“To illustrate, Subhūti, there might be five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand sons of a certain woman and all of them would make an effort, thinking, ‘What can we do so that our mother who gave birth to us, gave us the bodies we have and gave us life, does not fall sick; what can we do so that our mother is not in danger; what can we do so that our mother lives for a long time; what can we do so that our mother is not physically uncomfortable?’ Serving their mother with the finest service, protecting her with the finest protection, those sons think, ‘She must not face danger to her life or grow physically weak; or be attacked by mosquitos, black flies, or poisonous crawling creatures; or suffer from cold or heat, hunger or thirst.’ Thus, those sons attend on their mother with all the requirements for happiness; thus they serve their mother, thinking, ‘She reveals this world to us.’

“Similarly, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to all the buddhadharmas; it causes the light of knowledge to shine. Also, those buddhas standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to the tathāgatas and perfectly reveals the knowledge of a knower of all. Therefore, those tathāgatas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving of the tathāgatas issues forth from her; also inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature of the tathāgatas issues forth from her; also the four applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths issue forth from her; also the gateways to liberation, ten powers, four fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha issue forth from her; up to also the knowledge of all aspects of all buddhas issues forth from her; and also stream enterers, once-returners, non-returners, worthy ones, buddhas, and tathāgatas, worthy ones, perfectly complete buddhas issue forth from her.

“Subhūti, it is also thanks to this deep perfection of wisdom that all those tathāgatas, worthy ones, perfectly complete buddhas, whoever they are, who have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening.

“Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas also constantly and always look out with their buddha eye for all those sons of a good family and daughters of a good family who have set out in the Great Vehicle and are writing out, reading aloud, clearly articulating, and properly paying attention to this deep perfection of wisdom. Subhūti, the tathāgatas, worthy ones, perfect complete buddhas also constantly and always guard, protect, and keep safe those bodhisattva great beings, and sons of a good family and daughters of a good family so that one way or the other they will not abandon unsurpassed, perfect, complete awakening.”

Subhūti said, “Lord, you have said, ‘The perfection of wisdom gives birth to the tathāgatas, worthy ones, perfectly complete buddhas and reveals this world.’ How, then, does the perfection of wisdom give birth to those bodhisattva great beings and buddhas, and how, Lord, does the perfection of wisdom reveal this world? How, Lord, is a tathāgata born from the perfection of wisdom, and what is this world of which the Tathāgata has spoken?”

“Subhūti,” replied the Lord, “this deep perfection of wisdom gives birth to a tathāgata’s ten powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, eighteen distinct attributes of a buddha, and knowledge of all aspects, and it is on account of those, Subhūti, that a tathāgata comes to be known as a tathāgata. Therefore, Subhūti, this deep perfection of wisdom gives birth to the tathāgatas.”

“And what, Lord, has the Tathāgata said is the world?” asked Subhūti.

“Subhūti, the Tathāgata has said that the five aggregates are the world,” replied the Lord.

“Lord, how does the perfection of wisdom reveal the five aggregates?” asked Subhūti.

“Subhūti,” replied the Lord, “the perfection of wisdom does not reveal those five aggregates as being destroyed, nor does it reveal them as being really destroyed. It does not reveal them as being produced. It does not reveal them as defilement. It does not reveal them as purification. It does not reveal them as increasing. It does not reveal them as declining. It does not reveal past, future, or present dharmas. And why? Because emptiness does not mean being destroyed, nor does it mean being really destroyed; because signlessness…, and wishlessness is not being destroyed, nor is it being really destroyed; because not occasioning anything…, not being produced…, not stopping…, being nonexistent…, and having no intrinsic nature is not being destroyed, nor is it being really destroyed. It is thus, Subhūti, that this deep perfection of wisdom is said to reveal the world.

“Subhūti, the tathāgatas know the infinite, countless thought activities of beings without measure, and know them thanks to the perfection of wisdom, but still, Subhūti, in this deep perfection of wisdom a being and the designation of a being are not apprehended. Form and the designation of form are not apprehended; feeling…, perception…, volitional factors…, and consciousness and the designation of consciousness are not apprehended. The eyes, eye consciousness, and eye contact are not apprehended, and the designation of eye contact is not apprehended; the ears and a sound … ; a nose and a smell … ; a tongue and a taste … ; a body and a feeling … ; and a thinking mind, dharmas, thinking-mind consciousness, and thinking-mind contact are not apprehended, and the designation of thinking-mind contact is not apprehended. The perfections…, the thirty-seven dharmas on the side of awakening…, the gateways to liberation…, the powers…, the fearlessnesses…, the detailed and thorough knowledges…, up to the distinct attributes of a buddha…, up to the knowledge of all aspects is not apprehended, and the designation of the knowledge of all aspects is not apprehended. It is thus, Subhūti, that this deep perfection of wisdom reveals the world to the tathāgatas.

“And why? Because, Subhūti, if even this very perfection of wisdom does not exist and is not apprehended in this deep perfection of wisdom, how could form, feeling, perception, and volitional factors ever be apprehended; how could consciousness ever be apprehended; up to how could the knowledge of all aspects ever be apprehended?

“Furthermore, Subhūti, the tathāgatas know for what they are the collected thoughts and distracted thoughts of as many beings designated with the designation being as there are, be they material or immaterial, with perception or without perception, or with neither perception nor nonperception, who are in this world or in other vast world systems in the ten directions. And why, Subhūti, do the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings? Subhūti, the tathāgatas know those collected thoughts and distracted thoughts of those beings for what they are through the true nature of dharmas.”

“Lord, what is this true nature of dharmas such that the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings?” asked Subhūti.

“Subhūti,” replied the Lord, “it is that true nature of dharmas in which even the very true nature of dharmas is not apprehended, let alone collected thoughts or distracted thoughts. So, Subhūti, the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings through that true nature of dharmas.

“Furthermore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as inexhaustible. And how, Subhūti, do they know collected thoughts and distracted thoughts for what they are, as inexhaustible? Subhūti, here the tathāgatas know those minds of those beings for what they are, as free from greed, as cessation, and as abandonment. It is thus, Subhūti, that the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as isolated.

“Furthermore, Subhūti, the tathāgatas know a greedy thought of those beings for what it is, a greedy thought. They know a mind free from greed for what it is, a mind free from greed. Similarly, they know a mind with hate and free from hate, and one with confusion and free from confusion.”

“Lord,” asked Subhūti, “how do the tathāgatas, worthy ones, perfectly complete buddhas know a greedy thought of those beings for what it is, a greedy thought; know a mind free from greed for what it is, a mind free from greed; and similarly, know, for what it is, a mind with hate and free from hate, and one with confusion and free from confusion?”

“Subhūti,” replied the Lord, “a mind that is greedy is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about those with greed and free from greed, or with hate and free from hate, or with confusion and free from confusion? … . And, Subhūti, a mind with confusion is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about a mind free from confusion? It is thus, Subhūti, that the tathāgatas, thanks to the perfection of wisdom, know a greedy mind for what it is, a greedy mind; and similarly knows, for what it is, a mind free from greed…, a mind with hate and free from hate…, and one with confusion…, and one free from confusion for what it is, a mind free from confusion.

“Subhūti, how do the tathāgatas know a mind of beings free from greed for what it is, a mind free from greed? Subhūti, a mind that has greediness is not a mind that is free from greediness. And why? Because, Subhūti, two thoughts do not meet together. Therefore, Subhūti, a mind that is free from greediness is not a greedy mind. Similarly, a mind that is free from hatred is not a mind with hate … . And a mind that is free from a confused state is not a mind with confusion. And why? Because, Subhūti, two thoughts do not come together. Therefore, Subhūti, the tathāgatas know a mind of those beings free from confusion for what it is, a mind free from confusion.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought. Subhūti, how do the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought? Subhūti, here the tathāgatas know that a thought of other beings or other persons is not inclusive, that a thought is not constricted, that a thought does not increase, that a thought is not reduced, that a thought does not come, and that a thought does not go. And why? Subhuti, it is because no intrinsic nature is apprehended which might make it inclusive, up to come and go. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an inclusive thought of other beings or other persons for what it is, an inclusive thought.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know a great thought of other beings or other persons for what it is, a thought that has become great. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great? Subhūti, here the tathāgatas do not view the intrinsic nature of a thought of other beings or other persons as coming, going, being stationary, being produced, stopping, or as lasting and then changing into something else. And why? Subhuti, it is because an intrinsic nature that comes or goes, or arises or stops, or lasts or lasts and then changes into something else does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought? Subhūti, here the tathāgatas view that thought of other beings or other persons as not there, as not not there, as not fixed, and as not not fixed. And why? Subhūti, it is because streams of thought are without outflows and immeasurable, because a foundation on which they might persist does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself. Subhūti, how do the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself? Subhūti, here, because it is empty of its own mark, the tathāgatas, thanks to this deep perfection of wisdom, view that thought of other beings or other persons as without a mark and separated from an intrinsic nature. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know that thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an invisible thought of other beings or other persons for what it is, an invisible thought. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought? Subhūti, here, those thoughts of others are not even visible to the five eyes of a tathāgata; therefore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are, thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are, thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded? Subhūti, here, the tathāgatas, thanks to this deep perfection of wisdom, know those thoughts of other beings or other persons as follows. When the thoughts of beings who have moved excessively, are freed from movement, have moved to abridge, or are expanded arise, whichever of them arises they all arise based on form, or based on feeling, or based on perception, or based on volitional factors, or based on consciousness. Therefore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.

“ ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ refers to form. ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to consciousness.

“Similarly, ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to form. ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to consciousness.

“ ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to form. ‘Just this statement—“the soul and the world do not continue to exist after death … both continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world do not continue to exist after death … both continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to consciousness.

“ ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to consciousness. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.

“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know form. How do they know form? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort, without thought construction, and without apprehending anything. Similarly, they know feeling…, perception…, volitional factors…, and consciousness. How do they know consciousness? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort, without thought construction, and without apprehending anything. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings and other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.

“Therefore, Subhūti, the suchness of the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded is the suchness of the aggregates, constituents, and sense fields. The suchness of the aggregates, constituents, and sense fields is the suchness of all dharmas. The suchness of all dharmas is the suchness of the six perfections. The suchness of the six perfections is the suchness of the thirty-seven dharmas on the side of awakening. The suchness of the thirty-seven dharmas on the side of awakening is the suchness of the emptinesses. The suchness of the emptinesses is the suchness of the eight gateways to liberation. The suchness of the eight gateways to liberation is the suchness of the nine serial absorptions. The suchness of the nine serial absorptions is the suchness of the ten tathāgata powers. The suchness of the ten tathāgata powers is the suchness of the fearlessnesses. The suchness of the fearlessnesses is the suchness of the detailed and thorough knowledges. The suchness of the detailed and thorough knowledges is the suchness of love and compassion. The suchness of love and compassion is the suchness of the eighteen distinct attributes of a buddha. The suchness of the eighteen distinct attributes of a buddha is the suchness of the knowledge of all aspects. The suchness of the knowledge of all aspects is the suchness of wholesome and unwholesome dharmas. The suchness of wholesome and unwholesome dharmas is the suchness of dharmas that are ordinary and extraordinary, are with outflows and without outflows, are basic immorality and not basic immorality, are with afflictions and without afflictions, are defilement and purification, and are compounded and uncompounded. The suchness of dharmas that are compounded and uncompounded is the suchness of past, future, and present dharmas. The suchness of past, future, and present dharmas is the suchness of a stream enterer. The suchness of a stream enterer is the suchness of the result of stream enterer, and similarly, the suchness of a once-returner, a non-returner, a worthy one, and a pratyekabuddha. The suchness of a pratyekabuddha is the suchness of a pratyekabuddha’s awakening. The suchness of a pratyekabuddha’s awakening is the suchness of unsurpassed, perfect, complete awakening. The suchness of unsurpassed, perfect, complete awakening is the suchness of a tathāgata. The suchness of a tathāgata is the suchness of all beings. Therefore, Subhūti, the suchness of a tathāgata and the suchness of all beings is a single suchness, an unbroken suchness, and that unbroken suchness is not extinguished, and since it is not extinguished it is nondual.

“Subhūti, the tathāgatas have fully awakened to this suchness of all dharmas thanks to this perfection of wisdom. Subhūti, this perfection of wisdom gives birth to the tathāgatas. Similarly, Subhūti, this perfection of wisdom reveals the world. Therefore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas comprehend the suchness of all dharmas, comprehend the unmistaken suchness, and the unaltered suchness that is the suchness on account of which they are called a tathāgata, worthy one, perfectly complete buddha.”

Subhūti said, “Lord, this—namely, the perfection of wisdom, the suchness of all dharmas, unmistaken suchness, and unaltered suchness—is deep. Lord, this suchness has made the awakening of the lord buddhas clear. Lord, who with the exception of bodhisattvas irreversible from awakening, persons who have a perfect view, and worthy ones whose outflows have dried up believes this? Lord, these dharmas are deep. The Tathāgata has revealed them having fully awakened.”

“It is because suchness is not extinguished, Subhūti,” said the Lord. “And why is it not extinguished? Suchness is not extinguished because all dharmas are not extinguished. Subhūti, this—namely, the suchness of all dharmas—the Tathāgata has explained having fully awakened to unsurpassed, perfect, complete awakening.”