大般若波羅蜜多經

XXXIV. THE CHAPTER ON WHAT IS DIFFICULT TO BELIEVE AND UNDERSTAND

01

The Venerable Subhuti again addressed the Buddha: “World-Honored One! Those who do not diligently exert themselves, have not planted roots of virtue, are endowed with unwholesome roots, and are under the influence of evil spiritual friends will indeed find it difficult to believe and understand this profound prajnaparamita taught by the Buddha.”

The Buddha said: “Subhuti! So it is! So it is! It is exactly as you have said. Those who do not diligently exert themselves, have not planted roots of virtue, are endowed with unwholesome roots, and are under the influence of evil spiritual friends will indeed find it difficult to believe and understand this profound prajnaparamita that has been taught.”

The Venerable Subhuti again addressed the Buddha: “In what way is this prajnaparamita so profound that it is difficult to believe and difficult to understand?”

The Buddha said: “Subhuti, form is neither bound nor released. Why? Because form has no intrinsic existence; such is the intrinsic nature of form. Feeling, perception, formations, and consciousness are neither bound nor released. Why? Because feeling, perception, formations, and consciousness have no intrinsic existence; such is the intrinsic nature of feeling, perception, formations, and consciousness.

The eye ayatana is neither bound nor released. Why? Because the eye ayatana has no intrinsic existence; such is the intrinsic nature of the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are neither bound nor released. Why? Because the ear, nose, tongue, body, and mind ayatanas have no intrinsic existence; such is the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas.

The form ayatana is neither bound nor released. Why? Because the form ayatana has no intrinsic existence; such is the intrinsic nature of the form ayatana. The sound, odor, taste, tangible-object, and mental-object ayatanas are neither bound nor released. Why? Because the sound, odor, taste, tangible-object, and mental-object ayatanas have no intrinsic existence; such is the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas.

The eye dhatu is neither bound nor released. Why? Because the eye dhatu has no intrinsic existence; such is the intrinsic nature of the eye dhatu. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are neither bound nor released. Why? Because the form dhatu through the feelings that arise conditioned by eye-contact have no intrinsic existence; such is the intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact.

The ear dhatu is neither bound nor released. Why? Because the ear dhatu has no intrinsic existence; such is the intrinsic nature of the ear dhatu. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are neither bound nor released. Why? Because the sound dhatu through the feelings that arise conditioned by ear-contact have no intrinsic existence; such is the intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact.

The nose dhatu is neither bound nor released. Why? Because the nose dhatu has no intrinsic existence; such is the intrinsic nature of the nose dhatu. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are neither bound nor released. Why? Because the odor dhatu through the feelings that arise conditioned by nose-contact have no intrinsic existence; such is the intrinsic nature of the odor dhatu through the feelings that arise conditioned by nose-contact.

The tongue dhatu is neither bound nor released. Why? Because the tongue dhatu has no intrinsic existence; such is the intrinsic nature of the tongue dhatu. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are neither bound nor released. Why? Because the taste dhatu through the feelings that arise conditioned by tongue-contact have no intrinsic existence; such is the intrinsic nature of the taste dhatu through the feelings that arise conditioned by tongue-contact.

The body dhatu is neither bound nor released. Why? Because the body dhatu has no intrinsic existence; such is the intrinsic nature of the body dhatu. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are neither bound nor released. Why? Because the tangible-object dhatu through the feelings that arise conditioned by body-contact have no intrinsic existence; such is the intrinsic nature of the tangible-object dhatu through the feelings that arise conditioned by body-contact.

The mind dhatu is neither bound nor released. Why? Because the mind dhatu has no intrinsic existence; such is the intrinsic nature of the mind dhatu. The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are neither bound nor released. Why? Because the mental-object dhatu through the feelings that arise conditioned by mind-contact have no intrinsic existence; such is the intrinsic nature of the mental-object dhatu through the feelings that arise conditioned by mind-contact.

The earth dhatu is neither bound nor released. Why? Because the earth dhatu has no intrinsic existence; such is the intrinsic nature of the earth dhatu. The water, fire, wind, space, and consciousness dhatus are neither bound nor released. Why? Because the water, fire, wind, space, and consciousness dhatus have no intrinsic existence; such is the intrinsic nature of the water, fire, wind, space, and consciousness dhatus.

Ignorance is neither bound nor released. Why? Because ignorance has no intrinsic existence; such is the intrinsic nature of ignorance. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are neither bound nor released. Why? Because formations and consciousness through birth, aging and death, sorrow, lamentation, pain, grief, and distress have no intrinsic existence; such is the intrinsic nature of formations and consciousness through birth, aging and death, sorrow, lamentation, pain, grief, and distress.

The perfection of generosity is neither bound nor released. Why? Because the perfection of generosity has no intrinsic existence; such is the intrinsic nature of the perfection of generosity. The perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are neither bound nor released. Why? Because moral discipline through prajnaparamita have no intrinsic existence; such is the intrinsic nature of moral discipline through prajnaparamita.

Internal emptiness is neither bound nor released. Why? Because internal emptiness has no intrinsic existence; such is the intrinsic nature of internal emptiness.

External emptiness, internal-and-external emptiness, 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 nonchange, the emptiness of essential 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 intrinsic nature, and the emptiness of the intrinsic nature of nonexistence are neither bound nor released.

Why? Because external emptiness through the emptiness of the intrinsic nature of nonexistence have no intrinsic existence; such is the intrinsic nature of external emptiness through the emptiness of the intrinsic nature of nonexistence.

Suchness is neither bound nor released. Why? Because suchness has no intrinsic existence; such is the intrinsic nature of suchness. 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 order of dharmas, the true limit, the realm of space, and the inconceivable realm are neither bound nor released. Why? Because the dharma-dhatu through the inconceivable realm have no intrinsic existence; such is the intrinsic nature of the dharma-dhatu through the inconceivable realm.

The Noble Truth of suffering is neither bound nor released. Why? Because the Noble Truth of suffering has no intrinsic existence; such is the intrinsic nature of the Noble Truth of suffering. The Noble Truths of the origin, cessation, and path are neither bound nor released. Why? Because the Noble Truths of the origin, cessation, and path have no intrinsic existence; such is the intrinsic nature of the Noble Truths of the origin, cessation, and path.

The four meditative absorptions are neither bound nor released. Why? Because the four meditative absorptions have no intrinsic existence; such is the intrinsic nature of the four meditative absorptions. The four immeasurables and the four formless attainments are neither bound nor released. Why? Because the four immeasurables and the four formless attainments have no intrinsic existence; such is the intrinsic nature of the four immeasurables and the four formless attainments.

The eight liberations are neither bound nor released. Why? Because the eight liberations have no intrinsic existence; such is the intrinsic nature of the eight liberations. The eight spheres of mastery, the nine successive attainments, and the ten totality spheres are neither bound nor released. Why? Because the eight spheres of mastery, the nine successive attainments, and the ten totality spheres have no intrinsic existence; such is the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totality spheres.

The four foundations of mindfulness are neither bound nor released. Why? Because the four foundations of mindfulness have no intrinsic existence; such is the intrinsic nature of the four foundations of mindfulness. 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 are neither bound nor released. Why?”

For the four right efforts through the eight factors of the Noble Path are devoid of intrinsic existence; this is the intrinsic nature of the four right efforts through the eight factors of the Noble Path. The liberation gateway of emptiness is neither bound nor released. Why?

Because the liberation gateway of emptiness is devoid of intrinsic existence; this is the intrinsic nature of the liberation gateway of emptiness. The liberation gateways of signlessness and wishlessness are neither bound nor released. Why?

Because the liberation gateways of signlessness and wishlessness are devoid of intrinsic existence; this is the intrinsic nature of the liberation gateways of signlessness and wishlessness. The ten bodhisattva grounds are neither bound nor released. Why?

Because the ten bodhisattva grounds are devoid of intrinsic existence; this is the intrinsic nature of the ten bodhisattva grounds. The five kinds of eyes are neither bound nor released. Why?

Because the five kinds of eyes are devoid of intrinsic existence; this is the intrinsic nature of the five kinds of eyes. The six superknowledges are neither bound nor released. Why?

Because the six superknowledges are devoid of intrinsic existence; this is the intrinsic nature of the six superknowledges. The ten powers of a Buddha are neither bound nor released. Why?

Because the ten powers of a Buddha are devoid of intrinsic existence; this is the intrinsic nature of the ten powers of a Buddha. The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are neither bound nor released. Why?

Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are devoid of intrinsic existence; this is the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha. The quality of never losing mindfulness is neither bound nor released. Why?

Because the quality of never losing mindfulness is devoid of intrinsic existence; this is the intrinsic nature of the quality of never losing mindfulness. The nature of constant equanimity is neither bound nor released. Why?

Because the nature of constant equanimity is devoid of intrinsic existence; this is the intrinsic nature of the nature of constant equanimity. The knowledge of all things is neither bound nor released. Why?

Because the knowledge of all things is devoid of intrinsic existence; this is the intrinsic nature of the knowledge of all things. The knowledge of the aspects of the paths and the knowledge of all aspects are neither bound nor released. Why?

Because the knowledge of the aspects of the paths and the knowledge of all aspects are devoid of intrinsic existence; this is the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects. All dharani gateways are neither bound nor released. Why?

Because all dharani gateways are devoid of intrinsic existence; this is the intrinsic nature of all dharani gateways. All samadhi gateways are neither bound nor released. Why?

Because all samadhi gateways are devoid of intrinsic existence; this is the intrinsic nature of all samadhi gateways. The fruit of stream-entry is neither bound nor released. Why?

Because the fruit of stream-entry is devoid of intrinsic existence; this is the intrinsic nature of the fruit of stream-entry. The fruits of once-returning, non-returning, and arhatship are neither bound nor released. Why?

Because the fruits of once-returning, non-returning, and arhatship are devoid of intrinsic existence; this is the intrinsic nature of the fruits of once-returning, non-returning, and arhatship. The fruit of a pratyekabuddha is neither bound nor released. Why?

Because the fruit of a pratyekabuddha is devoid of intrinsic existence; this is the intrinsic nature of the fruit of a pratyekabuddha. All practices of great bodhisattvas are neither bound nor released. Why?

Because all practices of great bodhisattvas are devoid of intrinsic existence; this is the intrinsic nature of the practices of great bodhisattvas. The supreme enlightenment of the Buddhas is neither bound nor released. Why?

Because the supreme enlightenment of the Buddhas is devoid of intrinsic existence; this is the intrinsic nature of the supreme enlightenment of the Buddhas.

Furthermore, Subhuti! Past form is neither bound nor liberated. Why?

Because the absence of inherent existence in past form is the intrinsic nature of past form. Past feeling, perception, volitional formations, and consciousness are neither bound nor liberated. Why?

Because the absence of inherent existence in past feeling, perception, volitional formations, and consciousness is the intrinsic nature of past feeling, perception, volitional formations, and consciousness. The past eye ayatana is neither bound nor liberated. Why?

Because the absence of inherent existence in the past eye ayatana is the intrinsic nature of the past eye ayatana. The past ear, nose, tongue, body, and mind ayatanas are neither bound nor liberated. Why?

Because the absence of inherent existence in the past ear, nose, tongue, body, and mind ayatanas is the intrinsic nature of the past ear, nose, tongue, body, and mind ayatanas. The past form ayatana is neither bound nor liberated. Why?

Because the absence of inherent existence in the past form ayatana is the intrinsic nature of the past form ayatana. The past sound, odor, taste, tangible-object, and dharma ayatanas are neither bound nor liberated. Why?

Because the absence of inherent existence in the past sound, odor, taste, tangible-object, and dharma ayatanas is the intrinsic nature of the past sound, odor, taste, tangible-object, and dharma ayatanas. The past eye dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past eye dhatu is the intrinsic nature of the past eye dhatu. The past form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past form dhatu through to the feelings arising with eye-contact as condition is the intrinsic nature of the past form dhatu through to the feelings arising with eye-contact as condition. The past ear dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past ear dhatu is the intrinsic nature of the past ear dhatu. The past sound dhatu, ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past sound dhatu through to the feelings arising with ear-contact as condition is the intrinsic nature of the past sound dhatu through to the feelings arising with ear-contact as condition. The past nose dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past nose dhatu is the intrinsic nature of the past nose dhatu. The past odor dhatu, nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past odor dhatu through to the feelings arising with nose-contact as condition is the intrinsic nature of the past odor dhatu through to the feelings arising with nose-contact as condition. The past tongue dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past tongue dhatu is the intrinsic nature of the past tongue dhatu. The past taste dhatu, tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past taste dhatu through to the feelings arising with tongue-contact as condition is the intrinsic nature of the past taste dhatu through to the feelings arising with tongue-contact as condition. The past body dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past body dhatu is the intrinsic nature of the past body dhatu. The past tangible-object dhatu, body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past tangible-object dhatu through to the feelings arising with body-contact as condition is the intrinsic nature of the past tangible-object dhatu through to the feelings arising with body-contact as condition. The past mind dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past mind dhatu is the intrinsic nature of the past mind dhatu. The past dharma dhatu, mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are neither bound nor liberated. Why?

Because the absence of inherent existence in the past dharma dhatu through to the feelings arising with mind-contact as condition is the intrinsic nature of the past dharma dhatu through to the feelings arising with mind-contact as condition. The past earth dhatu is neither bound nor liberated. Why?

Because the absence of inherent existence in the past earth dhatu is the intrinsic nature of the past earth dhatu. The past water, fire, wind, space, and consciousness dhatus are neither bound nor liberated. Why?

Because the absence of inherent existence in the past water, fire, wind, space, and consciousness dhatus is the intrinsic nature of the past water, fire, wind, space, and consciousness dhatus. Past ignorance is neither bound nor liberated. Why?

Because the absence of inherent existence in past ignorance is the intrinsic nature of past ignorance. Past volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are neither bound nor liberated. Why?

Because the absence of inherent existence in past volitional formations and consciousness through to aging and death, sorrow, lamentation, pain, grief, and distress is the intrinsic nature of past volitional formations and consciousness through to aging and death, sorrow, lamentation, pain, grief, and distress. Past generosity paramita is neither bound nor liberated. Why?

Because the absence of inherent existence in past generosity paramita is the intrinsic nature of past generosity paramita. Past ethical discipline, patience, diligence, meditation, and prajnaparamita are neither bound nor liberated. Why?

Because the absence of inherent existence in past ethical discipline through to prajnaparamita is the intrinsic nature of past ethical discipline through to prajnaparamita. Past inner emptiness is neither bound nor liberated. Why?

Because the absence of inherent existence in past inner emptiness is the intrinsic nature of past inner emptiness. Past outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are neither bound nor liberated.

Why? Because the absence of inherent existence in past outer emptiness through to the emptiness of the self-nature of nonexistence is the intrinsic nature of past outer emptiness through to the emptiness of the self-nature of nonexistence. Past suchness is neither bound nor liberated.

Why? Because the absence of inherent existence in past suchness is the intrinsic nature of past suchness. The past Dharma realm, Dharma-nature, 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 true limit, the realm of space, and the inconceivable realm are neither bound nor liberated.

Why? Because the absence of inherent existence in the past Dharma realm through to the inconceivable realm is the intrinsic nature of the past Dharma realm through to the inconceivable realm. The past Noble Truth of suffering is neither bound nor liberated.

Why? Because the absence of inherent existence in the past Noble Truth of suffering is the intrinsic nature of the past Noble Truth of suffering. The past Noble Truths of the origin of suffering, cessation, and the path are neither bound nor liberated.

Why? Because the absence of inherent existence in the past Noble Truths of the origin of suffering, cessation, and the path is the intrinsic nature of the past Noble Truths of the origin of suffering, cessation, and the path.

The four meditative absorptions of the past were neither bound nor released. Why? Because the four meditative absorptions of the past had no intrinsic existence; such was the intrinsic nature of the four meditative absorptions of the past.

The four immeasurable states and the four formless attainments of the past were neither bound nor released. Why? Because the four immeasurable states and the four formless attainments of the past had no intrinsic existence; such was the intrinsic nature of the four immeasurable states and the four formless attainments of the past.

The eight liberations of the past were neither bound nor released. Why? Because the eight liberations of the past had no intrinsic existence; such was the intrinsic nature of the eight liberations of the past.

The eight spheres of mastery, the nine successive attainments, and the ten spheres of totality of the past were neither bound nor released. Why? Because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality of the past had no intrinsic existence; such was the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality of the past.

The four foundations of mindfulness of the past were neither bound nor released. Why? Because the four foundations of mindfulness of the past had no intrinsic existence; such was the intrinsic nature of the four foundations of mindfulness of the past.

The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path of the past were neither bound nor released. Why? Because the four right efforts through the eightfold noble path of the past had no intrinsic existence; such was the intrinsic nature of the four right efforts through the eightfold noble path of the past.

The emptiness gateway to liberation of the past was neither bound nor released. Why? Because the emptiness gateway to liberation of the past had no intrinsic existence; such was the intrinsic nature of the emptiness gateway to liberation of the past.

The signlessness and wishlessness gateways to liberation of the past were neither bound nor released. Why? Because the signlessness and wishlessness gateways to liberation of the past had no intrinsic existence; such was the intrinsic nature of the signlessness and wishlessness gateways to liberation of the past.

The ten bodhisattva grounds of the past were neither bound nor released. Why? Because the ten bodhisattva grounds of the past had no intrinsic existence; such was the intrinsic nature of the ten bodhisattva grounds of the past.

The five kinds of eyes of the past were neither bound nor released. Why? Because the five kinds of eyes of the past had no intrinsic existence; such was the intrinsic nature of the five kinds of eyes of the past.

The six superknowledges of the past were neither bound nor released. Why? Because the six superknowledges of the past had no intrinsic existence; such was the intrinsic nature of the six superknowledges of the past.

The ten powers of a Buddha of the past were neither bound nor released. Why? Because the ten powers of a Buddha of the past had no intrinsic existence; such was the intrinsic nature of the ten powers of a Buddha of the past.

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 of the past were neither bound nor released. Why? Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha of the past had no intrinsic existence; such was the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha of the past.

The quality of never losing mindfulness of the past was neither bound nor released. Why? Because the quality of never losing mindfulness of the past had no intrinsic existence; such was the intrinsic nature of the quality of never losing mindfulness of the past.

The nature of constant equanimity of the past was neither bound nor released. Why? Because the nature of constant equanimity of the past had no intrinsic existence; such was the intrinsic nature of the nature of constant equanimity of the past.

The knowledge of all things of the past was neither bound nor released. Why? Because the knowledge of all things of the past had no intrinsic existence; such was the intrinsic nature of the knowledge of all things of the past.

The knowledge of the aspects of the path and the knowledge of all aspects of the past were neither bound nor released. Why? Because the knowledge of the aspects of the path and the knowledge of all aspects of the past had no intrinsic existence; such was the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all aspects of the past.

All dharani gateways of the past were neither bound nor released. Why? Because all dharani gateways of the past had no intrinsic existence; such was the intrinsic nature of all dharani gateways of the past.

All samadhi gateways of the past were neither bound nor released. Why? Because all samadhi gateways of the past had no intrinsic existence; such was the intrinsic nature of all samadhi gateways of the past.

The fruit of stream-entry of the past was neither bound nor released. Why? Because the fruit of stream-entry of the past had no intrinsic existence; such was the intrinsic nature of the fruit of stream-entry of the past.

The fruits of once-returning, non-returning, and arhatship of the past were neither bound nor released. Why? Because the fruits of once-returning, non-returning, and arhatship of the past had no intrinsic existence; such was the intrinsic nature of the fruits of once-returning, non-returning, and arhatship of the past.

The fruit of a Pratyekabuddha of the past was neither bound nor released. Why? Because the fruit of a Pratyekabuddha of the past had no intrinsic existence; such was the intrinsic nature of the fruit of a Pratyekabuddha of the past.

All practices of great bodhisattvas of the past were neither bound nor released. Why? Because all practices of great bodhisattvas of the past had no intrinsic existence; such was the intrinsic nature of the practices of great bodhisattvas of the past.

The unsurpassed enlightenment of the Buddhas of the past was neither bound nor released. Why? Because the unsurpassed enlightenment of the Buddhas of the past had no intrinsic existence; such was the intrinsic nature of the unsurpassed enlightenment of the Buddhas of the past.

Furthermore, Subhuti! Form in a future life is neither bound nor released. Why?

Because form in a future life has no intrinsic existence; such is the intrinsic nature of form in a future life. Feeling, perception, formations, and consciousness in a future life are neither bound nor released. Why?

Because feeling, perception, formations, and consciousness in a future life have no intrinsic existence; such is the intrinsic nature of feeling, perception, formations, and consciousness in a future life. The eye ayatana in a future life is neither bound nor released. Why?

Because the eye ayatana in a future life has no intrinsic existence; such is the intrinsic nature of the eye ayatana in a future life. The ear, nose, tongue, body, and mind ayatanas in a future life are neither bound nor released. Why?

Because the ear, nose, tongue, body, and mind ayatanas in a future life have no intrinsic existence; such is the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas in a future life. The visible-form ayatana in a previous life is neither bound nor released. Why?

Because the visible-form ayatana in a future life has no intrinsic existence; such is the intrinsic nature of the visible-form ayatana in a future life. The sound, odor, taste, tangible-object, and dharma ayatanas in a future life are neither bound nor released. Why?

Because the sound, odor, taste, tangible-object, and dharma ayatanas in a future life have no intrinsic existence; such is the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas in a future life. The eye dhatu in a future life is neither bound nor released. Why?

Because the eye dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the eye dhatu in a future life. The visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition in a future life are neither bound nor released. Why?

Because the visible-form dhatu through to the feelings arising with eye-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the visible-form dhatu through to the feelings arising with eye-contact as condition in a future life. The ear dhatu in a future life is neither bound nor released. Why?

Because the ear dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the ear dhatu in a future life. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition in a future life are neither bound nor released. Why?

Because the sound dhatu through to the feelings arising with ear-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the sound dhatu through to the feelings arising with ear-contact as condition in a future life. The nose dhatu in a future life is neither bound nor released. Why?

Because the nose dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the nose dhatu in a future life. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition in a future life are neither bound nor released. Why?

Because the odor dhatu through to the feelings arising with nose-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition in a future life. The tongue dhatu in a future life is neither bound nor released. Why?

Because the tongue dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the tongue dhatu in a future life. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in a future life are neither bound nor released. Why?

Because the taste dhatu through to the feelings arising with tongue-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition in a future life. The body dhatu in a future life is neither bound nor released. Why?

Because the body dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the body dhatu in a future life. The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition in a future life are neither bound nor released. Why?

Because the tangible-object dhatu through to the feelings arising with body-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the tangible-object dhatu through to the feelings arising with body-contact as condition in a future life. The mind dhatu in a future life is neither bound nor released. Why?

Because the mind dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the mind dhatu in a future life. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition in a future life are neither bound nor released. Why?

Because the dharma dhatu through to the feelings arising with mind-contact as condition in a future life have no intrinsic existence; such is the intrinsic nature of the dharma dhatu through to the feelings arising with mind-contact as condition in a future life. The earth dhatu in a future life is neither bound nor released. Why?

Because the earth dhatu in a future life has no intrinsic existence; such is the intrinsic nature of the earth dhatu in a future life. The water, fire, wind, space, and consciousness dhatus in a future life are neither bound nor released. Why?

Because the water, fire, wind, space, and consciousness dhatus in a future life have no intrinsic existence; such is the intrinsic nature of the water, fire, wind, space, and consciousness dhatus in a future life. Ignorance in a future life is neither bound nor released. Why?

Because ignorance in a future life has no intrinsic existence; such is the intrinsic nature of ignorance in a future life. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress in a future life are neither bound nor released. Why?

Because formations through to aging and death, sorrow, lamentation, pain, grief, and distress in a future life have no intrinsic existence; such is the intrinsic nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress in a future life. The perfection of generosity in a future life is neither bound nor released. Why?

Because the perfection of generosity in a future life has no intrinsic existence; such is the intrinsic nature of the perfection of generosity in a future life. The perfections of moral discipline, patience, diligence, meditation, and prajnaparamita in a future life are neither bound nor released. Why?

Because the perfection of moral discipline through to prajnaparamita in a future life have no intrinsic existence; such is the intrinsic nature of the perfection of moral discipline through to prajnaparamita in a future life. The emptiness of internal dharmas in a future life is neither bound nor released. Why?

Because the emptiness of internal dharmas in a future life has no intrinsic existence; such is the intrinsic nature of the emptiness of internal dharmas in a future life. 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence in a future life are neither bound nor released.

Why? Because the emptiness of external dharmas through to the emptiness of the self-nature of nonexistence in a future life have no intrinsic existence; such is the intrinsic nature of the emptiness of external dharmas through to the emptiness of the self-nature of nonexistence in a future life. Suchness in a future life is neither bound nor released.

Why? Because suchness in a future life has no intrinsic existence; such is the intrinsic nature of suchness in a future life. The Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, 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, and the inconceivable realm in a future life are neither bound nor released.

Why? Because the Dharma realm through to the inconceivable realm in a future life have no intrinsic existence; such is the intrinsic nature of the Dharma realm through to the inconceivable realm in a future life. The Noble Truth of suffering in a future life is neither bound nor released.

Why? Because the Noble Truth of suffering in a future life has no intrinsic existence; such is the intrinsic nature of the Noble Truth of suffering in a future life. The Noble Truths of the origin of suffering, cessation, and the path in a future life are neither bound nor released.

Why? Because the Noble Truths of the origin of suffering, cessation, and the path in a future life have no intrinsic existence; such is the intrinsic nature of the Noble Truths of the origin of suffering, cessation, and the path in a future life. The four meditative absorptions in a future life are neither bound nor released.

Why? Because the four meditative absorptions in a future life have no intrinsic existence; such is the intrinsic nature of the four meditative absorptions in a future life. The four immeasurables and the four formless concentrations in a future life are neither bound nor released.

Why?

For the four immeasurables and the four formless concentrations of the future have no intrinsic nature; this is the intrinsic nature of the four immeasurables and the four formless concentrations of the future. The eight liberations of the future are neither bound nor released. Why?

Because the eight liberations of the future have no intrinsic nature; this is the intrinsic nature of the eight liberations of the future. The eight spheres of mastery, the nine successive concentrations, and the ten totalities of the future are neither bound nor released. Why?

Because the eight spheres of mastery, the nine successive concentrations, and the ten totalities of the future have no intrinsic nature; this is the intrinsic nature of the eight spheres of mastery, the nine successive concentrations, and the ten totalities of the future. The four foundations of mindfulness of the future are neither bound nor released. Why?

Because the four foundations of mindfulness of the future have no intrinsic nature; this is the intrinsic nature of the four foundations of mindfulness of the future. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path of the future are neither bound nor released. Why?

Because the four right efforts through the eight factors of the Noble Path of the future have no intrinsic nature; this is the intrinsic nature of the four right efforts through the eight factors of the Noble Path of the future. The gateway to liberation through emptiness of the future is neither bound nor released. Why?

Because the gateway to liberation through emptiness of the future has no intrinsic nature; this is the intrinsic nature of the gateway to liberation through emptiness of the future. The gateways to liberation through signlessness and wishlessness of the future are neither bound nor released. Why?

Because the gateways to liberation through signlessness and wishlessness of the future have no intrinsic nature; this is the intrinsic nature of the gateways to liberation through signlessness and wishlessness of the future. The ten bodhisattva grounds of the future are neither bound nor released. Why?

Because the ten bodhisattva grounds of the future have no intrinsic nature; this is the intrinsic nature of the ten bodhisattva grounds of the future. The five kinds of eyes of the future are neither bound nor released. Why?

Because the five kinds of eyes of the future have no intrinsic nature; this is the intrinsic nature of the five kinds of eyes of the future. The six superknowledges of the future are neither bound nor released. Why?

Because the six superknowledges of the future have no intrinsic nature; this is the intrinsic nature of the six superknowledges of the future. The ten powers of a Buddha of the future are neither bound nor released. Why?

Because the ten powers of a Buddha of the future have no intrinsic nature; this is the intrinsic nature of the ten powers of a Buddha of the future. The four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha of the future are neither bound nor released. Why?

Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha of the future have no intrinsic nature; this is the intrinsic nature—this is the intrinsic nature—of the four fearlessnesses through the eighteen distinctive qualities of a Buddha of the future. The quality of never forgetting the Dharma of the future is neither bound nor released. Why?

Because the quality of never forgetting the Dharma of the future has no intrinsic nature; this is the intrinsic nature of the quality of never forgetting the Dharma of the future. The nature of constant equanimity of the future is neither bound nor released. Why?

Because the nature of constant equanimity of the future has no intrinsic nature; this is the intrinsic nature of the nature of constant equanimity of the future. The knowledge of all things of the future is neither bound nor released. Why?

Because the knowledge of all things of the future has no intrinsic nature; this is the intrinsic nature of the knowledge of all things of the future. The knowledge of the aspects of the paths and the knowledge of all aspects of the future are neither bound nor released. Why?

Because the knowledge of the aspects of the paths and the knowledge of all aspects of the future have no intrinsic nature; this is the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects of the future. All dharani gateways of the future are neither bound nor released. Why?

Because all dharani gateways of the future have no intrinsic nature; this is the intrinsic nature of all dharani gateways of the future. All samadhi gateways of the future are neither bound nor released. Why?

Because all samadhi gateways of the future have no intrinsic nature; this is the intrinsic nature of all samadhi gateways of the future. The fruit of stream-entry of the future is neither bound nor released. Why?

Because the fruit of stream-entry of the future has no intrinsic nature; this is the intrinsic nature of the fruit of stream-entry of the future. The fruits of once-returning, non-returning, and arhatship of the future are neither bound nor released. Why?

Because the fruits of once-returning, non-returning, and arhatship of the future have no intrinsic nature; this is the intrinsic nature of the fruits of once-returning, non-returning, and arhatship of the future. The fruit of a pratyekabuddha of the future is neither bound nor released. Why?

Because the fruit of a pratyekabuddha of the future has no intrinsic nature; this is the intrinsic nature of the fruit of a pratyekabuddha of the future. All practices of great bodhisattvas of the future are neither bound nor released. Why?

Because all practices of great bodhisattvas of the future have no intrinsic nature; this is the intrinsic nature of the practices of great bodhisattvas of the future. The unsurpassed perfect awakening of all Buddhas of the future is neither bound nor released. Why?

Because the unsurpassed perfect awakening of all Buddhas of the future has no intrinsic nature; this is the intrinsic nature of the unsurpassed perfect awakening of all Buddhas of the future.

Furthermore, Subhuti! Form in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in form in the intermediate period is the intrinsic nature of form in the intermediate period. Feeling, perception, formations, and consciousness in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in feeling, perception, formations, and consciousness in the intermediate period is the intrinsic nature of feeling, perception, formations, and consciousness in the intermediate period. The eye ayatana in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the eye ayatana in the intermediate period is the intrinsic nature of the eye ayatana in the intermediate period. The ear, nose, tongue, body, and mind ayatanas in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the ear, nose, tongue, body, and mind ayatanas in the intermediate period is the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas in the intermediate period. The form ayatana in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the form ayatana in the intermediate period is the intrinsic nature of the form ayatana in the intermediate period. The sound, odor, taste, touch, and dharma ayatanas in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the sound, odor, taste, touch, and dharma ayatanas in the intermediate period is the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas in the intermediate period. The eye dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the eye dhatu in the intermediate period is the intrinsic nature of the eye dhatu in the intermediate period. The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the form dhatu through to the feelings arising with eye-contact as condition in the intermediate period is the intrinsic nature of the form dhatu through to the feelings arising with eye-contact as condition in the intermediate period. The ear dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the ear dhatu in the intermediate period is the intrinsic nature of the ear dhatu in the intermediate period. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the sound dhatu through to the feelings arising with ear-contact as condition in the intermediate period is the intrinsic nature of the sound dhatu through to the feelings arising with ear-contact as condition in the intermediate period. The nose dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the nose dhatu in the intermediate period is the intrinsic nature of the nose dhatu in the intermediate period. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the odor dhatu through to the feelings arising with nose-contact as condition in the intermediate period is the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition in the intermediate period. The tongue dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the tongue dhatu in the intermediate period is the intrinsic nature of the tongue dhatu in the intermediate period. The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the taste dhatu through to the feelings arising with tongue-contact as condition in the intermediate period is the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition in the intermediate period. The body dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the body dhatu in the intermediate period is the intrinsic nature of the body dhatu in the intermediate period. The touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the touch dhatu through to the feelings arising with body-contact as condition in the intermediate period is the intrinsic nature of the touch dhatu through to the feelings arising with body-contact as condition in the intermediate period. The mind dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the mind dhatu in the intermediate period is the intrinsic nature of the mind dhatu in the intermediate period. The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the dharma dhatu through to the feelings arising with mind-contact as condition in the intermediate period is the intrinsic nature of the dharma dhatu through to the feelings arising with mind-contact as condition in the intermediate period. The earth dhatu in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in the earth dhatu in the intermediate period is the intrinsic nature of the earth dhatu in the intermediate period. The water, fire, wind, space, and consciousness dhatus in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in the water, fire, wind, space, and consciousness dhatus in the intermediate period is the intrinsic nature of the water, fire, wind, space, and consciousness dhatus in the intermediate period. Ignorance in the intermediate period is neither bound nor liberated. Why?

Because the absence of any inherent existence in ignorance in the intermediate period is the intrinsic nature of ignorance in the intermediate period. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress in the intermediate period are neither bound nor liberated. Why?

Because the absence of any inherent existence in formations through to aging and death, sorrow, lamentation, pain, grief, and distress in the intermediate period is the intrinsic nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress in the intermediate period.

Fascicle 182

End