大般若波羅蜜多經

XXXXI. THE MOTHER OF BUDDHAS

02

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones, relying upon the profound prajnaparamita, know form as it truly is, and know feeling, perception, formations, and consciousness as they truly are.

World-Honored One! How do the Tathagatas, Arhats, Perfectly Enlightened Ones, know form as it truly is, and know feeling, perception, formations, and consciousness as they truly are?

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

Subhuti! Relying upon the profound prajnaparamita, those Tathagatas, Arhats, Perfectly Enlightened Ones, know as they truly are the manifest and hidden, contracted and extended, minds and mental factors of various other sentient beings; these too are suchness, the dharmadhatu, the Dharma-nature, the nature that is not false, the nature that does not change, without discrimination, without characteristics, without activity, without conceptual proliferation, and without anything to be attained.

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

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

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

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

the suchness of the four immeasurables is precisely the suchness of the four formless concentrations; the suchness of the four formless concentrations is precisely the suchness of the eight liberations; the suchness of the eight liberations is precisely the suchness of the eight spheres of mastery; the suchness of the eight spheres of mastery is precisely the suchness of the nine successive concentrations; the suchness of the nine successive concentrations is precisely the suchness of the ten totalities; the suchness of the ten totalities is precisely the suchness of the three gates of liberation; the suchness of the three gates of liberation is precisely the suchness of the ten bodhisattva grounds;

the suchness of the ten bodhisattva grounds is precisely the suchness of the five kinds of eyes; the suchness of the five kinds of eyes is precisely the suchness of the six superknowledges; the suchness of the six superknowledges is precisely the suchness of all dharani gateways; the suchness of all dharani gateways is precisely the suchness of all samadhi gateways; the suchness of all samadhi gateways is precisely the suchness of the ten powers of a Buddha; the suchness of the ten powers of a Buddha is precisely the suchness of the four fearlessnesses; the suchness of the four fearlessnesses is precisely the suchness of the four unobstructed knowledges;

the suchness of the four unobstructed knowledges is precisely the suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity; the suchness of great loving-kindness, great compassion, great sympathetic joy, and great equanimity is precisely the suchness of the eighteen unique qualities of a Buddha; the suchness of the eighteen unique qualities of a Buddha is precisely the suchness of the quality of never losing mindfulness; the suchness of the quality of never losing mindfulness is precisely the suchness of the nature of constant equanimity; the suchness of the nature of constant equanimity is precisely the suchness of the knowledge of all things;

the suchness of the knowledge of all things is precisely the suchness of the knowledge of the aspects of the paths; the suchness of the knowledge of the aspects of the paths is precisely the suchness of the knowledge of all aspects; the suchness of the knowledge of all aspects is precisely the suchness of wholesome dharmas; the suchness of wholesome dharmas is precisely the suchness of unwholesome dharmas; the suchness of unwholesome dharmas is precisely the suchness of morally indeterminate dharmas; the suchness of morally indeterminate dharmas is precisely the suchness of mundane dharmas; the suchness of mundane dharmas is precisely the suchness of supramundane dharmas; the suchness of supramundane dharmas is precisely the suchness of contaminated dharmas;

the suchness of contaminated dharmas is precisely the suchness of uncontaminated dharmas; the suchness of uncontaminated dharmas is precisely the suchness of blameworthy dharmas; the suchness of blameworthy dharmas is precisely the suchness of blameless dharmas; the suchness of blameless dharmas is precisely the suchness of defiled dharmas; the suchness of defiled dharmas is precisely the suchness of purified dharmas; the suchness of purified dharmas is precisely the suchness of past dharmas; the suchness of past dharmas is precisely the suchness of future dharmas; the suchness of future dharmas is precisely the suchness of present dharmas; the suchness of present dharmas is precisely the suchness of dharmas of the Desire Realm;

the suchness of dharmas of the Desire Realm is precisely the suchness of dharmas of the Form Realm; the suchness of dharmas of the Form Realm is precisely the suchness of dharmas of the Formless Realm; the suchness of dharmas of the Formless Realm is precisely the suchness of conditioned dharmas; the suchness of conditioned dharmas is precisely the suchness of unconditioned dharmas; the suchness of unconditioned dharmas is precisely the suchness of the fruit of stream-entry; the suchness of the fruit of stream-entry is precisely the suchness of the fruit of once-returning; the suchness of the fruit of once-returning is precisely the suchness of the fruit of non-returning; the suchness of the fruit of non-returning is precisely the suchness of the fruit of arhatship;

the suchness of the fruit of arhatship is precisely the suchness of the fruit of a pratyekabuddha; the suchness of the fruit of a pratyekabuddha is precisely the suchness of all practices of great bodhisattvas; the suchness of all practices of great bodhisattvas is precisely the suchness of the unsurpassed enlightenment of the Buddhas; the suchness of the unsurpassed enlightenment of the Buddhas is precisely the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones; and the suchness of all Tathagatas, Arhats, Perfectly Enlightened Ones, is precisely the suchness of all sentient beings.

Subhuti! Whether it is the suchness of all Tathagatas, Arhats, Perfectly and Completely Awakened Ones, the suchness of all sentient beings, or the suchness of all dharmas, it is neither two nor distinct, but only one suchness; for suchness is undivided, undifferentiated, indestructible, inexhaustible, and beyond discrimination.

Subhuti! Relying upon the profound prajnaparamita, all Tathagatas, Arhats, Perfectly and Completely Awakened Ones ultimately realize the suchness of all dharmas and thereby attain unsurpassed perfect awakening. Therefore, it is said that the profound prajnaparamita has the power to give birth to all Buddhas, is the mother of all Buddhas, and has the power to reveal to all Buddhas the true characteristic of the world.

Subhuti! Relying upon the profound prajnaparamita, those Tathagatas, Arhats, Perfectly and Completely Awakened Ones know, as it truly is, that the suchness of all dharmas is neither false nor subject to change. Because they know the characteristic of suchness as it truly is, they are called Tathagatas, Arhats, Perfectly and Completely Awakened Ones.

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

“World-Honored One! All Tathagatas, Arhats, Perfectly and Completely Awakened Ones use the suchness of all dharmas, which is neither false nor subject to change, to reveal and elucidate the unsurpassed perfect awakening of all Buddhas.

“World-Honored One! Who can faithfully understand the profound suchness of all dharmas? Only great bodhisattvas on the Stage of Non-Retrogression and arhats who have completely exhausted the outflows and are endowed with right view can, upon hearing the Buddha teach this profound suchness, give rise to faithful understanding. The Tathagata relies upon the characteristic of suchness that he has personally realized to reveal and elucidate it for them.”

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

“World-Honored One! Why is suchness inexhaustible?”

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

“Subhuti! Because all Tathagatas, Arhats, Perfectly and Completely Awakened Ones realize suchness, they attain unsurpassed perfect awakening, and they reveal and elucidate to all kinds of sentient beings the characteristic of the suchness of all dharmas. Therefore, they are called speakers of truth.”

At that time, devas of the Desire Realm and the Form Realm throughout the three-thousandfold world-system scattered from afar various kinds of subtle and wondrous celestial incense and flowers as offerings. They then approached the Buddha, bowed their heads at his feet, withdrew to one side, respectfully joined their palms, and together addressed the Buddha:

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

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

the profound prajnaparamita has non-reliance upon anything as its characteristic; the profound prajnaparamita has neither annihilation nor permanence as its characteristic; the profound prajnaparamita has neither identity nor difference as its characteristic; the profound prajnaparamita has neither coming nor going as its characteristic; the profound prajnaparamita has space as its characteristic.

The profound prajnaparamita has immeasurably many characteristics such as these.

“Devas, you should know that all Tathagatas, Arhats, Perfectly and Completely Awakened Ones speak of such characteristics in reliance upon conventional truth, not in reliance upon ultimate truth.

“Devas, you should know that devas, humans, asuras, and others in the world cannot destroy such characteristics of the profound prajnaparamita. Why is this? Because devas, humans, asuras, and others in the world are themselves characteristics.

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

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

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

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

they are not produced by emptiness of the internal, nor are they produced by emptiness of the external, emptiness of the internal and external, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing;

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

they are not produced by the four establishments of mindfulness, nor are they produced by the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path; they are not produced by the emptiness gateway to liberation, nor are they produced by the signless or wishless gateways to liberation; they are not produced by the ten bodhisattva grounds; they are not produced by the five kinds of eyes, nor are they produced by the six superknowledges;

they are not produced by the Buddha’s ten powers, nor are they produced by the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha; they are not produced by the Dharma of nonforgetfulness, nor are they produced by the nature of perpetual equanimity; they are not produced by the knowledge of all things, nor are they produced by the knowledge of the aspects of the path or the knowledge of all aspects; they are not produced by any dharani gateway, nor are they produced by any samadhi gateway; they are not produced by the fruit of stream-entry, nor are they produced by the fruits of once-returning, non-returning, or arhatship;

they are not produced by the attainment of a pratyekabuddha; they are not produced by any practices of great bodhisattvas; they are not produced by the unsurpassed enlightenment of the Buddhas.

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

Sons of the devas, you should know! Profound prajnaparamita is entirely removed from all characteristics; one should not ask what constitutes the characteristic of profound prajnaparamita.

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

The sons of the devas replied: No, Blessed One! Why? Because space has neither form nor characteristic and is not created; such a question should not be asked.

The Buddha said to the sons of the devas: Profound prajnaparamita is likewise, and such a question should not be posed. Nevertheless, whether a Buddha is present or no Buddha is present, the characteristics of dharmas, the dharma realm, and the intrinsic order of Dharma remain so. Because a Buddha directly knows these characteristics exactly as they truly are, he is called the Tathagata.

At that time, the sons of the devas again addressed the Buddha: The characteristics thus known by the Tathagata are exceedingly profound, difficult to see, and difficult to know. Through the characteristics directly known by the Tathagata, unobstructed knowledge arises with respect to all dharmas. All Tathagatas, Arhats, Perfectly and Completely Enlightened Ones abide in such characteristics to discern and reveal profound prajnaparamita. For the sake of sentient beings, they gather together the characteristics of dharmas and skillfully reveal them, enabling beings to attain unobstructed knowledge of prajnaparamita.

“Blessed One, how exceedingly rare! The profound prajnaparamita is the constant sphere of practice of the Tathagatas, Arhats, Perfectly and Completely Awakened Ones. Because all Tathagatas, Arhats, Perfectly and Completely Awakened Ones cultivate this Dharma, they attain the fruit of unsurpassed awakening and, for the sake of sentient beings, distinguish and reveal the characteristics of all dharmas.

That is, they distinguish and reveal the characteristic of form; they distinguish and reveal the characteristics of feeling, perception, formations, and consciousness; they distinguish and reveal the characteristic of the eye ayatana; they distinguish and reveal the characteristics of the ear, nose, tongue, body, and mind ayatanas; they distinguish and reveal the characteristic of the form ayatana; they distinguish and reveal the characteristics of the sound, odor, taste, tangible-object, and dharma ayatanas; they distinguish and reveal the characteristic of the eye dhatu; they distinguish and reveal the characteristics of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition;

they distinguish and reveal the characteristic of the ear dhatu; they distinguish and reveal the characteristics of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; they distinguish and reveal the characteristic of the nose dhatu; they distinguish and reveal the characteristics of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; they distinguish and reveal the characteristic of the tongue dhatu; they distinguish and reveal the characteristics of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition; they distinguish and reveal the characteristic of the body dhatu;

they distinguish and reveal the characteristics of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition; they distinguish and reveal the characteristic of the mind dhatu; they distinguish and reveal the characteristics of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition; they distinguish and reveal the characteristic of the earth dhatu; they distinguish and reveal the characteristics of the water, fire, wind, space, and consciousness dhatus; they distinguish and reveal the characteristic of ignorance;

they distinguish and reveal the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; they distinguish and reveal the characteristic of the perfection of generosity; they distinguish and reveal the characteristics of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; they distinguish and reveal the characteristic of the emptiness of internal dharmas;

they distinguish and reveal the characteristics of the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; they distinguish and reveal the characteristic of suchness;

they distinguish and reveal the characteristics of the dharma dhatu, Dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm; they distinguish and reveal the characteristic of the Noble Truth of suffering; they distinguish and reveal the characteristics of the Noble Truths of the origin of suffering, cessation, and the path; they distinguish and reveal the characteristics of the four meditative absorptions; they distinguish and reveal the characteristics of the immeasurables and the four formless concentrations; they distinguish and reveal the characteristics of the eight liberations;

they distinguish and reveal the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totalities; they distinguish and reveal the characteristic of the four establishments of mindfulness; they distinguish and reveal the characteristics of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; they distinguish and reveal the characteristic of the emptiness gateway to liberation; they distinguish and reveal the characteristics of the signless and wishless gateways to liberation; they distinguish and reveal the characteristics of the ten bodhisattva grounds; they distinguish and reveal the characteristic of the five kinds of eyes;

they distinguish and reveal the characteristics of the six superknowledges; they distinguish and reveal the characteristic of the ten powers; they distinguish and reveal the characteristics of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; they distinguish and reveal the characteristic of the Dharma of never losing mindfulness; they distinguish and reveal the characteristic of the nature of constant equanimity; they distinguish and reveal the characteristic of the knowledge of all things; they distinguish and reveal the characteristics of the knowledge of path-aspects and the knowledge of all aspects;

they distinguish and reveal the characteristics of all dharani gateways; they distinguish and reveal the characteristics of all samadhi gateways; they distinguish and reveal the characteristic of the fruit of stream-entry; they distinguish and reveal the characteristics of the fruits of once-returning, non-returning, and arhatship; they distinguish and reveal the characteristic of the fruit of a pratyekabuddha; they distinguish and reveal the characteristics of all the practices of great bodhisattvas; and they distinguish and reveal the characteristic of the fruit of the unsurpassed awakening of the Buddhas.”

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

You should know, devas, that the Tathagata knows, just as it truly is, that the characteristic of all dharmas is the absence of characteristics. Thus, susceptibility to obstruction is the characteristic of form, yet the Tathagata knows, just as it truly is, that it is without characteristics; experiencing is the characteristic of feeling, yet the Tathagata knows, just as it truly is, that it is without characteristics; apprehending images is the characteristic of perception, yet the Tathagata knows, just as it truly is, that it is without characteristics; formation is the characteristic of volitional formations, yet the Tathagata knows, just as it truly is, that it is without characteristics;

discernment is the characteristic of consciousness, yet the Tathagata knows, just as it truly is, that it is without characteristics; the accumulation of suffering and affliction is the characteristic of the skandhas, yet the Tathagata knows, just as it truly is, that it is without characteristics; being gateways through which things arise and develop is the characteristic of the ayatanas, yet the Tathagata knows, just as it truly is, that it is without characteristics; being fraught with many harmful influences is the characteristic of the dhatus, yet the Tathagata knows, just as it truly is, that it is without characteristics; arising through conjunction is the characteristic of dependent origination, yet the Tathagata knows, just as it truly is, that it is without characteristics;

constant giving is the characteristic of the perfection of generosity, yet the Tathagata knows, just as it truly is, that it is without characteristics; not being burned by afflictions is the characteristic of the perfection of pure ethical discipline, yet the Tathagata knows, just as it truly is, that it is without characteristics; freedom from anger is the characteristic of the perfection of patient endurance, yet the Tathagata knows, just as it truly is, that it is without characteristics; being unconquerable is the characteristic of the perfection of diligence, yet the Tathagata knows, just as it truly is, that it is without characteristics;

collecting and sustaining the mind is the characteristic of the perfection of meditative concentration, yet the Tathagata knows, just as it truly is, that it is without characteristics; unobstructedness is the characteristic of prajnaparamita, yet the Tathagata knows, just as it truly is, that it is without characteristics; having no possession is the characteristic of the emptiness of the internal and so forth, yet the Tathagata knows, just as it truly is, that it is without characteristics; being free from error is the characteristic of suchness and so forth, yet the Tathagata knows, just as it truly is, that it is without characteristics;

being free from falsity is the characteristic of the Four Noble Truths, yet the Tathagata knows, just as it truly is, that it is without characteristics; being free from disturbance is the characteristic of the four meditative absorptions, yet the Tathagata knows, just as it truly is, that it is without characteristics; having no limiting barriers is the characteristic of the four immeasurables, yet the Tathagata knows, just as it truly is, that it is without characteristics; freedom from clamor and confusion is the characteristic of the four formless concentrations, yet the Tathagata knows, just as it truly is, that it is without characteristics;

freedom from bondage is the characteristic of the eight liberations, yet the Tathagata knows, just as it truly is, that it is without characteristics; the capacity to master is the characteristic of the eight spheres of mastery, yet the Tathagata knows, just as it truly is, that it is without characteristics; being undistracted is the characteristic of the nine successive concentrations, yet the Tathagata knows, just as it truly is, that it is without characteristics; limitlessness is the characteristic of the ten spheres of totality, yet the Tathagata knows, just as it truly is, that it is without characteristics;

the capacity to bring about deliverance is the characteristic of the thirty-seven factors conducive to enlightenment, yet the Tathagata knows, just as it truly is, that it is without characteristics; complete detachment is the characteristic of the gateway to liberation through emptiness, yet the Tathagata knows, just as it truly is, that it is without characteristics; profound tranquility is the characteristic of the gateway to liberation through signlessness, yet the Tathagata knows, just as it truly is, that it is without characteristics; disenchantment with all suffering is the characteristic of the gateway to liberation through wishlessness, yet the Tathagata knows, just as it truly is, that it is without characteristics;

proceeding toward great enlightenment is the characteristic of the ten bodhisattva grounds, yet the Tathagata knows, just as it truly is, that it is without characteristics; the capacity for contemplative vision is the characteristic of the five kinds of eyes, yet the Tathagata knows, just as it truly is, that it is without characteristics; unimpededness is the characteristic of the six superknowledges, yet the Tathagata knows, just as it truly is, that it is without characteristics; skillful ascertainment is the characteristic of the ten powers of a Buddha, yet the Tathagata knows, just as it truly is, that it is without characteristics; skillful establishment is the characteristic of the four fearlessnesses, yet the Tathagata knows, just as it truly is, that it is without characteristics;

uninterruptedness is the characteristic of the four unobstructed knowledges, yet the Tathagata knows, just as it truly is, that it is without characteristics; bestowing benefit and happiness is the characteristic of great loving-kindness, yet the Tathagata knows, just as it truly is, that it is without characteristics; uprooting sorrow and suffering is the characteristic of great compassion, yet the Tathagata knows, just as it truly is, that it is without characteristics; rejoicing in goodness is the characteristic of great sympathetic joy, yet the Tathagata knows, just as it truly is, that it is without characteristics; relinquishing clamor and confusion is the characteristic of great equanimity, yet the Tathagata knows, just as it truly is, that it is without characteristics;

being impossible to wrest away is the characteristic of the eighteen unique qualities of a Buddha, yet the Tathagata knows, just as it truly is, that it is without characteristics; skillful mindfulness is the characteristic of the Dharma of never losing mindfulness, yet the Tathagata knows, just as it truly is, that it is without characteristics; nonattachment is the characteristic of the nature of perpetual equanimity, yet the Tathagata knows, just as it truly is, that it is without characteristics; direct awakening is the characteristic of the knowledge of all things, yet the Tathagata knows, just as it truly is, that it is without characteristics;

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

skillfully receiving instruction is the characteristic of the fruits of the shravaka path, yet the Tathagata knows, just as it truly is, that it is without characteristics; awakening through one’s own insight is the characteristic of the fruit of a pratyekabuddha, yet the Tathagata knows, just as it truly is, that it is without characteristics; proceeding toward the great fruit is the characteristic of all practices of great bodhisattvas, yet the Tathagata knows, just as it truly is, that it is without characteristics; being peerless is the characteristic of the unsurpassed enlightenment of the Buddhas, yet the Tathagata knows, just as it truly is, that it is without characteristics.

“You should know, devas, that all Tathagatas, Arhats, Perfectly Enlightened Ones are able to know, just as it truly is, that all such characteristics of dharmas are without characteristics. For this reason, I declare that the Buddhas have attained unobstructed knowledge, with none their equal.”

At that time, the Buddha said to the Venerable Subhuti: “You should know, Subhuti, that profound prajnaparamita is the mother of the Buddhas. Profound prajnaparamita is able to reveal the true characteristic of worldly dharmas. Therefore, the Tathagata, the Arhat, the Perfectly Enlightened One relies upon and abides in this Dharma, reverently making offerings to it, honoring and praising it, embracing and protecting the Dharma upon which he relies and in which he abides. That Dharma is profound prajnaparamita. Why is this? Subhuti, profound prajnaparamita is able to give birth to the Buddhas, to serve as the refuge of the Buddhas, and to reveal the true characteristic of worldly dharmas.

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

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

“Blessed One, why is the Tathagata, the Arhat, the Perfectly Enlightened One said to recognize kindness and repay it?”

“Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones ride upon such a vehicle and travel upon such a path to reach unsurpassed enlightenment. Having attained enlightenment, at all times they reverently make offerings to, honor and praise, embrace and protect that vehicle and that path. Never do they depart from that vehicle and that path, even for a moment. You should know that these are none other than profound prajnaparamita.

“Subhuti, this is what is meant by saying that the Tathagata, the Arhat, the Perfectly Enlightened One recognizes kindness and repays it.

“Furthermore, Subhuti, all Tathagatas, Arhats, Perfectly Enlightened Ones rely upon profound prajnaparamita and manifest equal awakening with respect to dharmas possessing characteristics and those without characteristics. There is no real activity, because that which acts has no existence. All Tathagatas, Arhats, Perfectly Enlightened Ones rely upon profound prajnaparamita and manifest equal awakening with respect to dharmas possessing characteristics and those without characteristics. There is no attainment, because all forms and characteristics are ungraspable.”

Subhuti! Because all Tathagatas, Arhats, Perfectly Awakened Ones know that, by relying upon such profound prajnaparamita, they are able to manifest equal awakening to the characteristics of dharmas, while the absence of characteristics is without activity and nothing whatsoever is accomplished, they therefore at all times reverently make offerings to it, honor and praise it, embrace and uphold it, and protect it without interruption. Thus are they said to truly know and repay kindness.

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Awakened Ones rely upon profound prajnaparamita and, with regard to all dharmas, neither fabricate nor accomplish anything, nor give rise to or turn cognition; moreover, they are able to know the causes and conditions of this non-turning. Therefore, you should know that profound prajnaparamita is able to give birth to all Buddhas and is also able to reveal the true characteristic of the world as it really is.

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! The nature of all dharmas neither arises nor originates, neither knows nor sees. How, then, can it be said that profound prajnaparamita is able to give birth to all Buddhas, is the mother of all Buddhas, and is also able to reveal the true characteristic of the world as it really is?”

The Buddha said: “Subhuti! So it is! So it is! It is exactly as you say. The nature of all dharmas neither arises nor originates, neither knows nor sees. Yet, in reliance upon worldly convention, it is said that profound prajnaparamita is able to give birth to all Buddhas, is the mother of all Buddhas, and is also able to reveal the true characteristic of the world as it really is.”

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

“Subhuti! Because all dharmas are empty and nonexistent, are all without sovereignty, false, and devoid of solidity, all dharmas neither arise nor originate, neither know nor see.

“Furthermore, Subhuti! The nature of all dharmas depends upon nothing and is bound to nothing. Because of these causes and conditions, it neither arises nor originates, neither knows nor sees.

“Subhuti! Although profound prajnaparamita is able to give birth to all Buddhas and to reveal the true characteristic of the world as it really is, there is neither anything that arises nor anything that is revealed.

“Subhuti! 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.

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

“Subhuti! Because profound prajnaparamita does not see the form ayatana, it is said to reveal the characteristic of the form ayatana; because it does not see the sound, odor, taste, touch, or dharma ayatana, it is said to reveal the characteristics of the sound, odor, taste, touch, and dharma ayatanas.

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

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

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

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

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

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

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

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

“Subhuti! Because profound prajnaparamita does not see the perfection of generosity, it is said to reveal the characteristic of the perfection of generosity; because it does not see the perfections of pure morality, patience, diligence, meditation, or prajnaparamita, it is said to reveal the characteristic of the perfection of pure morality through to the characteristic of prajnaparamita.

“Subhuti! Because profound prajnaparamita does not see the emptiness of internal dharmas, it is said to reveal the characteristic of the emptiness of internal dharmas; because it does not see the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

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

“Subhuti! Because profound prajnaparamita does not see suchness, it is said to reveal the characteristic of suchness; because it does not see the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm, it is said to reveal the characteristic of the dharma dhatu through to the characteristic of the inconceivable realm.

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

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

Subhuti! Since profound prajnaparamita does not perceive the eight liberations, it is said to reveal clearly the characteristics of the eight liberations; since it does not perceive the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality, it is said to reveal clearly the characteristics of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality.

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

Subhuti! Since profound prajnaparamita does not perceive the gateway to liberation through emptiness, it is said to reveal clearly the characteristics of the gateway to liberation through emptiness; since it does not perceive the gateways to liberation through signlessness and wishlessness, it is said to reveal clearly the characteristics of the gateways to liberation through signlessness and wishlessness.

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

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

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

Subhuti! Since profound prajnaparamita does not perceive the quality of never losing mindfulness, it is said to reveal clearly the characteristics of the quality of never losing mindfulness; since it does not perceive the nature of perpetual equanimity, it is said to reveal clearly the characteristics of the nature of perpetual equanimity.

Subhuti! Since profound prajnaparamita does not perceive the knowledge of all things, it is said to reveal clearly the characteristics of the knowledge of all things; since it does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects, it is said to reveal clearly the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.

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

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

Subhuti! Since profound prajnaparamita does not perceive the attainment of a pratyekabuddha, it is said to reveal clearly the characteristics of the attainment of a pratyekabuddha.

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

Subhuti! Since profound prajnaparamita does not perceive the unsurpassed enlightenment of the Buddhas, it is said to reveal clearly the characteristics of the unsurpassed enlightenment of the Buddhas.

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

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

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

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

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

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

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

Why is it that, because it does not perceive the perfection of generosity, it is said to reveal the characteristic of the perfection of generosity; and because it does not perceive the perfections of ethical discipline, patience, diligence, meditation, or prajnaparamita, it is said to reveal the characteristics of the perfection of ethical discipline through to prajnaparamita? Why is it that, because it does not perceive the emptiness of internal phenomena, it is said to reveal the characteristic of the emptiness of internal phenomena;

and because 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 meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence,

it is said to reveal the characteristics of the emptiness of external phenomena through to the emptiness of the self-nature of nonexistence?

Why is it that, because it does not perceive suchness, it is said to reveal the characteristic of suchness; and because it does not perceive the dharma dhatu, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding nature of phenomena, the ultimate reality, the realm of space, or the inconceivable realm, it is said to reveal the characteristics of the dharma dhatu through to the inconceivable realm?

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

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

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

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

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

Why is it that, because it does not perceive the quality of being free from forgetfulness, it is said to reveal the characteristic of the quality of being free from forgetfulness; and because it does not perceive the nature of constant equanimity, it is said to reveal the characteristic of the nature of constant equanimity? Why is it that, because it does not perceive the knowledge of all things, it is said to reveal the characteristic of the knowledge of all things; and because it does not perceive 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?

Why is it that, because it does not perceive any dharani gateway, it is said to reveal the characteristic of all dharani gateways; and because it does not perceive any samadhi gateway, it is said to reveal the characteristic of all samadhi gateways? Why is it that, because it does not perceive the fruit of stream-entry, it is said to reveal the characteristic of the fruit of stream-entry; and because it does not perceive the fruits of once-returning, non-returning, or arhatship, it is said to reveal the characteristics of the fruits of once-returning, non-returning, and arhatship?

Why is it that, because it does not perceive the realization of a pratyekabuddha, it is said to reveal the characteristic of the realization of a pratyekabuddha? Why is it that, because it does not perceive any practices of great bodhisattvas, it is said to reveal the characteristic of all practices of great bodhisattvas? Why is it that, because it does not perceive the supreme awakening of the Buddhas, it is said to reveal the characteristic of the supreme awakening of the Buddhas?”

Fascicle 306

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