THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 443
Chapter 47: THE CHARACTERISTICS OF INDICATION (2)
At that time, the Buddha said to the assembly of devas:
“Indeed, indeed, it is exactly as you have said! Devas, you should know that the Tathāgata truly knows the characteristic of all dharmas to be without characteristics. This means: Obstruction and changeability are the characteristics of form, and the Tathāgata truly knows them to be without characteristics. Reception is the characteristic of feeling, and the Tathāgata truly knows it to be without characteristics. Retaining images is the characteristic of perception, and the Tathāgata truly knows it to be without characteristics. Fabrication is the characteristic of formations, and the Tathāgata truly knows it to be without characteristics. Discrimination is the characteristic of consciousness, and the Tathāgata truly knows it to be without characteristics. The accumulation of suffering and affliction is the characteristic of the aggregates, and the Tathāgata truly knows it to be without characteristics. The gateway of growth and arising is the characteristic of the sense bases, and the Tathāgata truly knows it to be without characteristics. Many poisons and harms are the characteristics of the elements, and the Tathāgata truly knows them to be without characteristics.
Constantly bestowing kindness and relinquishing is the characteristic of the perfection of giving, and the Tathāgata truly knows it to be without characteristics. Freedom from heat and irritation is the characteristic of the perfection of pure morality, and the Tathāgata truly knows it to be without characteristics. Freedom from anger is the characteristic of the perfection of patience, and the Tathāgata truly knows it to be without characteristics. Being unable to retreat is the characteristic of the perfection of vigor, and the Tathāgata truly knows it to be without characteristics. Being free from distraction is the characteristic of the perfection of meditative absorption, and the Tathāgata truly knows it to be without characteristics. Being without attachment is the characteristic of the perfection of wisdom, and the Tathāgata truly knows it to be without characteristics.
Being without possession is the characteristic of the dharma of inner emptiness and so forth, and the Tathāgata truly knows it to be without characteristics. Being free from inversion is the characteristic of suchness and so forth, and the Tathāgata truly knows it to be without characteristics. Being without falsehood is the characteristic of the four noble truths, and the Tathāgata truly knows it to be without characteristics. Being free from sorrow and affliction is the characteristic of the four meditative absorptions, and the Tathāgata truly knows it to be without characteristics. Being without obstruction is the characteristic of the four immeasurables, and the Tathāgata truly knows it to be without characteristics. Being free from disturbance is the characteristic of the four formless concentrations, and the Tathāgata truly knows it to be without characteristics. Being without bondage is the characteristic of the eight liberations, and the Tathāgata truly knows it to be without characteristics. Being able to subdue is the characteristic of the eight bases of mastery, and the Tathāgata truly knows it to be without characteristics. Constant tranquility is the characteristic of the nine successive meditations, and the Tathāgata truly knows it to be without characteristics. Being without boundaries is the characteristic of the ten universal bases, and the Tathāgata truly knows it to be without characteristics.
Constantly going forth from suffering is the characteristic of the thirty-seven factors of enlightenment, and the Tathāgata truly knows it to be without characteristics. Constantly distancing oneself is the characteristic of the liberation door of emptiness, and the Tathāgata truly knows it to be without characteristics. Being without attachment is the characteristic of the liberation door of signlessness, and the Tathāgata truly knows it to be without characteristics. Being without seeking is the characteristic of the liberation door of wishlessness, and the Tathāgata truly knows it to be without characteristics.
Including all pure stages is the characteristic of the ten grounds of the Three Vehicles, and the Tathāgata truly knows it to be without characteristics. Aspiring toward great enlightenment is the characteristic of the ten bodhisattva grounds, and the Tathāgata truly knows it to be without characteristics. Constant contemplation is the characteristic of the five kinds of eyes, and the Tathāgata truly knows it to be without characteristics. Being unobstructed is the characteristic of the six supernatural powers, and the Tathāgata truly knows it to be without characteristics. Being difficult to overcome is the characteristic of the ten powers of the Tathāgata, and the Tathāgata truly knows it to be without characteristics. Being fearless is the characteristic of the four fearlessnesses, and the Tathāgata truly knows it to be without characteristics. Being uninterrupted is the characteristic of the four kinds of unobstructed knowledge, and the Tathāgata truly knows it to be without characteristics.
Granting benefit and happiness is the characteristic of great loving-kindness, and the Tathāgata truly knows it to be without characteristics. Rescuing from sorrow and suffering is the characteristic of great compassion, and the Tathāgata truly knows it to be without characteristics. Rejoicing in wholesome deeds is the characteristic of great sympathetic joy, and the Tathāgata truly knows it to be without characteristics. Abandoning impurity is the characteristic of great equanimity, and the Tathāgata truly knows it to be without characteristics. Being without any remaining portion is the characteristic of the eighteen unique qualities of a Buddha, and the Tathāgata truly knows it to be without characteristics.
Constantly creating adornment and beauty is the characteristic of marks and excellent features, and the Tathāgata truly knows it to be without characteristics. Constant mindfulness is the characteristic of the dharma of never forgetting, and the Tathāgata truly knows it to be without characteristics. Being without any attachment is the characteristic of the nature of always remaining equanimous, and the Tathāgata truly knows it to be without characteristics. Receiving and retaining all is the characteristic of all dhāraṇī gateways, and the Tathāgata truly knows it to be without characteristics. Gathering and embracing all is the characteristic of all samādhi gateways, and the Tathāgata truly knows it to be without characteristics.
Skillfully receiving complete training and precepts is the characteristic of the four śramaṇa fruits, and the Tathāgata truly knows it to be without characteristics. Self-awakening is the characteristic of Pratyekabuddha enlightenment, and the Tathāgata truly knows it to be without characteristics. Accomplishing great deeds is the characteristic of all practices of the Great Bodhisattvas, and the Tathāgata truly knows it to be without characteristics. The complete perfection of wondrous functions is the characteristic of the supreme enlightenment of all Buddhas, and the Tathāgata truly knows it to be without characteristics. Manifesting perfect enlightenment is the characteristic of the wisdom of omniscience, and the Tathāgata truly knows it to be without characteristics. Completely penetrating is the characteristic of the wisdom of the path aspect, and the Tathāgata truly knows it to be without characteristics. Manifesting equal enlightenment and individual enlightenment is the characteristic of the wisdom of all aspects, and the Tathāgata truly knows it to be without characteristics.
Devas, you should know that regarding such dharmas, all Tathāgatas, Arhats, Perfectly Enlightened Ones truly know that the characteristic of all dharmas is without characteristics. Therefore, I say that all Tathāgatas, Arhats, Perfectly Enlightened Ones possess unobstructed wisdom and vision, incomparable and unsurpassed.”
At that time, the World-Honored One said to Venerable Subhūti:
“Subhūti, you should know that profound Prajñāpāramitā is the mother of all Buddhas. Profound Prajñāpāramitā reveals the true characteristics of worldly dharmas. Therefore, the Tathāgata, Arhat, Perfectly Enlightened One relies upon this Dharma, abides in it, makes offerings to it, respects it, honors it, praises it, embraces it, and protects it so that this Dharma remains established. This Dharma is precisely profound Prajñāpāramitā. All Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon, make offerings to, respect, honor, praise, embrace, and protect profound Prajñāpāramitā. Why? Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones have arisen and grown through such profound Prajñāpāramitā. Profound Prajñāpāramitā is the place of abiding for all Tathāgatas, Arhats, Perfectly Enlightened Ones and constantly reveals the true characteristics of worldly dharmas.
Subhūti, you should know that all Tathāgatas, Arhats, Perfectly Enlightened Ones are those who know gratitude and constantly repay gratitude. Subhūti, if someone asks: ‘Who is one who knows gratitude and constantly repays gratitude?’ you should immediately answer: ‘The Buddha is one who knows gratitude and constantly repays gratitude.’ Why? Because throughout all the world, there is no one who surpasses the Buddha in knowing gratitude and repaying gratitude.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how do the Tathāgatas, Arhats, Perfectly Enlightened Ones know gratitude and repay gratitude?”
The Buddha said:
“Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones ride the vehicle of true reality and travel the path of true reality to arrive at the supreme enlightenment. After attaining Bodhi, they always make offerings to, respect, honor, praise, receive, and protect this vehicle and this path without ever stopping. You should know that this vehicle and this path are profound Prajñāpāramitā. Subhūti, this is called the Tathāgata, Arhat, Perfectly Enlightened One knowing gratitude and repaying gratitude.
Furthermore, Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon profound Prajñāpāramitā and know that all dharmas have no function, because the agent of creation has no possession. All Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon profound Prajñāpāramitā and know that all dharmas are not accomplished, because all forms and characteristics cannot be grasped.
Subhūti, because all Tathāgatas, Arhats, Perfectly Enlightened Ones know to rely upon profound Prajñāpāramitā, they recognize that all dharmas have no function and are not accomplished. Therefore, at all times they continuously make offerings, respect, honor, praise, embrace, and protect it without interruption. This is called truly knowing gratitude and repaying gratitude.
Furthermore, Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones rely upon profound Prajñāpāramitā in all dharmas: without action, without accomplishment, without arising, and yet they use wisdom to transform; they can also know that this is a cause and condition that cannot be transformed. Therefore, you should know that profound Prajñāpāramitā can give rise to Tathāgatas, Arhats, Perfectly Enlightened Ones and also reveals the true characteristics of the world.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, the Tathāgata often says that the nature of all dharmas is unborn, unarisen, unknowable, and unseen. Why then do you say that profound Prajñāpāramitā can give rise to Tathāgatas, Arhats, Perfectly Enlightened Ones and reveal the true characteristics of worldly dharmas?”
The Buddha said:
“Subhūti, indeed, indeed, it is exactly as you have said! All Tathāgatas, Arhats, Perfectly Enlightened Ones say that all dharmas are unborn, unarisen, unknowable, and unseen. However, relying on worldly convention, they say that profound Prajñāpāramitā constantly gives rise to Tathāgatas, Arhats, Perfectly Enlightened Ones and also constantly reveals the true characteristics of the world.”
Venerable Subhūti said to the Buddha:
“World-Honored One, why are all dharmas unborn, unarisen, unknowable, and unseen?”
The Buddha taught:
“Subhūti, because all dharmas are empty, without ownership, all are not independent, deceptive, and not lasting, therefore all dharmas are unborn, do not arise, are not known, and are not seen.
Furthermore, Subhūti, the nature of all dharmas has no place of reliance and is not dependent, because of this condition, therefore they are unborn, do not arise, are not known, and are not seen. Subhūti, you should know that this profound Prajñāpāramitā, although it gives birth to the Tathāgata, Arhat, Perfectly Enlightened One and can also reveal the true nature of worldly dharmas, has no place of birth and also no place of manifestation.
Subhūti, you should know that this profound Prajñāpāramitā, because it does not grasp form, is called revealing the characteristic of form; because it does not grasp feeling, perception, formations, and consciousness, it is called revealing the characteristics of feeling, perception, formations, and consciousness; because it does not grasp the eye-base, it is called revealing the characteristic of the eye-base; because it does not grasp the ear, nose, tongue, body, and mind bases, it is called revealing the characteristics of the ear, nose, tongue, body, and mind bases; because it does not grasp the form-base, it is called revealing the characteristic of the form-base; because it does not grasp the sound, smell, taste, touch, and dharma bases, it is called revealing the characteristics of the sound, smell, taste, touch, and dharma bases; because it does not grasp the eye-element, it is called revealing the characteristic of the eye-element; because it does not grasp the ear, nose, tongue, body, and mind elements, it is called revealing the characteristics of the ear, nose, tongue, body, and mind elements; because it does not grasp the form-element, it is called revealing the characteristic of the form-element; because it does not grasp the sound, smell, taste, touch, and dharma elements, it is called revealing the characteristics of the sound, smell, taste, touch, and dharma elements; because it does not grasp the eye-consciousness element, it is called revealing the characteristic of the eye-consciousness element; because it does not grasp the ear, nose, tongue, body, and mind consciousness elements, it is called revealing the characteristics of the ear, nose, tongue, body, and mind consciousness elements; because it does not grasp eye-contact, it is called revealing the characteristic of eye-contact; because it does not grasp ear, nose, tongue, body, and mind contact, it is called revealing the characteristics of ear, nose, tongue, body, and mind contact; because it does not grasp the feelings arising dependent upon eye-contact, it is called revealing the characteristic of feelings arising dependent upon eye-contact; because it does not grasp the feelings arising dependent upon ear, nose, tongue, body, and mind contact, it is called revealing the characteristic of feelings arising dependent upon ear, nose, tongue, body, and mind contact; because it does not grasp the earth element, it is called revealing the characteristic of the earth element; because it does not grasp the water, fire, wind, space, and consciousness elements, it is called revealing the characteristics of the water, fire, wind, space, and consciousness elements; because it does not grasp ignorance, it is called revealing the characteristic of ignorance; because it does not grasp formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, it is called revealing the characteristic of formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress; because it does not grasp the Perfection of Giving, it is called revealing the characteristic of the Perfection of Giving; because it does not grasp Purity of Morality, Patience, Diligence, Meditation, and Prajñāpāramitā, it is called revealing the characteristics of Purity of Morality through Prajñāpāramitā; because it does not grasp the emptiness of internal phenomena, it is called revealing the characteristic of the emptiness of internal phenomena; because it does not grasp the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, emptiness of dispersion without change, emptiness of intrinsic nature, emptiness of own characteristics and common characteristics, emptiness of all dharmas, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature, it is called revealing the characteristic of the emptiness of external phenomena through the emptiness of the self-nature of no nature; because it does not grasp suchness, it is called revealing the characteristic of suchness; because it does not grasp the dharma realm, dharma nature, non-deceptive nature, unchanging nature, equal nature, nature free from arising, fixed dharma, abiding dharma, ultimate reality, the realm of space, and the inconceivable realm, it is called revealing the characteristics from the dharma realm through the inconceivable realm; because it does not grasp the noble truth of suffering, it is called revealing the characteristic of the noble truth of suffering; because it does not grasp the noble truths of origin, cessation, and path, it is called revealing the characteristics of the noble truths of origin, cessation, and path; because it does not grasp the four meditative absorptions, it is called revealing the characteristics of the four meditative absorptions; because it does not grasp the four immeasurables and the four formless concentrations, it is called revealing the characteristics of the four immeasurables and the four formless concentrations; because it does not grasp the eight liberations, it is called revealing the characteristic of the eight liberations; because it does not grasp the eight bases of mastery, the nine successive concentrations, and the ten universal spheres, it is called revealing the characteristics of the eight bases of mastery, the nine successive concentrations, and the ten universal spheres; because it does not grasp the four foundations of mindfulness, it is called revealing the characteristic of the four foundations of mindfulness; because it does not grasp the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path, it is called revealing the characteristics of the four right efforts through the eightfold noble path; because it does not grasp the liberation door of emptiness, it is called revealing the characteristic of the liberation door of emptiness; because it does not grasp the liberation doors of signlessness and wishlessness, it is called revealing the characteristics of the liberation doors of signlessness and wishlessness; because it does not grasp the ten stages of the Three Vehicles, it is called revealing the characteristics of the ten stages of the Three Vehicles; because it does not grasp the ten stages of Bodhisattvas, it is called revealing the characteristics of the ten stages of Bodhisattvas; because it does not grasp the five kinds of eyes, it is called revealing the characteristics of the five kinds of eyes; because it does not grasp the six supernormal powers, it is called revealing the characteristics of the six supernormal powers; because it does not grasp the ten powers of the Tathāgata, it is called revealing the characteristics of the ten powers of the Tathāgata; because it does not grasp the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha, it is called revealing the characteristics from the four fearlessnesses through the eighteen unique qualities of a Buddha; because it does not grasp the thirty-two marks of the Great Being, it is called revealing the characteristics of the thirty-two marks of the Great Being; because it does not grasp the eighty excellent qualities, it is called revealing the characteristics of the eighty excellent qualities; because it does not grasp the dharma of not forgetting, it is called revealing the characteristic of the dharma of not forgetting; because it does not grasp the nature of constant equanimity, it is called revealing the characteristic of the nature of constant equanimity; because it does not grasp all dhāraṇī teachings, it is called revealing the characteristics of all dhāraṇī teachings; because it does not grasp all samādhi teachings, it is called revealing the characteristics of all samādhi teachings; because it does not grasp the fruit of stream-entry, it is called revealing the characteristic of the fruit of stream-entry; because it does not grasp the fruits of once-returning, non-returning, arhatship, and Pratyekabuddha enlightenment, it is called revealing the characteristics of the fruits of once-returning, non-returning, arhatship, and Pratyekabuddha enlightenment; because it does not grasp all practices of great Bodhisattvas, it is called revealing the characteristic of all practices of great Bodhisattvas; because it does not grasp the unsurpassed perfect enlightenment of all Buddhas, it is called revealing the characteristic of the unsurpassed perfect enlightenment of all Buddhas; because it does not grasp omniscient wisdom, it is called revealing the characteristic of omniscient wisdom; because it does not grasp path-characteristic wisdom and all-characteristic wisdom, it is called revealing the characteristics of path-characteristic wisdom and all-characteristic wisdom.
Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly gives birth to the Tathāgatas, and is able to reveal the true nature of worldly dharmas.”
The venerable Subhūti said to the Buddha:
“World-Honored One, why is this profound Prajñāpāramitā said to reveal the characteristic of form because it does not grasp form; to reveal the characteristics of feeling, perception, formations, and consciousness because it does not grasp feeling, perception, formations, and consciousness; and so on, until it is said to reveal the characteristic of omniscient wisdom because it does not grasp omniscient wisdom; and to reveal the characteristics of path-characteristic wisdom and all-characteristic wisdom because it does not grasp path-characteristic wisdom and all-characteristic wisdom?”
The Buddha said:
“Subhūti, this profound Prajñāpāramitā does not condition upon form to arise in consciousness; that is, because it does not grasp form, it is called revealing the characteristic of form. It does not condition upon feeling, perception, formations, and consciousness to arise in consciousness; that is, because it does not grasp feeling, perception, formations, and consciousness, it is called revealing the characteristics of feeling, perception, formations, and consciousness. Likewise, because it does not condition upon omniscient wisdom to arise in consciousness, it is called not grasping omniscient wisdom and therefore revealing the characteristic of omniscient wisdom; because it does not condition upon path-characteristic wisdom and all-characteristic wisdom to arise in consciousness, it is called not grasping path-characteristic wisdom and all-characteristic wisdom and therefore revealing the characteristics of path-characteristic wisdom and all-characteristic wisdom.
Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, gives birth to the Tathāgatas, and reveals the true nature of worldly dharmas.
Furthermore, Subhūti, this profound Prajñāpāramitā constantly reveals to the Tathāgatas the emptiness of the world, therefore it is called the mother of the Tathāgatas, and it points out to the Tathāgatas the true nature of the world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgatas the emptiness of the world?”
The Buddha said:
“Subhūti, this profound Prajñāpāramitā constantly reveals to the Tathāgatas that form in the world is empty; reveals that feeling, perception, formations, and consciousness in the world are empty; reveals that the eye-base in the world is empty; reveals that the ear, nose, tongue, body, and mind bases in the world are empty; reveals that the form-base in the world is empty; reveals that the sound, smell, taste, touch, and dharma bases in the world are empty; reveals that the eye-element in the world is empty; reveals that the ear, nose, tongue, body, and mind elements in the world are empty; reveals that the form-element in the world is empty; reveals that the sound, smell, taste, touch, and dharma elements in the world are empty; reveals that the eye-consciousness element in the world is empty; reveals that the ear, nose, tongue, body, and mind consciousness elements in the world are empty; reveals that eye-contact in the world is empty; reveals that ear, nose, tongue, body, and mind contact in the world is empty; reveals that feelings arising dependent upon eye-contact in the world are empty; reveals that feelings arising dependent upon ear, nose, tongue, body, and mind contact in the world are empty; reveals that the earth element in the world is empty; reveals that the water, fire, wind, space, and consciousness elements in the world are empty; reveals that the twelve links of dependent origination in the world are empty; reveals that the view of self, which is the root of the sixty-two views, in the world is empty; reveals that the ten wholesome paths of action in the world are empty; reveals that the four meditative absorptions in the world are empty; reveals that the four immeasurables and four formless concentrations in the world are empty; reveals that the Perfection of Giving in the world is empty, and so on, reveals that the Perfection of Prajñā in the world is empty; reveals that the emptiness of internal phenomena in the world is empty, and so on, reveals that the emptiness of the self-nature of no nature in the world is empty; reveals that the noble truth of suffering in the world is empty; reveals that the noble truths of origin, cessation, and path in the world are empty; reveals that the eight liberations in the world are empty; reveals that the eight bases of mastery, nine successive concentrations, and ten universal spheres in the world are empty; reveals that the four foundations of mindfulness in the world are empty; and so on, reveals that the eightfold noble path in the world is empty; reveals that the liberation door of emptiness in the world is empty; reveals that the liberation doors of signlessness and wishlessness in the world are empty; reveals that the ten stages of the Three Vehicles in the world are empty; reveals that the ten stages of Bodhisattvas in the world are empty; reveals that the five kinds of eyes in the world are empty; reveals that the six supernormal powers in the world are empty; reveals that the ten powers of the Buddha in the world are empty; and so on, reveals that the eighteen unique qualities of a Buddha in the world are empty; reveals that the thirty-two marks of the Great Being in the world are empty; reveals that the eighty excellent qualities in the world are empty; reveals that the dharma of not forgetting in the world is empty; reveals that the nature of constant equanimity in the world is empty; reveals that all dhāraṇī teachings in the world are empty; reveals that all samādhi teachings in the world are empty; reveals that the fruit of stream-entry in the world is empty; and so on, reveals that Pratyekabuddha enlightenment in the world is empty; reveals that all practices of great Bodhisattvas in the world are empty; reveals that the unsurpassed perfect enlightenment of all Buddhas in the world is empty; reveals that omniscient wisdom in the world is empty; reveals that path-characteristic wisdom and all-characteristic wisdom in the world are empty. Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly gives birth to the Tathāgatas, and constantly reveals to the Tathāgatas the true nature of the world.
Furthermore, Subhūti, all Tathāgatas, Arhats, Perfectly Enlightened Ones, relying upon this profound Prajñāpāramitā, constantly reveal for the world that form in the world is empty; reveal that feeling, perception, formations, and consciousness in the world are empty; and so on, reveal that omniscient wisdom in the world is empty; reveal that path-characteristic wisdom and all-characteristic wisdom in the world are empty, causing worldly beings to know the world as empty, conceive of the world as empty, think of the world as empty, and clearly understand the world as empty. Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, gives birth to the Tathāgatas, and reveals to the Tathāgatas, Arhats, Perfectly Enlightened Ones, the true nature of the world.
Furthermore, Subhūti, this profound Prajñāpāramitā enables the Tathāgatas, Arhats, Perfectly Enlightened Ones to see the world as empty. What do they see in the world as empty? They see that form in the world is empty; they see that feeling, perception, formations, and consciousness in the world are empty. Likewise, they see that omniscient wisdom in the world is empty; they see that path-characteristic wisdom and all-characteristic wisdom in the world are empty. Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, gives birth to the Tathāgatas, and reveals to the Tathāgatas, Arhats, Perfectly Enlightened Ones, the true nature of the world.
Furthermore, Subhūti, this profound Prajñāpāramitā can show the Tathāgatas, Arhats, Perfectly Enlightened Ones that the characteristics of the world are inconceivable, therefore it is called the mother of the Tathāgatas and constantly reveals to the Tathāgatas the true nature of the world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgatas, Arhats, Perfectly Enlightened Ones that the characteristics of the world are inconceivable?”
The Buddha said:
“Subhūti, this profound Prajñāpāramitā constantly reveals to the Tathāgatas, Arhats, Perfectly Enlightened Ones that the characteristic of form in the world is inconceivable; that the characteristics of feeling, perception, formations, and consciousness in the world are inconceivable. Likewise, the characteristic of omniscient wisdom in the world is inconceivable; the characteristics of path-characteristic wisdom and all-characteristic wisdom in the world are inconceivable. Subhūti, for this reason, this profound Prajñāpāramitā is called the mother of the Tathāgatas, gives birth to the Tathāgatas, and constantly reveals to the Tathāgatas, Arhats, Perfectly Enlightened Ones, the true nature of the world.”
Again, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, the worldly characteristics as being far removed; therefore it is called the mother of the Tathāgata, constantly revealing to the Tathāgata the true characteristics of the world.
The venerable Subhūti addressed the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are far removed?”
The Buddha said:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of form in the world are far removed; the characteristics of feeling, perception, formations, and consciousness in the world are far removed. Thus, up to the characteristics of all-knowledge in the world are far removed; the characteristics of the wisdom of the Path and the characteristics of all-wisdom in the world are far removed. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgata, constantly giving birth to the Tathāgata, constantly revealing to the Tathāgata, the Arhat, the Perfectly Enlightened One, the true characteristics of the world.”
Again, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are quiescent; therefore it is called the mother of the Tathāgata, constantly revealing to the Tathāgata the true characteristics of the world.
The venerable Subhūti addressed the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are quiescent?”
The Buddha said:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of form in the world are quiescent; the characteristics of feeling, perception, formations, and consciousness in the world are quiescent. Thus, up to the characteristics of all-knowledge in the world are quiescent; the characteristics of the wisdom of the Path and the characteristics of all-wisdom in the world are quiescent. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgata, constantly giving birth to the Tathāgata, constantly revealing to the Tathāgata, the Arhat, the Perfectly Enlightened One, the true characteristics of the world.”
Again, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are ultimately empty; therefore it is called the mother of the Tathāgata, constantly revealing to the Tathāgata the true characteristics of the world.
The venerable Subhūti addressed the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are ultimately empty?”
The Buddha said:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of form in the world are ultimately empty; the characteristics of feeling, perception, formations, and consciousness in the world are ultimately empty. Thus, up to the characteristics of all-knowledge in the world are ultimately empty; the characteristics of the wisdom of the Path and the characteristics of all-wisdom in the world are ultimately empty. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgata, constantly giving birth to the Tathāgata, constantly revealing to the Tathāgata, the Arhat, the Perfectly Enlightened One, the true characteristics of the world.”
Again, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are the emptiness of emptiness; therefore it is called the mother of the Tathāgata, constantly revealing to the Tathāgata the true characteristics of the world.
The venerable Subhūti addressed the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are the emptiness of emptiness?”
The Buddha said:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of form in the world are the emptiness of emptiness; the characteristics of feeling, perception, formations, and consciousness in the world are the emptiness of emptiness. Thus, up to the characteristics of all-knowledge in the world are the emptiness of emptiness; the characteristics of the wisdom of the Path and the characteristics of all-wisdom in the world are the emptiness of emptiness. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgata, constantly giving birth to the Tathāgata, constantly revealing to the Tathāgata, the Arhat, the Perfectly Enlightened One, the true characteristics of the world.”
Again, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are without intrinsic nature; therefore it is called the mother of the Tathāgata, constantly revealing to the Tathāgata the true characteristics of the world.
The venerable Subhūti addressed the Buddha:
“World-Honored One, how does this profound Prajñāpāramitā constantly reveal to the Tathāgata, the Arhat, the Perfectly Enlightened One, that the characteristics of the world are without intrinsic nature?”
The Buddha taught:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristic of form in the world is without self-nature; the characteristics of feeling, perception, formations, and consciousness in the world are without self-nature. Thus, up to the characteristic of all-knowing wisdom in the world is without self-nature; the characteristics of the wisdom of the path-aspect and the wisdom of all aspects in the world are without self-nature. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly giving birth to the Tathāgatas, constantly revealing to the Tathāgata, the Worthy One, the Perfectly Enlightened One, the true reality of the world.
Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are the self-nature of non-emptiness of emptiness; therefore it is called the mother of the Tathāgatas, constantly revealing to the Tathāgatas the true reality of the world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how does such profound Prajñāpāramitā constantly reveal to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are the self-nature of non-emptiness of emptiness?”
The Buddha taught:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristic of form in the world is the self-nature of non-emptiness of emptiness; the characteristics of feeling, perception, formations, and consciousness in the world are the self-nature of non-emptiness of emptiness. Thus, up to the characteristic of all-knowing wisdom in the world is the self-nature of non-emptiness of emptiness; the characteristic of the path-aspect wisdom and the all-aspects wisdom in the world is the self-nature of non-emptiness of emptiness. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly giving birth to the Tathāgatas, constantly revealing to the Tathāgata, the Worthy One, the Perfectly Enlightened One, the true reality of the world.
Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are purely empty; therefore it is called the mother of the Tathāgatas, constantly revealing to the Tathāgatas the true reality of the world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how does such profound Prajñāpāramitā constantly reveal to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are purely empty?”
The Buddha taught:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristic of form in the world is purely empty; the characteristics of feeling, perception, formations, and consciousness in the world are purely empty. Thus, up to the characteristic of all-knowing wisdom in the world is purely empty; the characteristics of the wisdom of the path-aspect and the wisdom of all aspects in the world are purely empty. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly giving birth to the Tathāgatas, constantly revealing to the Tathāgata, the Worthy One, the Perfectly Enlightened One, the true reality of the world.
Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are without self; therefore it is called the mother of the Tathāgatas, constantly revealing to the Tathāgatas the true reality of the world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, how does such profound Prajñāpāramitā constantly reveal to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristics of the world are without self?”
The Buddha taught:
“Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, that the characteristic of form in the world is without self; the characteristics of feeling, perception, formations, and consciousness in the world are without self. Thus, up to the characteristic of all-knowing wisdom in the world is without self; the characteristics of the wisdom of the path-aspect and the wisdom of all aspects in the world are without self. Subhūti, for this reason, the profound Prajñāpāramitā is called the mother of the Tathāgatas, constantly giving birth to the Tathāgatas, constantly revealing to the Tathāgata, the Worthy One, the Perfectly Enlightened One, the true reality of the world.
Furthermore, Subhūti, the profound Prajñāpāramitā constantly reveals to the Tathāgata, the Worthy One, the Perfectly Enlightened One, the characteristics of the world, causing one not to arise the notion of this world, nor to arise the notion of another world. Why? Because all dharmas are without anything to possess and truly cannot be grasped; therefore one should not rely upon them to give rise to thoughts of this world or that world.”
The venerable Subhūti said to the Buddha:
“World-Honored One, the profound Prajñāpāramitā appears in the world because of a great matter; appears in the world because of an inconceivable matter; appears in the world because of an immeasurable matter; appears in the world because of an innumerable matter; appears in the world because of an incomparable matter.”
The Buddha taught:
“Subhūti, it is so, it is so, just as you have said! The profound Prajñāpāramitā appears in the world because of a great matter; appears in the world because of an inconceivable matter; appears in the world because of an immeasurable matter; appears in the world because of an innumerable matter; appears in the world because of an incomparable matter.
Subhūti, how does such profound Prajñāpāramitā appear in the world because of a great matter? Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, regard the ceaseless intention to rescue all sentient beings as a great matter. The profound Prajñāpāramitā appears in the world because of this great matter.
Subhūti, how does such profound Prajñāpāramitā appear in the world because of an inconceivable matter? Subhūti, because all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, possess the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom, all of which are inconceivable. The profound Prajñāpāramitā appears in the world because of this inconceivable matter.
Subhūti, how does such profound Prajñāpāramitā appear in the world because of an immeasurable matter? Subhūti, the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, can certainly not be encompassed by any sentient being or number of sentient beings among the four kinds of birth and the five destinies within the three realms. That which can be encompassed can be measured. The profound Prajñāpāramitā appears in the world because of this immeasurable matter.
Subhūti, how does such profound Prajñāpāramitā appear in the world because of an innumerable matter? Subhūti, the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, can certainly not be encompassed by any sentient being or number of sentient beings among the four kinds of birth and the five destinies within the three realms. That which can be encompassed can have its number known. The profound Prajñāpāramitā appears in the world because of this innumerable matter.
Subhūti, how does such profound Prajñāpāramitā appear in the world because of an incomparable matter? Subhūti, the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom of all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, cannot even be equaled by all sentient beings and worldly dharmas, much less can anything surpass them. The profound Prajñāpāramitā appears in the world because of this incomparable matter.”
The venerable Subhūti said to the Buddha:
“World-Honored One, is it only that the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom of the Tathāgata, the Worthy One, the Perfectly Enlightened One, are inconceivable, immeasurable, innumerable, and incomparable? Or are there other dharmas as well?”
The Buddha taught:
“Subhūti, it is not only that the nature of Perfect Enlightenment, the nature of Tathāgata, the nature of naturally arisen enlightenment, and the nature of all-knowing wisdom of the Tathāgata, the Worthy One, the Perfectly Enlightened One, are inconceivable, immeasurable, innumerable, and incomparable; there are also other dharmas that are inconceivable, immeasurable, innumerable, and incomparable.
Subhūti, this means that form is also inconceivable, immeasurable, innumerable, and incomparable. Feeling, perception, formations, and consciousness are also inconceivable, immeasurable, innumerable, and incomparable. Thus, up to all-knowing wisdom is also inconceivable, immeasurable, innumerable, and incomparable. The wisdom of the path-aspect and the wisdom of all aspects are also inconceivable, immeasurable, innumerable, and incomparable. Subhūti, all dharmas are also inconceivable, immeasurable, innumerable, and incomparable. Subhūti, within the true nature of all dharmas, the mind and mental factors cannot be grasped.
Furthermore, Subhūti, the nature of form cannot be pointed out, is inconceivable, immeasurable, innumerable, and incomparable. The nature of feeling, perception, formations, and consciousness also cannot be pointed out, is inconceivable, immeasurable, innumerable, and incomparable. Thus, up to the nature of all-knowing wisdom cannot be pointed out, is inconceivable, immeasurable, innumerable, and incomparable. The nature of the wisdom of the path-aspect and the wisdom of all aspects also cannot be pointed out, is inconceivable, immeasurable, innumerable, and incomparable.”
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is the nature of form unable to be pointed out, inconceivable, immeasurable, innumerable, and incomparable; and the nature of feeling, perception, formations, and consciousness also unable to be pointed out, inconceivable, immeasurable, innumerable, and incomparable? Thus, up to the nature of all-knowing wisdom cannot be pointed out, is inconceivable, immeasurable, innumerable, and incomparable. The nature of the wisdom of the path-aspect and the wisdom of all aspects also cannot be pointed out, inconceivable, immeasurable, innumerable, and incomparable?”
The Buddha taught:
“Subhūti, the nature of form cannot be pointed out, conceived, measured, or assigned a number as equal or unequal. The nature of feeling, perception, formations, and consciousness also cannot be pointed out, conceived, measured, or assigned a number as equal or unequal. Thus, up to the nature of all-knowing wisdom cannot be pointed out, conceived, or measured, whether its number is equal or unequal. The nature of the wisdom of the path-aspect and the wisdom of all aspects also cannot be pointed out, conceived, measured, or assigned a number, whether equal or unequal.”
The venerable Subhūti said to the Buddha:
“World-Honored One, for what reason is the nature of form unable to be pointed out, conceived, measured, assigned a number, equal or unequal? The nature of feeling, perception, formations, and consciousness also cannot be pointed out, conceived, measured, assigned a number, equal or unequal. Thus, up to the nature of all-knowing wisdom cannot be pointed out, conceived, measured, assigned a number, equal or unequal. The nature of the wisdom of the path-aspect and the wisdom of all aspects also cannot be pointed out, conceived, measured, assigned a number, equal or unequal?”
The Buddha taught:
“Subhuti, the self-nature of form is inconceivable, immeasurable, innumerable, and incomparable. Because it has no self-nature, the nature of form cannot be pointed out, conceived, measured, assigned a number, said to be equal or unequal. The self-nature of feeling, perception, formations, and consciousness is also inconceivable, immeasurable, innumerable, and incomparable. Because they have no self-nature, the nature of feeling, perception, formations, and consciousness also cannot be pointed out, conceived, measured, assigned a number, said to be equal or unequal. Likewise, up to the self-nature of all-wisdom, it is inconceivable, immeasurable, innumerable, and incomparable. Because it has no self-nature, the nature of all-wisdom cannot be pointed out, conceived, measured, assigned a number, said to be equal or unequal. The self-nature of path-characteristic wisdom and all-characteristic wisdom is also inconceivable, immeasurable, innumerable, and incomparable. Because they have no self-nature, the nature of path-characteristic wisdom and all-characteristic wisdom also cannot be pointed out, conceived, measured, assigned a number, said to be equal or unequal.
Furthermore, Subhuti, form cannot be apprehended, therefore it is inconceivable, immeasurable, innumerable, and incomparable. Feeling, perception, formations, and consciousness also cannot be apprehended, therefore they are inconceivable, immeasurable, innumerable, and incomparable. Likewise, up to all-wisdom, because it cannot be apprehended, it is inconceivable, immeasurable, innumerable, and incomparable. Path-characteristic wisdom and all-characteristic wisdom also cannot be apprehended, therefore they are inconceivable, immeasurable, innumerable, and incomparable.”
Venerable Subhuti said to the Buddha:
“World-Honored One, for what reason is form, because it cannot be apprehended, inconceivable, immeasurable, innumerable, and incomparable? Feeling, perception, formations, and consciousness also, because they cannot be apprehended, are inconceivable, immeasurable, innumerable, and incomparable. Likewise, up to all-wisdom, because it cannot be apprehended, it is inconceivable, immeasurable, innumerable, and incomparable. Why are path-characteristic wisdom and all-characteristic wisdom also, because they cannot be apprehended, inconceivable, immeasurable, innumerable, and incomparable?”
The Buddha taught:
“Subhuti, form has no limit, therefore it cannot be apprehended. Because it cannot be apprehended, it is inconceivable, immeasurable, innumerable, and incomparable. Feeling, perception, formations, and consciousness also have no limit, therefore they cannot be apprehended. Because they cannot be apprehended, they are inconceivable, immeasurable, innumerable, and incomparable. Likewise, up to all-wisdom, it has no limit, therefore it cannot be apprehended. Because it cannot be apprehended, it is inconceivable, immeasurable, innumerable, and incomparable. Path-characteristic wisdom and all-characteristic wisdom also have no limit, therefore they cannot be apprehended. Because they cannot be apprehended, they are inconceivable, immeasurable, innumerable, and incomparable.
Venerable Subhuti said to the Buddha:
“World-Honored One, again, because of what cause and condition does form have no limit, therefore it cannot be apprehended? Feeling, perception, formations, and consciousness also have no limit, therefore they cannot be apprehended. Likewise, up to all-wisdom, because it has no limit, it cannot be apprehended. Why do path-characteristic wisdom and all-characteristic wisdom also have no limit, therefore they cannot be apprehended?”
The Buddha taught:
“Subhuti, the characteristics of form are inconceivable, immeasurable, innumerable, and incomparable, therefore they have no limit. The characteristics of feeling, perception, formations, and consciousness are also inconceivable, immeasurable, innumerable, and incomparable, therefore they have no limit. Likewise, up to the characteristics of all-wisdom, they are inconceivable, immeasurable, innumerable, and incomparable, therefore they have no limit. The characteristics of path-characteristic wisdom and all-characteristic wisdom are also inconceivable, immeasurable, innumerable, and incomparable, therefore they have no limit.
Subhuti, what do you think? Form that is inconceivable, immeasurable, innumerable, incomparable form—within that, does form truly exist? Feeling, perception, formations, and consciousness that are inconceivable, immeasurable, innumerable, and incomparable—within that, do feeling, perception, formations, and consciousness truly exist? Likewise, up to all-wisdom that is inconceivable, immeasurable, innumerable, and incomparable—within that, does all-wisdom truly exist? Path-characteristic wisdom and all-characteristic wisdom that are inconceivable, immeasurable, innumerable, and incomparable—within that, do path-characteristic wisdom and all-characteristic wisdom truly exist?”
Subhuti replied:
“World-Honored One, they do not truly exist! Well-Gone One, they do not truly exist!”
The Buddha taught:
“That is right, that is right, Subhuti! For this reason, all phenomena are inconceivable, immeasurable, innumerable, and incomparable. Subhuti, because all phenomena are inconceivable, immeasurable, innumerable, and incomparable, the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom possessed by all Tathagatas, Worthy Ones, Perfectly Enlightened Ones are also inconceivable, immeasurable, innumerable, and incomparable.
Subhuti, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom. They are inconceivable because the act of conceiving has been extinguished; immeasurable because measuring has been extinguished; innumerable because numbers have disappeared; incomparable because comparison has been eliminated. For this reason, all phenomena are also inconceivable, immeasurable, innumerable, and incomparable.
Subhuti, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom. They are inconceivable because they transcend conception; immeasurable because they transcend measurement; innumerable because they transcend numbers; incomparable because they transcend comparison. For this reason, all phenomena are also inconceivable, immeasurable, innumerable, and incomparable.
Subhuti, that which is inconceivable is only the concept of inconceivability; that which is immeasurable is only the concept of immeasurability; that which is innumerable is only the concept of innumerability; that which is incomparable is only the concept of incomparability. For this reason, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones who possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom are all inconceivable, immeasurable, innumerable, and incomparable.
Subhuti, that which is inconceivable is like space, which is inconceivable; that which is immeasurable is like space, which is immeasurable; that which is innumerable is like space, which is innumerable; that which is incomparable is like space, which is incomparable. Subhuti, for this reason, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom, all of which are inconceivable, beyond measure, innumerable, and incomparable.
Subhuti, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom, which cannot be conceived, measured, assigned numbers to, or compared with by worldly beings such as Hearers, Solitary Buddhas, gods, humans, asuras, and others.
Subhuti, for this reason, all Tathagatas, Worthy Ones, Perfectly Enlightened Ones possess the phenomena of perfect enlightenment, the phenomena of the Tathagata, the phenomena of natural enlightenment, and the phenomena of all-wisdom, all of which are inconceivable, immeasurable, innumerable, and incomparable.”
When the Buddha expounded this chapter on “The Inconceivable, the Immeasurable, the Innumerable, and the Incomparable,” among the assembly there were five hundred bhikshus who no longer received any defilements and whose minds were liberated. There were also two hundred bhikshunis who likewise no longer received any defilements and whose minds were liberated. Furthermore, there were six hundred upasakas who, regarding all phenomena, had become free from dust and defilement and gave rise to the pure Dharma-eye. There were also three hundred upasikas who likewise, regarding all phenomena, had become free from dust and defilement and gave rise to the pure Dharma-eye. Furthermore, there were two thousand great bodhisattvas who attained the patience with the non-arising of phenomena and would receive the Buddha’s prediction of enlightenment in the Fortunate Eon.