大般若波羅蜜多經

XXXXI. CHAPTER ON THE MOTHER OF BUDDHAS

04

Furthermore, Subhuti! Because the profound prajnaparamita is able to reveal to the Buddhas the characteristic of the lack of intrinsic nature of worldly dharmas, it is called the mother of the Buddhas; it is able to reveal to the Buddhas the true characteristic of the world.

Blessed One! How does the profound prajnaparamita reveal to the Buddhas the characteristic of the lack of intrinsic nature of worldly dharmas?

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

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

it is able to reveal to the Buddhas that the ear dhatu has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the nose dhatu has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition have the characteristic of the lack of intrinsic nature of worldly dharmas;

it is able to reveal to the Buddhas that the tongue dhatu has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the body dhatu has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition have the characteristic of the lack of intrinsic nature of worldly dharmas;

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

it is able to reveal to the Buddhas that ignorance has the characteristic of the lack of intrinsic nature of worldly dharmas, 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 have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the perfection of generosity has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the perfections of pure morality, patience, diligence, meditation, and prajnaparamita have the characteristic of the lack of intrinsic nature of worldly dharmas;

it is able to reveal to the Buddhas that the emptiness of internal dharmas has the characteristic of the lack of intrinsic nature of worldly dharmas, 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 the unchanging, the emptiness of original 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 nonemptiness of intrinsic nature have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that suchness has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the dharma-dhatu, 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 have the characteristic of the lack of intrinsic nature of worldly dharmas;

it is able to reveal to the Buddhas that the Noble Truth of suffering has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the Noble Truths of origination, cessation, and the path have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the four meditative absorptions have the characteristic of the lack of intrinsic nature of worldly dharmas, and that the four immeasurables and the four formless concentrations have the characteristic of the lack of intrinsic nature of worldly dharmas;

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

it is able to reveal to the Buddhas that the emptiness gateway to liberation has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the signless and wishless gateways to liberation have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the ten bodhisattva grounds have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the five kinds of eyes have the characteristic of the lack of intrinsic nature of worldly dharmas, and that the six superknowledges have the characteristic of the lack of intrinsic nature of worldly dharmas;

it is able to reveal to the Buddhas that the ten powers of a Buddha have the characteristic of the lack of intrinsic nature of worldly dharmas, 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 have the characteristic of the lack of intrinsic nature of worldly dharmas; it is able to reveal to the Buddhas that the quality of never losing mindfulness has the characteristic of the lack of intrinsic nature of worldly dharmas, and that the nature of constant equanimity has the characteristic of the lack of intrinsic nature of worldly dharmas;

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

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

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.

Furthermore, Subhuti! Because the profound prajnaparamita is able to reveal to the Buddhas that the emptiness of the nonemptiness of intrinsic nature has the characteristic of worldly dharmas, 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 the profound prajnaparamita reveal to the Buddhas concerning the characteristics of worldly dharmas as empty of both nonexistence and self-nature?”

“Subhuti! The profound prajnaparamita is able to reveal to the Buddhas that form has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that feeling, perception, formations, and consciousness have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the eye ayatana has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the ear, nose, tongue, body, and mind ayatanas have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the form ayatana has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the sound, odor, taste, tangible-object, and mental-object ayatanas have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the eye dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the ear dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the nose dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the tongue dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the body dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the mind dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the earth dhatu has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the water, fire, wind, space, and consciousness dhatus have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that ignorance has the characteristic of a worldly dharma empty of both nonexistence and self-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 characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the perfection of generosity has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the perfections of moral discipline, patience, vigor, meditative concentration, and prajnaparamita have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that inner emptiness has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential 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 both nonexistence and self-nature have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that suchness has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the dharmadhatu, the nature of dharmas, 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, true reality, the realm of space, and the inconceivable realm have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the Noble Truth of suffering has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the Noble Truths of the origin, cessation, and path have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the four meditative concentrations have the characteristics of worldly dharmas empty of both nonexistence and self-nature, and that the four immeasurables and the four formless attainments have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the eight liberations have the characteristics of worldly dharmas empty of both nonexistence and self-nature, and that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the four foundations of mindfulness have the characteristics of worldly dharmas empty of both nonexistence and self-nature, 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 have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the gateway to liberation through emptiness has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the gateways to liberation through signlessness and wishlessness have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the ten bodhisattva grounds have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the five kinds of eyes have the characteristics of worldly dharmas empty of both nonexistence and self-nature, and that the six superknowledges have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the ten powers of a Buddha have the characteristics of worldly dharmas empty of both nonexistence and self-nature, and that the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the dharma of never losing mindfulness has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the nature of perpetual equanimity has the characteristic of a worldly dharma empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the knowledge of all things has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the knowledge of the aspects of the paths and the knowledge of all aspects have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that all dharani gateways have the characteristics of worldly dharmas empty of both nonexistence and self-nature, and that all samadhi gateways have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the fruit of stream-entry has the characteristic of a worldly dharma empty of both nonexistence and self-nature, and that the fruits of once-returning, non-returning, and arhatship have the characteristics of worldly dharmas empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that the attainment of a pratyekabuddha has the characteristic of a worldly dharma empty of both nonexistence and self-nature; it is able to reveal to the Buddhas that all practices of great bodhisattvas have the characteristics of worldly dharmas empty of both nonexistence and self-nature;

it is able to reveal to the Buddhas that the supreme awakening of the Buddhas has the characteristic of a worldly dharma empty of both nonexistence and self-nature.”

Subhuti! For this reason, 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! Profound prajnaparamita is able to reveal to the Buddhas that the characteristic of the world is utterly empty and is therefore called the mother of the Buddhas, able to reveal the true characteristic of the world to the Buddhas.

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

Subhuti! Profound prajnaparamita is able to reveal to the Buddhas that form has the utterly empty characteristic of the world, and that feeling, perception, formations, and consciousness have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the eye ayatana has the utterly empty characteristic of the world, and that the ear, nose, tongue, body, and mind ayatanas have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the form ayatana has the utterly empty characteristic of the world, and that the sound, odor, taste, tangible-object, and dharma ayatanas have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the eye dhatu has the utterly empty characteristic of the world, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the ear dhatu has the utterly empty characteristic of the world, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the nose dhatu has the utterly empty characteristic of the world, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the tongue dhatu has the utterly empty characteristic of the world, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the body dhatu has the utterly empty characteristic of the world, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the mind dhatu has the utterly empty characteristic of the world, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the earth dhatu has the utterly empty characteristic of the world, and that the water, fire, wind, space, and consciousness dhatus have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that ignorance has the utterly empty characteristic 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 have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the perfection of generosity has the utterly empty characteristic of the world, and that the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the emptiness of internal phenomena has the utterly empty characteristic 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 non-change, the emptiness of intrinsic 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 self-nature,

and the emptiness of the self-nature of nonexistence have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that suchness has the utterly empty characteristic of the world, and that the dharma dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature detached from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the Noble Truth of suffering has the utterly empty characteristic of the world, and that the Noble Truths of the origin, cessation, and path have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the four meditative absorptions have the utterly empty characteristic of the world, and that the four immeasurables and the four formless attainments have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the eight liberations have the utterly empty characteristic of the world, and that the eight spheres of mastery, the nine successive attainments, and the ten totalities have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the four foundations of mindfulness have the utterly empty characteristic 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 eight factors of the Noble Path have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the liberation gateway of emptiness has the utterly empty characteristic of the world, and that the liberation gateways of signlessness and wishlessness have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the ten bodhisattva grounds have the utterly empty characteristic of the world;

it is able to reveal to the Buddhas that the five kinds of eyes have the utterly empty characteristic of the world, and that the six superknowledges have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the ten powers of a Buddha have the utterly empty characteristic 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 have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the Dharma of never forgetting has the utterly empty characteristic of the world, and that the nature of perpetual equanimity has the utterly empty characteristic of the world;

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

it is able to reveal to the Buddhas that the attainment of a pratyekabuddha has the utterly empty characteristic of the world; it is able to reveal to the Buddhas that all practices of great bodhisattvas have the utterly empty characteristic of the world; it is able to reveal to the Buddhas that the supreme awakening of the Buddhas has the utterly empty characteristic of the world.

Subhuti! For this reason, 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! Profound prajnaparamita is able to reveal to the Buddhas that the characteristic of the world is utterly signless and wishless and is therefore called the mother of the Buddhas, able to reveal the true characteristic of the world to the Buddhas.

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

Subhuti! Profound prajnaparamita is able to reveal to the Buddhas that form bears the worldly characteristic of pure signlessness and wishlessness, and that feeling, perception, formations, and consciousness bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the eye ayatana bears the worldly characteristic of pure signlessness and wishlessness, and that the ear, nose, tongue, body, and mind ayatanas bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the form ayatana bears the worldly characteristic of pure signlessness and wishlessness, and that the sound, odor, taste, tangible-object, and dharma ayatanas bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the eye dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the ear dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the nose dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the tongue dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the body dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the mind dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the earth dhatu bears the worldly characteristic of pure signlessness and wishlessness, and that the water, fire, wind, space, and consciousness dhatus bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that ignorance bears the worldly characteristic of pure signlessness and wishlessness, 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 bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the perfection of generosity bears the worldly characteristic of pure signlessness and wishlessness, and that the perfections of pure morality, patience, diligence, meditation, and prajnaparamita bear the worldly characteristic of pure signlessness and wishlessness;

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

and the emptiness of the self-nature of nonexistence bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that suchness bears the worldly characteristic of pure signlessness and wishlessness, and that the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the Noble Truth of suffering bears the worldly characteristic of pure signlessness and wishlessness, and that the Noble Truths of origination, cessation, and the path bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the four meditative absorptions bear the worldly characteristic of pure signlessness and wishlessness, and that the four immeasurables and the four formless attainments bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the eight liberations bear the worldly characteristic of pure signlessness and wishlessness, and that the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the four foundations of mindfulness bear the worldly characteristic of pure signlessness and wishlessness, 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 bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the liberation gateway of emptiness bears the worldly characteristic of pure signlessness and wishlessness, and that the liberation gateways of signlessness and wishlessness bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the ten bodhisattva bhumis bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that the five kinds of eyes bear the worldly characteristic of pure signlessness and wishlessness, and that the six superknowledges bear the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the ten powers of a Buddha bear the worldly characteristic of pure signlessness and wishlessness, 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 pure signlessness and wishlessness; it is able to reveal to the Buddhas that the quality of never losing mindfulness bears the worldly characteristic of pure signlessness and wishlessness, and that the nature of constant equanimity bears the worldly characteristic of pure signlessness and wishlessness;

it is able to reveal to the Buddhas that the knowledge of all things bears the worldly characteristic of pure signlessness and wishlessness, and that the knowledge of the aspects of the paths and the knowledge of all aspects bear the worldly characteristic of pure signlessness and wishlessness; it is able to reveal to the Buddhas that all dharani gateways bear the worldly characteristic of pure signlessness and wishlessness, and that all samadhi gateways bear the worldly characteristic of pure signlessness and wishlessness;

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

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! Profound prajnaparamita is able to reveal that true characteristic of the world to the Buddhas, causing them not to give rise to the perception of this world or the perception of another world. Why? Because in truth no phenomenon exists by which the perception of this world or another world could arise.

XXXXII. THE INCONCEIVABLE

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! Does profound prajnaparamita appear in the world for the sake of a great matter?

“Blessed One! Does profound prajnaparamita appear in the world for the sake of an inconceivable matter?

“Blessed One! Does profound prajnaparamita appear in the world for the sake of an immeasurable matter?”

World-Honored One! Does the profound prajnaparamita appear in the world for the sake of that which is immeasurable?

World-Honored One! Does the profound prajnaparamita appear in the world for the sake of that which is incomparable?

The Buddha said: Subhuti! So it is! So it is! It is just as you have said! The profound prajnaparamita appears in the world for the sake of a great work; the profound prajnaparamita appears in the world for the sake of that which is inconceivable; the profound prajnaparamita appears in the world for the sake of that which is beyond measure; the profound prajnaparamita appears in the world for the sake of that which is immeasurable; the profound prajnaparamita appears in the world for the sake of that which is incomparable.

World-Honored One! Why does the profound prajnaparamita appear in the world for the sake of a great work?

Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones take as their great work the universal deliverance of all sentient beings without ever ceasing; the profound prajnaparamita appears in the world for the sake of this great work.

World-Honored One! Why does the profound prajnaparamita appear in the world for the sake of that which is inconceivable?

Subhuti! The Buddha-nature, Tathagata-nature, natural Dharma-nature, and nature of the wisdom of all-knowing wisdom possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones are all inconceivable; the profound prajnaparamita appears in the world for the sake of these inconceivable things.

World-Honored One! Why does the profound prajnaparamita appear in the world for the sake of that which is beyond measure?

Subhuti! Because all Tathagatas, Arhats, Perfectly Enlightened Ones possess Buddha-nature, Tathagata-nature, natural Dharma-nature, and the nature of the wisdom of all-knowing wisdom, no class of sentient beings can measure the profound prajnaparamita; it appears in the world for the sake of that which is beyond measure.

World-Honored One! Why does the profound prajnaparamita appear in the world for the sake of that which is immeasurable?

Subhuti! No one knows in accordance with reality the measure of the Buddha-nature, Tathagata-nature, natural Dharma-nature, and nature of the wisdom of all-knowing wisdom possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones. The profound prajnaparamita appears in the world for the sake of that which is immeasurable.

World-Honored One! Why does the profound prajnaparamita appear in the world for the sake of that which is incomparable?

Subhuti! Nothing can equal, much less surpass, the Buddha-nature, Tathagata-nature, natural Dharma-nature, and nature of the wisdom of all-knowing wisdom possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones; the profound prajnaparamita appears in the world for the sake of that which is unsurpassed.

The Venerable Subhuti again addressed the Buddha: World-Honored One! Is it only the Tathagatas, Arhats, Perfectly Enlightened Ones whose Buddha-nature, Tathagata-nature, natural Dharma-nature, and nature of the wisdom of all-knowing wisdom are inconceivable, beyond measure, immeasurable, and incomparable, or are there other dharmas as well?

The Buddha said: Subhuti! It is not only the Buddha-nature, Tathagata-nature, natural Dharma-nature, and nature of the wisdom of all-knowing wisdom of the Tathagatas, Arhats, Perfectly Enlightened Ones that are inconceivable, beyond measure, immeasurable, and incomparable. Subhuti! Form is also inconceivable, beyond measure, immeasurable, and incomparable; feeling, perception, formations, and consciousness are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The eye ayatana is also inconceivable, beyond measure, immeasurable, and incomparable; the ear, nose, tongue, body, and mind ayatanas are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The form ayatana is also inconceivable, beyond measure, immeasurable, and incomparable; the sound, odor, taste, touch, and mental-object ayatanas are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The eye dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The ear dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The nose dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The tongue dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The body dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The mind dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The earth dhatu is also inconceivable, beyond measure, immeasurable, and incomparable; the water, fire, wind, space, and consciousness dhatus are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! Ignorance is also inconceivable, beyond measure, immeasurable, and incomparable; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The perfection of generosity is also inconceivable, beyond measure, immeasurable, and incomparable; the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are also inconceivable, beyond measure, immeasurable, and incomparable.

Subhuti! The emptiness of the internal is also inconceivable, immeasurable, innumerable, and unequaled; 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 self-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 are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! Suchness is also inconceivable, immeasurable, innumerable, and unequaled; the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The Noble Truth of suffering is also inconceivable, immeasurable, innumerable, and unequaled; the Noble Truths of the origin of suffering, its cessation, and the path are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The four dhyanas are also inconceivable, immeasurable, innumerable, and unequaled; the four immeasurables and the four formless absorptions are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The eight liberations are also inconceivable, immeasurable, innumerable, and unequaled; the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The four establishments of mindfulness are also inconceivable, immeasurable, innumerable, and unequaled; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The liberation gateway of emptiness is also inconceivable, immeasurable, innumerable, and unequaled; the liberation gateways of signlessness and wishlessness are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The ten bodhisattva grounds are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The five kinds of eyes are also inconceivable, immeasurable, innumerable, and unequaled; the six superknowledges are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The ten powers of a Buddha are also inconceivable, immeasurable, innumerable, and unequaled; 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 also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The Dharma of non-forgetfulness is also inconceivable, immeasurable, innumerable, and unequaled; the nature of constant equanimity is also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The knowledge of all things is also inconceivable, immeasurable, innumerable, and unequaled; the knowledge of the aspects of the paths and the knowledge of all aspects are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! All dharani gateways are also inconceivable, immeasurable, innumerable, and unequaled; all samadhi gateways are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The fruit of stream-entry is also inconceivable, immeasurable, innumerable, and unequaled; the fruits of once-returning, non-returning, and arhatship are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The fruit of a pratyekabuddha is also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! All the practices of great bodhisattvas are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The supreme enlightenment of all Buddhas is also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! All dharmas are also inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! Within the true Dharma-nature of all dharmas, mind and mental factors cannot be apprehended.

Furthermore, Subhuti! With regard to form, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to feeling, perception, formations, and consciousness, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the eye ayatana, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the ear, nose, tongue, body, and mind ayatanas, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the form ayatana, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the sound, odor, taste, tangible-object, and mental-object ayatanas, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the eye dhatu, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the ear dhatu, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the nose dhatu, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! With regard to the tongue dhatu, a nature that is inconceivable, immeasurable, innumerable, and unequaled cannot be established; with regard to the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, a nature that is inconceivable, immeasurable, innumerable, and unequaled likewise cannot be established.

Subhuti! The element of the body cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the element of tangibles, the element of body-consciousness, bodily contact, and the feelings that arise conditioned by bodily contact likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The element of the mind cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the element of mental objects, the element of mind-consciousness, mental contact, and the feelings that arise conditioned by mental contact likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The earth element cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the water, fire, wind, space, and consciousness elements likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! Ignorance cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The perfection of generosity cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The emptiness of internal phenomena cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; 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 immutable, the emptiness of intrinsic 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 self-nature,

and the emptiness of the self-nature of nonexistence likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! Suchness cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the dharmadhatu, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the limit of reality, the realm of space, and the inconceivable realm likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The Noble Truth of suffering cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the Noble Truths of the origin of suffering, its cessation, and the path likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The four meditative absorptions cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the four immeasurables and the four formless attainments likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The eight liberations cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the eight spheres of mastery, the nine successive attainments, and the ten totalities likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The four foundations of mindfulness cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; 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 likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The liberation gateway of emptiness cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the liberation gateways of signlessness and wishlessness likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The ten bodhisattva grounds cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The five kinds of eyes cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the six superknowledges likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The ten powers of a Buddha cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; 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 likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The quality of never losing mindfulness cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the nature of constant equanimity likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The knowledge of all things cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the knowledge of the aspects of the paths and the knowledge of all aspects likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! All dharani gateways cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; all samadhi gateways likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The fruit of stream-entry cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable; the fruits of once-returning, non-returning, and arhatship likewise cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The fruit of a pratyekabuddha cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! All practices of great bodhisattvas cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Subhuti! The fruit of the supreme awakening of the Buddhas cannot be established as having a nature that is inconceivable, immeasurable, innumerable, and incomparable.

Fascicle 308

END