大般若波羅蜜多經

02

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

“Exactly so! Exactly so! It is just as you have said.

Devas, you should know that the Tathagata knows in accordance with reality that the characteristic of all dharmas is signlessness. Material resistance is the characteristic of form; the Tathagata knows in accordance with reality that it is signless. Reception is the characteristic of feeling; the Tathagata knows in accordance with reality that it is signless.

Apprehending images is the characteristic of perception; the Tathagata knows in accordance with reality that it is signless. Formation is the characteristic of volitional formations; the Tathagata knows in accordance with reality that it is signless. Discernment is the characteristic of consciousness; the Tathagata knows in accordance with reality that it is signless.

The aggregation of suffering and affliction is the characteristic of the skandhas; the Tathagata knows in accordance with reality that it is signless. Being gateways through which cognition arises and develops is the characteristic of the ayatanas; the Tathagata knows in accordance with reality that it is signless. Being fraught with many harms is the characteristic of the dhatus; the Tathagata knows in accordance with reality that it is signless.

Constantly bestowing benefits and relinquishing possessions is the characteristic of the perfection of generosity; the Tathagata knows in accordance with reality that it is signless. Freedom from agitation is the characteristic of the perfection of pure morality; the Tathagata knows in accordance with reality that it is signless. Freedom from anger is the characteristic of the perfection of patient endurance; the Tathagata knows in accordance with reality that it is signless.

Irreversibility is the characteristic of the perfection of diligence; the Tathagata knows in accordance with reality that it is signless. Freedom from distraction is the characteristic of the perfection of meditative concentration; the Tathagata knows in accordance with reality that it is signless. Nonattachment is the characteristic of prajnaparamita; the Tathagata knows in accordance with reality that it is signless.

Nonexistence is the characteristic of internal emptiness and the other kinds of emptiness; the Tathagata knows in accordance with reality that it is signless. Freedom from error is the characteristic of suchness and the other ultimate principles; the Tathagata knows in accordance with reality that it is signless. Freedom from falsehood is the characteristic of the four Noble Truths; the Tathagata knows in accordance with reality that it is signless.

Freedom from sorrow and affliction is the characteristic of the four meditative absorptions; the Tathagata knows in accordance with reality that it is signless. Freedom from obstruction is the characteristic of the four immeasurables; the Tathagata knows in accordance with reality that it is signless. Freedom from disturbance is the characteristic of the four formless attainments; the Tathagata knows in accordance with reality that it is signless.

Freedom from bondage is the characteristic of the eight liberations; the Tathagata knows in accordance with reality that it is signless. Mastery is the characteristic of the eight spheres of mastery; the Tathagata knows in accordance with reality that it is signless. Perpetual quiescence is the characteristic of the nine successive meditative attainments; the Tathagata knows in accordance with reality that it is signless.

Boundlessness is the characteristic of the ten universal spheres; the Tathagata knows in accordance with reality that it is signless. Constant deliverance is the characteristic of the thirty-seven factors conducive to enlightenment; the Tathagata knows in accordance with reality that it is signless. Constant detachment is the characteristic of the gateway to liberation through emptiness; the Tathagata knows in accordance with reality that it is signless.

Nonattachment is the characteristic of the gateway to liberation through signlessness; the Tathagata knows in accordance with reality that it is signless. Freedom from aspiration is the characteristic of the gateway to liberation through wishlessness; the Tathagata knows in accordance with reality that it is signless. Encompassing all purified stages is the characteristic of the ten stages of the three vehicles; the Tathagata knows in accordance with reality that it is signless.

Reaching great enlightenment is the characteristic of the ten bodhisattva stages; the Tathagata knows in accordance with reality that it is signless. Constant contemplation and illumination are the characteristic of the five kinds of eyes; the Tathagata knows in accordance with reality that it is signless. Freedom from obstruction is the characteristic of the six superknowledges; the Tathagata knows in accordance with reality that it is signless.

Being difficult to overcome is the characteristic of the Tathagata’s ten powers; the Tathagata knows in accordance with reality that it is signless. Fearlessness is the characteristic of the four fearlessnesses; the Tathagata knows in accordance with reality that it is signless. Uninterruptedness is the characteristic of the four unobstructed understandings; the Tathagata knows in accordance with reality that it is signless.

Bestowing benefit and happiness is the characteristic of great loving-kindness; the Tathagata knows in accordance with reality that it is signless. Relieving sorrow and suffering is the characteristic of great compassion; the Tathagata knows in accordance with reality that it is signless. Rejoicing in goodness is the characteristic of great sympathetic joy; the Tathagata knows in accordance with reality that it is signless.

Relinquishing all defilement is the characteristic of great equanimity; the Tathagata knows in accordance with reality that it is signless. Having nothing further beyond them is the characteristic of the eighteen unique qualities of a Buddha; the Tathagata knows in accordance with reality that it is signless. Perpetual adornment is the characteristic of the marks and excellent features; the Tathagata knows in accordance with reality that it is signless.

Constant mindfulness is the characteristic of the Dharma of never-failing mindfulness; the Tathagata knows in accordance with reality that it is signless. Being utterly free from attachment is the characteristic of constant equanimity; the Tathagata knows in accordance with reality that it is signless. Retaining all things is the characteristic of all dharani gateways; the Tathagata knows in accordance with reality that it is signless.

Embracing all things is the characteristic of all samadhi gateways; the Tathagata knows in accordance with reality that it is signless. Perfectly receiving all instruction is the characteristic of the four fruits of the ascetic life; the Tathagata knows in accordance with reality that it is signless. Awakening by oneself is the characteristic of a pratyekabuddha’s enlightenment; the Tathagata knows in accordance with reality that it is signless.

Accomplishing the great work is the characteristic of all practices of great bodhisattvas; the Tathagata knows in accordance with reality that it is signless. Possessing great efficacy is the characteristic of the unsurpassed, complete enlightenment of all Buddhas; the Tathagata knows in accordance with reality that it is signless. Manifesting complete awakening is the characteristic of the knowledge of all things; the Tathagata knows in accordance with reality that it is signless.

Complete penetration is the characteristic of the knowledge of all paths; the Tathagata knows in accordance with reality that it is signless. Personally realizing awakening is the characteristic of the knowledge of all aspects; the Tathagata knows in accordance with reality that it is signless.

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

Then the Blessed One addressed the Venerable Subhuti:

“Subhuti, you should know that profound prajnaparamita is the mother of all Buddhas. Profound prajnaparamita reveals the true characteristic of all worldly dharmas. Therefore, the Tathagatas, Arhats, Perfectly Awakened Ones abide in reliance upon this Dharma, make offerings to it, revere it, honor it, praise it, embrace it, and safeguard it so that it may long endure.

This Dharma is precisely profound prajnaparamita. All Tathagatas, Arhats, Perfectly Awakened Ones rely upon, make offerings to, revere, honor, praise, embrace, and safeguard profound prajnaparamita. Why is this?

Subhuti, all Tathagatas, Arhats, Perfectly Awakened Ones are brought forth and nurtured through profound prajnaparamita such as this. Profound prajnaparamita is the abiding place of all Tathagatas, Arhats, Perfectly Awakened Ones, and it constantly reveals the true characteristic of all worldly dharmas. Subhuti, you should know that all Tathagatas, Arhats, Perfectly Awakened Ones acknowledge kindness and constantly repay it.

Subhuti, if someone were to ask, ‘Who acknowledges kindness and constantly repays it?’ one should immediately answer, ‘The Buddha acknowledges kindness and constantly repays it.’ Why is this? Because throughout all the worlds, no one who acknowledges and repays kindness surpasses the Buddha.”

Then the Venerable Subhuti said to the Buddha:

“Blessed One, how do the Tathagatas, Arhats, Perfectly Awakened Ones acknowledge and repay kindness?”

The Buddha said:

“Subhuti, all Tathagatas, Arhats, Perfectly Awakened Ones ride such a vehicle and travel such a path in order to attain unsurpassed, complete enlightenment. After attaining enlightenment, they constantly make offerings to, revere, honor, praise, embrace, and safeguard that vehicle and that path, never ceasing. You should know that this vehicle and this path are profound prajnaparamita. Subhuti, this is called the Tathagatas, Arhats, Perfectly Awakened Ones acknowledging and repaying kindness.”

Furthermore, Subhuti! All Tathagatas, Arhats, Perfectly Awakened Ones rely upon profound prajnaparamita and know that all dharmas are devoid of activity and that nothing whatsoever is accomplished. All Tathagatas, Arhats, Perfectly Awakened Ones rely upon profound prajnaparamita and know that all dharmas are without accomplishment, because all material forms are apprehended as unobtainable. Subhuti! Because the Tathagatas, Arhats, Perfectly Awakened Ones, relying upon profound prajnaparamita, know that all dharmas are devoid of activity and accomplishment, they continually make offerings to it, revere it, honor it, praise it, embrace it, and protect it without interruption. Therefore, they are said to truly recognize and repay its kindness.

Furthermore, Subhuti! With regard to all dharmas being without action, accomplishment, or arising, when knowledge operates, all Tathagatas, Arhats, Perfectly Awakened Ones rely upon profound prajnaparamita and are able to know that these causes and conditions are without operation. Therefore, you should know that profound prajnaparamita gives rise to the Tathagatas, Arhats, Perfectly Awakened Ones and also reveals, in accordance with reality, the characteristic of the world.

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

– Blessed One! The Tathagata constantly teaches that the nature of all dharmas neither arises nor originates and neither knows nor sees. Why, then, do you say that profound prajnaparamita gives rise to the Tathagatas, Arhats, Perfectly Awakened Ones and reveals the true characteristic of the dharmas of the world?

The Buddha said:

– Subhuti! So it is! So it is! It is just as you have said. All Tathagatas, Arhats, Perfectly Awakened Ones teach that all dharmas neither arise nor originate and neither know nor see. Yet, in reliance upon worldly convention, it is said that profound prajnaparamita constantly gives rise to the Tathagatas, Arhats, Perfectly Awakened Ones and also constantly reveals the true characteristic of the world.

The Venerable Subhuti said to the Buddha:

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

The Buddha said:

– Because all dharmas are empty and without inherent existence, lacking autonomy, false, and impermanent, all dharmas neither arise nor originate and neither know nor see.

Furthermore, Subhuti! Because the nature of all dharmas has nothing upon which to rely and is subject to nothing, it neither arises nor originates and neither knows nor sees. Subhuti, you should know that although profound prajnaparamita gives rise to the Tathagatas, Arhats, Perfectly Awakened Ones and also constantly reveals the true characteristic of the world, there is in fact no arising and no revelation.

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

It does not perceive the form ayatana and is therefore called that which reveals the characteristic of the form ayatana; it does not perceive the sound, odor, taste, touch, or dharma ayatana and is therefore called that which reveals the characteristics of the sound, odor, taste, touch, and dharma ayatanas. It does not perceive the eye dhatu and is therefore called that which reveals the characteristic of the eye dhatu; it does not perceive the ear, nose, tongue, body, or mind dhatu and is therefore called that which reveals the characteristics of the ear, nose, tongue, body, and mind dhatus.

It does not perceive the form dhatu and is therefore called that which reveals the characteristic of the form dhatu; it does not perceive the sound, odor, taste, touch, or dharma dhatu and is therefore called that which reveals the characteristics of the sound, odor, taste, touch, and dharma dhatus. It does not perceive the eye-consciousness dhatu and is therefore called that which reveals the characteristic of the eye-consciousness dhatu; it does not perceive the ear-, nose-, tongue-, body-, or mind-consciousness dhatu and is therefore called that which reveals the characteristics of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

It does not perceive eye-contact and is therefore called that which reveals the characteristic of eye-contact; it does not perceive ear-, nose-, tongue-, body-, or mind-contact and is therefore called that which reveals the characteristics of ear-, nose-, tongue-, body-, and mind-contact. It does not perceive the feelings produced with eye-contact as condition and is therefore called that which reveals the characteristics of the feelings produced with eye-contact as condition; it does not perceive the feelings produced with ear-, nose-, tongue-, body-, or mind-contact as condition and is therefore called that which reveals the characteristics of the feelings produced with ear-, nose-, tongue-, body-, and mind-contact as condition.

It does not perceive the earth dhatu and is therefore called that which reveals the characteristic of the earth dhatu; it does not perceive the water, fire, wind, space, or consciousness dhatu and is therefore called that which reveals the characteristics of the water, fire, wind, space, and consciousness dhatus. It does not perceive ignorance and is therefore called that which reveals the characteristic of ignorance;

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 and is therefore called that which reveals the characteristics of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress.

It does not perceive the perfection of generosity and is therefore called that which reveals the characteristic of the perfection of generosity; it does not perceive the perfections of ethical discipline, patience, diligence, meditation, or prajnaparamita and is therefore called that which reveals the characteristics of the perfection of ethical discipline through prajnaparamita. It does not perceive the emptiness of internal dharmas and is therefore called that which reveals the characteristic of the emptiness of internal dharmas;

it does not perceive the emptiness of external dharmas, the emptiness of internal and external dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion and non-dispersion, the emptiness of intrinsic nature, the emptiness of individual and shared characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature and is therefore called that which reveals the characteristics of the emptiness of external dharmas through the emptiness of the nonexistence of self-nature.

It does not perceive suchness and is therefore called that which reveals the characteristic of suchness; it does not perceive the dharma-dhatu, 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 ultimate reality, the realm of space, or the inconceivable realm and is therefore called that which reveals the characteristics of the dharma-dhatu through the inconceivable realm.

It does not perceive the Noble Truth of suffering and is therefore called that which reveals the characteristic of the Noble Truth of suffering; it does not perceive the Noble Truths of origination, cessation, or the path and is therefore called that which reveals the characteristics of the Noble Truths of origination, cessation, and the path. It does not perceive the four meditative absorptions and is therefore called that which reveals the characteristics of the four meditative absorptions; it does not perceive the four immeasurables or the four formless attainments and is therefore called that which reveals the characteristics of the four immeasurables and the four formless attainments.

It does not perceive the eight liberations and is therefore called that which reveals the characteristics of the eight liberations; it does not perceive the eight spheres of mastery, the nine successive attainments, or the ten totalities and is therefore called that which reveals the characteristics of the eight spheres of mastery, the nine successive attainments, and the ten totalities. It does not perceive the four foundations of mindfulness and is therefore called that which reveals the characteristics of the four foundations of mindfulness;

it does not perceive the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path and is therefore called that which reveals the characteristics of the four right efforts through the Noble Eightfold Path.

It does not perceive the liberation gateway of emptiness and is therefore called that which reveals the characteristic of the liberation gateway of emptiness; it does not perceive the liberation gateways of signlessness or wishlessness and is therefore called that which reveals the characteristics of the liberation gateways of signlessness and wishlessness. It does not perceive the ten stages of the three vehicles and is therefore called that which reveals the characteristics of the ten stages of the three vehicles; it does not perceive the ten bodhisattva stages and is therefore called that which reveals the characteristics of the ten bodhisattva stages.

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

It does not perceive the thirty-two marks of a Great Being and is therefore called that which reveals the characteristics of the thirty-two marks of a Great Being; it does not perceive the eighty minor marks and is therefore called that which reveals the characteristics of the eighty minor marks. It does not perceive the quality of never losing mindfulness and is therefore called that which reveals the characteristic of never losing mindfulness; it does not perceive the nature of perpetual equanimity and is therefore called that which reveals the characteristic of perpetual equanimity.

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

It does not perceive any practices of great bodhisattvas and is therefore called that which reveals the characteristics of all practices of great bodhisattvas; it does not perceive the unsurpassed, perfect awakening of the Buddhas and is therefore called that which reveals the characteristic of the unsurpassed, perfect awakening of the Buddhas. It does not perceive the knowledge of all things and is therefore called that which reveals the characteristic of the knowledge of all things; it does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects and is therefore called that which reveals the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.

Subhuti! For this reason, profound prajnaparamita is called the mother of the Tathagatas, ever giving birth to the Tathagatas and ever revealing the true characteristics of all worldly dharmas.

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

“Blessed One! How is it that profound prajnaparamita does not perceive form and is therefore called that which reveals the characteristic of form; does not perceive feeling, perception, formations, or consciousness and is therefore called that which reveals the characteristics of feeling, perception, formations, and consciousness; and so forth, up to its not perceiving the knowledge of all things and therefore being called that which reveals the characteristic of the knowledge of all things; and its not perceiving the knowledge of the aspects of the paths or the knowledge of all aspects and therefore being called that which reveals the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects?”

The Buddha said:

“Because profound prajnaparamita gives rise to consciousness without taking form as its object, it does not perceive form and is therefore called that which reveals the characteristic of form; because it gives rise to consciousness without taking feeling, perception, formations, or consciousness as its object, it does not perceive feeling, perception, formations, or consciousness and is therefore called that which reveals the characteristics of feeling, perception, formations, and consciousness.

In this way, up to the fact that, because it gives rise to consciousness without taking the knowledge of all things as its object, it does not perceive the knowledge of all things and is therefore called that which reveals the characteristic of the knowledge of all things; because it gives rise to consciousness without taking the knowledge of the aspects of the paths or the knowledge of all aspects as its object, it does not perceive the knowledge of the aspects of the paths or the knowledge of all aspects and is therefore called that which reveals the characteristics of the knowledge of the aspects of the paths and the knowledge of all aspects.”

Subhuti! Because prajnaparamita has such profound meaning, it is called the mother of the Tathagatas, giving birth to the Tathagatas and revealing to them the true aspect of all worldly dharmas.

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

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does profound prajnaparamita constantly reveal to the Tathagatas that the world is empty?

The Buddha said:

– Subhuti! Profound prajnaparamita constantly reveals to the Tathagatas that form in the world is empty; it reveals that feeling, perception, formations, and consciousness in the world are empty. It reveals that the eye ayatana in the world is empty; it reveals that the ear, nose, tongue, body, and mind ayatanas in the world are empty. It reveals that the form ayatana in the world is empty; it reveals that the sound, odor, taste, touch, and dharma ayatanas in the world are empty. It reveals that the eye dhatu in the world is empty; it reveals that the ear, nose, tongue, body, and mind dhatus in the world are empty. It reveals that the form dhatu in the world is empty; it reveals that the sound, odor, taste, touch, and dharma dhatus in the world are empty. It reveals that the eye-consciousness dhatu in the world is empty; it reveals that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus in the world are empty. It reveals that eye-contact in the world is empty; it reveals that ear-, nose-, tongue-, body-, and mind-contact in the world are empty. It reveals that the feelings arising with eye-contact as condition in the world are empty; it reveals that the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition in the world are empty. It reveals that the earth dhatu in the world is empty; it reveals that the water, fire, wind, space, and consciousness dhatus in the world are empty. It reveals that the twelve links of dependent origination in the world are empty; it reveals that the view of self, which is the root of the sixty-two views, is empty in the world. It reveals that the ten wholesome courses of karma in the world are empty. It reveals that the four dhyanas in the world are empty; it reveals that the four immeasurables and the four formless absorptions in the world are empty. It reveals that the perfection of generosity in the world is empty; up to and including revealing that prajnaparamita in the world is empty. It reveals that the emptiness of internal dharmas in the world is empty; up to and including revealing that the emptiness of the absence of intrinsic nature in dharmas in the world is empty. It reveals that the Noble Truth of suffering in the world is empty; it reveals that the Noble Truths of origin, cessation, and the path in the world are empty. It reveals that the eight liberations in the world are empty; it reveals that the eight spheres of mastery, the nine successive absorptions, and the ten totalities in the world are empty. It reveals that the four foundations of mindfulness in the world are empty; up to and including revealing that the Noble Eightfold Path in the world is empty. It reveals that the Dharma gateway of the liberation of emptiness in the world is empty; it reveals that the Dharma gateways of the liberations of signlessness and wishlessness in the world are empty. It reveals that the ten stages of the three vehicles in the world are empty; it reveals that the ten bodhisattva stages in the world are empty. It reveals that the five kinds of eyes in the world are empty; it reveals that the six superknowledges in the world are empty. It reveals that the ten powers of a Buddha in the world are empty; up to and including revealing that the eighteen distinctive qualities of a Buddha in the world are empty. It reveals that the thirty-two marks of a Great Being in the world are empty; it reveals that the eighty minor characteristics in the world are empty. It reveals that the Dharma of never-failing mindfulness in the world is empty; it reveals that the nature of constant equanimity in the world is empty. It reveals that all dharani gateways in the world are empty; it reveals that all samadhi gateways in the world are empty. It reveals that the fruit of stream-entry in the world is empty; up to and including revealing that the awakening of a pratyekabuddha in the world is empty. It reveals that all practices of great bodhisattvas in the world are empty; it reveals that the unsurpassed, complete, perfect awakening of all Buddhas in the world is empty. It reveals that the knowledge of all things in the world is empty; it reveals that the knowledge of the aspects of the paths and the knowledge of all aspects in the world are empty.

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

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

They thereby enable beings in the various worlds to recognize that the world is empty, perceive that the world is empty, understand that the world is empty, and thoroughly comprehend that the world is empty. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the true aspect of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

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

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

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita reveal to the Tathagatas, Arhats, Perfectly Awakened Ones the inconceivable aspect of the world?

The Buddha said:

– Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the inconceivable aspect of form in the world and the inconceivable aspect of feeling, perception, formations, and consciousness in the world. Thus, up to and including, it reveals the inconceivable aspect of the knowledge of all things in the world and the inconceivable aspect of the knowledge of the aspects of the paths and the knowledge of all aspects in the world. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the true aspect of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

Furthermore, Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the aspect of the world that is free from all attachment; therefore, it is called the mother of the Tathagatas, revealing to the Tathagatas the true aspect of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagatas, Arhats, Perfectly Awakened Ones the aspect of the world that is free from all attachment?

The Buddha said:

– Subhuti! Profound prajnaparamita reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the aspect of form in the world that is free from all attachment and the aspect of feeling, perception, formations, and consciousness in the world that is free from all attachment. Thus, up to and including, it reveals the aspect of the knowledge of all things in the world that is free from all attachment and the aspect of the knowledge of the aspects of the paths and the knowledge of all aspects in the world that is free from all attachment. Subhuti! For this reason, profound prajnaparamita constantly reveals to the Tathagatas, Arhats, Perfectly Awakened Ones the true aspect of the world; therefore, it is called the mother of the Tathagatas, constantly giving birth to the Tathagatas.

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

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagatas, Arhats, Perfectly Awakened Ones the quiescent aspect of the world?

The Buddha said:

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

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

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

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

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world is empty in its own nature; therefore, it is called the mother of the Tathagatas, revealing to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world, being without inherent nature, is empty in its own nature; therefore, it is called the mother of the Tathagatas, revealing to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world is purely empty; therefore, it is called the mother of the Tathagatas, revealing to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world is without self; therefore, it is called the mother of the Tathagatas, revealing to the Tathagata the true characteristic of the world.

The Venerable Subhuti addressed the Buddha:

– Blessed One! How does such profound prajnaparamita constantly reveal to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world is without self?

The Buddha said:

– Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the worldly characteristic of form is without self; that the worldly characteristics of feeling, perception, formations, and consciousness are without self. Thus, up to and including, it reveals that the worldly characteristic of the knowledge of all things is without self; that the worldly characteristics of the knowledge of path aspects and the knowledge of all aspects are without self. Subhuti! For this reason, the profound prajnaparamita constantly reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One the true characteristic of the world; therefore, it is called the mother of the Tathagatas, ever giving birth to the Tathagatas.

Furthermore, Subhuti! The profound prajnaparamita reveals to the Tathagata, Arhat, Perfectly and Completely Enlightened One that the characteristic of the world is such that it causes no conception of this world to arise, nor does it cause any conception of that world to arise. Why? Because all dharmas are nonexistent and truly unobtainable; therefore, one should not rely upon them to give rise to conceptions of this world or that world.

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

– Subhuti! So it is! So it is! Just as you have said, the profound prajnaparamita appears in the world for a great work; it appears in the world for an inconceivable work; it appears in the world for an immeasurable work; it appears in the world for a boundless work; it appears in the world for an incomparable work.

Subhuti! How does the profound prajnaparamita appear in the world for a great work? Subhuti! All Tathagatas, Arhats, Perfectly and Completely Enlightened Ones never abandon, even for a moment, the great work of rescuing all sentient beings. It is for this great work that the profound prajnaparamita appears in the world.

Subhuti! How does profound prajnaparamita appear in the world because of what is inconceivable? Subhuti! The nature of perfect enlightenment, the Tathagata nature, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable. Profound prajnaparamita therefore appears in the world because of this inconceivable matter.

Subhuti! How does profound prajnaparamita appear in the world because of what is incalculable? Subhuti! As for the nature of perfect enlightenment, the Tathagata nature, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, certainly no sentient being belonging to the class of sentient beings can apprehend the sentient beings of the three realms, the five destinies, and the four modes of birth. If they could be apprehended, they could be calculated. Profound prajnaparamita therefore appears in the world because of this incalculable matter.

Subhuti! How does profound prajnaparamita appear in the world because of what is immeasurable? Subhuti! As for the nature of perfect enlightenment, the Tathagata nature, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones, certainly no sentient being belonging to the class of sentient beings can apprehend the sentient beings of the three realms, the five destinies, and the four modes of birth. If they could be apprehended, their number could be known. Profound prajnaparamita therefore appears in the world because of this immeasurable matter.

Subhuti! How does profound prajnaparamita appear in the world because of what is unequaled? Subhuti! The nature of perfect enlightenment, the Tathagata nature, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones cannot be equaled even by all sentient beings and worldly dharmas, much less surpassed by anyone. Profound prajnaparamita therefore appears in the world because of this unequaled matter.

The Venerable Subhuti addressed the Buddha:

– Blessed One! Are the nature of perfect enlightenment, the Tathagata nature, the nature of spontaneous enlightenment, and the nature of all-knowledge of all Tathagatas, Arhats, Perfectly Enlightened Ones inconceivable, incalculable, immeasurable, and unequaled, or are there also other dharmas that are so?

The Buddha said:

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

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

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

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

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

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

The Venerable Subhuti addressed the Buddha:

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

The Buddha said:

– Subhuti! The intrinsic nature of form is inconceivable, incalculable, immeasurable, and unequaled. Because it is without intrinsic nature, establishment, conception, calculation, enumeration, equality, and inequality cannot be established with respect to the nature of form. The intrinsic nature of feeling, perception, formations, and consciousness is also inconceivable, incalculable, immeasurable, and unequaled. Because it is without intrinsic nature, establishment, conception, calculation, enumeration, equality, and inequality also cannot be established with respect to the nature of feeling, perception, formations, and consciousness. Thus, up to and including the intrinsic nature of all-knowledge, it is inconceivable, incalculable, immeasurable, and unequaled. Because it is without intrinsic nature, establishment, conception, calculation, enumeration, equality, and inequality cannot be established with respect to the nature of all-knowledge. The intrinsic nature of knowledge of all path-aspects and knowledge of all aspects is also inconceivable, incalculable, immeasurable, and unequaled. Because it is without intrinsic nature, establishment, conception, calculation, enumeration, equality, and inequality also cannot be established with respect to the nature of knowledge of all path-aspects and knowledge of all aspects.

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

The Venerable Subhuti addressed the Buddha:

“Blessed One! For what reason is form unobtainable and therefore inconceivable, immeasurable, boundless, and unequalled; and why are feeling, perception, formations, and consciousness likewise unobtainable and therefore inconceivable, immeasurable, boundless, and unequalled? Thus, up to and including the knowledge of all things, why is it unobtainable and therefore inconceivable, immeasurable, boundless, and unequalled; and why are knowledge of the aspects of the path and knowledge of all aspects likewise unobtainable and therefore inconceivable, immeasurable, boundless, and unequalled?”

The Buddha said:

“Subhuti! Because form is unlimited, it is unobtainable; because it is unobtainable, it is inconceivable, immeasurable, boundless, and unequalled. Because feeling, perception, formations, and consciousness are likewise unlimited, they are unobtainable; because they are unobtainable, they are inconceivable, immeasurable, boundless, and unequalled. Thus, up to and including the knowledge of all things, because it is unlimited, it is unobtainable; because it is unobtainable, it is inconceivable, immeasurable, boundless, and unequalled. Because knowledge of the aspects of the path and knowledge of all aspects are likewise unlimited, they are unobtainable; because they are unobtainable, they are inconceivable, immeasurable, boundless, and unequalled.”

The Venerable Subhuti addressed the Buddha:

“Blessed One! For what further reason is form unlimited and therefore unobtainable; and why are feeling, perception, formations, and consciousness likewise unlimited and therefore unobtainable? Thus, up to and including the knowledge of all things, why is it unlimited and therefore unobtainable; and why are knowledge of the aspects of the path and knowledge of all aspects likewise unlimited and therefore unobtainable?”

The Buddha said:

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

“Subhuti! What do you think? Within form that is inconceivable, immeasurable, boundless, and unequalled, can form be apprehended? Within feeling, perception, formations, and consciousness that are inconceivable, immeasurable, boundless, and unequalled, can feeling, perception, formations, and consciousness be apprehended? Thus, up to and including the knowledge of all things that is inconceivable, immeasurable, boundless, and unequalled, can the knowledge of all things be apprehended? Within knowledge of the aspects of the path and knowledge of all aspects that are likewise inconceivable, immeasurable, boundless, and unequalled, can knowledge of the aspects of the path and knowledge of all aspects be apprehended?”

Subhuti replied:

“No, Blessed One! No, Sugata!”

The Buddha said:

“Subhuti! So it is! So it is! For this reason, all dharmas are inconceivable, immeasurable, boundless, and unequalled. Subhuti! Because all dharmas are inconceivable, immeasurable, boundless, and unequalled, the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones are likewise inconceivable, immeasurable, boundless, and unequalled.

“Subhuti! All the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable because conception has ceased; immeasurable because measurement has ceased; boundless because enumeration has ceased; and unequalled because comparison has ceased. For this reason, all dharmas are likewise inconceivable, immeasurable, boundless, and unequalled.

“Subhuti! All the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable because they transcend conception; immeasurable because they transcend measurement; boundless because they transcend enumeration; and unequalled because they transcend comparison. For this reason, all dharmas are likewise inconceivable, immeasurable, boundless, and unequalled.

“Subhuti! ‘Inconceivable’ is merely an additional designation, ‘inconceivable’; ‘immeasurable’ is merely an additional designation, ‘immeasurable’; ‘boundless’ is merely an additional designation, ‘boundless’; and ‘unequalled’ is merely an additional designation, ‘unequalled.’ For this reason, all the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, boundless, and unequalled.

“Subhuti! They are inconceivable because, like space, they cannot be conceived; immeasurable because, like space, they cannot be measured; boundless because, like space, they have no bounds; and unequalled because, like space, they have no equal. Subhuti!

For this reason, all the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones cannot be conceived, measured, enumerated, or equalled. All the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Perfectly Enlightened Ones, as well as shravakas, pratyekabuddhas, worldly beings, devas, humans, asuras, and others, are inconceivable, immeasurable, boundless, and unequalled.

“Subhuti! For this reason, all the dharmas of perfect enlightenment, the Tathagata-dharmas, the dharmas of spontaneous awakening, and the dharmas of the knowledge of all things of all Tathagatas, Arhats, Perfectly Enlightened Ones are inconceivable, immeasurable, boundless, and unequalled.”

When the Buddha taught this chapter on the Inconceivable, the Immeasurable, the Boundless, and the Unequalled, five hundred bhikshus in the assembly, having exhausted all outflows, attained liberation of mind. Another two hundred bhikshunis likewise cut off all outflows and attained liberation of mind. Another six hundred upasakas—virtuous laymen—became free from dust and defilement with regard to all dharmas and gave rise to the pure Dharma-eye. Another three hundred upasikas—faithful laywomen—likewise became free from dust and defilement with regard to all dharmas and gave rise to the pure Dharma-eye. Another two thousand great bodhisattvas attained patience regarding the non-arising of dharmas and would receive predictions of Buddhahood during the Bhadrakalpa.

Fascicle 443

END