Why Is Prajnaparamita Also Empty in Nature?

The Buddha spoke of Prajñāpāramitā. It is not Prajñāpāramitā. It is named Prajñāpāramitā.

Explanation: The Mahāyāna Dharma of Prajñāpāramitā taught by the Buddha to sentient beings is not truly existent Prajñāpāramitā; there is not truly existent Prajñāpāramitā. It is provisionally designated as Prajñāpāramitā, and its dharmic appearance is also empty.

Prajñāpāramitā is an Indian term, translated into Chinese as "great wisdom reaching the other shore." It metaphorically refers to the vajra mind-essence or the Prajñā mind-essence being in the nirvāṇa state beyond the saṃsāric "this shore." Both "this shore" and "the other shore" are states, provisional designations—not real entities, not true reality. There is no substantial "this shore" or "other shore" appearance. Therefore, Prajñāpāramitā is an empty appearance, provisionally named Prajñāpāramitā. Similarly, the six pāramitās are also empty appearances, without real substance, not true reality. Pāramitā is a provisional name; the six pāramitās also lack substantial essence or appearance. They are empty appearances of arising, ceasing, and transformation manifested by the vajra mind. Just as the ship is abandoned upon reaching the shore, after attaining Buddhahood and perfecting cultivation, there is no further need to practice the pāramitā Dharma.

All dharmas that can only be established and exist based on the vajra mind-essence are illusory empty appearances and provisional appearances, lacking substantial or independent nature. The Prajñāpāramitā Sūtra evolved from the vajra mind-essence. Sentient beings rely on practicing Prajñāpāramitā to attain the Buddha Way. After attaining Buddhahood, they abandon the Prajñāpāramitā Sūtra, no longer needing to study or rely upon it. The appearance of the Prajñāpāramitā Sūtra arises because the Buddhas expound it based on the ripened causes and conditions of sentient beings' cultivation. If the causes and conditions are not present, the Buddhas do not speak the Prajñāpāramitā Sūtra, and this sūtra has no reason to appear before sentient beings. Therefore, the Prajñāpāramitā Sūtra is an interpretation and annotation of the nature of the vajra mind-essence; it is not the vajra mind-essence itself. Thus, it is not the true reality; it is a provisional appearance. The principles interpreted within the sūtra are named Prajñāpāramitā, but they also do not represent the vajra mind-essence itself. Therefore, they are also not the true reality; they are an empty appearance. This empty appearance is given the name Prajñāpāramitā.