大般若波羅蜜多經

XXXXI. THE MOTHER OF THE BUDDHAS

02

Furthermore, Subhuti, relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, know form as it truly is and know feeling, perception, formations, and consciousness as they truly are.

“Blessed One, how do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, know form as it truly is and know feeling, perception, formations, and consciousness as they truly are?”

“Subhuti, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, know form as it truly is: as suchness, as the dharmadhatu, as the Dharma-nature, as the nature that is not false, as the nature that does not change, as being without discrimination, without characteristics, without activity, without conceptual proliferation, and without anything to be apprehended. They know feeling, perception, formations, and consciousness as they truly are: as suchness, as the dharmadhatu, as the Dharma-nature, as the nature that is not false, as the nature that does not change, as being without discrimination, without characteristics, without activity, without conceptual proliferation, and without anything to be apprehended.

“Subhuti, relying upon profound prajnaparamita, those Tathagatas, Arhats, Perfectly and Completely Awakened Ones, know as they truly are the manifest and hidden, contracted and expanded, minds and mental factors of various other sentient beings. These too are suchness, the dharmadhatu, the Dharma-nature, the nature that is not false, the nature that does not change, without discrimination, without characteristics, without activity, without conceptual proliferation, and without anything to be apprehended.

“Subhuti, the suchness of the manifest and hidden, contracted and expanded, minds and mental factors of various sentient beings is precisely the suchness of the five skandhas; the suchness of the five skandhas is precisely the suchness of the twelve ayatanas; the suchness of the twelve ayatanas is precisely the suchness of the eighteen dhatus; the suchness of the eighteen dhatus is precisely the suchness of the six dhatus; the suchness of the six dhatus is precisely the suchness of the twelve links of dependent origination; the suchness of the twelve links of dependent origination is precisely the suchness of all dharmas; the suchness of all dharmas is precisely the suchness of the six paramitas;

the suchness of the six paramitas is precisely the suchness of the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

the suchness of the emptiness of the internal through the suchness of the emptiness of the self-nature of nonexistence is precisely the suchness of the dharmadhatu, the Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm; the suchness of suchness through the suchness of the inconceivable realm is precisely the suchness of the Noble Truths of suffering, its origin, its cessation, and the path; the suchness of the Noble Truths of suffering, its origin, its cessation, and the path is precisely the suchness of the four foundations of mindfulness;

the suchness of the four foundations of mindfulness is precisely the suchness of the four right efforts; the suchness of the four right efforts is precisely the suchness of the four bases of spiritual power; the suchness of the four bases of spiritual power is precisely the suchness of the five faculties; the suchness of the five faculties is precisely the suchness of the five powers; the suchness of the five powers is precisely the suchness of the seven factors of awakening; the suchness of the seven factors of awakening is precisely the suchness of the Noble Eightfold Path; the suchness of the Noble Eightfold Path is precisely the suchness of the four dhyanas; the suchness of the four dhyanas is precisely the suchness of the four immeasurables;

the suchness of the four immeasurables is precisely the suchness of the four formless absorptions; the suchness of the four formless absorptions is precisely the suchness of the eight liberations; the suchness of the eight liberations is precisely the suchness of the eight spheres of mastery; the suchness of the eight spheres of mastery is precisely the suchness of the nine successive absorptions; the suchness of the nine successive absorptions is precisely the suchness of the ten totalities; the suchness of the ten totalities is precisely the suchness of the three gates of liberation; the suchness of the three gates of liberation is precisely the suchness of the ten bodhisattva bhumis; the suchness of the ten bodhisattva bhumis is precisely the suchness of the five kinds of eyes;

the suchness of the five kinds of eyes is precisely the suchness of the six superknowledges; the suchness of the six superknowledges is precisely the suchness of all dharani gateways; the suchness of all dharani gateways is precisely the suchness of all samadhi gateways; the suchness of all samadhi gateways is precisely the suchness of the ten powers of a Buddha; the suchness of the ten powers of a Buddha is precisely the suchness of the four fearlessnesses; the suchness of the four fearlessnesses is precisely the suchness of the four unobstructed knowledges; the suchness of the four unobstructed knowledges is precisely 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 precisely the suchness of the eighteen exclusive qualities of a Buddha; the suchness of the eighteen exclusive qualities of a Buddha is precisely the suchness of the quality of never losing mindfulness; the suchness of the quality of never losing mindfulness is precisely the suchness of constant equanimity; the suchness of constant equanimity is precisely the suchness of the knowledge of all things; the suchness of the knowledge of all things is precisely the suchness of the knowledge of the aspects of the paths; the suchness of the knowledge of the aspects of the paths is precisely the suchness of the knowledge of all aspects;

the suchness of the knowledge of all aspects is precisely the suchness of wholesome dharmas; the suchness of wholesome dharmas is precisely the suchness of unwholesome dharmas; the suchness of unwholesome dharmas is precisely the suchness of indeterminate dharmas; the suchness of indeterminate dharmas is precisely the suchness of mundane dharmas; the suchness of mundane dharmas is precisely the suchness of supramundane dharmas; the suchness of supramundane dharmas is precisely the suchness of contaminated dharmas; the suchness of contaminated dharmas is precisely the suchness of uncontaminated dharmas; the suchness of uncontaminated dharmas is precisely the suchness of blameworthy dharmas; the suchness of blameworthy dharmas is precisely the suchness of blameless dharmas;

the suchness of blameless dharmas is precisely the suchness of defiled dharmas; the suchness of defiled dharmas is precisely the suchness of purified dharmas; the suchness of purified dharmas is precisely the suchness of past dharmas; the suchness of past dharmas is precisely the suchness of future dharmas; the suchness of future dharmas is precisely the suchness of present dharmas; the suchness of present dharmas is precisely the suchness of dharmas of the Desire Realm; the suchness of dharmas of the Desire Realm is precisely the suchness of dharmas of the Form Realm; the suchness of dharmas of the Form Realm is precisely the suchness of dharmas of the Formless Realm; the suchness of dharmas of the Formless Realm is precisely the suchness of conditioned dharmas;

the suchness of conditioned dharmas is precisely the suchness of unconditioned dharmas; the suchness of unconditioned dharmas is precisely the suchness of the fruit of stream-entry; the suchness of the fruit of stream-entry is precisely the suchness of the fruit of once-returning; the suchness of the fruit of once-returning is precisely the suchness of the fruit of non-returning; the suchness of the fruit of non-returning is precisely the suchness of arhatship; the suchness of arhatship is precisely the suchness of the fruit of a pratyekabuddha; the suchness of the fruit of a pratyekabuddha is precisely the suchness of all practices of great bodhisattvas; the suchness of all practices of great bodhisattvas is precisely the suchness of the supreme awakening of the Buddhas;

the suchness of the supreme awakening of the Buddhas is precisely the suchness of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones; and the suchness of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, is precisely the suchness of all sentient beings.”

Subhuti! Whether it is the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones; the suchness of all sentient beings; or the suchness of all dharmas, it is nondual and without distinction—it is solely one suchness. For suchness is undivided, not different, indestructible, inexhaustible, and beyond discrimination.

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon the profound prajnaparamita to ultimately realize the suchness of all dharmas and thereby attain supreme perfect enlightenment. Therefore, the profound prajnaparamita is said to have the power to give birth to all Buddhas, to be the mother of all Buddhas, and to have the power to reveal to all Buddhas the true characteristic of the world.

Subhuti! Relying upon the profound prajnaparamita, the Tathagata, Arhat, Perfectly Enlightened One knows, in accordance with reality, that the suchness of all dharmas is neither false nor subject to change. Because he knows in accordance with reality the characteristic of suchness, he is called the Tathagata, Arhat, Perfectly Enlightened One.

At that time, the Venerable Subhuti said to the Buddha: “Blessed One! The suchness of all dharmas realized through the profound prajnaparamita is neither false nor subject to change. It is exceedingly profound, difficult to see, and difficult to know.

“Blessed One! All Tathagatas, Arhats, Perfectly Enlightened Ones employ the suchness of all dharmas, which is neither false nor subject to change, to reveal and explain the supreme perfect enlightenment of all Buddhas.

“Blessed One! Who can have faith in and understand the profound suchness of all dharmas? Only great bodhisattvas at the stage of non-retrogression and arhats who have exhausted the outflows and are endowed with right view can, upon hearing the Buddha teach this profound suchness, give rise to faith and understanding. The Tathagata relies upon the characteristic of suchness that he has personally realized to reveal and explain it to them.”

The Buddha said: “Subhuti! So it is! So it is! It is just as you have said. Why is this? Subhuti! Suchness is profound because it is inexhaustible.”

“Blessed One! Why is suchness inexhaustible?”

“Subhuti! Because all dharmas are inexhaustible, suchness is inexhaustible.

“Subhuti! Because all Tathagatas, Arhats, Perfectly Enlightened Ones realize suchness, they attain supreme perfect enlightenment, and for the various kinds of sentient beings they reveal and explain the characteristic of the suchness of all dharmas. Therefore, they are called speakers of truth.”

At that time, the devas of the Desire Realm and Form Realm throughout the trichiliocosm scattered from afar various kinds of exquisite celestial incense and flowers as offerings. They then approached the Buddha, bowed their heads at his feet, withdrew to one side, and, respectfully joining their palms, said to the Buddha in unison:

“Blessed One! What is the characteristic of the profound prajnaparamita that has been taught?”

The Buddha then addressed the devas: “Devas! You should know that the profound prajnaparamita has emptiness as its characteristic; the profound prajnaparamita has signlessness as its characteristic; the profound prajnaparamita has wishlessness as its characteristic; the profound prajnaparamita has non-activity as its characteristic; the profound prajnaparamita has neither arising nor cessation as its characteristic; the profound prajnaparamita has neither defilement nor purification as its characteristic; the profound prajnaparamita has absence of nature as its characteristic; the profound prajnaparamita has absence of intrinsic nature as its characteristic; the profound prajnaparamita has the intrinsic nature of absence of nature as its characteristic;

the profound prajnaparamita has absence of any basis or support as its characteristic; the profound prajnaparamita has neither annihilation nor permanence as its characteristic; the profound prajnaparamita has neither unity nor difference as its characteristic; the profound prajnaparamita has neither coming nor going as its characteristic; the profound prajnaparamita has space as its characteristic.

The profound prajnaparamita has immeasurably many such characteristics.

“Devas, you should know! All Tathagatas, Arhats, Perfectly Enlightened Ones speak of such characteristics in reliance upon conventional truth, not in reliance upon ultimate truth.

“Devas, you should know! The devas, humans, asuras, and others in the world are all unable to destroy such characteristics of the profound prajnaparamita. Why is this? Because the devas, humans, asuras, and others in the world are themselves characteristics.

“Devas, you should know! Characteristics cannot destroy characteristics; characteristics cannot fully know characteristics; characteristics cannot destroy signlessness; characteristics cannot fully know signlessness. Signlessness cannot destroy characteristics; signlessness cannot fully know characteristics; signlessness cannot destroy signlessness; signlessness cannot fully know signlessness. Why is this? Whether characteristics, signlessness, or the characteristic of signlessness, none has any existence whatsoever. The destroyer, the knower, that which is destroyed, that which is known, the act of destruction, and the act of knowing are all ungraspable.”

Sons of the gods, you should know! Such characteristics are not produced by form, nor are they produced by feeling, perception, formations, or consciousness; they are not produced by the eye ayatana, nor are they produced by the ear, nose, tongue, body, or mind ayatana; they are not produced by the form ayatana, nor are they produced by the sound, odor, taste, tangible-object, or dharma ayatana; they are not produced by the eye dhatu, nor are they produced by the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as their condition; they are not produced by the ear dhatu, nor are they produced by the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as their condition;

they are not produced by the nose dhatu, nor are they produced by the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as their condition; they are not produced by the tongue dhatu, nor are they produced by the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as their condition; they are not produced by the body dhatu, nor are they produced by the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as their condition; they are not produced by the mind dhatu, nor are they produced by the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as their condition;

they are not produced by the earth dhatu, nor are they produced by the water, fire, wind, space, or consciousness dhatu; they are not produced by ignorance, nor are they produced by formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, or distress; they are not produced by the perfection of generosity, nor are they produced by the perfections of pure morality, patient acceptance, vigor, meditative concentration, or prajnaparamita;

they are not produced by the emptiness of internal phenomena, nor are they produced by the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence;

they are not produced by suchness, nor are they produced by the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the realm of reality, the realm of space, or the inconceivable realm; they are not produced by the Noble Truth of suffering, nor are they produced by the Noble Truths of its origin, cessation, or the path; they are not produced by the four meditative concentrations, nor are they produced by the four immeasurables or the four formless absorptions; they are not produced by the eight liberations, nor are they produced by the eight spheres of mastery, the nine successive absorptions, or the ten spheres of totality;

they are not produced by the four establishments of mindfulness, nor are they produced by the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path; they are not produced by the emptiness gateway to liberation, nor are they produced by the signless or wishless gateways to liberation; they are not produced by the ten bodhisattva bhumis; they are not produced by the five kinds of eyes, nor are they produced by the six superknowledges;

they are not produced by the Buddha’s ten powers, nor are they produced by the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen exclusive qualities of a Buddha; they are not produced by the quality of never forgetting, nor are they produced by the nature of perpetual equanimity; they are not produced by the knowledge of all things, nor are they produced by the knowledge of the aspects of the path or the knowledge of all aspects; they are not produced by any dharani gateway, nor are they produced by any samadhi gateway; they are not produced by the fruit of stream-entry, nor are they produced by the fruits of once-returning, non-returning, or arhatship;

they are not produced by the fruit of pratyekabuddhahood; they are not produced by any practice of the great bodhisattvas; they are not produced by the supreme awakening of the Buddhas.

Sons of the gods, you should know! Such characteristics are not produced by devas or non-devas, humans or nonhumans. They are neither contaminated nor uncontaminated, neither mundane nor supramundane, neither conditioned nor unconditioned. They are dependent upon nothing and cannot be expressed.

Sons of the gods, you should know! Profound prajnaparamita is utterly free from all characteristics; one should not ask what profound prajnaparamita takes as its characteristic.

The Buddha said to the sons of the gods: “What do you think? If someone were to ask what characteristic space possesses, would such a question be properly framed?”

The sons of the gods replied: “No, World-Honored One! Why? Because space has no form, no characteristic, and no activity; such a question should not be asked.”

The Buddha said to the sons of the gods: “Profound prajnaparamita is likewise; such a question should not be posed. Nevertheless, whether Buddhas appear or do not appear, the characteristics of phenomena, the dharma dhatu, and the natural order of Dharma remain as they are. Because the Buddha directly knows these characteristics exactly as they truly are, he is called the Tathagata.”

At that time, the sons of the gods again addressed the Buddha: “The characteristics thus known by the Tathagata are exceedingly profound, difficult to see, and difficult to understand. Because of the characteristics directly known by the Tathagata, his knowledge operates unobstructedly with respect to all phenomena. All Tathagatas, Arhats, Perfectly Awakened Ones abide in such characteristics to analyze and reveal profound prajnaparamita. For the sake of sentient beings, they gather together the characteristics of phenomena and skillfully reveal them, enabling those beings to attain unobstructed knowledge of prajnaparamita.”

“Blessed One! How exceedingly rare it is! The profound prajnaparamita is the constant sphere of practice of the Tathagatas, Arhats, Perfectly Enlightened Ones.

Because all Tathagatas, Arhats, Perfectly Enlightened Ones cultivate this Dharma, they attain the fruit of supreme enlightenment, and, for the sake of sentient beings, they distinctly reveal and explain the characteristics of all dharmas. That is, they distinctly reveal and explain the characteristic of form; they distinctly reveal and explain the characteristics of feeling, perception, volitional formations, and consciousness; they distinctly reveal and explain the characteristic of the eye ayatana; they distinctly reveal and explain the characteristics of the ear, nose, tongue, body, and mind ayatanas; they distinctly reveal and explain the characteristic of the form ayatana;

they distinctly reveal and explain the characteristics of the sound, odor, taste, tangible-object, and mental-object ayatanas; they distinctly reveal and explain the characteristic of the eye dhatu; they distinctly reveal and explain the characteristics of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; they distinctly reveal and explain the characteristic of the ear dhatu; they distinctly reveal and explain the characteristics of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; they distinctly reveal and explain the characteristic of the nose dhatu;

they distinctly reveal and explain the characteristics of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; they distinctly reveal and explain the characteristic of the tongue dhatu; they distinctly reveal and explain the characteristics of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; they distinctly reveal and explain the characteristic of the body dhatu; they distinctly reveal and explain the characteristics of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; they distinctly reveal and explain the characteristic of the mind dhatu;

they distinctly reveal and explain the characteristics of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; they distinctly reveal and explain the characteristic of the earth dhatu; they distinctly reveal and explain the characteristics of the water, fire, wind, space, and consciousness dhatus; they distinctly reveal and explain the characteristic of ignorance; they distinctly reveal and explain the characteristics of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; they distinctly reveal and explain the characteristic of the perfection of generosity;

they distinctly reveal and explain the characteristics of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita; they distinctly reveal and explain the characteristic of the emptiness of internal dharmas;

they distinctly reveal and explain the characteristics of the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; they distinctly reveal and explain the characteristic of suchness;

they distinctly reveal and explain the characteristics of the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; they distinctly reveal and explain the characteristic of the Noble Truth of suffering; they distinctly reveal and explain the characteristics of the Noble Truths of the origin of suffering, cessation, and the path; they distinctly reveal and explain the characteristics of the four meditative absorptions; they distinctly reveal and explain the characteristics of the immeasurables and the four formless concentrations;

they distinctly reveal and explain the characteristics of the eight liberations; they distinctly reveal and explain the characteristics of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; they distinctly reveal and explain the characteristic of the four foundations of mindfulness; they distinctly reveal and explain the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; they distinctly reveal and explain the characteristic of the emptiness gateway to liberation; they distinctly reveal and explain the characteristics of the signless and wishless gateways to liberation;

they distinctly reveal and explain the characteristics of the ten bodhisattva grounds; they distinctly reveal and explain the characteristics of the five kinds of eyes; they distinctly reveal and explain the characteristics of the six superknowledges; they distinctly reveal and explain the characteristics of the ten powers; they distinctly reveal and explain the characteristics of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; they distinctly reveal and explain the characteristic of the Dharma of never losing mindfulness; they distinctly reveal and explain the characteristic of the nature of constant equanimity;

they distinctly reveal and explain the characteristic of the knowledge of all things; they distinctly reveal and explain the characteristics of the knowledge of the aspects of the path and the knowledge of all aspects; they distinctly reveal and explain the characteristics of all dharani gateways; they distinctly reveal and explain the characteristics of all samadhi gateways; they distinctly reveal and explain the characteristic of the fruit of stream-entry; they distinctly reveal and explain the characteristics of the fruits of once-returning, non-returning, and arhatship; they distinctly reveal and explain the characteristic of the fruit of pratyekabuddhahood; they distinctly reveal and explain the characteristics of all practices of great bodhisattvas;

and they distinctly reveal and explain the characteristic of the supreme enlightenment of all Buddhas.”

At that time, the Blessed One said to the heavenly sons: “So it is! So it is! It is exactly as you have said!

Heavenly sons, you should know that the Tathagata knows, just as it truly is, that the characteristic of all dharmas is the absence of characteristics. Obstruction and change are the characteristic of form, yet the Tathagata knows, just as it truly is, that this is without characteristic; reception is the characteristic of feeling, yet the Tathagata knows, just as it truly is, that this is without characteristic; apprehending images is the characteristic of perception, yet the Tathagata knows, just as it truly is, that this is without characteristic; formation is the characteristic of volitional formations, yet the Tathagata knows, just as it truly is, that this is without characteristic;

discernment is the characteristic of consciousness, yet the Tathagata knows, just as it truly is, that this is without characteristic; the accumulation of suffering and affliction is the characteristic of the skandhas, yet the Tathagata knows, just as it truly is, that this is without characteristic; being gateways of arising and growth is the characteristic of the ayatanas, yet the Tathagata knows, just as it truly is, that this is without characteristic; containing many harmful poisons is the characteristic of the dhatus, yet the Tathagata knows, just as it truly is, that this is without characteristic; arising through conjunction is the characteristic of dependent origination, yet the Tathagata knows, just as it truly is, that this is without characteristic;

constant giving is the characteristic of the perfection of generosity, yet the Tathagata knows, just as it truly is, that this is without characteristic; not being burned by afflictions is the characteristic of the perfection of pure morality, yet the Tathagata knows, just as it truly is, that this is without characteristic; freedom from anger is the characteristic of the perfection of patience, yet the Tathagata knows, just as it truly is, that this is without characteristic; invincibility is the characteristic of the perfection of diligence, yet the Tathagata knows, just as it truly is, that this is without characteristic;

gathering and sustaining the mind is the characteristic of the perfection of meditative concentration, yet the Tathagata knows, just as it truly is, that this is without characteristic; unobstructedness is the characteristic of the perfection of prajna, yet the Tathagata knows, just as it truly is, that this is without characteristic; non-possession is the characteristic of the emptiness of the internal and so forth, yet the Tathagata knows, just as it truly is, that this is without characteristic; freedom from error is the characteristic of suchness and so forth, yet the Tathagata knows, just as it truly is, that this is without characteristic;

freedom from falsity is the characteristic of the Four Noble Truths, yet the Tathagata knows, just as it truly is, that this is without characteristic; freedom from disturbance is the characteristic of the four meditative absorptions, yet the Tathagata knows, just as it truly is, that this is without characteristic; having no bounds or barriers is the characteristic of the four immeasurables, yet the Tathagata knows, just as it truly is, that this is without characteristic; freedom from clamor and confusion is the characteristic of the four formless attainments, yet the Tathagata knows, just as it truly is, that this is without characteristic;

freedom from bondage is the characteristic of the eight liberations, yet the Tathagata knows, just as it truly is, that this is without characteristic; the capacity to subdue is the characteristic of the eight spheres of mastery, yet the Tathagata knows, just as it truly is, that this is without characteristic; freedom from distraction is the characteristic of the nine successive meditative attainments, yet the Tathagata knows, just as it truly is, that this is without characteristic; boundlessness is the characteristic of the ten spheres of totality, yet the Tathagata knows, just as it truly is, that this is without characteristic;

the capacity to bring about emancipation is the characteristic of the thirty-seven factors conducive to awakening, yet the Tathagata knows, just as it truly is, that this is without characteristic; utter detachment is the characteristic of the gateway to liberation through emptiness, yet the Tathagata knows, just as it truly is, that this is without characteristic; profound quiescence is the characteristic of the gateway to liberation through signlessness, yet the Tathagata knows, just as it truly is, that this is without characteristic; disenchantment with all suffering is the characteristic of the gateway to liberation through wishlessness, yet the Tathagata knows, just as it truly is, that this is without characteristic;

progressing toward great awakening is the characteristic of the ten bodhisattva grounds, yet the Tathagata knows, just as it truly is, that this is without characteristic; the capacity to contemplate and illuminate is the characteristic of the five kinds of eyes, yet the Tathagata knows, just as it truly is, that this is without characteristic; unhindered activity is the characteristic of the six superknowledges, yet the Tathagata knows, just as it truly is, that this is without characteristic; skillful certainty is the characteristic of the ten powers of a Buddha, yet the Tathagata knows, just as it truly is, that this is without characteristic;

skillful establishment is the characteristic of the four fearlessnesses, yet the Tathagata knows, just as it truly is, that this is without characteristic; unbroken continuity is the characteristic of the four unobstructed knowledges, yet the Tathagata knows, just as it truly is, that this is without characteristic; bestowing benefit and happiness is the characteristic of great loving-kindness, yet the Tathagata knows, just as it truly is, that this is without characteristic; uprooting sorrow and suffering is the characteristic of great compassion, yet the Tathagata knows, just as it truly is, that this is without characteristic; rejoicing in goodness is the characteristic of great sympathetic joy, yet the Tathagata knows, just as it truly is, that this is without characteristic;

relinquishing clamor and confusion is the characteristic of great equanimity, yet the Tathagata knows, just as it truly is, that this is without characteristic; inviolability is the characteristic of the eighteen exclusive qualities of a Buddha, yet the Tathagata knows, just as it truly is, that this is without characteristic; excellent mindfulness is the characteristic of the Dharma of never losing mindfulness, yet the Tathagata knows, just as it truly is, that this is without characteristic; nonattachment is the characteristic of the nature of constant equanimity, yet the Tathagata knows, just as it truly is, that this is without characteristic;

direct awakening is the characteristic of the knowledge of all things, yet the Tathagata knows, just as it truly is, that this is without characteristic; skillful penetration is the characteristic of the knowledge of the aspects of the paths, yet the Tathagata knows, just as it truly is, that this is without characteristic; direct and distinct awakening is the characteristic of the knowledge of all aspects, yet the Tathagata knows, just as it truly is, that this is without characteristic; universally gathering and sustaining is the characteristic of all dharani gateways, yet the Tathagata knows, just as it truly is, that this is without characteristic;

universally embracing is the characteristic of all samadhi gateways, yet the Tathagata knows, just as it truly is, that this is without characteristic; skillfully receiving instruction is the characteristic of the fruit of a sravaka, yet the Tathagata knows, just as it truly is, that this is without characteristic; self-awakening is the characteristic of the fruit of a pratyekabuddha, yet the Tathagata knows, just as it truly is, that this is without characteristic; progressing toward the great fruit is the characteristic of all practices of great bodhisattvas, yet the Tathagata knows, just as it truly is, that this is without characteristic;

and having no equal is the characteristic of the supreme awakening of the Buddhas, yet the Tathagata knows, just as it truly is, that this is without characteristic.

“Heavenly sons, you should know that all Tathagatas, Arhats, Perfectly Enlightened Ones are able to know, just as it truly is, that all such characteristics of dharmas are without characteristic. For this reason, I declare that the Buddhas have attained unobstructed knowledge, unequaled by anyone.”

At that time, the Buddha said to the Venerable Subhuti: “Subhuti, you should know that profound prajnaparamita is the mother of the Buddhas. Profound prajnaparamita has the power to reveal the true characteristic of all worldly dharmas. Therefore, the Tathagata, Arhat, Perfectly Enlightened One relies upon and abides in this Dharma, reverently makes offerings to it, honors and praises it, and embraces, sustains, and protects the Dharma upon which he relies and in which he abides. This Dharma is precisely profound prajnaparamita. Why is this? Subhuti, it is because profound prajnaparamita is able to give birth to the Buddhas, is able to serve as the refuge of the Buddhas, and is able to reveal the true characteristic of all worldly dharmas.

“Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones are those who know gratitude and repay kindness.

“Subhuti, if someone asks, ‘Who knows gratitude and repays kindness?’ one should answer, ‘The Buddha is one who knows gratitude and repays kindness.’ Why is this? Subhuti, it is because among all those in the world who know gratitude and repay kindness, none surpasses the Buddha.”

“Blessed One, how does the Tathagata, Arhat, Perfectly Enlightened One know gratitude and repay kindness?”

“Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones ride such a vehicle and travel such a path to reach supreme awakening. Having attained awakening, at all times they reverently make offerings to, honor and praise, embrace, sustain, and protect that vehicle and that path. They never depart from that vehicle and that path, even temporarily. You should know that these are precisely profound prajnaparamita.

“Subhuti, this is called the Tathagata, Arhat, Perfectly Enlightened One’s knowing gratitude and repaying kindness.

“Furthermore, Subhuti, relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones manifest equal awakening with respect to dharmas possessing characteristics and those without characteristics. There is no real activity, because that which acts does not exist. Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones manifest equal awakening with respect to dharmas possessing characteristics and those without characteristics. There is no attainment, because all characteristics are ungraspable.”

Subhuti, because the Tathagatas, Arhats, Perfectly Enlightened Ones know that, relying upon such profound prajnaparamita, they are able to manifest equal awakening to the characteristics and the absence of characteristics of phenomena, wherein there is no activity and nothing is accomplished, at all times they reverently make offerings to it, honor and praise it, embrace and protect it without interruption. Therefore, they are said truly to recognize and repay their debt of gratitude.

Furthermore, Subhuti, relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones neither fabricate nor accomplish any phenomenon, nor do they give rise to or turn cognition; moreover, they are able to know the causes and conditions of this non-turning. Therefore, you should know that profound prajnaparamita is able to bring forth all Buddhas and is also able to reveal the true characteristics of the world as they really are.

At that time, the Venerable Subhuti said to the Buddha: “World-Honored One, if the nature of all phenomena neither arises nor originates, neither knows nor sees, how can it be said that profound prajnaparamita is able to bring forth all Buddhas, is the mother of all Buddhas, and is also able to reveal the true characteristics of the world as they really are?”

The Buddha said: “Subhuti, so it is! So it is! It is exactly as you say. The nature of all phenomena neither arises nor originates, neither knows nor sees; nevertheless, conventionally speaking, profound prajnaparamita is able to bring forth all Buddhas, is the mother of all Buddhas, and is also able to reveal the true characteristics of the world as they really are.”

“World-Honored One, why do all phenomena neither arise nor originate, neither know nor see?”

“Subhuti, because all phenomena are empty, nonexistent, devoid of intrinsic sovereignty, false, and insubstantial, all phenomena neither arise nor originate, neither know nor see.

“Furthermore, Subhuti, the nature of all phenomena relies upon nothing and is connected to nothing. Because of these causes and conditions, it neither arises nor originates, neither knows nor sees.

“Subhuti, although profound prajnaparamita is able to bring forth all Buddhas and reveal the true characteristics of the world as they really are, there is nothing that arises and nothing that is revealed.

“Subhuti, because profound prajnaparamita does not perceive form, it is said to reveal the characteristic of form; because it does not perceive feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness.

“Subhuti, because profound prajnaparamita does not perceive the eye ayatana, it is said to reveal the characteristic of the eye ayatana; because it does not perceive the ear, nose, tongue, body, or mind ayatana, it is said to reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas.

“Subhuti, because profound prajnaparamita does not perceive the form ayatana, it is said to reveal the characteristic of the form ayatana; because it does not perceive the sound, odor, taste, touch, or mental-object ayatana, it is said to reveal the characteristics of the sound, odor, taste, touch, and mental-object ayatanas.

“Subhuti, because profound prajnaparamita does not perceive the eye dhatu, it is said to reveal the characteristic of the eye dhatu; because it does not perceive the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition, it is said to reveal the characteristic of the form dhatu through to the characteristics of the feelings arising with eye-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the ear dhatu, it is said to reveal the characteristic of the ear dhatu; because it does not perceive the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition, it is said to reveal the characteristic of the sound dhatu through to the characteristics of the feelings arising with ear-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the nose dhatu, it is said to reveal the characteristic of the nose dhatu; because it does not perceive the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition, it is said to reveal the characteristic of the odor dhatu through to the characteristics of the feelings arising with nose-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the tongue dhatu, it is said to reveal the characteristic of the tongue dhatu; because it does not perceive the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition, it is said to reveal the characteristic of the taste dhatu through to the characteristics of the feelings arising with tongue-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the body dhatu, it is said to reveal the characteristic of the body dhatu; because it does not perceive the touch dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition, it is said to reveal the characteristic of the touch dhatu through to the characteristics of the feelings arising with body-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the mind dhatu, it is said to reveal the characteristic of the mind dhatu; because it does not perceive the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition, it is said to reveal the characteristic of the mental-object dhatu through to the characteristics of the feelings arising with mind-contact as condition.

“Subhuti, because profound prajnaparamita does not perceive the earth dhatu, it is said to reveal the characteristic of the earth dhatu; because it does not perceive the water, fire, wind, space, or consciousness dhatu, it is said to reveal the characteristics of the water, fire, wind, space, and consciousness dhatus.

“Subhuti, because profound prajnaparamita does not perceive ignorance, it is said to reveal the characteristic of ignorance; because it does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress, it is said to reveal the characteristic of formations through to the characteristics of aging and death, sorrow, lamentation, pain, grief, and distress.

“Subhuti, because profound prajnaparamita does not perceive the paramita of generosity, it is said to reveal the characteristic of the paramita of generosity; because it does not perceive the paramitas of pure morality, patient acceptance, diligence, meditation, or prajnaparamita, it is said to reveal the characteristic of the paramita of pure morality through to the characteristic of prajnaparamita.

“Subhuti, because profound prajnaparamita does not perceive the emptiness of the internal, it is said to reveal the characteristic of the emptiness of the internal; because it does not perceive the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature,

or the emptiness of the intrinsic nature of nonexistence, it is said to reveal the characteristic of the emptiness of the external through to the characteristic of the emptiness of the intrinsic nature of nonexistence.

“Subhuti, because profound prajnaparamita does not perceive suchness, it is said to reveal the characteristic of suchness; because it does not perceive the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, or the inconceivable realm, it is said to reveal the characteristic of the dharma-dhatu through to the characteristic of the inconceivable realm.

“Subhuti, because profound prajnaparamita does not perceive the Noble Truth of suffering, it is said to reveal the characteristic of the Noble Truth of suffering; because it does not perceive the Noble Truths of the origin, cessation, or path, it is said to reveal the characteristics of the Noble Truths of the origin, cessation, and path.

“Subhuti, because profound prajnaparamita does not perceive the four meditative absorptions, it is said to reveal the characteristic of the four meditative absorptions; because it does not perceive the four immeasurables or the four formless attainments, it is said to reveal the characteristics of the four immeasurables and the four formless attainments.”

Subhuti! Because profound prajnaparamita does not perceive the eight liberations, it is said to reveal clearly the characteristics of the eight liberations; because it does not perceive the eight spheres of mastery, the nine successive absorptions, or the ten universal bases, it is said to reveal clearly the characteristics of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases.

Subhuti! Because profound prajnaparamita does not perceive the four foundations of mindfulness, it is said to reveal clearly the characteristics of the four foundations of mindfulness; because it does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path, it is said to reveal clearly the characteristics of the four right efforts through the characteristics of the eightfold noble path.

Subhuti! Because profound prajnaparamita does not perceive the Dharma gateway of the liberation of emptiness, it is said to reveal clearly the characteristic of the Dharma gateway of the liberation of emptiness; because it does not perceive the Dharma gateways of the liberations of signlessness and wishlessness, it is said to reveal clearly the characteristics of the Dharma gateways of the liberations of signlessness and wishlessness.

Subhuti! Because profound prajnaparamita does not perceive the ten bodhisattva grounds, it is said to reveal clearly the characteristics of the ten bodhisattva grounds.

Subhuti! Because profound prajnaparamita does not perceive the five kinds of eyes, it is said to reveal clearly the characteristics of the five kinds of eyes; because it does not perceive the six superknowledges, it is said to reveal clearly the characteristics of the six superknowledges.

Subhuti! Because profound prajnaparamita does not perceive the ten powers of a Buddha, it is said to reveal clearly the characteristics of the ten powers of a Buddha; because it does not perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, it is said to reveal clearly the characteristics of the four fearlessnesses through the characteristics of the eighteen unique qualities of a Buddha.

Subhuti! Because profound prajnaparamita does not perceive the quality of being free from forgetfulness, it is said to reveal clearly the characteristic of the quality of being free from forgetfulness; because it does not perceive the nature of constant equanimity, it is said to reveal clearly the characteristic of the nature of constant equanimity.

Subhuti! Because profound prajnaparamita does not perceive the wisdom of all things, it is said to reveal clearly the characteristic of the wisdom of all things; because it does not perceive the wisdom of the aspects of the paths or the wisdom of all aspects, it is said to reveal clearly the characteristics of the wisdom of the aspects of the paths and the wisdom of all aspects.

Subhuti! Because profound prajnaparamita does not perceive any dharani gateway, it is said to reveal clearly the characteristics of all dharani gateways; because it does not perceive any samadhi gateway, it is said to reveal clearly the characteristics of all samadhi gateways.

Subhuti! Because profound prajnaparamita does not perceive the fruit of stream-entry, it is said to reveal clearly the characteristic of the fruit of stream-entry; because it does not perceive the fruits of once-returning, non-returning, or arhatship, it is said to reveal clearly the characteristics of the fruits of once-returning, non-returning, and arhatship.

Subhuti! Because profound prajnaparamita does not perceive the fruit of a pratyekabuddha, it is said to reveal clearly the characteristic of the fruit of a pratyekabuddha.

Subhuti! Because profound prajnaparamita does not perceive any of the practices of great bodhisattvas, it is said to reveal clearly the characteristics of all the practices of great bodhisattvas.

Subhuti! Because profound prajnaparamita does not perceive the fruit of the unsurpassed awakening of the Buddhas, it is said to reveal clearly the characteristic of the fruit of the unsurpassed awakening of the Buddhas.

Subhuti! For this reason, profound prajnaparamita is capable of revealing clearly the true characteristic of the world as known by the Buddhas, and is therefore called the mother of the Buddhas.

The Venerable Subhuti said to the Buddha: “Blessed One! Why is it that, because profound prajnaparamita does not see form, it is said to reveal the characteristic of form; and because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness? Why is it that, because it does not see the eye ayatana, it is said to reveal the characteristic of the eye ayatana; and because it does not see the ear, nose, tongue, body, or mind ayatana, it is said to reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas?

Why is it that, because it does not see the form ayatana, it is said to reveal the characteristic of the form ayatana; and because it does not see the sound, odor, taste, tangible-object, or dharma ayatana, it is said to reveal the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas? Why is it that, because it does not see the eye dhatu, it is said to reveal the characteristic of the eye dhatu; and because it does not see the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as condition, it is said to reveal the characteristic of the form dhatu through to the characteristics of the feelings that arise with eye-contact as condition?

Why is it that, because it does not see the ear dhatu, it is said to reveal the characteristic of the ear dhatu; and because it does not see the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as condition, it is said to reveal the characteristic of the sound dhatu through to the characteristics of the feelings that arise with ear-contact as condition? Why is it that, because it does not see the nose dhatu, it is said to reveal the characteristic of the nose dhatu;

and because it does not see the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, it is said to reveal the characteristic of the odor dhatu through to the characteristics of the feelings that arise with nose-contact as condition?

Why is it that, because it does not see the tongue dhatu, it is said to reveal the characteristic of the tongue dhatu; and because it does not see the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition, it is said to reveal the characteristic of the taste dhatu through to the characteristics of the feelings that arise with tongue-contact as condition?

Why is it that, because it does not see the body dhatu, it is said to reveal the characteristic of the body dhatu; and because it does not see the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition, it is said to reveal the characteristic of the tangible-object dhatu through to the characteristics of the feelings that arise with body-contact as condition?

Why is it that, because it does not see the mind dhatu, it is said to reveal the characteristic of the mind dhatu; and because it does not see the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as condition, it is said to reveal the characteristic of the dharma dhatu through to the characteristics of the feelings that arise with mind-contact as condition? Why is it that, because it does not see the earth dhatu, it is said to reveal the characteristic of the earth dhatu; and because it does not see the water, fire, wind, space, or consciousness dhatu, it is said to reveal the characteristics of the water, fire, wind, space, and consciousness dhatus?

Why is it that, because it does not see ignorance, it is said to reveal the characteristic of ignorance; and because it does not see formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress, it is said to reveal the characteristic of formations through to the characteristics of aging and death, sorrow, lamentation, suffering, grief, and distress?

Why is it that, because it does not see the perfection of generosity, it is said to reveal the characteristic of the perfection of generosity; and because it does not see the perfections of pure discipline, patience, vigor, meditative concentration, or prajnaparamita, it is said to reveal the characteristic of the perfection of pure discipline through to the characteristic of prajnaparamita? Why is it that, because it does not see the emptiness of internal dharmas, it is said to reveal the characteristic of the emptiness of internal dharmas;

and because it does not see the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

it is said to reveal the characteristic of the emptiness of external dharmas through to the characteristic of the emptiness of the self-nature of nonexistence?

Why is it that, because it does not see suchness, it is said to reveal the characteristic of suchness; and because it does not see the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature separated from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm, it is said to reveal the characteristic of the dharma dhatu through to the characteristic of the inconceivable realm?

Why is it that, because it does not see the Noble Truth of suffering, it is said to reveal the characteristic of the Noble Truth of suffering; and because it does not see the Noble Truths of origin, cessation, or the path, it is said to reveal the characteristics of the Noble Truths of origin, cessation, and the path? Why is it that, because it does not see the four meditative concentrations, it is said to reveal the characteristics of the four meditative concentrations; and because it does not see the four immeasurables or the four formless absorptions, it is said to reveal the characteristics of the four immeasurables and the four formless absorptions?

Why is it that, because it does not see the eight liberations, it is said to reveal the characteristics of the eight liberations; and because it does not see the eight spheres of mastery, the nine successive absorptions, or the ten totalities, it is said to reveal the characteristics of the eight spheres of mastery, the nine successive absorptions, and the ten totalities? Why is it that, because it does not see the four foundations of mindfulness, it is said to reveal the characteristics of the four foundations of mindfulness;

and because it does not see the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path, it is said to reveal the characteristics of the four right efforts through to the characteristics of the Noble Eightfold Path?

Why is it that, because it does not see the liberation gateway of emptiness, it is said to reveal the characteristic of the liberation gateway of emptiness; and because it does not see the liberation gateways of signlessness and wishlessness, it is said to reveal the characteristics of the liberation gateways of signlessness and wishlessness? Why is it that, because it does not see the ten bodhisattva grounds, it is said to reveal the characteristics of the ten bodhisattva grounds?

Why is it that, because it does not see the five kinds of eyes, it is said to reveal the characteristics of the five kinds of eyes; and because it does not see the six superknowledges, it is said to reveal the characteristics of the six superknowledges? Why is it that, because it does not see the ten powers of a Buddha, it is said to reveal the characteristics of the ten powers of a Buddha; and because it does not see the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha, it is said to reveal the characteristics of the four fearlessnesses through to the characteristics of the eighteen unique qualities of a Buddha?

Why is it that, because it does not see the Dharma of non-forgetfulness, it is said to reveal the characteristic of the Dharma of non-forgetfulness; and because it does not see the nature of perpetual equanimity, it is said to reveal the characteristic of the nature of perpetual equanimity? Why is it that, because it does not see the knowledge of all things, it is said to reveal the characteristic of the knowledge of all things; and because it does not see the knowledge of the aspects of the paths or the knowledge of all aspects, it is said to reveal the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects?

Why is it that, because it does not see any dharani gateway, it is said to reveal the characteristics of all dharani gateways; and because it does not see any samadhi gateway, it is said to reveal the characteristics of all samadhi gateways? Why is it that, because it does not see the fruit of Stream-entry, it is said to reveal the characteristic of the fruit of Stream-entry; and because it does not see the fruits of Once-returning, Non-returning, or arhatship, it is said to reveal the characteristics of the fruits of Once-returning, Non-returning, and arhatship?

Why is it that, because it does not see the fruit of a pratyekabuddha, it is said to reveal the characteristic of the fruit of a pratyekabuddha? Why is it that, because it does not see any practice of a great bodhisattva, it is said to reveal the characteristics of all practices of a great bodhisattva? Why is it that, because it does not see the unsurpassed perfect awakening of the Buddhas, it is said to reveal the characteristic of the unsurpassed perfect awakening of the Buddhas?”

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