish and reveal the characteristics of all practices of Great Bodhisattvas; they distinguish and reveal the characteristics of the unsurpassed Enlightenment attained by Buddhas.
“‘They distinguish and reveal the characteristic of all-knowing wisdom; they distinguish and reveal the characteristics of path-characteristic wisdom and all-characteristic wisdom.’”