大般若波羅蜜多經

04

Furthermore, Subhuti! Suppose a Tathagata, Worthy One, Perfectly Enlightened One were to conjure a Buddha, and that Buddha in turn could conjure countless hundreds of thousands of kotis of beings. At that time, the conjured Buddha would teach and transform those conjured beings, causing some to cultivate the perfection of generosity; some to cultivate the perfection of pure ethical discipline; some to cultivate the perfection of patient acceptance; some to cultivate the perfection of vigor; some to cultivate the perfection of meditative concentration; and some to cultivate the perfection of prajna.

He would cause some to cultivate the four meditative absorptions; some to cultivate the four immeasurable states and the four formless concentrations; some to cultivate the four foundations of mindfulness; and some to cultivate 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. He would cause some to cultivate the gateway to liberation through emptiness; some to cultivate the gateways to liberation through signlessness and wishlessness; some to abide in the emptiness of the internal;

and some to abide in the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

He would cause some to abide in suchness; and some to abide in the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm. He would cause some to abide in the noble truth of suffering; and some to abide in the noble truths of the origin, cessation, and path.

He would cause some to cultivate the eight liberations; some to cultivate the eight spheres of mastery, the nine successive concentrations, and the ten totalities; some to cultivate all dharani gateways; and some to cultivate all samadhi gateways. He would cause some to cultivate the Stage of Utmost Joy; and some to cultivate the Stage of Stainlessness, the Stage of Luminousness, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage.

He would cause some to cultivate the five kinds of eyes; some to cultivate the six superknowledges; some to cultivate the ten powers of a Buddha; and some to cultivate the four fearlessnesses, the four unhindered understandings, and the eighteen distinctive qualities of a Buddha. He would cause some to cultivate great loving-kindness; some to cultivate great compassion, great sympathetic joy, and great equanimity; some to cultivate the Dharma of never losing mindfulness; some to cultivate the nature of perpetual equanimity; some to cultivate the knowledge of all things; and some to cultivate the knowledge of the aspects of the path and the knowledge of all aspects.

He would cause some to cultivate the thirty-two marks of a Great Being; some to cultivate the eighty subsidiary characteristics; some to attain the fruit of stream-entry; some to attain the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha; some to attain the supreme stage of a bodhisattva; and some to attain the unsurpassed perfect enlightenment of the Buddhas. Subhuti, what do you think?

At that time, would the conjured Buddha and the conjured beings discriminate among or destroy any dharmas?

Subhuti replied:

– No, World-Honored One! No, Sugata! For those conjured beings make no discriminations.

The Buddha said:

– Subhuti! For this reason, you should know that great bodhisattvas are likewise. While practicing the profound perfection of prajna, they teach the Dharma to sentient beings in accordance with their capacities. Although they neither discriminate among nor destroy the characteristics of dharmas, they can nevertheless establish sentient beings in accord with reality, causing them to abide at the appropriate stage. Although sentient beings and all dharmas are utterly unobtainable, they enable sentient beings to free themselves from attachment to false, inverted conceptions. There is neither bondage nor release, because these are skillful means. Why is this? Subhuti! The essential nature of form is neither bound nor released; the essential nature of feeling, perception, formations, and consciousness is likewise neither bound nor released. The essential nature of form, being neither bound nor released, is not form; the essential nature of feeling, perception, formations, and consciousness, being neither bound nor released, is likewise not feeling, perception, formations, or consciousness. Why is this? Because form through consciousness is ultimately pure.

Subhuti! The essential nature of the eye ayatana is neither bound nor released; the essential nature of the ear, nose, tongue, body, and mind ayatanas is likewise neither bound nor released. The essential nature of the eye ayatana, being neither bound nor released, is not the eye ayatana; the essential nature of the ear, nose, tongue, body, and mind ayatanas, being neither bound nor released, is likewise not the ear, nose, tongue, body, or mind ayatana. Why is this? Because the eye ayatana through the mind ayatana is ultimately pure.

Subhuti! The essential nature of the form ayatana is neither bound, neither bound, nor released; the essential nature of the sound, odor, taste, touch, and dharma ayatanas is likewise neither bound nor released. The essential nature of the form ayatana, being neither bound nor released, is not the form ayatana; the essential nature of the sound, odor, taste, touch, and dharma ayatanas, being neither bound nor released, is likewise not the sound, odor, taste, touch, or dharma ayatana. Why is this? Because the form ayatana through the dharma ayatana is ultimately pure.

Subhuti! The essential nature of the eye dhatu is neither bound nor released; the essential nature of the ear, nose, tongue, body, and mind dhatus is likewise neither bound nor released. The essential nature of the eye dhatu, being neither bound nor released, is not the eye dhatu; the essential nature of the ear, nose, tongue, body, and mind dhatus, being neither bound nor released, is likewise not the ear, nose, tongue, body, or mind dhatu. Why is this? Because the eye dhatu through the mind dhatu is ultimately pure.

Subhuti! The essential nature of the form dhatu is neither bound nor released; the essential nature of the sound, odor, taste, touch, and dharma dhatus is likewise neither bound nor released. The essential nature of the form dhatu, being neither bound nor released, is not the form dhatu; the essential nature of the sound, odor, taste, touch, and dharma dhatus, being neither bound nor released, is likewise not the sound, odor, taste, touch, or dharma dhatu. Why is this? Because the form dhatu through the dharma dhatu is ultimately pure.

Subhuti! The essential nature of the eye-consciousness dhatu is neither bound nor released; the essential nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is likewise neither bound nor released. The essential nature of the eye-consciousness dhatu, being neither bound nor released, is not the eye-consciousness dhatu; the essential nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, being neither bound nor released, is likewise not the ear-, nose-, tongue-, body-, or mind-consciousness dhatu. Why is this? Because the eye-consciousness dhatu through the mind-consciousness dhatu is ultimately pure.

Subhuti! The essential nature of eye-contact is neither bound nor released; the essential nature of ear-, nose-, tongue-, body-, and mind-contact is likewise neither bound nor released. The essential nature of eye-contact, being neither bound nor released, is not eye-contact; the essential nature of ear-, nose-, tongue-, body-, and mind-contact, being neither bound nor released, is likewise not ear-, nose-, tongue-, body-, or mind-consciousness-contact. Why is this? Because eye-contact through mind-contact is ultimately pure.

Subhuti! The intrinsic nature of the feelings that arise conditioned by eye-contact is neither bound nor released; the intrinsic nature of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact is likewise neither bound nor released. The intrinsic nature of the feelings that arise conditioned by eye-contact, being neither bound nor released, is not the feelings that arise conditioned by eye-contact; the intrinsic nature of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, being neither bound nor released, is not the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact.

Why is this? Because the feelings that arise conditioned by eye-contact, up to the feelings that arise conditioned by mind-contact, are ultimately pure.

Subhuti! The intrinsic nature of the earth dhatu is neither bound nor released; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise neither bound nor released. The intrinsic nature of the earth dhatu, being neither bound nor released, is not the earth dhatu; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, being neither bound nor released, is not the water, fire, wind, space, and consciousness dhatus. Why is this? Because the earth, water, fire, wind, space, and consciousness dhatus are ultimately pure.

Subhuti! The intrinsic nature of the causal condition is neither bound nor released; the intrinsic nature of the immediately antecedent condition, the object condition, and the predominant condition is likewise neither bound nor released. The intrinsic nature of the causal condition, being neither bound nor released, is not the causal condition; the intrinsic nature of the immediately antecedent condition, the object condition, and the predominant condition, being neither bound nor released, is not the immediately antecedent condition, the object condition, or the predominant condition. Why is this? Because the causal condition, up to the predominant condition, is ultimately pure.

Subhuti! The intrinsic nature of dharmas arising from conditions is neither bound nor released; the intrinsic nature of dharmas arising from conditions, being neither bound nor released, is not dharmas arising from conditions. Why is this? Because dharmas arising from conditions are ultimately pure.

Subhuti! The intrinsic nature of ignorance is neither bound nor released; the intrinsic nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is likewise neither bound nor released. The intrinsic nature of ignorance, being neither bound nor released, is not ignorance; the intrinsic nature of formations, up to aging and death, sorrow, lamentation, pain, grief, and distress, being neither bound nor released, is not formations, up to aging and death, sorrow, lamentation, pain, grief, and distress. Why is this? Because ignorance, up to aging and death, sorrow, lamentation, pain, grief, and distress, is ultimately pure.

Subhuti! The intrinsic nature of the perfection of generosity is neither bound nor released; the intrinsic nature of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita is likewise neither bound nor released. The intrinsic nature of the perfection of generosity, being neither bound nor released, is not the perfection of generosity; the intrinsic nature of the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita, being neither bound nor released, is not the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita. Why is this? Because generosity, up to prajnaparamita, is ultimately pure.

Subhuti! The intrinsic nature of the four meditative absorptions is neither bound nor released; the intrinsic nature of the four immeasurables and the four formless attainments is likewise neither bound nor released. The intrinsic nature of the four meditative absorptions, being neither bound nor released, is not the four meditative absorptions; the intrinsic nature of the four immeasurables and the four formless attainments, being neither bound nor released, is not the four immeasurables or the four formless attainments. Why is this? Because the four meditative absorptions, the four immeasurables, and the four formless attainments are ultimately pure.

Subhuti! The intrinsic nature of the four foundations of mindfulness is neither bound nor released; the intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path is likewise neither bound nor released. The intrinsic nature of the four foundations of mindfulness, being neither bound nor released, is not the four foundations of mindfulness; the intrinsic nature of the four right efforts, up to the Noble Eightfold Path, being neither bound nor released, is not the four right efforts, up to the Noble Eightfold Path. Why is this? Because the four foundations of mindfulness, up to the Noble Eightfold Path, are ultimately pure.

Subhuti! The intrinsic nature of the gateway to liberation through emptiness is neither bound nor released; the intrinsic nature of the gateways to liberation through signlessness and wishlessness is likewise neither bound nor released. The intrinsic nature of the gateway to liberation through emptiness, being neither bound nor released, is not the gateway to liberation through emptiness; the intrinsic nature of the gateways to liberation through signlessness and wishlessness, being neither bound nor released, is not the gateways to liberation through signlessness and wishlessness. Why is this? Because the gateways to liberation through emptiness, signlessness, and wishlessness are ultimately pure.

Subhuti! The intrinsic nature of the emptiness of internal phenomena is neither bound nor released; the intrinsic nature of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence is likewise neither bound nor released.

The intrinsic nature of the emptiness of internal phenomena, being neither bound nor released, is not the emptiness of internal phenomena; the intrinsic nature of the emptiness of external phenomena, up to the emptiness of the self-nature of nonexistence, being neither bound nor released, is not the emptiness of external phenomena, up to the emptiness of the self-nature of nonexistence. Why is this? Because the emptiness of internal phenomena, up to the emptiness of the self-nature of nonexistence, is ultimately pure.

Subhuti! The intrinsic nature of the Noble Truth of suffering is neither bound nor released; the intrinsic nature of the Noble Truths of the origin of suffering, its cessation, and the path is likewise neither bound nor released. The intrinsic nature of the Noble Truth of suffering, being neither bound nor released, is not the Noble Truth of suffering; the intrinsic nature of the Noble Truths of the origin of suffering, its cessation, and the path, being neither bound nor released, is not the Noble Truths of the origin of suffering, its cessation, or the path. Why is this? Because the Noble Truths of suffering, its origin, its cessation, and the path are ultimately pure.

Subhuti! The intrinsic nature of the eight liberations is neither bound nor released; the intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is likewise neither bound nor released. The intrinsic nature of the eight liberations, being neither bound nor released, is not the eight liberations; the intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, being neither bound nor released, is not the eight spheres of mastery, the nine successive meditative attainments, or the ten spheres of totality. Why is this? Because the eight liberations, up to the ten spheres of totality, are ultimately pure.

Subhuti! The intrinsic nature of all dharani gateways is neither bound nor released; the intrinsic nature of all samadhi gateways is likewise neither bound nor released. The intrinsic nature of all dharani gateways, being neither bound nor released, is not all dharani gateways; the intrinsic nature of all samadhi gateways, being neither bound nor released, is not all samadhi gateways. Why is this? Because all dharani gateways and all samadhi gateways are ultimately pure.

Subhuti! The intrinsic nature of the Stage of Great Joy is neither bound nor liberated; the intrinsic nature of the Stage of Stainlessness, the Stage of Luminousness, the Stage of Blazing Wisdom, the Stage of the Difficult to Conquer, the Stage of the Manifest, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud is likewise neither bound nor liberated. Since the intrinsic nature of the Stage of Great Joy is neither bound nor liberated, it is not the Stage of Great Joy; since the intrinsic nature of the Stage of Stainlessness through the Stage of the Dharma Cloud is neither bound nor liberated, it is not the Stage of Stainlessness through the Stage of the Dharma Cloud.

Why? Because the Stage of Great Joy through the Stage of the Dharma Cloud is ultimately pure.

Subhuti! The intrinsic nature of the five kinds of eyes is neither bound nor liberated, and the intrinsic nature of the six superknowledges is likewise neither bound nor liberated. Since the intrinsic nature of the five kinds of eyes is neither bound nor liberated, it is not the five kinds of eyes; since the intrinsic nature of the six superknowledges is neither bound nor liberated, it is not the six superknowledges. Why? Because the five kinds of eyes and the six superknowledges are ultimately pure.

Subhuti! The intrinsic nature of the Buddha’s ten powers is neither bound nor liberated, and the intrinsic nature of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinct qualities of a Buddha is likewise neither bound nor liberated. Since the intrinsic nature of the Buddha’s ten powers is neither bound nor liberated, it is not the Buddha’s ten powers; since the intrinsic nature of the four fearlessnesses through the eighteen distinct qualities of a Buddha is neither bound nor liberated, it is not the four fearlessnesses through the eighteen distinct qualities of a Buddha. Why? Because the Buddha’s ten powers through the eighteen distinct qualities of a Buddha are ultimately pure.

Subhuti! The intrinsic nature of great loving-kindness is neither bound nor liberated, and the intrinsic nature of great compassion, great sympathetic joy, and great equanimity is likewise neither bound nor liberated. Since the intrinsic nature of great loving-kindness is neither bound nor liberated, it is not great loving-kindness; since the intrinsic nature of great compassion, great sympathetic joy, and great equanimity is neither bound nor liberated, it is not great compassion, great sympathetic joy, or great equanimity. Why? Because great loving-kindness through great equanimity is ultimately pure.

Subhuti! The intrinsic nature of the quality of never forgetting is neither bound nor liberated, and the intrinsic nature of constant equanimity is likewise neither bound nor liberated. Since the intrinsic nature of the quality of never forgetting is neither bound nor liberated, it is not the quality of never forgetting; since the intrinsic nature of constant equanimity is neither bound nor liberated, it is not constant equanimity. Why? Because the quality of never forgetting and constant equanimity are ultimately pure.

Subhuti! The intrinsic nature of the knowledge of all things is neither bound nor liberated, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is likewise neither bound nor liberated. Since the intrinsic nature of the knowledge of all things is neither bound nor liberated, it is not the knowledge of all things; since the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects is neither bound nor liberated, it is not the knowledge of the aspects of the paths or the knowledge of all aspects. Why? Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are ultimately pure.

Subhuti! The intrinsic nature of the thirty-two marks of a Great Being is neither bound nor liberated, and the intrinsic nature of the eighty subsidiary characteristics is likewise neither bound nor liberated. Since the intrinsic nature of the thirty-two marks of a Great Being is neither bound nor liberated, it is not the thirty-two marks of a Great Being; since the intrinsic nature of the eighty subsidiary characteristics is neither bound nor liberated, it is not the eighty subsidiary characteristics. Why? Because the thirty-two marks of a Great Being and the eighty subsidiary characteristics are ultimately pure.

Subhuti! The intrinsic nature of the fruit of stream-entry is neither bound nor liberated, and the intrinsic nature of the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, is likewise neither bound nor liberated. Since the intrinsic nature of the fruit of stream-entry is neither bound nor liberated, it is not the fruit of stream-entry; since the intrinsic nature of the fruits of once-returning, non-returning, and arhatship, and the state of a pratyekabuddha, is neither bound nor liberated, it is not the fruit of once-returning, non-returning, or arhatship, nor the state of a pratyekabuddha. Why? Because the fruit of stream-entry through the state of a pratyekabuddha is ultimately pure.

Subhuti! The intrinsic nature of all the practices of great bodhisattvas is neither bound nor liberated, and the intrinsic nature of the supreme enlightenment of the Buddhas is likewise neither bound nor liberated. Since the intrinsic nature of all the practices of great bodhisattvas is neither bound nor liberated, it is not all the practices of great bodhisattvas; since the intrinsic nature of the supreme enlightenment of the Buddhas is neither bound nor liberated, it is not the supreme enlightenment of the Buddhas. Why? Because all the practices of great bodhisattvas and the supreme enlightenment of the Buddhas are ultimately pure.

Subhuti! The intrinsic nature of worldly dharmas is neither bound nor liberated, and the intrinsic nature of supramundane dharmas is likewise neither bound nor liberated. Since the intrinsic nature of worldly dharmas is neither bound nor liberated, it is not worldly dharmas; since the intrinsic nature of supramundane dharmas is neither bound nor liberated, it is not supramundane dharmas. Why? Because worldly dharmas and supramundane dharmas are ultimately pure.

Subhuti! The intrinsic nature of dharmas with outflows is neither bound nor liberated, and the intrinsic nature of dharmas without outflows is likewise neither bound nor liberated. Since the intrinsic nature of dharmas with outflows is neither bound nor liberated, it is not dharmas with outflows; since the intrinsic nature of dharmas without outflows is neither bound nor liberated, it is not dharmas without outflows. Why? Because dharmas with outflows and dharmas without outflows are ultimately pure.

Subhuti! The intrinsic nature of conditioned dharmas is neither bound nor liberated, and the intrinsic nature of unconditioned dharmas is likewise neither bound nor liberated. Since the intrinsic nature of conditioned dharmas is neither bound nor liberated, it is not conditioned dharmas; since the intrinsic nature of unconditioned dharmas is neither bound nor liberated, it is not unconditioned dharmas. Why? Because conditioned dharmas and unconditioned dharmas are ultimately pure.

Subhuti! Thus, when a great bodhisattva practices the profound prajnaparamita, although they expound the various dharmas for sentient beings, they apprehend absolutely nothing in sentient beings or in the nature of those dharmas. Why? Because sentient beings and all dharmas are ungraspable.

Furthermore, Subhuti! When a great bodhisattva practices the profound prajnaparamita, using non-abiding as skillful means, that bodhisattva abides in the non-apprehensibility of all dharmas. That is, using non-abiding as skillful means, the bodhisattva abides in the emptiness of form; using non-abiding as skillful means, the bodhisattva abides in the emptiness of feeling, perception, formations, and consciousness; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eye ayatana; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the ear, nose, tongue, body, and mind ayatanas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the form ayatana;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eye dhatu; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the ear, nose, tongue, body, and mind dhatus; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the form dhatu; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the sound, odor, taste, tangible-object, and dharma dhatus; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eye-consciousness dhatu;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; using non-abiding as skillful means, the bodhisattva abides in the emptiness of eye-contact; using non-abiding as skillful means, the bodhisattva abides in the emptiness of ear-, nose-, tongue-, body-, and mind-contact; using non-abiding as skillful means, the bodhisattva abides in the emptiness of feelings arising conditioned by eye-contact; using non-abiding as skillful means, the bodhisattva abides in the emptiness of feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the earth dhatu;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the water, fire, wind, space, and consciousness dhatus; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the causal condition; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the immediately antecedent condition, the objective condition, and the predominant condition; using non-abiding as skillful means, the bodhisattva abides in the emptiness of dharmas arising from conditions; using non-abiding as skillful means, the bodhisattva abides in the emptiness of ignorance;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the perfection of generosity; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the perfections of pure morality, patience, diligence, meditation, and prajnaparamita; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the four meditative absorptions; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the four immeasurables and the four formless attainments;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the four foundations of mindfulness; using non-abiding as skillful means, the bodhisattva abides in the emptiness of 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; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the liberation gateway of emptiness; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the liberation gateways of signlessness and wishlessness; using non-abiding as skillful means, the bodhisattva abides in the emptiness of inner dharmas;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of outer dharmas, the emptiness of inner and outer dharmas, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the Noble Truth of suffering; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the Noble Truths of the origin of suffering, cessation, and the path; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eight liberations; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; using non-abiding as skillful means, the bodhisattva abides in the emptiness of all dharani gateways; using non-abiding as skillful means, the bodhisattva abides in the emptiness of all samadhi gateways;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the Stage of Utmost Joy; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the Stages of Stainlessness, Luminousness, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the five kinds of eyes; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the six superknowledges; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the ten powers of a Buddha;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha; using non-abiding as skillful means, the bodhisattva abides in the emptiness of great loving-kindness; using non-abiding as skillful means, the bodhisattva abides in the emptiness of great compassion, great sympathetic joy, and great equanimity; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the quality of never forgetting; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the nature of perpetual equanimity; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the knowledge of all things;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the knowledge of the aspects of the paths and the knowledge of all aspects; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the thirty-two marks of a Great Being; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the eighty subsidiary characteristics; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the fruit of stream-entry; using non-abiding as skillful means, the bodhisattva abides in the emptiness of the fruits of once-returning, non-returning, and arhatship, and the realization of a pratyekabuddha; using non-abiding as skillful means, the bodhisattva abides in the emptiness of all practices of great bodhisattvas;

using non-abiding as skillful means, the bodhisattva abides in the emptiness of the unsurpassed enlightenment of the Buddhas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of worldly dharmas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of supramundane dharmas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of contaminated dharmas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of uncontaminated dharmas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of conditioned dharmas; using non-abiding as skillful means, the bodhisattva abides in the emptiness of unconditioned dharmas.

Subhuti! Because form does not abide anywhere, feeling, perception, formations, and consciousness likewise do not abide anywhere. The emptiness of form does not abide anywhere, and the emptiness of feeling, perception, formations, and consciousness likewise does not abide anywhere. Why is this? Subhuti! Because form has no intrinsic nature and cannot be apprehended; feeling, perception, formations, and consciousness likewise have no intrinsic nature and cannot be apprehended. The emptiness of form has no intrinsic nature and cannot be apprehended; the emptiness of feeling, perception, formations, and consciousness likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended has nowhere to abide.

Subhuti! The eye ayatana abides nowhere; the ear, nose, tongue, body, and mind ayatanas likewise abide nowhere. The emptiness of the eye ayatana abides nowhere; the emptiness of the ear, nose, tongue, body, and mind ayatanas likewise abides nowhere. Why is this? Subhuti! Because the eye ayatana has no intrinsic nature and cannot be apprehended; the ear, nose, tongue, body, and mind ayatanas likewise have no intrinsic nature and cannot be apprehended. The emptiness of the eye ayatana has no intrinsic nature and cannot be apprehended; the emptiness of the ear, nose, tongue, body, and mind ayatanas likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The form ayatana abides nowhere; the sound, odor, taste, tangible-object, and mental-object ayatanas likewise abide nowhere. The emptiness of the form ayatana abides nowhere; the emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas likewise abides nowhere.

Why is this? Subhuti! Because the form ayatana has no intrinsic nature and cannot be apprehended; the sound, odor, taste, tangible-object, and mental-object ayatanas likewise have no intrinsic nature and cannot be apprehended.

The emptiness of the form ayatana has no intrinsic nature and cannot be apprehended; the emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The eye dhatu abides nowhere; the ear, nose, tongue, body, and mind dhatus likewise abide nowhere. The emptiness of the eye dhatu abides nowhere; the emptiness of the ear, nose, tongue, body, and mind dhatus likewise abides nowhere. Why is this? Subhuti! Because the eye dhatu has no intrinsic nature and cannot be apprehended; the ear, nose, tongue, body, and mind dhatus likewise have no intrinsic nature and cannot be apprehended. The emptiness of the eye dhatu has no intrinsic nature and cannot be apprehended; the emptiness of the ear, nose, tongue, body, and mind dhatus likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The form dhatu abides nowhere; the sound, odor, taste, tangible-object, and mental-object dhatus likewise abide nowhere. The emptiness of the form dhatu abides nowhere; the emptiness of the sound, odor, taste, tangible-object, and mental-object dhatus likewise abides nowhere.

Why is this? Subhuti! Because the form dhatu has no intrinsic nature and cannot be apprehended; the sound, odor, taste, tangible-object, and mental-object dhatus likewise have no intrinsic nature and cannot be apprehended.

The emptiness of the form dhatu has no intrinsic nature and cannot be apprehended; the emptiness of the sound, odor, taste, tangible-object, and mental-object dhatus likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The eye-consciousness dhatu abides nowhere; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise abide nowhere. The emptiness of the eye-consciousness dhatu abides nowhere; the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise abides nowhere.

Why is this? Subhuti! Because the eye-consciousness dhatu has no intrinsic nature and cannot be apprehended; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no intrinsic nature and cannot be apprehended.

The emptiness of the eye-consciousness dhatu has no intrinsic nature and cannot be apprehended; the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! Eye-contact abides nowhere; ear-, nose-, tongue-, body-, and mind-contact likewise abide nowhere. The emptiness of eye-contact abides nowhere; the emptiness of ear-, nose-, tongue-, body-, and mind-contact likewise abides nowhere. Why is this? Subhuti! Because eye-contact has no intrinsic nature and cannot be apprehended; ear-, nose-, tongue-, body-, and mind-contact likewise have no intrinsic nature and cannot be apprehended. The emptiness of eye-contact has no intrinsic nature and cannot be apprehended; the emptiness of ear-, nose-, tongue-, body-, and mind-contact likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The feelings arising with eye-contact as condition abide nowhere; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition likewise abide nowhere. The emptiness of the feelings arising with eye-contact as condition abides nowhere; the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition likewise abides nowhere.

Why is this? Subhuti! Because the feelings arising with eye-contact as condition have no intrinsic nature and cannot be apprehended; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition likewise have no intrinsic nature and cannot be apprehended.

The emptiness of the feelings arising with eye-contact as condition has no intrinsic nature and cannot be apprehended; the emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The earth dhatu abides nowhere; the water, fire, wind, space, and consciousness dhatus likewise abide nowhere. The emptiness of the earth dhatu abides nowhere; the emptiness of the water, fire, wind, space, and consciousness dhatus likewise abides nowhere. Why is this? Subhuti! Because the earth dhatu has no intrinsic nature and cannot be apprehended; the water, fire, wind, space, and consciousness dhatus likewise have no intrinsic nature and cannot be apprehended. The emptiness of the earth dhatu has no intrinsic nature and cannot be apprehended; the emptiness of the water, fire, wind, space, and consciousness dhatus likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The causal condition abides nowhere; the immediately preceding condition, objective condition, and dominant condition likewise abide nowhere. The emptiness of the causal condition abides nowhere; the emptiness of the immediately preceding condition, objective condition, and dominant condition likewise abides nowhere.

Why is this? Subhuti! Because the causal condition has no intrinsic nature and cannot be apprehended; the immediately preceding condition, objective condition, and dominant condition likewise have no intrinsic nature and cannot be apprehended.

The emptiness of the causal condition has no intrinsic nature and cannot be apprehended; the emptiness of the immediately preceding condition, objective condition, and dominant condition likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! Dharmas arising from conditions abide nowhere, and the emptiness of dharmas arising from conditions likewise abides nowhere. Why is this? Subhuti! Because dharmas arising from conditions have no intrinsic nature and cannot be apprehended, and the emptiness of dharmas arising from conditions likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! Ignorance abides nowhere; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress likewise abide nowhere. The emptiness of ignorance abides nowhere; the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress likewise abides nowhere.

Why is this? Subhuti! Because ignorance has no intrinsic nature and cannot be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress likewise have no intrinsic nature and cannot be apprehended.

The emptiness of ignorance has no intrinsic nature and cannot be apprehended; the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! The perfection of generosity abides nowhere; the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita likewise abide nowhere. The emptiness of the perfection of generosity abides nowhere; the emptiness of the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita likewise abides nowhere.

Why is this? Subhuti! The perfection of generosity has no self-nature and cannot be apprehended; the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita likewise have no self-nature and cannot be apprehended.

The emptiness of the perfection of generosity has no self-nature and cannot be apprehended; the emptiness of the perfections of pure discipline, patience, diligence, meditative concentration, and prajnaparamita likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The four meditative concentrations abide nowhere; the four immeasurables and the four formless attainments likewise abide nowhere. The emptiness of the four meditative concentrations abides nowhere; the emptiness of the four immeasurables and the four formless attainments likewise abides nowhere.

Why is this? Subhuti! The four meditative concentrations have no self-nature and cannot be apprehended; the four immeasurables and the four formless attainments likewise have no self-nature and cannot be apprehended.

The emptiness of the four meditative concentrations has no self-nature and cannot be apprehended; the emptiness of the four immeasurables and the four formless attainments likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The four foundations of mindfulness abide nowhere; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path likewise abide nowhere. The emptiness of the four foundations of mindfulness abides nowhere; the emptiness of the four right efforts through the eightfold noble path likewise abides nowhere.

Why is this? Subhuti! The four foundations of mindfulness have no self-nature and cannot be apprehended; the four right efforts through the eightfold noble path likewise have no self-nature and cannot be apprehended.

The emptiness of the four foundations of mindfulness has no self-nature and cannot be apprehended; the emptiness of the four right efforts through the eightfold noble path likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The gateway to liberation through emptiness abides nowhere; the gateways to liberation through signlessness and wishlessness likewise abide nowhere. The emptiness of the gateway to liberation through emptiness abides nowhere; the emptiness of the gateways to liberation through signlessness and wishlessness likewise abides nowhere.

Why is this? Subhuti! The gateway to liberation through emptiness has no self-nature and cannot be apprehended; the gateways to liberation through signlessness and wishlessness likewise have no self-nature and cannot be apprehended.

The emptiness of the gateway to liberation through emptiness has no self-nature and cannot be apprehended; the emptiness of the gateways to liberation through signlessness and wishlessness likewise has no self-nature and cannot be apprehended, for it is not the case that, because they are not without self-nature and cannot be apprehended, dharmas have an abiding place.

Subhuti! Internal emptiness abides nowhere; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature likewise abide nowhere.

The emptiness of internal emptiness abides nowhere; the emptiness of external emptiness through the emptiness of the nonexistence of self-nature likewise abides nowhere. Why is this? Subhuti!

Internal emptiness has no self-nature and cannot be apprehended; external emptiness through the emptiness of the nonexistence of self-nature likewise has no self-nature and cannot be apprehended. The emptiness of internal emptiness has no self-nature and cannot be apprehended; the emptiness of external emptiness through the emptiness of the nonexistence of self-nature likewise has no self-nature and cannot be apprehended.

A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The Noble Truth of suffering abides nowhere; the Noble Truths of the origin of suffering, cessation, and the path likewise abide nowhere. The emptiness of the Noble Truth of suffering abides nowhere; the emptiness of the Noble Truths of the origin of suffering, cessation, and the path likewise abides nowhere.

Why is this? Subhuti! The Noble Truth of suffering has no self-nature and cannot be apprehended; the Noble Truths of the origin of suffering, cessation, and the path likewise have no self-nature and cannot be apprehended.

The emptiness of the Noble Truth of suffering has no self-nature and cannot be apprehended; the emptiness of the Noble Truths of the origin of suffering, cessation, and the path likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The eight liberations abide nowhere; the eight spheres of mastery, nine successive attainments, and ten totalities likewise abide nowhere. The emptiness of the eight liberations abides nowhere; the emptiness of the eight spheres of mastery, nine successive attainments, and ten totalities likewise abides nowhere.

Why is this? Subhuti! The eight liberations have no self-nature and cannot be apprehended; the eight spheres of mastery, nine successive attainments, and ten totalities likewise have no self-nature and cannot be apprehended.

The emptiness of the eight liberations has no self-nature and cannot be apprehended; the emptiness of the eight spheres of mastery, nine successive attainments, and ten totalities likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! All dharani gateways abide nowhere, and all samadhi gateways likewise abide nowhere. The emptiness of all dharani gateways abides nowhere, and the emptiness of all samadhi gateways likewise abides nowhere. Why is this? Subhuti! All dharani gateways have no self-nature and cannot be apprehended; all samadhi gateways likewise have no self-nature and cannot be apprehended. The emptiness of all dharani gateways has no self-nature and cannot be apprehended; the emptiness of all samadhi gateways likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti! The ground of Great Joy abides nowhere; the grounds of Stainlessness, Radiance, Blazing Wisdom, Hard to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud likewise abide nowhere. The emptiness of the ground of Great Joy abides nowhere; the emptiness of the ground of Stainlessness through the ground of Dharma Cloud likewise abides nowhere.

Why is this? Subhuti! The ground of Great Joy has no self-nature and cannot be apprehended; the ground of Stainlessness through the ground of Dharma Cloud likewise has no self-nature and cannot be apprehended.

The emptiness of the ground of Great Joy has no self-nature and cannot be apprehended; the emptiness of the ground of Stainlessness through the ground of Dharma Cloud likewise has no self-nature and cannot be apprehended. A dharma that has no self-nature and cannot be apprehended cannot have an abiding place.

Subhuti, the five kinds of eyes abide nowhere, and the six superknowledges also abide nowhere. The emptiness of the five kinds of eyes abides nowhere, and the emptiness of the six superknowledges also abides nowhere. Why is this? Subhuti, it is because the five kinds of eyes have no intrinsic nature and cannot be apprehended, and the six superknowledges likewise have no intrinsic nature and cannot be apprehended. The emptiness of the five kinds of eyes has no intrinsic nature and cannot be apprehended, and the emptiness of the six superknowledges likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, the Buddha’s ten powers abide nowhere, and the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha also abide nowhere. The emptiness of the Buddha’s ten powers abides nowhere, and the emptiness of the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha also abides nowhere. Why is this?

Subhuti, it is because the Buddha’s ten powers have no intrinsic nature and cannot be apprehended, and the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha likewise have no intrinsic nature and cannot be apprehended. The emptiness of the Buddha’s ten powers has no intrinsic nature and cannot be apprehended, and the emptiness of the four fearlessnesses, the four unhindered understandings, and the eighteen unique qualities of a Buddha likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, great loving-kindness abides nowhere, and great compassion, great sympathetic joy, and great equanimity also abide nowhere. The emptiness of great loving-kindness abides nowhere, and the emptiness of great compassion, great sympathetic joy, and great equanimity also abides nowhere. Why is this?

Subhuti, it is because great loving-kindness has no intrinsic nature and cannot be apprehended, and great compassion, great sympathetic joy, and great equanimity likewise have no intrinsic nature and cannot be apprehended. The emptiness of great loving-kindness has no intrinsic nature and cannot be apprehended, and the emptiness of great compassion, great sympathetic joy, and great equanimity likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, the Dharma of non-forgetfulness abides nowhere, and the nature of perpetual equanimity also abides nowhere. The emptiness of the Dharma of non-forgetfulness abides nowhere, and the emptiness of the nature of perpetual equanimity also abides nowhere. Why is this? Subhuti, it is because the Dharma of non-forgetfulness has no intrinsic nature and cannot be apprehended, and the nature of perpetual equanimity likewise has no intrinsic nature and cannot be apprehended. The emptiness of the Dharma of non-forgetfulness has no intrinsic nature and cannot be apprehended, and the emptiness of the nature of perpetual equanimity likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, the knowledge of all things abides nowhere, and the knowledge of the aspects of the path and the knowledge of all aspects also abide nowhere. The emptiness of the knowledge of all things abides nowhere, and the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects also abides nowhere. Why is this?

Subhuti, it is because the knowledge of all things has no intrinsic nature and cannot be apprehended, and the knowledge of the aspects of the path and the knowledge of all aspects likewise have no intrinsic nature and cannot be apprehended. The emptiness of the knowledge of all things has no intrinsic nature and cannot be apprehended, and the emptiness of the knowledge of the aspects of the path and the knowledge of all aspects likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, the thirty-two marks of a Great Being abide nowhere, and the eighty subsidiary characteristics also abide nowhere. The emptiness of the thirty-two marks of a Great Being abides nowhere, and the emptiness of the eighty subsidiary characteristics also abides nowhere. Why is this?

Subhuti, it is because the thirty-two marks of a Great Being have no intrinsic nature and cannot be apprehended, and the eighty subsidiary characteristics likewise have no intrinsic nature and cannot be apprehended. The emptiness of the thirty-two marks of a Great Being has no intrinsic nature and cannot be apprehended, and the emptiness of the eighty subsidiary characteristics likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, the fruit of stream-entry abides nowhere, and the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, also abide nowhere. The emptiness of the fruit of stream-entry abides nowhere, and the emptiness of the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, also abides nowhere. Why is this?

Subhuti, it is because the fruit of stream-entry has no intrinsic nature and cannot be apprehended, and the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, likewise have no intrinsic nature and cannot be apprehended. The emptiness of the fruit of stream-entry has no intrinsic nature and cannot be apprehended, and the emptiness of the fruits of once-returning, non-returning, and arhatship, as well as the state of a pratyekabuddha, likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, all the practices of great bodhisattvas abide nowhere, and the supreme enlightenment of the Buddhas also abides nowhere. The emptiness of all the practices of great bodhisattvas abides nowhere, and the emptiness of the supreme enlightenment of the Buddhas also abides nowhere. Why is this?

Subhuti, it is because all the practices of great bodhisattvas have no intrinsic nature and cannot be apprehended, and the supreme enlightenment of the Buddhas likewise has no intrinsic nature and cannot be apprehended. The emptiness of all the practices of great bodhisattvas has no intrinsic nature and cannot be apprehended, and the emptiness of the supreme enlightenment of the Buddhas likewise has no intrinsic nature and cannot be apprehended.

A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, worldly dharmas abide nowhere, and supramundane dharmas also abide nowhere. The emptiness of worldly dharmas abides nowhere, and the emptiness of supramundane dharmas also abides nowhere. Why is this? Subhuti, it is because worldly dharmas have no intrinsic nature and cannot be apprehended, and supramundane dharmas likewise have no intrinsic nature and cannot be apprehended. The emptiness of worldly dharmas has no intrinsic nature and cannot be apprehended, and the emptiness of supramundane dharmas likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, contaminated dharmas abide nowhere, and uncontaminated dharmas also abide nowhere. The emptiness of contaminated dharmas abides nowhere, and the emptiness of uncontaminated dharmas also abides nowhere. Why is this? Subhuti, it is because contaminated dharmas have no intrinsic nature and cannot be apprehended, and uncontaminated dharmas likewise have no intrinsic nature and cannot be apprehended. The emptiness of contaminated dharmas has no intrinsic nature and cannot be apprehended, and the emptiness of uncontaminated dharmas likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti, conditioned dharmas abide nowhere, and unconditioned dharmas also abide nowhere. The emptiness of conditioned dharmas abides nowhere, and the emptiness of unconditioned dharmas also abides nowhere. Why is this? Subhuti, it is because conditioned dharmas have no intrinsic nature and cannot be apprehended, and unconditioned dharmas likewise have no intrinsic nature and cannot be apprehended. The emptiness of conditioned dharmas has no intrinsic nature and cannot be apprehended, and the emptiness of unconditioned dharmas likewise has no intrinsic nature and cannot be apprehended. A dharma that has no intrinsic nature and cannot be apprehended cannot have any abiding place.

Subhuti! A dharma without intrinsic nature does not abide in a dharma without intrinsic nature, nor does a dharma with intrinsic nature abide in a dharma with intrinsic nature; a dharma without intrinsic nature does not abide in a dharma with intrinsic nature, nor does a dharma with intrinsic nature abide in a dharma without intrinsic nature; a dharma of self-nature does not abide in a dharma of self-nature, nor does a dharma of other-nature abide in a dharma of other-nature; a dharma of self-nature does not abide in a dharma of other-nature, nor does a dharma of other-nature abide in a dharma of self-nature. Why is this? Because all such dharmas are utterly ungraspable; where, then, could an ungraspable dharma abide?

Subhuti! Thus, when a great bodhisattva practices the profound prajnaparamita, the bodhisattva cultivates and transforms the dharmas by means of the emptiness of dharmas in this manner, and is also able to instruct sentient beings in accordance with reality.

Subhuti! If a great bodhisattva is able to cultivate and practice the profound prajnaparamita in this manner, then the bodhisattva commits no error with regard to the Buddhas, bodhisattvas, pratyekabuddhas, shravakas, and the entire assembly of noble ones. Why is this?

Because the Buddhas, bodhisattvas, pratyekabuddhas, shravakas, and the entire assembly of noble ones are all able to awaken in accord with this Dharma-nature; having awakened in accord with it, they expound it to sentient beings without error. Although they expound the dharmas to sentient beings, they neither turn away from nor transgress Dharma-nature. Why is this?

Subhuti! Because the true nature of all dharmas is precisely the dharmadhatu, suchness, and the limit of reality; this dharmadhatu, suchness, and limit of reality can neither be turned away from nor transgressed. Why is this?

Because this dharmadhatu, suchness, and limit of reality possess no intrinsic nature that could be turned away from or transgressed.

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