大般若波羅蜜多經

02

At that time, the Buddha told the assembly of devas:

– So it is! So it is! It is exactly as you have said. Devas, you should know that the Tathagata knows, in accordance with reality, that the characteristic of all dharmas is signlessness. That is to say, susceptibility to obstruction is the characteristic of form; the Tathagata knows, in accordance with reality, that it is signless. Reception is the characteristic of feeling; the Tathagata knows, in accordance with reality, that it is signless. Apprehending images is the characteristic of perception; the Tathagata knows, in accordance with reality, that it is signless. Formation is the characteristic of volitional formations; the Tathagata knows, in accordance with reality, that it is signless. Discernment is the characteristic of consciousness; the Tathagata knows, in accordance with reality, that it is signless. An accumulation of suffering and affliction is the characteristic of the skandhas; the Tathagata knows, in accordance with reality, that it is signless. Being gateways of arising and growth is the characteristic of the ayatanas; the Tathagata knows, in accordance with reality, that it is signless. Being fraught with many harms is the characteristic of the dhatus; the Tathagata knows, in accordance with reality, that it is signless. Constantly bestowing benefits and relinquishing is the characteristic of the perfection of generosity; the Tathagata knows, in accordance with reality, that it is signless. Freedom from agitation is the characteristic of the perfection of pure morality; the Tathagata knows, in accordance with reality, that it is signless. Freedom from anger is the characteristic of the perfection of patient acceptance; the Tathagata knows, in accordance with reality, that it is signless. Irreversibility is the characteristic of the perfection of diligence; the Tathagata knows, in accordance with reality, that it is signless. Freedom from distraction is the characteristic of the perfection of meditative concentration; the Tathagata knows, in accordance with reality, that it is signless. Nonattachment is the characteristic of the perfection of wisdom; the Tathagata knows, in accordance with reality, that it is signless. Nonexistence is the characteristic of inner emptiness and so forth; the Tathagata knows, in accordance with reality, that it is signless. Freedom from error is the characteristic of suchness and so forth; the Tathagata knows, in accordance with reality, that it is signless. Freedom from falsity is the characteristic of the four Noble Truths; the Tathagata knows, in accordance with reality, that it is signless. Freedom from sorrow and affliction is the characteristic of the four dhyanas; the Tathagata knows, in accordance with reality, that it is signless. Nonobstruction is the characteristic of the four immeasurables; the Tathagata knows, in accordance with reality, that it is signless. Freedom from disturbance is the characteristic of the four formless concentrations; the Tathagata knows, in accordance with reality, that it is signless. Freedom from bondage is the characteristic of the eight liberations; the Tathagata knows, in accordance with reality, that it is signless. Mastery is the characteristic of the eight spheres of mastery; the Tathagata knows, in accordance with reality, that it is signless. Perpetual tranquility is the characteristic of the nine successive concentrations; the Tathagata knows, in accordance with reality, that it is signless. Boundlessness is the characteristic of the ten spheres of totality; the Tathagata knows, in accordance with reality, that it is signless. Constant emergence is the characteristic of the thirty-seven factors of awakening; the Tathagata knows, in accordance with reality, that it is signless. Constant detachment is the characteristic of the gateway to liberation through emptiness; the Tathagata knows, in accordance with reality, that it is signless. Nonattachment is the characteristic of the gateway to liberation through signlessness; the Tathagata knows, in accordance with reality, that it is signless. Freedom from aspiration is the characteristic of the gateway to liberation through wishlessness; the Tathagata knows, in accordance with reality, that it is signless. Encompassing all pure stages is the characteristic of the ten stages of the three vehicles; the Tathagata knows, in accordance with reality, that it is signless. Reaching great awakening is the characteristic of the ten bodhisattva stages; the Tathagata knows, in accordance with reality, that it is signless. Constant contemplation is the characteristic of the five kinds of eyes; the Tathagata knows, in accordance with reality, that it is signless. Nonobstruction is the characteristic of the six superknowledges; the Tathagata knows, in accordance with reality, that it is signless. Being difficult to subdue is the characteristic of the Tathagata's ten powers; the Tathagata knows, in accordance with reality, that it is signless. Fearlessness is the characteristic of the four fearlessnesses; the Tathagata knows, in accordance with reality, that it is signless. Uninterruptedness is the characteristic of the four unobstructed knowledges; the Tathagata knows, in accordance with reality, that it is signless. Bestowing benefit and happiness is the characteristic of great loving-kindness; the Tathagata knows, in accordance with reality, that it is signless. Rescuing beings from sorrow and suffering is the characteristic of great compassion; the Tathagata knows, in accordance with reality, that it is signless. Rejoicing in goodness is the characteristic of great sympathetic joy; the Tathagata knows, in accordance with reality, that it is signless. Relinquishing defilement is the characteristic of great equanimity; the Tathagata knows, in accordance with reality, that it is signless. Having nothing further beyond them is the characteristic of the eighteen unique qualities of a Buddha; the Tathagata knows, in accordance with reality, that it is signless. Constantly adorning is the characteristic of the auspicious marks and excellent characteristics; the Tathagata knows, in accordance with reality, that it is signless. Constant mindfulness is the characteristic of the Dharma of never losing mindfulness; the Tathagata knows, in accordance with reality, that it is signless. Complete nonattachment is the characteristic of the nature of perpetual equanimity; the Tathagata knows, in accordance with reality, that it is signless. Retaining all things is the characteristic of all dharani gateways; the Tathagata knows, in accordance with reality, that it is signless. Embracing all things is the characteristic of all samadhi gateways; the Tathagata knows, in accordance with reality, that it is signless. Perfectly receiving the teachings and admonitions is the characteristic of the four fruits of the ascetic life; the Tathagata knows, in accordance with reality, that it is signless. Awakening by oneself is the characteristic of a pratyekabuddha's bodhi; the Tathagata knows, in accordance with reality, that it is signless. Accomplishing the great task is the characteristic of all practices of great bodhisattvas; the Tathagata knows, in accordance with reality, that it is signless. Possessing great efficacy is the characteristic of the unsurpassed, complete awakening of all Buddhas; the Tathagata knows, in accordance with reality, that it is signless. Manifesting complete awakening is the characteristic of the knowledge of all things; the Tathagata knows, in accordance with reality, that it is signless. Complete penetration is the characteristic of the knowledge of the aspects of the paths; the Tathagata knows, in accordance with reality, that it is signless. Personally realizing awakening is the characteristic of the knowledge of all aspects; the Tathagata knows, in accordance with reality, that it is signless.

Devas, you should know: With regard to dharmas such as these, all Tathagatas, Arhats, Perfectly Awakened Ones know, in accordance with reality, that the characteristic of all dharmas is signlessness. Therefore, I say that the knowledge and vision of all Tathagatas, Arhats, Perfectly Awakened Ones are unobstructed and unequaled.

At that time, the Blessed One said to the Venerable Subhuti:

– Subhuti! You should know that the profound prajnaparamita is the mother of all Buddhas. The profound prajnaparamita reveals the true characteristic of worldly dharmas. Therefore, relying upon this Dharma, the Tathagatas, Arhats, Perfectly Awakened Ones abide, make offerings to it, revere it, honor it, praise it, embrace it, and protect it, so that this Dharma may securely abide. This Dharma is precisely the profound prajnaparamita. All Tathagatas, Arhats, Perfectly Awakened Ones rely upon, make offerings to, revere, honor, praise, embrace, and protect the profound prajnaparamita. Why is this? Subhuti! All Tathagatas, Arhats, Perfectly Awakened Ones are brought forth and nurtured by this profound prajnaparamita. The profound prajnaparamita is the abiding place of the Tathagatas, Arhats, Perfectly Awakened Ones, and constantly reveals the true characteristic of worldly dharmas. Subhuti, you should know that all Tathagatas, Arhats, Perfectly Awakened Ones are those who recognize kindness and constantly repay it. Subhuti! If someone asks, 'Who recognizes kindness and constantly repays it?' one should immediately answer, 'The Buddha is one who recognizes kindness and constantly repays it.' Why is this? Because throughout the entire world, no one who recognizes and repays kindness surpasses the Buddha.

Then the Venerable Subhuti said to the Buddha:

– Blessed One! How do the Tathagatas, Arhats, Perfectly Awakened Ones recognize and repay kindness?

The Buddha said:

– Subhuti! All Tathagatas, Arhats, Perfectly Awakened Ones ride this vehicle and travel this path in order to attain unsurpassed, complete awakening. After attaining bodhi, they constantly make offerings to, revere, honor, praise, embrace, and protect this vehicle and this path without ever ceasing. You should know that this vehicle and this path are the profound prajnaparamita. Subhuti! This is called the Tathagatas, Arhats, Perfectly Awakened Ones recognizing and repaying kindness.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon the profound prajnaparamita and know that all dharmas are without activity and that their accomplishment has no existence. All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon the profound prajnaparamita and know that all dharmas are without accomplishment, because all material forms are unattainable. Subhuti! Because the Tathagatas, Arhats, Perfectly Enlightened Ones know, through reliance upon the profound prajnaparamita, that all dharmas are without activity and without accomplishment, they constantly make offerings to it, revere it, honor it, praise it, embrace it, and protect it, never allowing any interruption. Therefore, they are said to truly recognize kindness and repay kindness.

Furthermore, Subhuti! With regard to all dharmas being without activity, without accomplishment, and without arising, when wisdom operates, all Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon the profound prajnaparamita, are able to know that these causes and conditions do not operate. Therefore, you should know that the profound prajnaparamita gives birth to the Tathagatas, Arhats, Perfectly Enlightened Ones and also reveals, in accordance with reality, the characteristics of the world.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! The Tathagata always teaches that the nature of all dharmas neither arises nor originates, neither knows nor sees. Why, then, do you say that the profound prajnaparamita gives birth to the Tathagatas, Arhats, Perfectly Enlightened Ones and reveals the true characteristics of all worldly dharmas?

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. All Tathagatas, Arhats, Perfectly Enlightened Ones teach that all dharmas neither arise nor originate, neither know nor see. Yet, in reliance upon conventional truth, it is said that the profound prajnaparamita always gives birth to the Tathagatas, Arhats, Perfectly Enlightened Ones and also always reveals the true characteristics of the world.

The Venerable Subhuti said to the Buddha:

– Blessed One! Why do all dharmas neither arise nor originate, neither know nor see?

The Buddha said:

– Because all dharmas are nonexistent, lack autonomy, are false, and are not enduring, all dharmas neither arise nor originate, neither know nor see.

Furthermore, Subhuti! Because the nature of all dharmas has no basis upon which to depend and is subject to nothing, it neither arises nor originates, neither knows nor sees. Subhuti, you should know that although the profound prajnaparamita gives birth to the Tathagatas, Arhats, Perfectly Enlightened Ones and also always reveals the true characteristics of the world, there is no giving birth and no revealing.

Subhuti, you should know that profound prajnaparamita does not perceive form and is therefore said to reveal the characteristic of form; it does not perceive feeling, perception, formations, or consciousness and is therefore said to reveal the characteristics of feeling, perception, formations, and consciousness. It does not perceive the eye ayatana and is therefore said to reveal the characteristic of the eye ayatana; it does not perceive the ear, nose, tongue, body, or mind ayatana and is therefore said to reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas.

It does not perceive the form ayatana and is therefore said to reveal the characteristic of the form ayatana; it does not perceive the sound, odor, taste, tangible-object, or mental-object ayatana and is therefore said to reveal the characteristics of the sound, odor, taste, tangible-object, and mental-object ayatanas. It does not perceive the eye dhatu and is therefore said to reveal the characteristic of the eye dhatu; it does not perceive the ear, nose, tongue, body, or mind dhatu and is therefore said to reveal the characteristics of the ear, nose, tongue, body, and mind dhatus.

It does not perceive the form dhatu and is therefore said to reveal the characteristic of the form dhatu; it does not perceive the sound, odor, taste, tangible-object, or mental-object dhatu and is therefore said to reveal the characteristics of the sound, odor, taste, tangible-object, and mental-object dhatus. It does not perceive the eye-consciousness dhatu and is therefore said to reveal the characteristic of the eye-consciousness dhatu; it does not perceive the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, or mind-consciousness dhatu and is therefore said to reveal the characteristics of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus.

It does not perceive eye-contact and is therefore said to reveal the characteristic of eye-contact; it does not perceive ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact and is therefore said to reveal the characteristics of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. It does not perceive the feelings arising with eye-contact as their condition and is therefore said to reveal the characteristics of the feelings arising with eye-contact as their condition;

it does not perceive the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, or mind-contact as their condition and is therefore said to reveal the characteristics of the feelings arising with ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as their condition.

It does not perceive the earth dhatu and is therefore said to reveal the characteristic of the earth dhatu; it does not perceive the water, fire, wind, space, or consciousness dhatu and is therefore said to reveal the characteristics of the water, fire, wind, space, and consciousness dhatus. It does not perceive ignorance and is therefore said to reveal the characteristic of ignorance;

it does not perceive formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, or distress and is therefore said to reveal the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, dejection, and distress.

It does not perceive the perfection of generosity and is therefore said to reveal the characteristic of the perfection of generosity; it does not perceive the perfections of moral discipline, patience, diligence, meditation, or prajnaparamita and is therefore said to reveal the characteristics of the perfection of moral discipline through prajnaparamita. It does not perceive the emptiness of internal phenomena and is therefore said to reveal the characteristic of the emptiness of internal phenomena;

it does not perceive the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and common characteristics, the emptiness of all phenomena, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence and is therefore said to reveal the characteristics of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence.

It does not perceive suchness and is therefore said to reveal the characteristic of suchness; it does not perceive the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding of phenomena, the reality-limit, the realm of space, or the inconceivable realm and is therefore said to reveal the characteristics of the dharma-dhatu through the inconceivable realm.

It does not perceive the Noble Truth of suffering and is therefore said to reveal the characteristic of the Noble Truth of suffering; it does not perceive the Noble Truths of origin, cessation, or the path and is therefore said to reveal the characteristics of the Noble Truths of origin, cessation, and the path. It does not perceive the four meditative absorptions and is therefore said to reveal the characteristics of the four meditative absorptions; it does not perceive the four immeasurables or the four formless attainments and is therefore said to reveal the characteristics of the four immeasurables and the four formless attainments.

It does not perceive the eight liberations and is therefore said to reveal the characteristics of the eight liberations; it does not perceive the eight spheres of mastery, the nine successive attainments, or the ten totality spheres and is therefore said to reveal the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totality spheres. It does not perceive the four establishments of mindfulness and is therefore said to reveal the characteristics of the four establishments of mindfulness;

it does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path and is therefore said to reveal the characteristics of the four right efforts through the eightfold noble path.

It does not perceive the liberation gateway of emptiness and is therefore said to reveal the characteristic of the liberation gateway of emptiness; it does not perceive the liberation gateways of signlessness or wishlessness and is therefore said to reveal the characteristics of the liberation gateways of signlessness and wishlessness. It does not perceive the ten grounds of the three vehicles and is therefore said to reveal the characteristics of the ten grounds of the three vehicles; it does not perceive the ten bodhisattva grounds and is therefore said to reveal the characteristics of the ten bodhisattva grounds.

It does not perceive the five kinds of eyes and is therefore said to reveal the characteristics of the five kinds of eyes; it does not perceive the six superknowledges and is therefore said to reveal the characteristics of the six superknowledges. It does not perceive the Tathagata’s ten powers and is therefore said to reveal the characteristics of the Tathagata’s ten powers; it does not perceive the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha and is therefore said to reveal the characteristics of the four fearlessnesses through the eighteen unique qualities of a Buddha.

It does not perceive the thirty-two marks of a Great Being and is therefore said to reveal the characteristics of the thirty-two marks of a Great Being; it does not perceive the eighty excellent characteristics and is therefore said to reveal the characteristics of the eighty excellent characteristics. It does not perceive the quality of never losing mindfulness and is therefore said to reveal the characteristic of the quality of never losing mindfulness; it does not perceive the nature of constant equanimity and is therefore said to reveal the characteristic of the nature of constant equanimity.

It does not perceive any dharani gateway and is therefore said to reveal the characteristics of all dharani gateways; it does not perceive any samadhi gateway and is therefore said to reveal the characteristics of all samadhi gateways. It does not perceive the fruit of stream-entry and is therefore said to reveal the characteristic of the fruit of stream-entry; it does not perceive the fruits of once-returning, non-returning, arhatship, or a pratyekabuddha’s awakening and is therefore said to reveal the characteristics of the fruits of once-returning, non-returning, arhatship, and a pratyekabuddha’s awakening.

It does not perceive any practice of a great bodhisattva and is therefore said to reveal the characteristics of all practices of great bodhisattvas; it does not perceive the unsurpassed complete awakening of the Buddhas and is therefore said to reveal the characteristic of the unsurpassed complete awakening of the Buddhas. It does not perceive the knowledge of all things and is therefore said to reveal the characteristic of the knowledge of all things; it does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects and is therefore said to reveal the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! For this reason, profound prajnaparamita is called the mother of the Tathagatas: it continually gives birth to Tathagatas and continually reveals the true characteristics of all worldly phenomena.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Why is it that profound prajnaparamita does not perceive form and is therefore said to reveal the characteristic of form; does not perceive feeling, perception, formations, or consciousness and is therefore said to reveal the characteristics of feeling, perception, formations, and consciousness; and so forth, up to not perceiving the knowledge of all things and therefore being said to reveal the characteristic of the knowledge of all things; and not perceiving the knowledge of the aspects of the paths or the knowledge of all aspects and therefore being said to reveal the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects?

The Buddha said:

– Because profound prajnaparamita gives rise to consciousness without taking form as its object, it does not perceive form and is therefore said to reveal the characteristic of form; because it gives rise to consciousness without taking feeling, perception, formations, or consciousness as its object, it does not perceive feeling, perception, formations, or consciousness and is therefore said to reveal the characteristics of feeling, perception, formations, and consciousness. In this way, up to because it gives rise to consciousness without taking the knowledge of all things as its object, it does not perceive the knowledge of all things and is therefore said to reveal the characteristic of the knowledge of all things; because it gives rise to consciousness without taking the knowledge of the aspects of the paths or the knowledge of all aspects as its object, it does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects and is therefore said to reveal the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! Because prajnaparamita has such profound meaning, it is called the mother of the Tathagatas, that which gives birth to the Tathagatas and reveals the true characteristic of all worldly dharmas.

Furthermore, Subhuti! Because profound prajnaparamita constantly reveals to the Tathagatas that the world is empty, it is called the mother of the Tathagatas, revealing to the Tathagatas the true characteristic of the world.

The Venerable Subhuti said to the Buddha:

“World-Honored One! How does profound prajnaparamita constantly reveal to the Tathagatas that the world is empty?”

The Buddha said:

“Subhuti! Profound prajnaparamita constantly reveals that form in the world is empty; it reveals that feeling, perception, formations, and consciousness in the world are empty. It reveals that the eye ayatana in the world is empty; it reveals that the ear, nose, tongue, body, and mind ayatanas in the world are empty.

It reveals that the form ayatana in the world is empty; it reveals that the sound, odor, taste, tangible-object, and dharma ayatanas in the world are empty. It reveals that the eye dhatu in the world is empty; it reveals that the ear, nose, tongue, body, and mind dhatus in the world are empty. It reveals that the form dhatu in the world is empty; it reveals that the sound, odor, taste, tangible-object, and dharma dhatus in the world are empty.

It reveals that the eye-consciousness dhatu in the world is empty; it reveals that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus in the world are empty. It reveals that eye-contact in the world is empty; it reveals that ear-, nose-, tongue-, body-, and mind-contact in the world are empty. It reveals that the feelings arising in dependence upon eye-contact in the world are empty; it reveals that the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact in the world are empty.

It reveals that the earth dhatu in the world is empty; it reveals that the water, fire, wind, space, and consciousness dhatus in the world are empty. It reveals that the twelve links of dependent origination in the world are empty; it reveals that the view of self, which is the root of the sixty-two views, is empty in the world. It reveals that the ten wholesome courses of karma in the world are empty.

It reveals that the four dhyanas in the world are empty; it reveals that the four immeasurables and the four formless absorptions in the world are empty. It reveals that the paramita of generosity in the world is empty; up to and including revealing that prajnaparamita in the world is empty. It reveals that the dharma of inner emptiness in the world is empty; up to and including revealing that the emptiness of the intrinsic nature of non-nature in the world is empty.

It reveals that the Noble Truth of suffering in the world is empty; it reveals that the Noble Truths of its origin, cessation, and the path in the world are empty. It reveals that the eight liberations in the world are empty; it reveals that the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres in the world are empty. It reveals that the four foundations of mindfulness in the world are empty; up to and including revealing that the Noble Eightfold Path in the world is empty.

It reveals that the liberation gateway of emptiness in the world is empty; it reveals that the liberation gateways of signlessness and wishlessness in the world are empty. It reveals that the ten stages of the Three Vehicles in the world are empty; it reveals that the ten bodhisattva stages in the world are empty. It reveals that the five kinds of eyes in the world are empty; it reveals that the six superknowledges in the world are empty.

It reveals that the Buddha’s ten powers in the world are empty; up to and including revealing that the eighteen distinctive qualities of a Buddha in the world are empty. It reveals that the thirty-two marks of a Great Being in the world are empty; it reveals that the eighty minor characteristics in the world are empty. It reveals that the quality of never forgetting in the world is empty; it reveals that the nature of constant equanimity in the world is empty.

It reveals that all dharani gateways in the world are empty; it reveals that all samadhi gateways in the world are empty. It reveals that the fruit of stream-entry in the world is empty; up to and including revealing that the awakening of a pratyekabuddha in the world is empty. It reveals that all practices of great bodhisattvas in the world are empty; it reveals that the unsurpassed, complete awakening of all Buddhas in the world is empty.

It reveals that the knowledge of all things in the world is empty; it reveals that the knowledge of the aspects of the paths and the knowledge of all aspects in the world are empty.

“Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas the true characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

“Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Completely Awakened Ones constantly reveal to the world that form in the world is empty; they reveal that feeling, perception, formations, and consciousness in the world are empty; and so forth, up to and including revealing that the knowledge of all things in the world is empty and that the knowledge of the aspects of the paths and the knowledge of all aspects in the world are empty.

Thus they enable beings in the world to recognize that the world is empty, perceive that the world is empty, contemplate that the world is empty, and fully comprehend that the world is empty. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Completely Awakened Ones the true characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

“Furthermore, Subhuti! Profound prajnaparamita constantly enables the Tathagatas, Arhats, Completely Awakened Ones to see that the world is empty. What do they see as empty in the world? They see that form in the world is empty; they see that feeling, perception, formations, and consciousness in the world are empty; and so forth, up to and including seeing that the knowledge of all things in the world is empty and seeing that the knowledge of the aspects of the paths and the knowledge of all aspects in the world are empty. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Completely Awakened Ones the true characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

“Furthermore, Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Completely Awakened Ones the inconceivable characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly revealing to the Tathagatas the true characteristic of the world.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! How does such profound prajnaparamita reveal to the Tathagatas, Arhats, Completely Awakened Ones the inconceivable characteristic of the world?”

The Buddha said:

“Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Completely Awakened Ones that the characteristic of form in the world is inconceivable and that the characteristics of feeling, perception, formations, and consciousness in the world are inconceivable. In this way, up to and including the characteristic of the knowledge of all things in the world is inconceivable, and the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects in the world are inconceivable. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Completely Awakened Ones the true characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

“Furthermore, Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Completely Awakened Ones the characteristic of the world as being utterly detached; therefore, it is called the mother of the Tathagatas, revealing to the Tathagatas the true characteristic of the world.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! How does such profound prajnaparamita constantly reveal to the Tathagatas, Arhats, Completely Awakened Ones the characteristic of the world as being utterly detached?”

The Buddha said:

“Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Completely Awakened Ones that the characteristic of form in the world is utterly detached and that the characteristics of feeling, perception, formations, and consciousness in the world are utterly detached. In this way, up to and including the characteristic of the knowledge of all things in the world is utterly detached, and the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects in the world are utterly detached. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Completely Awakened Ones the true characteristic of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

“Furthermore, Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Completely Awakened Ones the quiescent characteristic of the world; therefore, it is called the mother of the Tathagatas, revealing to the Tathagatas the true characteristic of the world.”

The Venerable Subhuti said to the Buddha:

“World-Honored One! How does such profound prajnaparamita constantly reveal to the Tathagatas, Arhats, Completely Awakened Ones the quiescent characteristic of the world?”

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is quiescent; that the worldly characteristics of feeling, perception, formations, and consciousness are quiescent. Thus, up to the worldly characteristic of the knowledge of all things being quiescent; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being quiescent. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is ultimately empty; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is ultimately empty?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is ultimately empty; that the worldly characteristics of feeling, perception, formations, and consciousness are ultimately empty. Thus, up to the worldly characteristic of the knowledge of all things being ultimately empty; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being ultimately empty. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is empty of inherent nature; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is empty of inherent nature?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is empty of inherent nature; that the worldly characteristics of feeling, perception, formations, and consciousness are empty of inherent nature. Thus, up to the worldly characteristic of the knowledge of all things being empty of inherent nature; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being empty of inherent nature. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is empty by its own nature; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is empty by its own nature?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is empty by its own nature; that the worldly characteristics of feeling, perception, formations, and consciousness are empty by their own nature. Thus, up to the worldly characteristic of the knowledge of all things being empty by its own nature; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being empty by their own nature. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world, being without inherent nature, is empty by its own nature; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world, being without inherent nature, is empty by its own nature?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form, being without inherent nature, is empty by its own nature; that the worldly characteristics of feeling, perception, formations, and consciousness, being without inherent nature, are empty by their own nature. Thus, up to the worldly characteristic of the knowledge of all things, being without inherent nature, being empty by its own nature; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects, being without inherent nature, being empty by their own nature. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is pure emptiness; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is pure emptiness?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is pure emptiness; that the worldly characteristics of feeling, perception, formations, and consciousness are pure emptiness. Thus, up to the worldly characteristic of the knowledge of all things being pure emptiness; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being pure emptiness. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is selfless; therefore, it is called the mother of the Tathagata, for it reveals to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the characteristic of the world is selfless?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, that the worldly characteristic of form is selfless; that the worldly characteristics of feeling, perception, formations, and consciousness are selfless. Thus, up to the worldly characteristic of the knowledge of all things being selfless; and the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects being selfless. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the true characteristic of the world; therefore, it is called the mother of the Tathagata, who constantly gives birth to Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, the Worthy One, the Perfectly Enlightened One, the characteristic of the world in such a way that no conception of this world is caused to arise, nor is any conception of another world caused to arise. Why is this? Because all dharmas have no existence whatsoever and are truly unobtainable; therefore, one should not rely upon them to give rise to conceptions of this world or another world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! The profound prajnaparamita appears in the world for a great purpose; it appears in the world for an inconceivable purpose; it appears in the world for an immeasurable purpose; it appears in the world for a boundless purpose; it appears in the world for an incomparable purpose.

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 a great purpose; it appears in the world for an inconceivable purpose; it appears in the world for an immeasurable purpose; it appears in the world for a boundless purpose; it appears in the world for an incomparable purpose.

Subhuti! How does the profound prajnaparamita appear in the world for a great purpose? Subhuti! All Tathagatas, Worthy Ones, Perfectly Enlightened Ones, never for even a moment abandon the great purpose of rescuing all sentient beings. The profound prajnaparamita appears in the world for this great purpose.

Subhuti! How does profound prajnaparamita appear in the world on account of that which is inconceivable? Subhuti! The nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable. Profound prajnaparamita appears in the world on account of this inconceivability.

Subhuti! How does profound prajnaparamita appear in the world on account of that which is incalculable? Subhuti! As for the nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, certainly no being among the multitude of beings throughout the three realms, the five destinies, and the four modes of birth can apprehend them. If they could be apprehended, they could be calculated. Profound prajnaparamita appears in the world on account of this incalculability.

Subhuti! How does profound prajnaparamita appear in the world on account of that which is beyond number? Subhuti! As for the nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, certainly no being among the multitude of beings throughout the three realms, the five destinies, and the four modes of birth can apprehend them. If they could be apprehended, their number could be known. Profound prajnaparamita appears in the world on account of this immeasurability.

Subhuti! How does profound prajnaparamita appear in the world on account of that which is incomparable? Subhuti! The nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones cannot be equaled by any being or worldly dharma, much less surpassed. Profound prajnaparamita appears in the world on account of this incomparability.

The Venerable Subhuti said to the Buddha:

– Blessed One! Are the nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones alone inconceivable, incalculable, immeasurable, and incomparable, or are there other dharmas as well?

The Buddha said:

– Subhuti! Not only are the nature of perfect enlightenment, the nature of the Tathagata, the nature of spontaneous enlightenment, and the nature of all-knowledge of the Tathagatas, Arhats, Perfectly Enlightened Ones inconceivable, incalculable, immeasurable, and incomparable, but there are also other dharmas that are inconceivable, incalculable, immeasurable, and incomparable.

Subhuti! Form is also inconceivable, incalculable, immeasurable, and incomparable; feeling, perception, formations, and consciousness are also inconceivable, incalculable, immeasurable, and incomparable. Thus, up to and including all-knowledge, which is also inconceivable, incalculable, immeasurable, and incomparable; knowledge of the aspects of the path and knowledge of all aspects are also inconceivable, incalculable, immeasurable, and incomparable.

Subhuti! All dharmas are also inconceivable, incalculable, immeasurable, and incomparable. Subhuti! Within the true Dharma-nature of all dharmas, mind and mental factors are all unobtainable.

Furthermore, Subhuti! The nature of form cannot be established and is inconceivable, incalculable, immeasurable, and incomparable; the nature of feeling, perception, formations, and consciousness cannot be established and is inconceivable, incalculable, immeasurable, and incomparable. Thus, up to and including the nature of all-knowledge, which cannot be established and is inconceivable, incalculable, immeasurable, and incomparable; the nature of knowledge of the aspects of the path and knowledge of all aspects also cannot be established and is inconceivable, incalculable, immeasurable, and incomparable.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason can the nature of form not be established and why is it inconceivable, incalculable, immeasurable, and incomparable; and why can the nature of feeling, perception, formations, and consciousness not be established and why is it inconceivable, incalculable, immeasurable, and incomparable? Thus, up to and including the nature of all-knowledge—why can it not be established and why is it inconceivable, incalculable, immeasurable, and incomparable; and why can the nature of knowledge of the aspects of the path and knowledge of all aspects also not be established and why is it inconceivable, incalculable, immeasurable, and incomparable?

The Buddha said:

– Subhuti! With regard to the nature of form, establishment, conception, calculation, enumeration, equality, and inequality cannot be established; with regard to the nature of feeling, perception, formations, and consciousness, establishment, conception, calculation, enumeration, equality, and inequality cannot be established. Thus, up to and including the nature of all-knowledge, with regard to which establishment, conception, calculation, enumeration, equality, and inequality cannot be established; with regard to the nature of knowledge of the aspects of the path and knowledge of all aspects, establishment, conception, calculation, enumeration, equality, and inequality also cannot be established.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason, with regard to the nature of form, can establishment, conception, calculation, enumeration, equality, and inequality not be established; and with regard to the nature of feeling, perception, formations, and consciousness, can establishment, conception, calculation, enumeration, equality, and inequality not be established? Thus, up to and including the nature of all-knowledge, with regard to which establishment, conception, calculation, enumeration, equality, and inequality cannot be established; and with regard to the nature of knowledge of the aspects of the path and knowledge of all aspects, why can establishment, conception, calculation, enumeration, equality, and inequality also not be established?

The Buddha said:

– Subhuti! The intrinsic nature of form is inconceivable, incalculable, immeasurable, and incomparable. Because it is devoid of intrinsic nature, with regard to the nature of form, establishment, conception, calculation, enumeration, equality, and inequality cannot be established. The intrinsic nature of feeling, perception, formations, and consciousness is also inconceivable, incalculable, immeasurable, and incomparable. Because it is devoid of intrinsic nature, with regard to the nature of feeling, perception, formations, and consciousness, establishment, conception, calculation, enumeration, equality, and inequality also cannot be established. Thus, up to and including the intrinsic nature of all-knowledge, which is inconceivable, incalculable, immeasurable, and incomparable. Because it is devoid of intrinsic nature, with regard to the nature of all-knowledge, establishment, conception, calculation, enumeration, equality, and inequality cannot be established. The intrinsic nature of knowledge of the aspects of the path and knowledge of all aspects is also inconceivable, incalculable, immeasurable, and incomparable. Because it is devoid of intrinsic nature, with regard to the nature of knowledge of the aspects of the path and knowledge of all aspects, establishment, conception, calculation, enumeration, equality, and inequality also cannot be established.

Furthermore, Subhuti! Because form is unobtainable, it is inconceivable, incalculable, immeasurable, and incomparable; because feeling, perception, formations, and consciousness are also unobtainable, they are inconceivable, incalculable, immeasurable, and incomparable. Thus, up to and including all-knowledge, which, because it is unobtainable, is inconceivable, incalculable, immeasurable, and incomparable; because knowledge of the aspects of the path and knowledge of all aspects are also unobtainable, they are inconceivable, incalculable, immeasurable, and incomparable.

The Venerable Subhuti said to the Buddha:

– World-Honored One! For what reason is form unobtainable and therefore inconceivable, immeasurable, innumerable, and unequaled; and why are feeling, perception, formations, and consciousness likewise unobtainable and therefore inconceivable, immeasurable, innumerable, and unequaled? Thus, up to the knowledge of all things, why is it unobtainable and therefore inconceivable, immeasurable, innumerable, and unequaled; and why are the knowledge of path-aspects and the knowledge of all aspects likewise unobtainable and therefore inconceivable, immeasurable, innumerable, and unequaled?

The Buddha said:

– Subhuti! Because form is boundless, it is unobtainable; because it is unobtainable, it is inconceivable, immeasurable, innumerable, and unequaled. Feeling, perception, formations, and consciousness are likewise boundless and therefore unobtainable; because they are unobtainable, they are inconceivable, immeasurable, innumerable, and unequaled. Thus, up to the knowledge of all things, because it is boundless, it is unobtainable; because it is unobtainable, it is inconceivable, immeasurable, innumerable, and unequaled. The knowledge of path-aspects and the knowledge of all aspects are likewise boundless and therefore unobtainable; because they are unobtainable, they are inconceivable, immeasurable, innumerable, and unequaled.

The Venerable Subhuti said to the Buddha:

– World-Honored One! For what further reason is form boundless and therefore unobtainable; and why are feeling, perception, formations, and consciousness likewise boundless and therefore unobtainable? Thus, up to the knowledge of all things, why is it boundless and therefore unobtainable; and why are the knowledge of path-aspects and the knowledge of all aspects likewise boundless and therefore unobtainable?

The Buddha said:

– Subhuti! Because the characteristic of form is inconceivable, immeasurable, innumerable, and unequaled, it is boundless. Because the characteristics of feeling, perception, formations, and consciousness are likewise inconceivable, immeasurable, innumerable, and unequaled, they are boundless. Thus, up to the characteristic of the knowledge of all things, because it is inconceivable, immeasurable, innumerable, and unequaled, it is boundless. Because the characteristics of the knowledge of path-aspects and the knowledge of all aspects are likewise inconceivable, immeasurable, innumerable, and unequaled, they are boundless.

Subhuti! What do you think? Within form that is inconceivable, immeasurable, innumerable, and unequaled, can form be apprehended? Within feeling, perception, formations, and consciousness that are inconceivable, immeasurable, innumerable, and unequaled, can feeling, perception, formations, and consciousness be apprehended? Thus, up to the knowledge of all things: within the knowledge of all things that is inconceivable, immeasurable, innumerable, and unequaled, can the knowledge of all things be apprehended? Within the knowledge of path-aspects and the knowledge of all aspects that are likewise inconceivable, immeasurable, innumerable, and unequaled, can the knowledge of path-aspects and the knowledge of all aspects be apprehended?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! So it is! So it is! For this reason, all dharmas are inconceivable, immeasurable, innumerable, and unequaled. Subhuti! Because all dharmas are inconceivable, immeasurable, innumerable, and unequaled, all the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! All the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones are inconceivable because conception has ceased; immeasurable because measurement has ceased; innumerable because enumeration has ceased; and unequaled because comparison has ceased. For this reason, all dharmas are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! All the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones are inconceivable because they transcend conception; immeasurable because they transcend measurement; innumerable because they transcend enumeration; and unequaled because they transcend comparison. For this reason, all dharmas are likewise inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! “Inconceivable” is merely a designation added to the inconceivable; “immeasurable” is merely a designation added to the immeasurable; “innumerable” is merely a designation added to the innumerable; and “unequaled” is merely a designation added to the unequaled. For this reason, all the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones are inconceivable, immeasurable, innumerable, and unequaled.

Subhuti! The inconceivable is inconceivable like empty space; the immeasurable is immeasurable like empty space; the innumerable is innumerable like empty space; and the unequaled is unequaled like empty space. Subhuti!

For this reason, all the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones cannot be conceived, measured, enumerated, or equaled. All the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Perfectly Awakened Ones are inconceivable, immeasurable, innumerable, and unequaled by shravakas, pratyekabuddhas, the world, devas, humans, asuras, and others.

Subhuti! For this reason, all the qualities of Perfect Awakening, the qualities of the Tathagata, the qualities of spontaneous awakening, and the qualities of the knowledge of all things possessed by all Tathagatas, Arhats, Perfectly Awakened Ones are inconceivable, immeasurable, innumerable, and unequaled.

When the Buddha taught this chapter on the Inconceivable, the Immeasurable, the Innumerable, and the Unequaled, five hundred bhiksus in the assembly, their outflows exhausted, attained liberation of mind. Another two hundred bhiksunis also eradicated their outflows and attained liberation of mind. Another six hundred upasakas, virtuous laymen, became free from dust and undefiled with respect to all dharmas, and the pure Dharma-eye arose in them. Another three hundred upasikas, faithful laywomen, likewise became free from dust and undefiled with respect to all dharmas, and the pure Dharma-eye arose in them. Another two thousand great bodhisattvas attained patient acceptance of the non-arising of dharmas and, during the Auspicious Eon, would receive predictions of Buddhahood.

Fascicle 443

END