大般若波羅蜜多經

XXXXI. CHAPTER: THE MOTHER OF BUDDHAS

03

The Buddha said: “Subhuti, profound prajnaparamita does not give rise to consciousness by taking form as its object, because it does not perceive form; therefore, it is said to reveal the characteristic of form. It does not give rise to consciousness by taking feeling, perception, formations, or consciousness as its object, because it does not perceive feeling, perception, formations, or consciousness; therefore, it is said to reveal the characteristics of feeling, perception, formations, and consciousness.

“It does not give rise to consciousness by taking the eye ayatana as its object, because it does not perceive the eye ayatana; therefore, it is said to reveal the characteristic of the eye ayatana. It does not give rise to consciousness by taking the ear, nose, tongue, body, or mind ayatana as its object, because it does not perceive the ear, nose, tongue, body, or mind ayatana; therefore, it is said to reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas.

“It does not give rise to consciousness by taking the form ayatana as its object, because it does not perceive the form ayatana; therefore, it is said to reveal the characteristic of the form ayatana. It does not give rise to consciousness by taking the sound, odor, taste, tangible-object, or dharma ayatana as its object, because it does not perceive the sound, odor, taste, tangible-object, or dharma ayatana; therefore, it is said to reveal the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas.

“It does not give rise to consciousness by taking the eye dhatu as its object, because it does not perceive the eye dhatu; therefore, it is said to reveal the characteristic of the eye dhatu. It does not give rise to consciousness by taking the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition as its object, because it does not perceive the form dhatu through to the feelings arising with eye-contact as condition; therefore, it is said to reveal the characteristic of the form dhatu through to the characteristics of the feelings arising with eye-contact as condition.

“It does not give rise to consciousness by taking the ear dhatu as its object, because it does not perceive the ear dhatu; therefore, it is said to reveal the characteristic of the ear dhatu. It does not give rise to consciousness by taking the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition as its object, because it does not perceive the sound dhatu through to the feelings arising with ear-contact as condition; therefore, it is said to reveal the characteristic of the sound dhatu through to the characteristics of the feelings arising with ear-contact as condition.

“It does not give rise to consciousness by taking the nose dhatu as its object, because it does not perceive the nose dhatu; therefore, it is said to reveal the characteristic of the nose dhatu. It does not give rise to consciousness by taking the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition as its object, because it does not perceive the odor dhatu through to the feelings arising with nose-contact as condition; therefore, it is said to reveal the characteristic of the odor dhatu through to the characteristics of the feelings arising with nose-contact as condition.

“It does not give rise to consciousness by taking the tongue dhatu as its object, because it does not perceive the tongue dhatu; therefore, it is said to reveal the characteristic of the tongue dhatu. It does not give rise to consciousness by taking the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition as its object, because it does not perceive the taste dhatu through to the feelings arising with tongue-contact as condition; therefore, it is said to reveal the characteristic of the taste dhatu through to the characteristics of the feelings arising with tongue-contact as condition.

“It does not give rise to consciousness by taking the body dhatu as its object, because it does not perceive the body dhatu; therefore, it is said to reveal the characteristic of the body dhatu. It does not give rise to consciousness by taking the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition as its object, because it does not perceive the tangible-object dhatu through to the feelings arising with body-contact as condition; therefore, it is said to reveal the characteristic of the tangible-object dhatu through to the characteristics of the feelings arising with body-contact as condition.

“It does not give rise to consciousness by taking the mind dhatu as its object, because it does not perceive the mind dhatu; therefore, it is said to reveal the characteristic of the mind dhatu. It does not give rise to consciousness by taking the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition as its object, because it does not perceive the dharma dhatu through to the feelings arising with mind-contact as condition; therefore, it is said to reveal the characteristic of the dharma dhatu through to the characteristics of the feelings arising with mind-contact as condition.

“It does not give rise to consciousness by taking the earth dhatu as its object, because it does not perceive the earth dhatu; therefore, it is said to reveal the characteristic of the earth dhatu. It does not give rise to consciousness by taking the water, fire, wind, space, or consciousness dhatu as its object, because it does not perceive the water, fire, wind, space, or consciousness dhatu; therefore, it is said to reveal the characteristics of the water, fire, wind, space, and consciousness dhatus.

“It does not give rise to consciousness by taking ignorance as its object, because it does not perceive ignorance; therefore, it is said to reveal the characteristic of ignorance. It does not give rise to consciousness by taking formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress as its object, because it does not perceive formations through to aging and death, sorrow, lamentation, pain, grief, and distress; therefore, it is said to reveal the characteristic of formations through to the characteristics of aging and death, sorrow, lamentation, pain, grief, and distress.

“It does not give rise to consciousness by taking the perfection of generosity as its object, because it does not perceive the perfection of generosity; therefore, it is said to reveal the characteristic of the perfection of generosity. It does not give rise to consciousness by taking the perfections of pure morality, patient acceptance, vigor, meditative concentration, or prajnaparamita as its object, because it does not perceive the perfection of pure morality through to prajnaparamita; therefore, it is said to reveal the characteristic of the perfection of pure morality through to the characteristic of prajnaparamita.

“It does not give rise to consciousness by taking the emptiness of internal dharmas as its object, because it does not perceive the emptiness of internal dharmas; therefore, it is said to reveal the characteristic of the emptiness of internal dharmas. It does not give rise to consciousness by taking 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 conditioned dharmas, the emptiness of unconditioned dharmas, 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 dharmas,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as its object, because it does not perceive the emptiness of external dharmas through to the emptiness of the self-nature of nonexistence; therefore, 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.

“It does not give rise to consciousness by taking suchness as its object, because it does not perceive suchness; therefore, it is said to reveal the characteristic of suchness. It does not give rise to consciousness by taking the dharma dhatu, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as its object, because it does not perceive the dharma dhatu through to the inconceivable realm; therefore, it is said to reveal the characteristic of the dharma dhatu through to the characteristic of the inconceivable realm.

“It does not give rise to consciousness by taking the Noble Truth of suffering as its object, because it does not perceive the Noble Truth of suffering; therefore, it is said to reveal the characteristic of the Noble Truth of suffering. It does not give rise to consciousness by taking the Noble Truths of the origin of suffering, cessation, or the path as its object, because it does not perceive the Noble Truths of the origin of suffering, cessation, or the path; therefore, it is said to reveal the characteristics of the Noble Truths of the origin of suffering, cessation, and the path.

“It does not give rise to consciousness by taking the four meditative absorptions as its object, because it does not perceive the four meditative absorptions; therefore, it is said to reveal the characteristics of the four meditative absorptions. It does not give rise to consciousness by taking the four immeasurables or the four formless attainments as its object, because it does not perceive the four immeasurables or the four formless attainments; therefore, it is said to reveal the characteristics of the four immeasurables and the four formless attainments.

“It does not give rise to consciousness by taking the eight liberations as its object, because it does not perceive the eight liberations; therefore, it is said to reveal the characteristics of the eight liberations. It does not give rise to consciousness by taking the eight spheres of mastery, the nine successive attainments, or the ten totalities as its object, because it does not perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities; therefore, it is said to reveal the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totalities.”

because consciousness does not arise in dependence upon the four foundations of mindfulness. Since the four foundations of mindfulness are not perceived, this is called revealing the characteristic of the four foundations of mindfulness. Consciousness does not arise in dependence upon the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the noble path.

Since the four right efforts through the eight factors of the noble path are not perceived, this is called revealing the characteristic of the four right efforts through the characteristic of the eight factors of the noble path. Consciousness does not arise in dependence upon the gateway to liberation through emptiness. Since the gateway to liberation through emptiness is not perceived, this is called revealing the characteristic of the gateway to liberation through emptiness.

Consciousness does not arise in dependence upon the gateways to liberation through signlessness and wishlessness. Since the gateways to liberation through signlessness and wishlessness are not perceived, this is called revealing the characteristics of the gateways to liberation through signlessness and wishlessness. Consciousness does not arise in dependence upon the ten bodhisattva grounds.

Since the ten bodhisattva grounds are not perceived, this is called revealing the characteristic of the ten bodhisattva grounds. Consciousness does not arise in dependence upon the five kinds of eyes. Since the five kinds of eyes are not perceived, this is called revealing the characteristic of the five kinds of eyes.

Consciousness does not arise in dependence upon the six superknowledges. Since the six superknowledges are not perceived, this is called revealing the characteristic of the six superknowledges. Consciousness does not arise in dependence upon the ten powers of a Buddha.

Since the ten powers of a Buddha are not perceived, this is called revealing the characteristic of the ten powers of a Buddha. Consciousness does not arise in dependence upon the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. Since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are not perceived, this is called revealing the characteristic of the four fearlessnesses through the characteristic of the eighteen distinctive qualities of a Buddha.

Consciousness does not arise in dependence upon the Dharma of non-forgetfulness. Since the Dharma of non-forgetfulness is not perceived, this is called revealing the characteristic of the Dharma of non-forgetfulness. Consciousness does not arise in dependence upon the nature of constant equanimity.

Since the nature of constant equanimity is not perceived, this is called revealing the characteristic of the nature of constant equanimity. Consciousness does not arise in dependence upon the knowledge of all things. Since the knowledge of all things is not perceived, this is called revealing the characteristic of the knowledge of all things.

Consciousness does not arise in dependence upon the knowledge of the aspects of the paths or the knowledge of all aspects. Since the knowledge of the aspects of the paths and the knowledge of all aspects are not perceived, this is called revealing the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects. Consciousness does not arise in dependence upon any dharani gateway.

Since no dharani gateway is perceived, this is called revealing the characteristic of all dharani gateways. Consciousness does not arise in dependence upon any samadhi gateway. Since no samadhi gateway is perceived, this is called revealing the characteristic of all samadhi gateways.

Consciousness does not arise in dependence upon the fruit of stream-entry. Since the fruit of stream-entry is not perceived, this is called revealing the characteristic of the fruit of stream-entry. Consciousness does not arise in dependence upon the fruits of once-returning, non-returning, or arhatship.

Since the fruits of once-returning, non-returning, and arhatship are not perceived, this is called revealing the characteristics of the fruits of once-returning, non-returning, and arhatship. Consciousness does not arise in dependence upon the fruit of a pratyekabuddha. Since the fruit of a pratyekabuddha is not perceived, this is called revealing the characteristic of the fruit of a pratyekabuddha.

Consciousness does not arise in dependence upon any practice of a great bodhisattva. Since no practice of a great bodhisattva is perceived, this is called revealing the characteristic of all practices of great bodhisattvas. Consciousness does not arise in dependence upon the unsurpassed awakening of the Buddhas.

Since the unsurpassed awakening of the Buddhas is not perceived, this is called revealing the characteristic of the unsurpassed awakening of the Buddhas.

Subhuti, for this reason, the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas and is therefore called the mother of the Buddhas.

Furthermore, Subhuti, the profound prajnaparamita is able to reveal the emptiness of the world to the Buddhas and is therefore called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

“Blessed One, what is the emptiness of the world that the profound prajnaparamita is able to reveal to the Buddhas?”

Subhuti! The profound prajnaparamita is able to reveal to the Buddhas that form is the emptiness of the world; to reveal that feeling, perception, formations, and consciousness are the emptiness of the world; to reveal that the eye ayatana is the emptiness of the world, and to reveal that the ear, nose, tongue, body, and mind ayatanas are the emptiness of the world; to reveal that the form ayatana is the emptiness of the world, and to reveal that the sound, odor, taste, tangible-object, and dharma ayatanas are the emptiness of the world; to reveal that the eye dhatu is the emptiness of the world, and to reveal that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are the emptiness of the world;

to reveal that the ear dhatu is the emptiness of the world, and to reveal that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are the emptiness of the world; to reveal that the nose dhatu is the emptiness of the world, and to reveal that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are the emptiness of the world; to reveal that the tongue dhatu is the emptiness of the world, and to reveal that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are the emptiness of the world;

to reveal that the body dhatu is the emptiness of the world, and to reveal that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are the emptiness of the world; to reveal that the mind dhatu is the emptiness of the world, and to reveal that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are the emptiness of the world; to reveal that the earth dhatu is the emptiness of the world, and to reveal that the water, fire, wind, space, and consciousness dhatus are the emptiness of the world;

to reveal that ignorance is the emptiness of the world, and to reveal that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are the emptiness of the world; to reveal that the perfection of generosity is the emptiness of the world, and to reveal that the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are the emptiness of the world;

to reveal that internal emptiness is the emptiness of the world, and to reveal that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are the emptiness of the world;

to reveal that suchness is the emptiness of the world, and to reveal that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm are the emptiness of the world; to reveal that the Noble Truth of suffering is the emptiness of the world, and to reveal that the Noble Truths of origination, cessation, and the path are the emptiness of the world; to reveal that the four meditative concentrations are the emptiness of the world, and to reveal that the four immeasurables and the four formless attainments are the emptiness of the world;

to reveal that the eight liberations are the emptiness of the world, and to reveal that the eight spheres of mastery, the nine successive attainments, and the ten totalities are the emptiness of the world; to reveal that the four establishments of mindfulness are the emptiness of the world, and to reveal that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are the emptiness of the world; to reveal that the emptiness gateway to liberation is the emptiness of the world, and to reveal that the signlessness and wishlessness gateways to liberation are the emptiness of the world; to reveal that the ten bodhisattva bhumis are the emptiness of the world;

to reveal that the five kinds of eyes are the emptiness of the world, and to reveal that the six superknowledges are the emptiness of the world; to reveal that the ten powers of a Buddha are the emptiness of the world, and to reveal that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are the emptiness of the world; to reveal that the Dharma of non-forgetfulness is the emptiness of the world, and to reveal that the nature of perpetual equanimity is the emptiness of the world;

to reveal that the knowledge of all things is the emptiness of the world, and to reveal that the knowledge of the aspects of the paths and the knowledge of all aspects are the emptiness of the world; to reveal that all dharani gateways are the emptiness of the world, and to reveal that all samadhi gateways are the emptiness of the world; to reveal that the fruit of stream-entry is the emptiness of the world, and to reveal that the fruits of once-returning, non-returning, and arhatship are the emptiness of the world; to reveal that the attainment of a pratyekabuddha is the emptiness of the world; to reveal that all practices of great bodhisattvas are the emptiness of the world; and to reveal that the unsurpassed awakening of the Buddhas is the emptiness of the world.

Subhuti! For this reason, because the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti! The profound prajnaparamita enables the Tathagatas, Arhats, Perfectly Awakened Ones to cause the worlds to apprehend the emptiness of the world, perceive the emptiness of the world, contemplate the emptiness of the world, and understand the emptiness of the world.

Subhuti! For this reason, because the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti! Because the profound prajnaparamita is able to reveal the empty characteristic of the world to the Buddhas, it is called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

Blessed One! What does it mean that the profound prajnaparamita is able to reveal the empty characteristic of the world to the Buddhas?

Subhuti, the profound prajnaparamita is able to reveal to the Buddhas that form bears the worldly characteristic of emptiness, and that feeling, perception, formations, and consciousness bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the eye ayatana bears the worldly characteristic of emptiness, and that the ear, nose, tongue, body, and mind ayatanas bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the form ayatana bears the worldly characteristic of emptiness, and that the sound, odor, taste, tangible-object, and dharma ayatanas bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the eye dhatu bears the worldly characteristic of emptiness, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the ear dhatu bears the worldly characteristic of emptiness, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the nose dhatu bears the worldly characteristic of emptiness, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the tongue dhatu bears the worldly characteristic of emptiness, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the body dhatu bears the worldly characteristic of emptiness, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the mind dhatu bears the worldly characteristic of emptiness, and that the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the earth dhatu bears the worldly characteristic of emptiness, and that the water, fire, wind, space, and consciousness dhatus bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that ignorance bears the worldly characteristic of emptiness, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the paramita of generosity bears the worldly characteristic of emptiness, and that the paramitas of pure morality, patient endurance, vigor, meditation, and prajnaparamita bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the emptiness of internal phenomena bears the worldly characteristic of emptiness, and that 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that suchness bears the worldly characteristic of emptiness, and that the dharma realm, 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 nature of phenomena, the ultimate reality, the realm of space, and the inconceivable realm bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the Noble Truth of suffering bears the worldly characteristic of emptiness, and that the Noble Truths of origin, cessation, and the path bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the four dhyanas bear the worldly characteristic of emptiness, and that the four immeasurables and the four formless attainments bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the eight liberations bear the worldly characteristic of emptiness, and that the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the four foundations of mindfulness bear the worldly characteristic of emptiness, and that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the Dharma gateway of liberation through emptiness bears the worldly characteristic of emptiness, and that the Dharma gateways of liberation through signlessness and wishlessness bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the ten bodhisattva bhumis bear the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the five kinds of eyes bear the worldly characteristic of emptiness, and that the six superknowledges bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the ten powers of a Buddha bear the worldly characteristic of emptiness, and that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the Dharma of never losing mindfulness bears the worldly characteristic of emptiness, and that the nature of constant equanimity bears the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that the knowledge of all things bears the worldly characteristic of emptiness, and that the knowledge of the aspects of the paths and the knowledge of all aspects bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that all dharani Dharma gateways bear the worldly characteristic of emptiness, and that all samadhi Dharma gateways bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the fruit of stream-entry bears the worldly characteristic of emptiness, and that the fruits of once-returning, non-returning, and arhatship bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the attainment of a pratyekabuddha bears the worldly characteristic of emptiness;

it is able to reveal to the Buddhas that all practices of great bodhisattvas bear the worldly characteristic of emptiness; it is able to reveal to the Buddhas that the supreme awakening of the Buddhas bears the worldly characteristic of emptiness.

Subhuti, for this reason, because the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti, because the profound prajnaparamita is able to reveal the inconceivable characteristic of the world to the Buddhas, it is called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

Blessed One, what does it mean that the profound prajnaparamita is able to reveal the inconceivable characteristic of the world to the Buddhas?

Subhuti! The profound prajnaparamita is able to reveal to the Buddhas that form is an inconceivable characteristic of the world, and that feeling, perception, formations, and consciousness are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the eye ayatana is an inconceivable characteristic of the world, and that the ear, nose, tongue, body, and mind ayatanas are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the form ayatana is an inconceivable characteristic of the world, and that the sound, odor, taste, tangible-object, and dharma ayatanas are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the eye dhatu is an inconceivable characteristic of the world, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the ear dhatu is an inconceivable characteristic of the world, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the nose dhatu is an inconceivable characteristic of the world, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the tongue dhatu is an inconceivable characteristic of the world, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the body dhatu is an inconceivable characteristic of the world, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the mind dhatu is an inconceivable characteristic of the world, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the earth dhatu is an inconceivable characteristic of the world, and that the water, fire, wind, space, and consciousness dhatus are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that ignorance is an inconceivable characteristic of the world, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, and distress are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the perfection of generosity is an inconceivable characteristic of the world, and that the perfections of pure morality, patience, vigor, meditative concentration, and prajnaparamita are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the emptiness of internal dharmas is an inconceivable characteristic of the world, and that 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 nonchange, 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 are inconceivable characteristics of the world; it is able to reveal to the Buddhas that suchness is an inconceivable characteristic of the world, and that the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the Noble Truth of suffering is an inconceivable characteristic of the world, and that the Noble Truths of origination, cessation, and the path are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the four meditative absorptions are inconceivable characteristics of the world, and that the four immeasurables and the four formless attainments are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the eight liberations are inconceivable characteristics of the world, and that the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the four foundations of mindfulness are inconceivable characteristics of the world, and that the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the gateway to liberation through emptiness is an inconceivable characteristic of the world, and that the gateways to liberation through signlessness and wishlessness are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the ten bodhisattva grounds are inconceivable characteristics of the world;

it is able to reveal to the Buddhas that the five kinds of eyes are inconceivable characteristics of the world, and that the six superknowledges are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the ten powers of a Buddha are inconceivable characteristics of the world, and that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the Dharma of nonforgetfulness is an inconceivable characteristic of the world, and that the nature of perpetual equanimity is an inconceivable characteristic of the world;

it is able to reveal to the Buddhas that the knowledge of all things is an inconceivable characteristic of the world, and that the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable characteristics of the world; it is able to reveal to the Buddhas that all dharani gateways are inconceivable characteristics of the world, and that all samadhi gateways are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the fruit of stream-entry is an inconceivable characteristic of the world, and that the fruits of once-returning, non-returning, and arhatship are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the fruit of a pratyekabuddha is an inconceivable characteristic of the world;

it is able to reveal to the Buddhas that all practices of great bodhisattvas are inconceivable characteristics of the world; it is able to reveal to the Buddhas that the supreme awakening of the Buddhas is an inconceivable characteristic of the world.

Subhuti! For this reason, because the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti! Because the profound prajnaparamita is able to reveal the characteristic of detachment of the world to the Buddhas, it is called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

World-Honored One! What is the characteristic of detachment of the world that the profound prajnaparamita is able to reveal to the Buddhas?

Subhuti, profound prajnaparamita is able to reveal to the Buddhas that form bears the characteristic of the world's transcendence, and that feeling, perception, formations, and consciousness bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the eye ayatana bears the characteristic of the world's transcendence, and that the ear, nose, tongue, body, and mind ayatanas bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the form ayatana bears the characteristic of the world's transcendence, and that the sound, odor, taste, tangible-object, and dharma ayatanas bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the eye dhatu bears the characteristic of the world's transcendence, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the ear dhatu bears the characteristic of the world's transcendence, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the nose dhatu bears the characteristic of the world's transcendence, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the tongue dhatu bears the characteristic of the world's transcendence, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the body dhatu bears the characteristic of the world's transcendence, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the mind dhatu bears the characteristic of the world's transcendence, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the earth dhatu bears the characteristic of the world's transcendence, and that the water, fire, wind, space, and consciousness dhatus bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that ignorance bears the characteristic of the world's transcendence, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the perfection of generosity bears the characteristic of the world's transcendence, and that the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the emptiness of internal phenomena bears the characteristic of the world's transcendence, and that 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 the unchanging, the emptiness of intrinsic 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 self-nature,

and the emptiness of the self-nature of nonexistence bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that suchness bears the characteristic of the world's transcendence, and that the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the Noble Truth of suffering bears the characteristic of the world's transcendence, and that the Noble Truths of its origin, cessation, and the path bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the four meditative concentrations bear the characteristic of the world's transcendence, and that the four immeasurables and the four formless attainments bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the eight liberations bear the characteristic of the world's transcendence, and that the eight spheres of mastery, the nine successive attainments, and the ten totality spheres bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the four establishments of mindfulness bear the characteristic of the world's transcendence, and that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the liberation gateway of emptiness bears the characteristic of the world's transcendence, and that the liberation gateways of signlessness and wishlessness bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the ten bodhisattva bhumis bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the five kinds of eyes bear the characteristic of the world's transcendence, and that the six superknowledges bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the ten powers of a Buddha bear the characteristic of the world's transcendence, and that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the Dharma of never losing mindfulness bears the characteristic of the world's transcendence, and that the nature of constant equanimity bears the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the knowledge of all things bears the characteristic of the world's transcendence, and that the knowledge of the aspects of the paths and the knowledge of all aspects bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that all dharani gateways bear the characteristic of the world's transcendence, and that all samadhi gateways bear the characteristic of the world's transcendence;

it is able to reveal to the Buddhas that the fruit of stream-entry bears the characteristic of the world's transcendence, and that the fruits of once-returning, non-returning, and arhatship bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the fruit of a pratyekabuddha bears the characteristic of the world's transcendence; it is able to reveal to the Buddhas that all practices of great bodhisattvas bear the characteristic of the world's transcendence; it is able to reveal to the Buddhas that the supreme awakening of the Buddhas bears the characteristic of the world's transcendence.

Subhuti, for this reason, because profound prajnaparamita is able to reveal to the Buddhas the true characteristic of the world, it is called the mother of the Buddhas.

Furthermore, Subhuti, because profound prajnaparamita is able to reveal to the Buddhas the characteristic of the world's quiescence, it is called the mother of the Buddhas; it is able to reveal to the Buddhas the true characteristic of the world.

Blessed One, what does it mean that profound prajnaparamita is able to reveal to the Buddhas the characteristic of the world's quiescence?

Subhuti, profound prajnaparamita is able to reveal to the Buddhas that form is the world’s characteristic of quiescence, and that feeling, perception, formations, and consciousness are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the eye ayatana is the world’s characteristic of quiescence, and that the ear, nose, tongue, body, and mind ayatanas are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the form ayatana is the world’s characteristic of quiescence, and that the sound, odor, taste, tangible-object, and dharma ayatanas are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the eye dhatu is the world’s characteristic of quiescence, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the ear dhatu is the world’s characteristic of quiescence, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the nose dhatu is the world’s characteristic of quiescence, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the tongue dhatu is the world’s characteristic of quiescence, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the body dhatu is the world’s characteristic of quiescence, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the mind dhatu is the world’s characteristic of quiescence, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the earth dhatu is the world’s characteristic of quiescence, and that the water, fire, wind, space, and consciousness dhatus are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that ignorance is the world’s characteristic of quiescence, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, dejection, and distress are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the perfection of generosity is the world’s characteristic of quiescence, and that the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that emptiness of the internal is the world’s characteristic of quiescence, and that emptiness of the external, emptiness of the internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that suchness is the world’s characteristic of quiescence, and that the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the Noble Truth of suffering is the world’s characteristic of quiescence, and that the Noble Truths of origin, cessation, and the path are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the four meditative absorptions are the world’s characteristic of quiescence, and that the four immeasurables and the four formless concentrations are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the eight liberations are the world’s characteristic of quiescence, and that the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the four foundations of mindfulness are the world’s characteristic of quiescence, and that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the gateway to liberation through emptiness is the world’s characteristic of quiescence, and that the gateways to liberation through signlessness and wishlessness are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the ten bodhisattva grounds are the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that the five kinds of eyes are the world’s characteristic of quiescence, and that the six superknowledges are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the ten powers of a Buddha are the world’s characteristic of quiescence, and that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the Dharma of never forgetting is the world’s characteristic of quiescence, and that the nature of constant equanimity is the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that knowledge of all is the world’s characteristic of quiescence, and that knowledge of the aspects of the paths and knowledge of all aspects are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that all dharani gateways are the world’s characteristic of quiescence, and that all samadhi gateways are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the fruit of stream-entry is the world’s characteristic of quiescence, and that the fruits of once-returning, non-returning, and arhatship are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the attainment of a pratyekabuddha is the world’s characteristic of quiescence;

it is able to reveal to the Buddhas that all practices of great bodhisattvas are the world’s characteristic of quiescence; it is able to reveal to the Buddhas that the supreme awakening of the Buddhas is the world’s characteristic of quiescence.

Subhuti, for this reason, because profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti, because profound prajnaparamita is able to reveal the world’s characteristic of ultimate emptiness to the Buddhas, it is called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

Blessed One, what is the world’s characteristic of ultimate emptiness that profound prajnaparamita is able to reveal to the Buddhas?

Subhuti! The profound prajnaparamita is able to reveal to the Buddhas that form is the characteristic of the ultimate emptiness of the world, and that feeling, perception, formations, and consciousness are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the eye ayatana is the characteristic of the ultimate emptiness of the world, and that the ear, nose, tongue, body, and mind ayatanas are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the form ayatana is the characteristic of the ultimate emptiness of the world, and that the sound, odor, taste, tangible-object, and dharma ayatanas are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the eye dhatu is the characteristic of the ultimate emptiness of the world, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the ear dhatu is the characteristic of the ultimate emptiness of the world, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the nose dhatu is the characteristic of the ultimate emptiness of the world, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the tongue dhatu is the characteristic of the ultimate emptiness of the world, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the body dhatu is the characteristic of the ultimate emptiness of the world, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the mind dhatu is the characteristic of the ultimate emptiness of the world, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the earth dhatu is the characteristic of the ultimate emptiness of the world, and that the water, fire, wind, space, and consciousness dhatus are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that ignorance is the characteristic of the ultimate emptiness of the world, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the paramita of generosity is the characteristic of the ultimate emptiness of the world, and that the paramitas of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the emptiness of internal phenomena is the characteristic of the ultimate emptiness of the world, and that 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 the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of nonexistence are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that suchness is the characteristic of the ultimate emptiness of the world, and that the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the Noble Truth of suffering is the characteristic of the ultimate emptiness of the world, and that the Noble Truths of origin, cessation, and the path are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the four meditative absorptions are the characteristic of the ultimate emptiness of the world, and that the four immeasurables and the four formless attainments are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the eight liberations are the characteristic of the ultimate emptiness of the world, and that the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the four foundations of mindfulness are the characteristic of the ultimate emptiness of the world, and that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the liberation gateway of emptiness is the characteristic of the ultimate emptiness of the world, and that the liberation gateways of signlessness and wishlessness are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the ten bodhisattva bhumis are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the five kinds of eyes are the characteristic of the ultimate emptiness of the world, and that the six superknowledges are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the ten powers of a Buddha are the characteristic of the ultimate emptiness of the world, and that the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the Dharma of non-forgetfulness is the characteristic of the ultimate emptiness of the world, and that the nature of perpetual equanimity is the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the knowledge of all things is the characteristic of the ultimate emptiness of the world, and that the knowledge of the aspects of the paths and the knowledge of all aspects are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that all dharani gateways are the characteristic of the ultimate emptiness of the world, and that all samadhi gateways are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the fruit of stream-entry is the characteristic of the ultimate emptiness of the world, and that the fruits of once-returning, non-returning, and arhatship are the characteristic of the ultimate emptiness of the world;

it is able to reveal to the Buddhas that the attainment of a pratyekabuddha is the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that all practices of great bodhisattvas are the characteristic of the ultimate emptiness of the world; it is able to reveal to the Buddhas that the unsurpassed awakening of the Buddhas is the characteristic of the ultimate emptiness of the world.

Subhuti! For this reason, because the profound prajnaparamita is able to reveal the true characteristic of the world to the Buddhas, it is called the mother of the Buddhas.

Furthermore, Subhuti! Because the profound prajnaparamita is able to reveal to the Buddhas the characteristic of the world's phenomena as empty and devoid of intrinsic nature, it is called the mother of the Buddhas; it is able to reveal the true characteristic of the world to the Buddhas.

Blessed One! What does it mean that the profound prajnaparamita is able to reveal to the Buddhas the characteristic of the world's phenomena as empty and devoid of intrinsic nature?

Subhuti! The profound prajnaparamita is able to reveal to the Buddhas that form has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that feeling, perception, formations, and consciousness have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the eye ayatana has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the ear, nose, tongue, body, and mind ayatanas have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the form ayatana has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the sound, odor, taste, tangible-object, and mental-object ayatanas have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the eye dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the ear dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the nose dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the tongue dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the body dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the mind dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the earth dhatu has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the water, fire, wind, space, and consciousness dhatus have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that ignorance has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the perfection of generosity has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the emptiness of internal dharmas has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that 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 conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of fundamental 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 intrinsic nature,

and the emptiness of the intrinsic nature of nonexistence have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that suchness has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the Noble Truth of suffering has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the Noble Truths of the origin, cessation, and path have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the four meditative absorptions have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the four immeasurables and the four formless attainments have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the eight liberations have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the four foundations of mindfulness have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that 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 have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the liberation gateway of emptiness has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the liberation gateways of signlessness and wishlessness have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the ten bodhisattva bhumis have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the five kinds of eyes have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the six superknowledges have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the ten powers of a Buddha have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the Dharma of never losing mindfulness has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the nature of constant equanimity has the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the knowledge of all things has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the knowledge of the aspects of the paths and the knowledge of all aspects have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that all dharani gateways have the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that all samadhi gateways have the characteristic of worldly dharmas as empty and devoid of intrinsic nature;

it is able to reveal to the Buddhas that the fruit of stream-entry has the characteristic of worldly dharmas as empty and devoid of intrinsic nature, and that the fruits of once-returning, non-returning, and arhatship have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the attainment of a pratyekabuddha has the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that all the practices of great bodhisattvas have the characteristic of worldly dharmas as empty and devoid of intrinsic nature; it is able to reveal to the Buddhas that the supreme enlightenment of the Buddhas has the characteristic of worldly dharmas as empty and devoid of intrinsic nature.

Subhuti! For this reason, because the profound prajnaparamita is able to reveal to the Buddhas the true characteristic of the world, it is called the mother of the Buddhas.

Fascicle 307

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