大般若波羅蜜多經

XV. THE MANIFESTATION OF THE WORLD

Furthermore, Subhuti! Suppose a mother gives birth to and raises many children—whether five, ten, twenty, thirty, forty, fifty, a hundred, or a thousand. When that mother falls ill, each child diligently seeks a way to cure her, and they all think: How can we free our mother from illness, enable her to live long in peace and happiness, keep her body from suffering hardship, and keep her mind from sorrow?

At that time, the children vie with one another in seeking means to cure her, finding things that bring joy and caring for their mother, not allowing snakes, centipedes, mosquitoes, flies, scorpions, wind, heat, hunger, thirst, and so forth to trouble her body. They also respectfully provide and serve her with many kinds of rare and delicious food, saying: “Our mother is exceedingly compassionate. She gave birth to us and raised us, and instructed us in worldly occupations. How could we fail to repay such profound kindness?”

Subhuti! The Tathagatas, Arhats, Perfectly Enlightened Ones are likewise. They constantly use the Buddha-eye and various skillful means to observe and protect the profound prajnaparamita.

Why? Because the profound prajnaparamita can give rise to all our Buddha-Dharmas and can reveal the true characteristics of all worldly dharmas. All the Tathagatas presently teaching the Dharma throughout the worlds of the ten directions also constantly use the Buddha-eye to observe and protect the profound prajnaparamita.

Why? Because the profound prajnaparamita can give rise to all the merits of the Tathagatas and can reveal the true characteristics of all worldly dharmas. Therefore, we Buddhas constantly use the Buddha-eye to observe and protect the profound prajnaparamita.

To repay its kindness, we must never forsake it. Why? Because the perfection of meditative concentration through the perfection of generosity, and, in an extensive exposition, up to the knowledge of all aspects possessed by all Tathagatas, Arhats, Perfectly Enlightened Ones, arise from this profound prajnaparamita.

The fruits of stream-entry, once-returning, non-returning, arhatship, and the enlightenment of a pratyekabuddha also arise from the profound prajnaparamita. The practices of great bodhisattvas and the Buddhas’ attainment of unsurpassed, perfect enlightenment all arise from this profound prajnaparamita. All stream-enterers through all Buddhas come into being through this profound prajnaparamita.

All Tathagatas, Arhats, Perfectly Enlightened Ones who have attained, are attaining, or will attain unsurpassed, perfect enlightenment do so through this profound prajnaparamita. For this reason, the profound prajnaparamita has bestowed great kindness upon the Tathagatas. Therefore, the Buddhas constantly use the Buddha-eye and various skillful means to observe and protect it.

Subhuti, you should know! If good men, good women, and others are able to listen to, copy, receive and uphold, read and recite, cultivate, contemplate, and expound the profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones constantly use the Buddha-eye to observe and protect them, causing their bodies and minds always to enjoy peace and happiness and their cultivation of wholesome karma to remain unobstructed.

Subhuti, you should know! Good men, good women, and others who are able to listen to, copy, receive and uphold, read and recite, cultivate, contemplate, and expound the prajnaparamita for others are jointly protected by all Tathagatas, Arhats, Perfectly Enlightened Ones throughout the worlds of the ten directions, and therefore will not regress from unsurpassed, perfect enlightenment.

The Venerable Subhuti then said to the Buddha:

– As the Blessed One has taught, the profound prajnaparamita can give rise to the Buddhas and can reveal the true characteristics of all worldly dharmas. Blessed One! How does the profound prajnaparamita give rise to the Buddhas and reveal the true characteristics of all worldly dharmas? How are the Buddhas born from prajna? Why does the Tathagata speak of the characteristics of the world?

The Buddha said:

– Subhuti! The profound prajnaparamita can give rise to the Buddhas’ ten powers and, in an extensive exposition, up to the knowledge of all aspects. These immeasurable, boundless merits are all born from and nurtured by prajnaparamita. Because one realizes such Buddha-Dharmas, one is called a Buddha. Since the profound prajnaparamita can give rise to such merits of the Buddhas, it is said that the profound prajnaparamita can give rise to the Buddhas, or that the Buddhas are born from it.

Subhuti, you should know! The profound prajnaparamita can reveal the true characteristics of all worldly dharmas; that is, it can reveal the true characteristics of the world of the five skandhas. All Tathagatas, Arhats, Perfectly Enlightened Ones also teach the true characteristics of the world of the five skandhas.

The Venerable Subhuti again said to the Buddha:

– Why do the Tathagatas, Arhats, Perfectly Enlightened Ones and the profound prajnaparamita both clearly teach and reveal the true characteristics of the world of the five skandhas?

The Buddha said:

– Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones and the profound prajnaparamita neither declare nor reveal that the five skandhas—form and so forth—undergo formation or disintegration, arising or cessation, defilement or purification, increase or decrease, coming or going; that they are past, future, or present; that they are wholesome, unwholesome, or indeterminate; or that they belong to the Desire Realm, the Form Realm, or the Formless Realm. Why? Because dharmas that are empty, signless, and wishless do not undergo formation or disintegration, arising or cessation, and so forth. Dharmas that are unconditioned, unborn, unceasing, and devoid of intrinsic nature do not undergo formation or disintegration, arising or cessation, and so forth. All Tathagatas, Arhats, Perfectly Enlightened Ones and this profound prajnaparamita both explain and reveal the true characteristics of the five skandhas, and the characteristics of those five skandhas are precisely the world. Therefore, the world likewise has no characteristics of formation, disintegration, arising, or cessation.

Furthermore, Subhuti! Relying upon prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones can directly know the immeasurable, innumerable, and boundless varieties of mental activity among sentient beings. Yet within the meaning of this profound prajnaparamita there are absolutely no sentient beings, nor any sentient beings that can be established or apprehended.

There is absolutely no form, nor any form that can be established or apprehended. There are absolutely no feeling, perception, formations, or consciousness, nor any feeling, perception, formations, or consciousness that can be established or apprehended. In an extensive exposition, up to there being absolutely no knowledge of all things, knowledge of path aspects, or knowledge of all aspects, nor any knowledge of all things, knowledge of path aspects, or knowledge of all aspects that can be established or apprehended.

All Tathagatas, Arhats, Perfectly Enlightened Ones and this profound prajnaparamita both teach and reveal the characteristics of the world.

Furthermore, Subhuti! The profound prajnaparamita does not reveal form and, in an extensive exposition, up to the knowledge of all aspects. Why? Because within the profound meaning of this great prajnaparamita, prajnaparamita has no possession and is utterly unapprehendable. How much less could form and, in an extensive exposition, up to the knowledge of all aspects be apprehended or set forth?

Furthermore, Subhuti! Sentient beings conventionally designated through language may possess form or be formless, possess perception or be without perception, be neither percipient nor non-percipient, and may dwell in this world or in any other world throughout the ten directions. The minds of these sentient beings may be concentrated or distracted. By relying upon the profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones correctly know them.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, by relying upon the profound prajnaparamita, know exactly as they truly are whether the minds of those sentient beings are concentrated or distracted?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones, through the Dharma-nature, know just as it truly is whether the minds of those sentient beings are concentrated or distracted.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita and through the Dharma-nature, know just as they truly are whether the minds of those sentient beings are concentrated or distracted?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones clearly know that within the Dharma-nature, even the Dharma-nature itself has no existence and is utterly unobtainable; how much less could the concentrated or distracted minds of sentient beings be obtained? Thus, relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones, through the Dharma-nature, know just as it truly is whether the minds of those sentient beings are concentrated or distracted.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones, through cessation, freedom from defilement, extinction, quiescence, and detachment, clearly know whether the minds of those sentient beings are concentrated or distracted.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, through cessation, freedom from defilement, extinction, quiescence, and detachment, clearly know whether the minds of those sentient beings are concentrated or distracted?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is that the nature within cessation, freedom from defilement, extinction, quiescence, detachment, and so forth has no existence and is unobtainable; how much less could the concentrated or distracted minds of sentient beings be obtained? Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones, through cessation, freedom from defilement, extinction, quiescence, and detachment, know just as it truly is whether the minds of those sentient beings are concentrated or distracted.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones clearly know whether those sentient beings have minds with greed or free from greed, minds with hatred or free from hatred, and minds with delusion or free from delusion.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, clearly know just as they truly are whether those sentient beings have minds with greed or free from greed, minds with hatred or free from hatred, and minds with delusion or free from delusion?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as they truly are that those sentient beings have minds with greed, hatred, and delusion; yet in true nature there are no minds with greed, hatred, or delusion, nor are there minds free from greed, hatred, or delusion. Why is this? Because within suchness, even mind and mental factors have no existence and are utterly unobtainable; how much less could minds with greed, hatred, and delusion or minds free from greed, hatred, and delusion be obtained? Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as they truly are that those sentient beings are free from minds of greed, hatred, and delusion; yet in true nature there are no minds free from greed, hatred, and delusion, nor are there minds with greed, hatred, and delusion. Why is this? Because within suchness, even mind and mental factors have no existence and are utterly unobtainable; how much less could minds free from greed, hatred, and delusion or minds with greed, hatred, and delusion be obtained? Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones clearly know just as they truly are whether those sentient beings have minds with greed or free from greed, minds with hatred or free from hatred, and minds with delusion or free from delusion.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as they truly are that those sentient beings have minds with greed, hatred, and delusion, or do not have greed, hatred, and delusion, or are not free from minds of greed, hatred, and delusion. Why is this?

Because these two minds are incompatible. Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as they truly are that those sentient beings are free from minds of greed, hatred, and delusion, or are not free from minds of greed, hatred, and delusion, or do not have minds with greed, hatred, and delusion. Why is this?

Because these two minds are incompatible. Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones clearly know just as they truly are whether those sentient beings have minds with greed or free from greed, minds with hatred or free from hatred, and minds with delusion or free from delusion.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the expansive mind of those sentient beings.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, know just as it truly is the expansive mind of those sentient beings?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is that the expansive mind of those sentient beings is neither expansive nor narrow, neither increasing nor decreasing, neither coming nor going. Why is this? Because the intrinsic nature of mind is ultimately detached, utterly without existence, and unobtainable; what, then, could be expansive or narrow, increasing or decreasing, coming or going? Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the expansive mind of those sentient beings.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the vast mind of those sentient beings.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, know just as it truly is the vast mind of those sentient beings?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is that the vast mind of those sentient beings is neither great nor small, neither coming nor going, neither arising nor ceasing, neither abiding nor changing, neither defiled nor pure. Why is this? Because the intrinsic nature of mind is ultimately detached, utterly without existence, and unobtainable; what, then, could be great or small, coming or going, arising or ceasing, abiding or changing, defiled or pure? Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the vast mind of those sentient beings.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the immeasurable mind of those sentient beings.

– Blessed One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon profound prajnaparamita, know just as it truly is the immeasurable mind of those sentient beings?

– Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is that the immeasurable mind of those sentient beings is neither measurable nor immeasurable, neither abiding nor non-abiding, neither going nor not going. Why is this? Because the intrinsic nature of mind is ultimately detached, free from all outflows, and without reliance; how, then, could it be said to be measurable or immeasurable, abiding or non-abiding, going or not going? Thus, relying upon profound prajnaparamita, the Tathagatas, Arhats, Perfectly Enlightened Ones know just as it truly is the immeasurable mind of those sentient beings.

Furthermore, Subhuti! Relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones know just as they truly are the minds of those sentient beings that are free from views and unobstructed.

“Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which hold no views and are unobstructed?”

“Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which hold no views and are unobstructed, as being devoid of any mark of mind. Why? Because the intrinsic mark of every mind is emptiness. In this way, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which hold no views and are unobstructed.

“Furthermore, Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which are immaterial and cannot be seen.”

“Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which are immaterial and cannot be seen?”

“Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which are immaterial and cannot be seen, for even the five kinds of eyes of the Buddhas cannot see them. Why? Because the intrinsic nature of every mind is emptiness. In this way, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds of those sentient beings, which are immaterial and cannot be seen.

“Furthermore, Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds and mental factors of those sentient beings, whether they arise or cease, contract or expand.”

“Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds and mental factors of those sentient beings, whether they arise or cease, contract or expand?”

“Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the arising, ceasing, contraction, and expansion of the minds and mental factors of those sentient beings as occurring in dependence upon form, feeling, perception, formations, and consciousness. In this way, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds and mental factors of those sentient beings, whether they arise or cease, contract or expand.

That is to say, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the arising, ceasing, contraction, and expansion of the minds and mental factors of those sentient beings, all of which depend upon form through consciousness, whereby they grasp the self and the world as either eternal, or impermanent, or both eternal and impermanent, or neither eternal nor impermanent, declaring, ‘This alone is true; all else is foolish and false.’ Depending upon form through consciousness, they grasp the self and the world as either finite, or infinite, or both finite and infinite, or neither finite nor infinite, declaring, ‘This alone is true;

all else is foolish and false.’ Depending upon form through consciousness, they grasp that after the Tathagata has entered final nirvana, he either exists, or does not exist, or both exists and does not exist, or neither exists nor does not exist, declaring, ‘This alone is true; all else is foolish and false.’ Depending upon form through consciousness, they grasp the life principle as either identical with the body or different from the body, declaring, ‘This alone is true; all else is foolish and false.’ In this way, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are the minds and mental factors of those sentient beings, whether they arise or cease, contract or expand.

“Furthermore, Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are form, feeling, perception, formations, and consciousness.”

“Blessed One! How do the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are form, feeling, perception, formations, and consciousness?”

“Subhuti! The Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are form, feeling, perception, formations, and consciousness, all of which are like suchness: unchanging, undifferentiated, without characteristics, without apprehension, free from conceptual proliferation, and unobtainable. In this way, the Tathagatas, Arhats, Perfectly and Completely Awakened Ones, relying upon profound prajnaparamita, know as they truly are form, feeling, perception, formations, and consciousness.

At the same time, they also know as they truly are the arising, ceasing, contraction, and expansion of the minds and mental factors of those sentient beings, all of which are like suchness: unchanging, undifferentiated, without characteristics, without apprehension, free from conceptual proliferation, and unobtainable.”

Subhuti, you should know! The true suchness of the arising, ceasing, contraction, and expansion of the minds and mental factors of sentient beings is the true suchness of the five skandhas. The true suchness of the five skandhas is the true suchness of the twelve ayatanas.

The true suchness of the twelve ayatanas is the true suchness of the eighteen dhatus. The true suchness of the eighteen dhatus is the true suchness of all dharmas. The true suchness of all dharmas is the true suchness of the six paramitas.

The true suchness of the six paramitas is the true suchness of the thirty-seven factors of enlightenment. The true suchness of the thirty-seven factors of enlightenment is the true suchness of the sixteen kinds of emptiness. The true suchness of the sixteen kinds of emptiness is the true suchness of the eight liberations.

The true suchness of the eight liberations is the true suchness of the nine successive concentrations. The true suchness of the nine successive concentrations is the true suchness of the three gates of liberation. The true suchness of the three gates of liberation is the true suchness of the Tathagata's ten powers.

The true suchness of the Tathagata's ten powers is the true suchness of the four fearlessnesses. The true suchness of the four fearlessnesses is the true suchness of the four unobstructed knowledges. The true suchness of the four unobstructed knowledges is the true suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

The true suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is the true suchness of the eighteen distinctive qualities of a Buddha. The true suchness of the eighteen distinctive qualities of a Buddha is the true suchness of the knowledge of all things. The true suchness of the knowledge of all things is the true suchness of the knowledge of the aspects of the paths.

The true suchness of the knowledge of the aspects of the paths is the true suchness of the knowledge of all aspects. The true suchness of the knowledge of all aspects is the true suchness of wholesome, unwholesome, and indeterminate dharmas. The true suchness of wholesome, unwholesome, and indeterminate dharmas is the true suchness of mundane and supramundane dharmas.

The true suchness of mundane and supramundane dharmas is the true suchness of contaminated and uncontaminated dharmas. The true suchness of contaminated and uncontaminated dharmas is the true suchness of blameworthy and blameless dharmas. The true suchness of blameworthy and blameless dharmas is the true suchness of defiled and purified dharmas.

The true suchness of defiled and purified dharmas is the true suchness of conditioned and unconditioned dharmas. The true suchness of conditioned and unconditioned dharmas is the true suchness of the three times. The true suchness of the three times is the true suchness of the three realms.

The true suchness of the three realms is the true suchness of the fruits of stream-entry, once-returning, non-returning, and arhatship. The true suchness of the fruits of stream-entry, once-returning, non-returning, and arhatship is the true suchness of a pratyekabuddha's enlightenment. The true suchness of a pratyekabuddha's enlightenment is the true suchness of all the practices of great bodhisattvas.

The true suchness of all the practices of great bodhisattvas is the true suchness of the unsurpassed, complete, perfect enlightenment of all Buddhas. The true suchness of the unsurpassed, complete, perfect enlightenment of all Buddhas is the true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones. The true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones is the true suchness of all sentient beings.

Subhuti, you should know! The true suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones, the true suchness of all sentient beings, and the true suchness of all dharmas are not separate from one another. Because they are not separate from one another, they are inexhaustible, nondual, and beyond differentiation.

Subhuti, you should know! By relying upon profound prajnaparamita, all Tathagatas, Arhats, Perfectly Enlightened Ones realize the ultimate true suchness of all dharmas and thereby attain unsurpassed, complete, perfect enlightenment. Therefore, profound prajnaparamita is said to give birth to all Buddhas, to be the mother of all Buddhas, and to reveal to all Buddhas the true characteristic of the world.

Subhuti, you should know! Thus, by relying upon profound prajnaparamita, the Tathagata, Arhat, Perfectly Enlightened One awakens in accordance with reality to the true suchness of all dharmas—their nature that is neither false nor subject to change. Because he awakens in accordance with reality to the characteristic of true suchness, he is called the Tathagata, Arhat, Perfectly Enlightened One.

The Venerable Subhuti again addressed the Buddha:

– The true suchness that is the true characteristic of all dharmas and is realized through profound prajnaparamita is exceedingly profound, difficult to see, and difficult to understand. All Tathagatas, Arhats, Perfectly Enlightened Ones employ the true characteristic and true suchness of all dharmas to reveal and distinguish the unsurpassed, complete, perfect enlightenment of all Buddhas. This true suchness is exceedingly profound and subtle; who can believe and understand it? Only great bodhisattvas established at the stage of non-retrogression and arhats endowed with right view, whose outflows have been exhausted, can believe and understand this profound true suchness upon hearing the Buddha teach it. Is it for their sake that the Tathagata, relying upon the characteristic of true suchness that he himself has realized, distinguishes and reveals it?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. Why? Because true suchness is inexhaustible, it is exceedingly profound. Only a Tathagata can reveal the inexhaustible true suchness of perfect enlightenment.

– Blessed One! Through what does the Buddha realize inexhaustible true suchness?

– Subhuti! Through the true suchness of a Buddha, he can realize this inexhaustible true suchness.

– Blessed One! What inexhaustible true suchness does the Tathagata realize?

– Subhuti! The Tathagata realizes the inexhaustible true suchness of all dharmas.

– Blessed One! Why is the true suchness of all dharmas inexhaustible?

– Subhuti! Because all dharmas are inexhaustible, all Tathagatas, Arhats, Perfectly Enlightened Ones realize the inexhaustible true suchness of all dharmas and attain unsurpassed, complete, perfect enlightenment; for the sake of sentient beings, they reveal and distinguish the characteristic of the true suchness of all dharmas. Therefore, they are called those who teach in accordance with reality.

At that time, the devas of the Desire Realm and the Form Realm throughout the trichiliocosm scattered from afar all kinds of exquisite celestial fragrances and flowers as offerings to the Blessed One. They approached the Buddha, bowed with their heads at his feet, withdrew to one side, and together addressed the Buddha:

– What does the profound prajnaparamita taught by the Tathagata have as its characteristic?

The Buddha said to the devas:

– Devas, you should know! Profound prajnaparamita has emptiness, signlessness, and wishlessness as its characteristics. Profound prajnaparamita has as its characteristics being like space, uncreated, unborn, unceasing, undefiled, unpurified, without intrinsic nature, without characteristics, neither annihilated nor eternal, neither one nor different, neither coming nor going. Profound prajnaparamita has immeasurably many characteristics such as these.

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

Devas, you should know! With respect to such characteristics of profound prajnaparamita, no devas, humans, asuras, or others in the world can destroy them. Why? Because all devas, humans, asuras, and others in the world also have such characteristics.

Devas, you should know! Characteristics cannot destroy characteristics. Characteristics cannot fully know characteristics. Characteristics cannot destroy signlessness. Characteristics cannot fully comprehend signlessness. Signlessness cannot destroy characteristics. Signlessness cannot fully comprehend characteristics. Signlessness cannot destroy signlessness. Signlessness cannot fully comprehend signlessness. Why? Because characteristics, signlessness, and the characteristic of signlessness are all nonexistent. The act of destroying and that which is destroyed, the act of knowing and that which is known, and the destroyer and the knower are all unobtainable.

Devas, you should know! Such characteristics are not created by form, nor are they created by feeling, perception, formations, or consciousness. Up to and including, they are not created by the knowledge of all things; nor are they created by the knowledge of the aspects of the paths or the knowledge of all aspects.

You should know, devas! Such characteristics are neither created by gods nor not created by gods; neither created by humans nor not created by humans; neither contaminated nor uncontaminated; neither mundane nor supramundane; neither conditioned nor unconditioned. They are unbound and cannot be expounded.

You should know, devas! This profound prajnaparamita is free from all characteristics; one should not ask what this profound prajnaparamita has as its characteristic.

Devas, what do you think? Suppose someone were to ask, “What is the characteristic of empty space?” Would such a question be proper?

The devas replied:

– No, Blessed One! Why? Because empty space is without substance, without characteristics, and unconditioned; therefore, one should not ask such a question.

The Buddha said:

– Devas! Profound prajnaparamita is also like this; one should not ask such a question. Nevertheless, whether Buddhas appear or do not appear, the Dharma realm and the characteristics of all dharmas are fundamentally thus. Because the Buddha has awakened to and known these characteristics exactly as they are, he is called the Tathagata, Arhat, Perfectly and Completely Awakened One.

At that time, the devas again addressed the Buddha:

– The characteristics to which the Tathagata has awakened are exceedingly profound, difficult to see, and difficult to understand. Because the Tathagata has awakened to these characteristics, his knowledge of all dharmas has become unobstructed. All Tathagatas, Arhats, Perfectly and Completely Awakened Ones abide in these characteristics and reveal and distinguish profound prajnaparamita. For sentient beings who group together the characteristics of dharmas, they skillfully reveal them so that those beings may attain unobstructed knowledge of prajnaparamita.

Blessed One! How rare indeed! Profound prajnaparamita is the Dharma constantly practiced by all Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

Because all Tathagatas, Arhats, Perfectly and Completely Awakened Ones constantly practice this Dharma, they attain unsurpassed, perfect, complete awakening. For sentient beings they reveal and distinguish the characteristics of all dharmas: this is called revealing and distinguishing the characteristic of form; revealing and distinguishing the characteristics of feeling, perception, formations, and consciousness; and so forth, up to revealing and distinguishing the characteristic of the knowledge of all things, revealing and distinguishing the characteristic of the knowledge of paths, and revealing and distinguishing the characteristic of the knowledge of all aspects.

The Buddha then said to the devas:

– So it is! So it is! It is exactly as you have said. You should know, devas! The Tathagata knows exactly as they are that the characteristics of all dharmas are without characteristics. Obstruction and resistance are called the characteristic of form; reception is the characteristic of feeling; apprehending images is the characteristic of perception; fabrication is the characteristic of formations; and discernment is the characteristic of consciousness. The Tathagata awakens to them exactly as they are: without characteristics. The aggregation of suffering and affliction is the characteristic of the skandhas; gateways of arising and development are the characteristic of the ayatanas; and manifold harmful influences are the characteristic of the dhatus. The Tathagata awakens to them exactly as they are: without characteristics. The ability to give is the characteristic of generosity; freedom from feverish affliction is the characteristic of pure morality; freedom from anger is the characteristic of patient endurance; invincibility is the characteristic of diligence; freedom from distraction is the characteristic of meditative concentration; and nonattachment is the characteristic of prajnaparamita. The Tathagata awakens to them exactly as they are: without characteristics. Nonexistence is the characteristic of internal emptiness and the other kinds of emptiness; freedom from error is the characteristic of suchness and the other true principles; and freedom from falsity is the characteristic of the four Noble Truths. The Tathagata awakens to them exactly as they are: without characteristics. Freedom from afflictions is the characteristic of the four meditative absorptions; boundlessness and unobstructedness are the characteristic of the four immeasurables; and freedom from clamor and admixture is the characteristic of the four formless attainments. The Tathagata awakens to them exactly as they are: without characteristics. Freedom from bondage is the characteristic of the eight liberations; freedom from distraction is the characteristic of the nine successive meditative attainments; and the ability to leave behind defilements is the characteristic of the thirty-seven factors conducive to awakening. The Tathagata awakens to them exactly as they are: without characteristics. The ability to leave behind all things is the characteristic of the emptiness gateway to liberation; nonapprehension is the characteristic of the signlessness gateway to liberation; and disenchantment with all suffering is the characteristic of the wishlessness gateway to liberation. The Tathagata awakens to them exactly as they are: without characteristics. Encompassing pure fruits is the characteristic of the ten grounds of the three vehicles; and proceeding toward the fruit of great awakening is the characteristic of the ten bodhisattva grounds. The Tathagata awakens to them exactly as they are: without characteristics. The ability to contemplate is the characteristic of the five kinds of eyes; and freedom from hindrance and obstruction is the characteristic of the six superknowledges. The Tathagata awakens to them exactly as they are: without characteristics. Being difficult to subdue is the characteristic of the Tathagata’s ten powers; fearlessness is the characteristic of the four fearlessnesses; uninterruptedness is the characteristic of the four unhindered understandings; bringing benefit and well-being is the characteristic of great loving-kindness; rescuing beings from suffering is the characteristic of great compassion; rejoicing in wholesome deeds is the characteristic of great sympathetic joy; relinquishing clamor and complexity is the characteristic of great equanimity; and being impossible for anyone to take away is the characteristic of the eighteen distinctive qualities of a Buddha. The Tathagata awakens to them exactly as they are: without characteristics. The ability to adorn is the characteristic of the excellent marks and features; the ability to remain mindful is the characteristic of the Dharma of never losing mindfulness; and nonattachment is the characteristic of perpetual equanimity. The Tathagata awakens to them exactly as they are: without characteristics. Universal retention is the characteristic of all dharani gateways; and safeguarding all that has been received is the characteristic of all samadhi gateways. The Tathagata awakens to them exactly as they are: without characteristics. Complete receptivity to instruction is the characteristic of the fruit of the shravaka vehicle; self-awakening is the characteristic of a pratyekabuddha’s awakening; proceeding toward the great fruit is the characteristic of bodhisattva practice; and possessing great efficacy is the characteristic of the Buddhas’ fruit of unsurpassed, perfect, complete awakening. The Tathagata awakens to them exactly as they are: without characteristics. Manifest perfect and complete awakening is the characteristic of the knowledge of all things; complete penetration is the characteristic of the knowledge of paths; and the manifestation of every distinct mode of knowing is the characteristic of the knowledge of all aspects. The Tathagata awakens to them exactly as they are: without characteristics.

You should know, devas! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones can know exactly as they are that all these characteristics of dharmas are without characteristics. Therefore, I say that the Buddhas have attained unobstructed knowledge with which no one can compare.

The Buddha then said to the Venerable Subhuti:

– Profound prajnaparamita is the mother of the Buddhas and constantly reveals the true characteristics of all mundane dharmas. Therefore, the Tathagata, Arhat, Perfectly and Completely Awakened One abides in reliance upon the Dharma, and makes offerings to, reveres, honors, praises, receives, and preserves the Dharma to which he has awakened. That Dharma is precisely profound prajnaparamita. No Tathagata, Arhat, Perfectly and Completely Awakened One can fail to rely upon, make offerings to, revere, honor, praise, receive, and preserve this profound prajnaparamita. Why? Because profound prajnaparamita constantly gives birth to the Buddhas, constantly serves as the refuge of the Buddhas, and constantly reveals the true characteristics of all mundane dharmas.

You should know, Subhuti! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones are those who recognize kindness and always repay it. If someone were to ask, “Who is able to recognize and repay kindness?” one should answer forthrightly, “The Buddha is one who recognizes and repays kindness.” Why? Because among all those in the world who recognize and repay kindness, none surpasses the Buddha.

The Venerable Subhuti then addressed the Buddha:

– How does the Tathagata, Arhat, Perfectly and Completely Awakened One recognize and repay kindness?

The Buddha said:

– Subhuti! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones ride such a “vehicle” and travel along such a “path” to reach unsurpassed, perfect, complete awakening. Having attained the fruit of awakening, at all times they must make offerings to, revere, honor, praise, receive, and preserve this vehicle and this path, never departing from this “vehicle” or this “path” even momentarily. You should know that this vehicle and this path are precisely profound prajnaparamita. This is called the Tathagata, Arhat, Perfectly and Completely Awakened One’s recognition and repayment of kindness.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones rely upon profound prajnaparamita and fully realize that, whether phenomena possess characteristics or are without characteristics, no activity is truly existent, because an agent is nonexistent. All Tathagatas, Arhats, Perfectly and Completely Awakened Ones rely entirely upon profound prajnaparamita and fully awaken to the fact that, whether phenomena possess characteristics or are without characteristics, nothing whatsoever can be seen as accomplished, because all forms and substances are unobtainable.

Subhuti, you should know! Because the Tathagatas, Arhats, Perfectly and Completely Awakened Ones know that, by relying upon this profound prajnaparamita, they can manifest perfect awakening with regard to phenomena without characteristics and phenomena with characteristics, all of which are devoid of activity and accomplishment, they constantly make offerings to, revere, honor, praise, receive, and uphold it at all times, without interruption. Therefore, they are said truly to recognize and repay their debt of gratitude.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones rely entirely upon profound prajnaparamita and, with regard to all phenomena, realize that there is no action, no accomplishment, and no causes and conditions by which the cognition of non-arising comes to operate. They also constantly know that no causes and conditions whatsoever operate herein. Therefore, you should know that profound prajnaparamita constantly gives birth to the Tathagatas, Arhats, Perfectly and Completely Awakened Ones and also constantly reveals the true characteristics of all worldly phenomena.

The Venerable Subhuti then addressed the Buddha:

– The Tathagata constantly teaches: “The nature of all phenomena neither arises nor originates and neither sees nor knows.” How, then, can it be said that profound prajnaparamita constantly gives birth to all Buddhas and is the mother of all Buddhas, and that it also reveals the true characteristics of all worldly phenomena?

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The nature of all phenomena neither arises nor originates and neither sees nor knows. It is in reliance upon worldly convention that profound prajnaparamita is said to give birth to all Buddhas and to be the mother of all Buddhas, and also constantly to reveal the true characteristics of the world.

The Venerable Subhuti again addressed the Buddha:

– Why do all phenomena neither arise nor originate and neither see nor know?

The Buddha said:

– Subhuti! Because all phenomena are entirely nonexistent, lack autonomy, are provisional, and are not enduring, all phenomena neither arise nor originate and neither see nor know.

Furthermore, Subhuti! The nature of all phenomena has nothing upon which it depends and nothing by which it is bound. For this reason, it neither arises nor originates and neither sees nor knows.

Subhuti, you should know! Although profound prajnaparamita gives birth to all Buddhas and reveals the characteristics of the world, there is no birth and there is also no revealing.

Subhuti, you should know! Because profound prajnaparamita does not see form, it is said to reveal the characteristic of form. Because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness. Thus, up to the fact that because it does not see the knowledge of all things, it is said to reveal the characteristic of the knowledge of all things; and because it does not see the knowledge of the aspects of the path or the knowledge of all aspects, it is said to reveal the characteristics of the knowledge of the aspects of the path and the knowledge of all aspects.

Subhuti, you should know! For this reason, profound prajnaparamita constantly reveals the true characteristics of all worldly phenomena. Because it can give birth to all Buddhas, it is called the mother of all Buddhas.

The Venerable Subhuti again addressed the Buddha:

– Why is it that, because this profound prajnaparamita does not see form, it is said to reveal the characteristic of form; and because it does not see feeling, perception, formations, or consciousness, it is said to reveal the characteristics of feeling, perception, formations, and consciousness? In the same way, up to the fact that because it does not see the knowledge of all things, it is said to reveal the characteristic of the knowledge of all things; and because it does not see the knowledge of the aspects of the path or the knowledge of all aspects, it is said to reveal the characteristics of the knowledge of the aspects of the path and the knowledge of all aspects?

The Buddha said:

– Subhuti! Profound prajnaparamita does not take form as an object and thereby give rise to consciousness. This is what is meant by saying that, because it does not see form, it is said to reveal the characteristic of form. In the same way, up to the fact that it does not take the knowledge of all aspects as an object and thereby give rise to consciousness. This is what is meant by saying that, because it does not see the knowledge of all aspects, it is said to reveal the characteristic of the knowledge of all aspects.

Subhuti, you should know! For this reason, it is said that profound prajnaparamita constantly reveals the true characteristics of all worldly phenomena and constantly gives birth to all Buddhas; therefore, it is called the mother of all Buddhas.

Furthermore, Subhuti! Because profound prajnaparamita constantly reveals the emptiness of the world to all Buddhas, it is called the mother of all Buddhas and constantly reveals the true characteristics of the world to all Buddhas.

The Venerable Subhuti then addressed the Buddha:

– How does prajnaparamita enable all Buddhas to reveal that the world is empty?

The Buddha said:

– Subhuti! Profound prajnaparamita constantly reveals to all Buddhas that the five skandhas of the world are empty. It reveals that the twelve ayatanas of the world are empty. It reveals that the eighteen dhatus of the world are empty. It reveals that the six contacts of the world are empty. It reveals that the six feelings of the world are empty. It reveals that the six elements of the world are empty. It reveals that the four conditions of 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 of the world, is empty. It reveals that the ten wholesome courses of karma in the world are empty. It reveals that the four dhyanas, the four immeasurables, and the four formless attainments of the world are empty. It reveals that the six paramitas of the world are empty. It reveals that the emptiness of internal phenomena, up to the emptiness of the absence of intrinsic nature in phenomena, in the world is empty. It reveals that suffering, its origin, its cessation, and the path in the world are empty. It reveals that the thirty-seven factors of awakening in the world are empty. It reveals that the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten spheres of totality in the world are empty. It reveals that the liberation gates of emptiness, signlessness, and wishlessness in the world are empty. It reveals that the Three Vehicles and the ten grounds in the world are empty. It reveals that the ten bodhisattva grounds in the world are empty. It reveals that all dharani gateways and samadhi gateways in the world are empty. It reveals that the five kinds of eyes and the six superknowledges in the world are empty. It reveals that the Tathagata’s ten powers, four fearlessnesses, four unobstructed understandings, and eighteen distinctive qualities of a Buddha in the world are empty. It reveals that great loving-kindness, great compassion, great sympathetic joy, and great equanimity in the world are empty. It reveals that the thirty-two marks of a great being and the eighty minor characteristics in the world are empty. It reveals that the quality of never forgetting and the nature of constant equanimity in the world are empty. It reveals that the fruit of stream-entry, up to the awakening of a pratyekabuddha, in the world is empty. It reveals that all practices of great bodhisattvas and the Buddhas’ attainment of unsurpassed, perfect, complete awakening in the world are empty. It reveals that the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects in the world are empty.

Subhuti! In this way, profound prajnaparamita constantly reveals to all Buddhas that the world is empty. Therefore, it is called the mother of all Buddhas and constantly reveals the true characteristics of the world to all Buddhas.

Furthermore, Subhuti! Because prajnaparamita constantly reveals to the world that the form of the world is empty, and so forth, up to revealing that the knowledge of all aspects in the world is empty, the Buddha has enabled the world to feel that the world is empty, perceive that the world is empty, think of the world as empty, and cognize that the world is empty.

Subhuti! In this way, profound prajnaparamita constantly reveals to all Buddhas that the world is empty. Therefore, it is called the mother of all Buddhas and constantly reveals the true characteristics of the world to all Buddhas.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of emptiness of the world. What is meant by revealing to the Buddhas the characteristic of emptiness of the world? It means enabling the Tathagatas, Arhats, Perfectly Enlightened Ones to understand that form in the world is empty, up to and including understanding that the knowledge of all aspects in the world is empty.

Subhuti, in this way, profound prajnaparamita always helps the Buddhas clearly perceive the characteristic of emptiness of the world.

Furthermore, Subhuti, profound prajnaparamita always helps the Buddhas clearly perceive the inconceivable characteristic of the world. What is meant by always helping the Buddhas clearly perceive the inconceivable characteristic? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the inconceivable characteristic of form in the world, up to and including the inconceivable characteristic of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the inconceivable characteristic of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of detachment of the world. What is meant by always revealing to the Buddhas the characteristic of detachment of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of detachment of form in the world, up to and including the characteristic of detachment of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of detachment of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of quiescence of the world. What is meant by always revealing to the Buddhas the characteristic of quiescence of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of quiescence of form in the world, up to and including the characteristic of quiescence of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of quiescence of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of ultimate emptiness of the world. What is meant by always revealing to the Buddhas the characteristic of ultimate emptiness of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of ultimate emptiness of form in the world, up to and including the characteristic of ultimate emptiness of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of ultimate emptiness of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of non-nature of the world. What is meant by always revealing to the Buddhas the characteristic of the emptiness of non-nature of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of the emptiness of non-nature of form in the world, up to and including the characteristic of the emptiness of non-nature of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of non-nature of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of own-nature of the world. What is meant by always revealing to the Buddhas the characteristic of the emptiness of own-nature of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of the emptiness of own-nature of form in the world, up to and including the characteristic of the emptiness of own-nature of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of own-nature of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of own-nature as non-nature of the world. What is meant by always revealing to the Buddhas the characteristic of the emptiness of own-nature as non-nature of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of the emptiness of own-nature as non-nature of form in the world, up to and including the characteristic of the emptiness of own-nature as non-nature of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of the emptiness of own-nature as non-nature of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of sheer emptiness of the world. What is meant by always revealing to the Buddhas the characteristic of sheer emptiness of the world? It means revealing to the Tathagatas, Arhats, Perfectly Enlightened Ones the characteristic of sheer emptiness of form in the world, up to and including the characteristic of sheer emptiness of the knowledge of all aspects in the world.

Subhuti, in this way, profound prajnaparamita always reveals to the Buddhas the characteristic of sheer emptiness of the world.

Subhuti, you should know that for this reason profound prajnaparamita always reveals to the Buddhas the true characteristic of the world.

Furthermore, Subhuti, profound prajnaparamita always reveals to the Buddhas the characteristic of the world, meaning that it causes no conception of this world or that world to arise. Why? Because in truth there is no dharma by which a conception of this world or that world could arise.

Fascicle 510

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