大般若波羅蜜多經

03

– Good Subhuti! You should know that therein no self can be apprehended; nor can any sentient being, living being, life principle, being born, being nurtured, being matured, transmigrating being, mind-born being, youth, agent, one who causes action, maker of karma, one who causes karma to be made, experiencer of karmic results, one who causes karmic results to be experienced, knower, or seer be apprehended. No form can be apprehended; nor can feeling, perception, formations, or consciousness be apprehended. No eye ayatana can be apprehended; nor can the ear, nose, tongue, body, or mind ayatana be apprehended. No form ayatana can be apprehended; nor can the sound, odor, taste, tangible-object, or dharma ayatana be apprehended. No eye dhatu can be apprehended; nor can the ear, nose, tongue, body, or mind dhatu be apprehended. No form dhatu can be apprehended; nor can the sound, odor, taste, tangible-object, or dharma dhatu be apprehended. No eye-consciousness dhatu can be apprehended; nor can the ear-, nose-, tongue-, body-, or mind-consciousness dhatu be apprehended. No eye-contact can be apprehended; nor can ear-, nose-, tongue-, body-, or mind-contact be apprehended. No feelings arising with eye-contact as condition can be apprehended; nor can feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition be apprehended. No earth dhatu can be apprehended; nor can the water, fire, wind, space, or consciousness dhatu be apprehended. No causal condition can be apprehended; nor can the immediately antecedent condition, objective condition, or predominant condition be apprehended. No dharmas arising from conditions can be apprehended. No ignorance can be apprehended; nor can formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, or distress be apprehended. No perfection of generosity can be apprehended; nor can the perfection of pure morality, patience, diligence, meditation, or prajnaparamita be apprehended. No emptiness of the internal can be apprehended; nor can emptiness of the external, emptiness of the internal and external, 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 unapprehensible, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing be apprehended. No four foundations of mindfulness can be apprehended; nor can the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, or eight factors of the Noble Path be apprehended. No Noble Truth of suffering can be apprehended; nor can the Noble Truth of its origin, cessation, or the path be apprehended. No four meditative absorptions can be apprehended; nor can the four immeasurables or four formless concentrations be apprehended. No eight liberations can be apprehended; nor can the eight spheres of mastery, nine successive concentrations, or ten spheres of totality be apprehended. No dharani gateway can be apprehended; nor can any samadhi gateway be apprehended. No gateway of liberation through emptiness can be apprehended; nor can the gateways of liberation through signlessness or wishlessness be apprehended. No Ground of Great Joy can be apprehended; nor can the Ground of Stainlessness, Ground of Radiance, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Manifest Presence, Far-Going Ground, Immovable Ground, Ground of Excellent Wisdom, or Dharma Cloud Ground be apprehended. No five kinds of eyes can be apprehended; nor can the six superknowledges be apprehended. No ten powers of a Buddha can be apprehended; nor can the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen distinctive qualities of a Buddha be apprehended. No quality of never forgetting can be apprehended; nor can the nature of constant equanimity be apprehended. No knowledge of all things can be apprehended; nor can knowledge of the aspects of the paths or knowledge of all aspects be apprehended. No fruit of stream-entry can be apprehended; nor can the fruit of once-returning, non-returning, arhatship, or the state of a pratyekabuddha be apprehended. No practices of great bodhisattvas can be apprehended; nor can the unsurpassed perfect enlightenment of the Buddhas be apprehended. No dharma of form or non-form can be apprehended; nor can any dharma that is visible or invisible, resistant or nonresistant, contaminated or uncontaminated, conditioned or unconditioned be apprehended. No thirty-two marks of a Great Being can be apprehended; nor can the eighty minor characteristics be apprehended.

Good Subhuti! Great bodhisattvas do not seek unsurpassed perfect enlightenment for the sake of a path to enlightenment; they seek unsurpassed perfect enlightenment solely for the intrinsic emptiness of all dharmas.

Good Subhuti! This intrinsic emptiness is always intrinsically empty in the past, future, and present; it has never been otherwise than empty. Great bodhisattvas abide in the perfection of intrinsic emptiness and, wishing to liberate all kinds of sentient beings, relinquish the conception of sentient beings and the conception of dharmas and cultivate knowledge of the aspects of the paths. When a great bodhisattva cultivates knowledge of the aspects of the paths, that bodhisattva cultivates every path: the path of the shravakas, the path of the pratyekabuddhas, the path of the bodhisattvas, and the path of the Tathagatas.

Good Subhuti! When that great bodhisattva has perfected all the paths, that bodhisattva can mature the sentient beings to be taught and can also adorn and purify the Buddha-land sought, sustaining the formative forces of life until attaining unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, that bodhisattva can ensure that the Buddha-eye is never interrupted or destroyed. What is the Buddha-eye? Intrinsic emptiness itself is called the Buddha-eye.

Good Subhuti! All Tathagatas, Arhats, Perfectly Enlightened Ones of the past took intrinsic emptiness as their Buddha-eye. All Tathagatas, Arhats, Perfectly Enlightened Ones of the future will take intrinsic emptiness as their Buddha-eye. All Tathagatas, Arhats, Perfectly Enlightened Ones presently abiding in the boundless worlds throughout the ten directions take intrinsic emptiness as their Buddha-eye.

Good Subhuti! There is certainly no Tathagata, Arhat, Perfectly Enlightened One who appears in the world apart from intrinsic emptiness. Whenever Buddhas appear in the world, they teach the meaning of intrinsic emptiness.

The sentient beings to be taught must hear the Buddha expound the principle of intrinsic emptiness before they can enter the Noble Path and attain the fruits of the Noble Path; apart from intrinsic emptiness, there is no other skillful means. Therefore, Good Subhuti, great bodhisattvas who wish to attain unsurpassed perfect enlightenment must firmly abide in the principle of intrinsic emptiness and cultivate prajnaparamita and the other practices of great bodhisattvas.

If they firmly abide in the principle of intrinsic emptiness and cultivate prajnaparamita and the other practices of great bodhisattvas, they will never regress from the wisdom of omniscience.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! The great bodhisattvas are exceedingly rare! Although they practice all dharmas as empty in their intrinsic nature, they have never impaired or lost that emptiness of intrinsic nature. That is, they do not apprehend form as different from emptiness of intrinsic nature, nor do they apprehend feeling, perception, formations, or consciousness as different from emptiness of intrinsic nature; they do not apprehend the eye ayatana as different from emptiness of intrinsic nature, nor do they apprehend the ear, nose, tongue, body, or mind ayatana as different from emptiness of intrinsic nature; they do not apprehend the form ayatana as different from emptiness of intrinsic nature, nor do they apprehend the sound, odor, taste, tangible-object, or dharma ayatana as different from emptiness of intrinsic nature; they do not apprehend the eye dhatu as different from emptiness of intrinsic nature, nor do they apprehend the ear, nose, tongue, body, or mind dhatu as different from emptiness of intrinsic nature; they do not apprehend the form dhatu as different from emptiness of intrinsic nature, nor do they apprehend the sound, odor, taste, tangible-object, or dharma dhatu as different from emptiness of intrinsic nature; they do not apprehend the eye-consciousness dhatu as different from emptiness of intrinsic nature, nor do they apprehend the ear-, nose-, tongue-, body-, or mind-consciousness dhatu as different from emptiness of intrinsic nature; they do not apprehend eye-contact as different from emptiness of intrinsic nature, nor do they apprehend ear-, nose-, tongue-, body-, or mind-contact as different from emptiness of intrinsic nature; they do not apprehend the feelings arising with eye-contact as condition as different from emptiness of intrinsic nature, nor do they apprehend the feelings arising with ear-, nose-, tongue-, body-, or mind-contact as condition as different from emptiness of intrinsic nature; they do not apprehend the earth dhatu as different from emptiness of intrinsic nature, nor do they apprehend the water, fire, wind, space, or consciousness dhatu as different from emptiness of intrinsic nature; they do not apprehend the causal condition as different from emptiness of intrinsic nature, nor do they apprehend the immediately antecedent condition, the objective condition, or the predominant condition as different from emptiness of intrinsic nature; they do not apprehend dharmas arising from conditions as different from emptiness of intrinsic nature; they do not apprehend ignorance as different from emptiness of intrinsic nature, nor do they apprehend formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress as different from emptiness of intrinsic nature; they do not apprehend the prajnaparamita of generosity as different from emptiness of intrinsic nature, nor do they apprehend the prajnaparamitas of pure morality, patient acceptance, vigor, meditation, or wisdom as different from emptiness of intrinsic nature; they do not apprehend inner emptiness as different from emptiness of intrinsic nature, nor do they apprehend outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence as different from emptiness of intrinsic nature; they do not apprehend the four foundations of mindfulness as different from emptiness of intrinsic nature, nor do they apprehend the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, or eightfold noble path as different from emptiness of intrinsic nature; they do not apprehend the Noble Truth of suffering as different from emptiness of intrinsic nature, nor do they apprehend the Noble Truths of its origin, cessation, or the path as different from emptiness of intrinsic nature; they do not apprehend the four meditative absorptions as different from emptiness of intrinsic nature, nor do they apprehend the four immeasurables or four formless concentrations as different from emptiness of intrinsic nature; they do not apprehend the eight liberations as different from emptiness of intrinsic nature, nor do they apprehend the eight spheres of mastery, nine successive concentrations, or ten totalities as different from emptiness of intrinsic nature; they do not apprehend any dharani gateway as different from emptiness of intrinsic nature, nor do they apprehend any samadhi gateway as different from emptiness of intrinsic nature; they do not apprehend the gateway of liberation through emptiness as different from emptiness of intrinsic nature, nor do they apprehend the gateways of liberation through signlessness or wishlessness as different from emptiness of intrinsic nature; they do not apprehend the Ground of Great Joy as different from emptiness of intrinsic nature, nor do they apprehend the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground as different from emptiness of intrinsic nature; they do not apprehend the five kinds of eyes as different from emptiness of intrinsic nature, nor do they apprehend the six superknowledges as different from emptiness of intrinsic nature; they do not apprehend the ten powers of a Buddha as different from emptiness of intrinsic nature, nor do they apprehend the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or eighteen unique qualities of a Buddha as different from emptiness of intrinsic nature; they do not apprehend the thirty-two marks of a Great Being as different from emptiness of intrinsic nature, nor do they apprehend the eighty subsidiary characteristics as different from emptiness of intrinsic nature; they do not apprehend the Dharma of never forgetting as different from emptiness of intrinsic nature, nor do they apprehend the nature of perpetual equanimity as different from emptiness of intrinsic nature; they do not apprehend knowledge of all things as different from emptiness of intrinsic nature, nor do they apprehend knowledge of the aspects of the paths or knowledge of all aspects as different from emptiness of intrinsic nature; they do not apprehend the fruit of stream-entry as different from emptiness of intrinsic nature, nor do they apprehend the fruit of once-returning, non-returning, arhatship, or the attainment of a pratyekabuddha as different from emptiness of intrinsic nature; they do not apprehend any practice of a great bodhisattva as different from emptiness of intrinsic nature, nor do they apprehend the unsurpassed perfect awakening of the Buddhas as different from emptiness of intrinsic nature.

“Blessed One! Form is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely form; feeling, perception, formations, and consciousness are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely feeling, perception, formations, and consciousness. The eye ayatana is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the eye ayatana; the ear, nose, tongue, body, and mind ayatanas are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the ear, nose, tongue, body, and mind ayatanas.

The form ayatana is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the form ayatana; the sound, odor, taste, tangible-object, and mental-object ayatanas are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the sound, odor, taste, tangible-object, and mental-object ayatanas. The eye dhatu is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the eye dhatu; the ear, nose, tongue, body, and mind dhatus are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the ear, nose, tongue, body, and mind dhatus.

The form dhatu is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the form dhatu; the sound, odor, taste, tangible-object, and mental-object dhatus are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the sound, odor, taste, tangible-object, and mental-object dhatus. The eye-consciousness dhatu is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Eye-contact is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely eye-contact; ear-, nose-, tongue-, body-, and mind-contact are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely ear-, nose-, tongue-, body-, and mind-contact. The feelings arising with eye-contact as condition are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the feelings arising with eye-contact as condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

The earth dhatu is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the earth dhatu; the water, fire, wind, space, and consciousness dhatus are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the water, fire, wind, space, and consciousness dhatus. The causal condition is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the causal condition; the immediately antecedent condition, the objective condition, and the dominant condition are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the immediately antecedent condition, the objective condition, and the dominant condition.

Dharmas arising from conditions are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely dharmas arising from conditions. Ignorance is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely ignorance; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely formations through aging and death, sorrow, lamentation, pain, grief, and distress.

The prajnaparamita of generosity is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the prajnaparamita of generosity; the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the prajnaparamitas of pure morality, patience, diligence, meditation, and wisdom. The emptiness of internal dharmas is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the emptiness of internal dharmas;

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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are precisely empty in their intrinsic nature,

and emptiness in intrinsic nature is precisely the emptiness of external dharmas through the emptiness of the self-nature of nonbeing.

The four foundations of mindfulness are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the four foundations of mindfulness; the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the four right efforts through the eightfold noble path.

The Noble Truth of suffering is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the Noble Truth of suffering; the Noble Truths of the origin, cessation, and path are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the Noble Truths of the origin, cessation, and path. The four meditative absorptions are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the four meditative absorptions; the four immeasurables and four formless absorptions are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the four immeasurables and four formless absorptions.

The eight liberations are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the eight liberations; the eight spheres of mastery, nine successive absorptions, and ten spheres of totality are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the eight spheres of mastery, nine successive absorptions, and ten spheres of totality. All dharani gateways are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely all dharani gateways; all samadhi gateways are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely all samadhi gateways.

The gateway of liberation through emptiness is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the gateway of liberation through emptiness; the gateways of liberation through signlessness and wishlessness are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the gateways of liberation through signlessness and wishlessness. The Stage of Utmost Joy is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the Stage of Utmost Joy;

the Stages of Stainlessness, Radiance, Blazing Wisdom, Utmost Difficulty to Conquer, Manifest Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the Stage of Stainlessness through the Stage of Dharma Cloud.

The five kinds of eyes are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the five kinds of eyes; the six superknowledges are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the six superknowledges. The Buddha’s ten powers are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the Buddha’s ten powers; the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

The thirty-two marks of a Great Being are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the thirty-two marks of a Great Being; the eighty subsidiary characteristics are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the eighty subsidiary characteristics. The Dharma of never losing mindfulness is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the Dharma of never losing mindfulness; the nature of constant equanimity is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the nature of constant equanimity.

The knowledge of all things is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the knowledge of all things; the knowledge of the aspects of paths and the knowledge of all aspects are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the knowledge of the aspects of paths and the knowledge of all aspects. The fruit of stream-entry is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the fruit of stream-entry;

the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha.

All practices of great bodhisattvas are precisely empty in their intrinsic nature, and emptiness in intrinsic nature is precisely all practices of great bodhisattvas; the supreme enlightenment of the Buddhas is precisely empty in its intrinsic nature, and emptiness in intrinsic nature is precisely the supreme enlightenment of the Buddhas.”

The Buddha said:

– “Subhuti! So it is! So it is! It is exactly as you have said. Great bodhisattvas are exceedingly rare: although they practice all dharmas, each of which is empty in its intrinsic nature, they never impair or lose that emptiness in intrinsic nature.”

Subhuti! Form is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from form; form is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely form. Feeling, perception, formations, and consciousness are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely feeling, perception, formations, and consciousness.

Subhuti! The eye ayatana is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eye ayatana; the eye ayatana is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the ear, nose, tongue, body, and mind ayatanas; the ear, nose, tongue, body, and mind ayatanas are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the ear, nose, tongue, body, and mind ayatanas.

Subhuti! The form ayatana is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the form ayatana; the form ayatana is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the sound, odor, taste, tangible-object, and dharma ayatanas; the sound, odor, taste, tangible-object, and dharma ayatanas are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the sound, odor, taste, tangible-object, and dharma ayatanas.

Subhuti! The eye dhatu is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eye dhatu; the eye dhatu is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eye dhatu. The ear, nose, tongue, body, and mind dhatus are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the ear, nose, tongue, body, and mind dhatus; the ear, nose, tongue, body, and mind dhatus are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the ear, nose, tongue, body, and mind dhatus.

Subhuti! The form dhatu is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the form dhatu; the form dhatu is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the form dhatu. The sound, odor, taste, tangible-object, and dharma dhatus are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the sound, odor, taste, tangible-object, and dharma dhatus; the sound, odor, taste, tangible-object, and dharma dhatus are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the sound, odor, taste, tangible-object, and dharma dhatus.

Subhuti! The eye-consciousness dhatu is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eye-consciousness dhatu; the eye-consciousness dhatu is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus;

the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Subhuti! Eye-contact is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from eye-contact; eye-contact is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely eye-contact. Ear-, nose-, tongue-, body-, and mind-contact are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from ear-, nose-, tongue-, body-, and mind-contact; ear-, nose-, tongue-, body-, and mind-contact are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! The feelings arising with eye-contact as condition are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the feelings arising with eye-contact as condition; the feelings arising with eye-contact as condition are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the feelings arising with eye-contact as condition.

The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Subhuti! The earth dhatu is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the earth dhatu; the earth dhatu is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the earth dhatu. The water, fire, wind, space, and consciousness dhatus are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the water, fire, wind, space, and consciousness dhatus; the water, fire, wind, space, and consciousness dhatus are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the water, fire, wind, space, and consciousness dhatus.

Subhuti! The causal condition is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the causal condition; the causal condition is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the causal condition. The immediately antecedent condition, the objective condition, and the predominant condition are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the immediately antecedent condition, the objective condition, and the predominant condition;

the immediately antecedent condition, the objective condition, and the predominant condition are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the immediately antecedent condition, the objective condition, and the predominant condition.

Subhuti! Dharmas arising from conditions are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from dharmas arising from conditions; dharmas arising from conditions are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely dharmas arising from conditions.

Subhuti! Ignorance is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from ignorance; ignorance is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely ignorance. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from formations through aging and death, sorrow, lamentation, pain, grief, and distress;

formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Subhuti! The perfection of generosity is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the perfection of generosity; the perfection of generosity is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the perfection of generosity. The perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita;

the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita.

Subhuti! The emptiness of internal phenomena is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the emptiness of internal phenomena; the emptiness of internal phenomena is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the emptiness of internal phenomena. 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 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 phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the emptiness of external phenomena through the emptiness of the self-nature of nonexistence.

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 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 phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are precisely the emptiness of intrinsic nature,

and the emptiness of intrinsic nature is precisely the emptiness of external phenomena through the emptiness of the self-nature of nonexistence.

Subhuti! The four foundations of mindfulness are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the four foundations of mindfulness; the four foundations of mindfulness are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the four foundations of mindfulness. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the four right efforts through the eightfold noble path;

the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the four right efforts through the eightfold noble path.

Subhuti! The Noble Truth of suffering is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the Noble Truth of suffering; the Noble Truth of suffering is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the Noble Truth of suffering. The Noble Truths of the origin, cessation, and path are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the Noble Truths of the origin, cessation, and path; the Noble Truths of the origin, cessation, and path are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the Noble Truths of the origin, cessation, and path.

Subhuti! The four dhyanas are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the four dhyanas; the four dhyanas are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the four dhyanas. The four immeasurables and four formless absorptions are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the four immeasurables and four formless absorptions; the four immeasurables and four formless absorptions are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the four immeasurables and four formless absorptions.

Subhuti! The eight liberations are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eight liberations; the eight liberations are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eight liberations. The eight spheres of mastery, nine successive absorptions, and ten totalities are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eight spheres of mastery, nine successive absorptions, and ten totalities;

the eight spheres of mastery, nine successive absorptions, and ten totalities are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eight spheres of mastery, nine successive absorptions, and ten totalities.

Subhuti! The dharani gateways are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the dharani gateways; the dharani gateways are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the dharani gateways. The samadhi gateways are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the samadhi gateways; the samadhi gateways are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the samadhi gateways.

Subhuti! The gateway to liberation through emptiness is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the gateway to liberation through emptiness; the gateway to liberation through emptiness is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the gateway to liberation through emptiness. The gateways to liberation through signlessness and wishlessness are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the gateways to liberation through signlessness and wishlessness;

the gateways to liberation through signlessness and wishlessness are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the gateways to liberation through signlessness and wishlessness.

Subhuti! The Ground of Great Joy is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the Ground of Great Joy; the Ground of Great Joy is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the Ground of Great Joy. The Ground of Stainlessness, Ground of Radiance, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Presence, Far-Going Ground, Immovable Ground, Ground of Excellent Wisdom, and Dharma Cloud Ground are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the Ground of Stainlessness through the Dharma Cloud Ground;

the Ground of Stainlessness, Ground of Radiance, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Presence, Far-Going Ground, Immovable Ground, Ground of Excellent Wisdom, and Dharma Cloud Ground are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the Ground of Stainlessness through the Dharma Cloud Ground.

Subhuti! The five kinds of eyes are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the five kinds of eyes; the five kinds of eyes are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the five kinds of eyes. The six superknowledges are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the six superknowledges; the six superknowledges are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the six superknowledges.

Subhuti! The ten powers of a Buddha are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the ten powers of a Buddha; the ten powers of a Buddha are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the ten powers of a Buddha. The four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the four fearlessnesses through the eighteen unique qualities of a Buddha;

the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the four fearlessnesses through the eighteen unique qualities of a Buddha.

Subhuti! The thirty-two marks of a Great Being are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the thirty-two marks of a Great Being; the thirty-two marks of a Great Being are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the thirty-two marks of a Great Being. The eighty subsidiary characteristics are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the eighty subsidiary characteristics; the eighty subsidiary characteristics are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the eighty subsidiary characteristics.

Subhuti! The quality of never losing mindfulness is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the quality of never losing mindfulness; the quality of never losing mindfulness is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the quality of never losing mindfulness. The nature of constant equanimity is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the nature of constant equanimity; the nature of constant equanimity is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the nature of constant equanimity.

Subhuti! The knowledge of all things is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the knowledge of all things; the knowledge of all things is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the knowledge of all things. The knowledge of path aspects and the knowledge of all aspects are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the knowledge of path aspects and the knowledge of all aspects;

the knowledge of path aspects and the knowledge of all aspects are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the knowledge of path aspects and the knowledge of all aspects.

Subhuti! The fruit of stream-entry is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the fruit of stream-entry; the fruit of stream-entry is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the fruit of stream-entry. The fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha;

the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the fruits of once-returning, non-returning, arhatship, and the realization of a pratyekabuddha.

Subhuti! All the practices of great bodhisattvas are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from all the practices of great bodhisattvas; all the practices of great bodhisattvas are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely all the practices of great bodhisattvas. The supreme awakening of the Buddhas is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the supreme awakening of the Buddhas; the supreme awakening of the Buddhas is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the supreme awakening of the Buddhas.

Furthermore, Subhuti! If form were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from form; form would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be form. Feeling, perception, formations, and consciousness would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be feeling, perception, formations, and consciousness.

Subhuti! If the eye ayatana were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the eye ayatana; the eye ayatana would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the eye ayatana. The ear, nose, tongue, body, and mind ayatanas would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the ear, nose, tongue, body, and mind ayatanas; the ear, nose, tongue, body, and mind ayatanas would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the ear, nose, tongue, body, and mind ayatanas.

Subhuti! If the form ayatana were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the form ayatana; the form ayatana would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the form ayatana. The sound, odor, taste, tangible-object, and mental-object ayatanas would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the sound, odor, taste, tangible-object, and mental-object ayatanas; the sound, odor, taste, tangible-object, and mental-object ayatanas would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the sound, odor, taste, tangible-object, and mental-object ayatanas.

Subhuti! If the eye dhatu were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the eye dhatu; the eye dhatu would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the eye dhatu. The ear, nose, tongue, body, and mind dhatus would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the ear, nose, tongue, body, and mind dhatus; the ear, nose, tongue, body, and mind dhatus would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the ear, nose, tongue, body, and mind dhatus.

Subhuti! If the form dhatu were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the form dhatu; the form dhatu would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the form dhatu. The sound, odor, taste, tangible-object, and mental-object dhatus would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the sound, odor, taste, tangible-object, and mental-object dhatus; the sound, odor, taste, tangible-object, and mental-object dhatus would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the sound, odor, taste, tangible-object, and mental-object dhatus.

Subhuti! If the eye-consciousness dhatu were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the eye-consciousness dhatu; the eye-consciousness dhatu would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; ear-, nose-, tongue-, body-, and mind-consciousness would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Subhuti! If eye-contact were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from eye-contact; eye-contact would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be eye-contact. Ear-, nose-, tongue-, body-, and mind-contact would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from ear-, nose-, tongue-, body-, and mind-contact; ear-, nose-, tongue-, body-, and mind-contact would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be ear-, nose-, tongue-, body-, and mind-contact.

Subhuti! If the feelings arising with eye-contact as condition were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the feelings arising with eye-contact as condition; the feelings arising with eye-contact as condition would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the feelings arising with eye-contact as condition.

The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition.

Subhuti! If the earth dhatu were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the earth dhatu; the earth dhatu would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the earth dhatu. The water, fire, air, space, and consciousness dhatus would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the water, fire, air, space, and consciousness dhatus; the water, fire, air, space, and consciousness dhatus would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the water, fire, air, space, and consciousness dhatus.

Subhuti! If the causal condition were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from the causal condition; the causal condition would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the causal condition. The immediately preceding condition, objective condition, and dominant condition would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from the immediately preceding condition, objective condition, and dominant condition;

the immediately preceding condition, objective condition, and dominant condition would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be the immediately preceding condition, objective condition, and dominant condition.

Subhuti! If phenomena arising from conditions were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from phenomena arising from conditions; phenomena arising from conditions would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be phenomena arising from conditions.

Subhuti! If ignorance were different from the emptiness of intrinsic nature, the emptiness of intrinsic nature would be different from ignorance; ignorance would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be ignorance. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress would be different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature would be different from volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress;

volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress would not be the emptiness of intrinsic nature, and the emptiness of intrinsic nature would not be volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Subhuti, if the perfection of giving were different from essential-nature emptiness, then essential-nature emptiness would be different from the perfection of giving; the perfection of giving would not be essential-nature emptiness, and essential-nature emptiness would not be the perfection of giving. If the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita were different from essential-nature emptiness, then essential-nature emptiness would be different from the perfection of moral discipline through prajnaparamita; the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita would not be essential-nature emptiness, and essential-nature emptiness would not be the perfection of moral discipline through prajnaparamita.

Subhuti, if internal emptiness were different from essential-nature emptiness, then essential-nature emptiness would be different from internal emptiness; internal emptiness would not be essential-nature emptiness, and essential-nature emptiness would not be internal emptiness. If external emptiness, internal-and-external emptiness, the 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 essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence were different from essential-nature emptiness, then essential-nature emptiness would be different from external emptiness through the emptiness of the self-nature of nonexistence;

external emptiness, internal-and-external emptiness, the 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 essential nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence would not be essential-nature emptiness, and essential-nature emptiness would not be external emptiness through the emptiness of the self-nature of nonexistence.

Subhuti, if the four foundations of mindfulness were different from essential-nature emptiness, then essential-nature emptiness would be different from the four foundations of mindfulness; the four foundations of mindfulness would not be essential-nature emptiness, and essential-nature emptiness would not be the four foundations of mindfulness. If the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path were different from essential-nature emptiness, then essential-nature emptiness would be different from the four right efforts through the eightfold noble path;

the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path would not be essential-nature emptiness, and essential-nature emptiness would not be the four right efforts through the eightfold noble path.

Subhuti, if the noble truth of suffering were different from essential-nature emptiness, then essential-nature emptiness would be different from the noble truth of suffering; the noble truth of suffering would not be essential-nature emptiness, and essential-nature emptiness would not be the noble truth of suffering. If the noble truths of the origin, cessation, and path were different from essential-nature emptiness, then essential-nature emptiness would be different from the noble truths of the origin, cessation, and path; the noble truths of the origin, cessation, and path would not be essential-nature emptiness, and essential-nature emptiness would not be the noble truths of the origin, cessation, and path.

Subhuti, if the four meditative absorptions were different from essential-nature emptiness, then essential-nature emptiness would be different from the four meditative absorptions; the four meditative absorptions would not be essential-nature emptiness, and essential-nature emptiness would not be the four meditative absorptions. If the four immeasurables and four formless absorptions were different from essential-nature emptiness, then essential-nature emptiness would be different from the four immeasurables and four formless absorptions; the four immeasurables and four formless absorptions would not be essential-nature emptiness, and essential-nature emptiness would not be the four immeasurables and four formless absorptions.

Subhuti, if the eight liberations were different from essential-nature emptiness, then essential-nature emptiness would be different from the eight liberations; the eight liberations would not be essential-nature emptiness, and essential-nature emptiness would not be the eight liberations. If the eight spheres of mastery, nine successive absorptions, and ten spheres of totality were different from essential-nature emptiness, then essential-nature emptiness would be different from the eight spheres of mastery, nine successive absorptions, and ten spheres of totality;

the eight spheres of mastery, nine successive absorptions, and ten spheres of totality would not be essential-nature emptiness, and essential-nature emptiness would not be the eight spheres of mastery, nine successive absorptions, and ten spheres of totality.

Subhuti, if the dharani gateways were different from essential-nature emptiness, then essential-nature emptiness would be different from the dharani gateways; the dharani gateways would not be essential-nature emptiness, and essential-nature emptiness would not be the dharani gateways. If the samadhi gateways were different from essential-nature emptiness, then essential-nature emptiness would be different from the samadhi gateways; the samadhi gateways would not be essential-nature emptiness, and essential-nature emptiness would not be the samadhi gateways.

Subhuti, if the gateway to liberation through emptiness were different from essential-nature emptiness, then essential-nature emptiness would be different from the gateway to liberation through emptiness; the gateway to liberation through emptiness would not be essential-nature emptiness, and essential-nature emptiness would not be the gateway to liberation through emptiness. If the gateways to liberation through signlessness and wishlessness were different from essential-nature emptiness, then essential-nature emptiness would be different from the gateways to liberation through signlessness and wishlessness;

the gateways to liberation through signlessness and wishlessness would not be essential-nature emptiness, and essential-nature emptiness would not be the gateways to liberation through signlessness and wishlessness.

Subhuti, if the Ground of Great Joy were different from essential-nature emptiness, then essential-nature emptiness would be different from the Ground of Great Joy; the Ground of Great Joy would not be essential-nature emptiness, and essential-nature emptiness would not be the Ground of Great Joy. If the Stainless Ground, Luminous Ground, Radiant Wisdom Ground, Difficult-to-Conquer Ground, Manifest Ground, Far-Going Ground, Immovable Ground, Excellent Wisdom Ground, and Dharma Cloud Ground were different from essential-nature emptiness, then essential-nature emptiness would be different from the Stainless Ground through the Dharma Cloud Ground;

the Stainless Ground, Luminous Ground, Radiant Wisdom Ground, Difficult-to-Conquer Ground, Manifest Ground, Far-Going Ground, Immovable Ground, Excellent Wisdom Ground, and Dharma Cloud Ground would not be essential-nature emptiness, and essential-nature emptiness would not be the Stainless Ground through the Dharma Cloud Ground.

Subhuti, if the five kinds of eyes were different from essential-nature emptiness, then essential-nature emptiness would be different from the five kinds of eyes; the five kinds of eyes would not be essential-nature emptiness, and essential-nature emptiness would not be the five kinds of eyes. If the six superknowledges were different from essential-nature emptiness, then essential-nature emptiness would be different from the six superknowledges; the six superknowledges would not be essential-nature emptiness, and essential-nature emptiness would not be the six superknowledges.

Subhuti, if the Buddha’s ten powers were different from essential-nature emptiness, then essential-nature emptiness would be different from the Buddha’s ten powers; the Buddha’s ten powers would not be essential-nature emptiness, and essential-nature emptiness would not be the Buddha’s ten powers. If the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha were different from essential-nature emptiness, then essential-nature emptiness would be different from the four fearlessnesses through the eighteen distinctive qualities of a Buddha;

the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha would not be essential-nature emptiness, and essential-nature emptiness would not be the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Subhuti, if the thirty-two marks of a Great Being were different from essential-nature emptiness, then essential-nature emptiness would be different from the thirty-two marks of a Great Being; the thirty-two marks of a Great Being would not be essential-nature emptiness, and essential-nature emptiness would not be the thirty-two marks of a Great Being. If the eighty secondary characteristics were different from essential-nature emptiness, then essential-nature emptiness would be different from the eighty secondary characteristics; the eighty secondary characteristics would not be essential-nature emptiness, and essential-nature emptiness would not be the eighty secondary characteristics.

Subhuti, if non-forgetfulness is different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from non-forgetfulness; non-forgetfulness is not emptiness of intrinsic nature, and emptiness of intrinsic nature is not non-forgetfulness. If the nature of perpetual equanimity is different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the nature of perpetual equanimity; the nature of perpetual equanimity is not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the nature of perpetual equanimity.

Subhuti, if the wisdom of all things is different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the wisdom of all things; the wisdom of all things is not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the wisdom of all things. If the wisdom of the aspects of the paths and the wisdom of all aspects are different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the wisdom of the aspects of the paths and the wisdom of all aspects; the wisdom of the aspects of the paths and the wisdom of all aspects are not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the wisdom of the aspects of the paths or the wisdom of all aspects.

Subhuti, if the fruit of stream-entry is different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the fruit of stream-entry; the fruit of stream-entry is not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the fruit of stream-entry. If the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha are different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha;

the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha are not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the fruits of once-returning, non-returning, arhatship, or the state of a pratyekabuddha.

Subhuti, if all the practices of great bodhisattvas are different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from all the practices of great bodhisattvas; all the practices of great bodhisattvas are not emptiness of intrinsic nature, and emptiness of intrinsic nature is not all the practices of great bodhisattvas. If the supreme awakening of the Buddhas is different from emptiness of intrinsic nature, then emptiness of intrinsic nature is different from the supreme awakening of the Buddhas; the supreme awakening of the Buddhas is not emptiness of intrinsic nature, and emptiness of intrinsic nature is not the supreme awakening of the Buddhas.

Therefore, when great bodhisattvas practice prajnaparamita, they should not contemplate all dharmas as being empty of intrinsic nature in order to attain supreme awakening.

Fascicle 388

END