大般若波羅蜜多經

04

– 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 that arise 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 that arise with eye-contact as condition; the feelings that arise with eye-contact as condition are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the feelings that arise with eye-contact as condition.

The feelings that arise 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 that arise with ear-, nose-, tongue-, body-, and mind-contact as condition; the feelings that arise 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 that arise 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 preceding condition, objective condition, and dominant condition are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the immediately preceding condition, objective condition, and dominant condition;

the immediately preceding condition, objective condition, and dominant condition are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the immediately preceding condition, objective condition, and dominant 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, clinging, becoming, 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, clinging, becoming, 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 giving is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the perfection of giving; the perfection of giving is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the perfection of giving. The perfections of pure ethical conduct, patient endurance, diligence, meditation, and prajnaparamita are not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the perfections of pure ethical conduct, patient endurance, diligence, meditation, and prajnaparamita;

the perfections of pure ethical conduct, patient endurance, diligence, meditation, and prajnaparamita are precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the perfections of pure ethical conduct, patient endurance, diligence, meditation, and prajnaparamita.

Subhuti! Internal emptiness is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from internal emptiness; internal emptiness is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely internal emptiness. External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable,

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 external emptiness through the emptiness of the self-nature of nonexistence;

external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, 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 external emptiness 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, the Ground of Luminosity, 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, and the 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, the Ground of Luminosity, 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, and the 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 understandings, 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 understandings, 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 forgetting is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the quality of never forgetting; the quality of never forgetting is precisely the emptiness of intrinsic nature, and the emptiness of intrinsic nature is precisely the quality of never forgetting. 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 itself the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself the knowledge of all things. The knowledge of the aspects of the path 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 the aspects of the path and the knowledge of all aspects;

the knowledge of the aspects of the path and the knowledge of all aspects are themselves the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself the knowledge of the aspects of the path 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 itself the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself the fruit of stream-entry. The fruits of once-returning, non-returning, and arhatship, and the attainment 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, and arhatship, and the attainment of a pratyekabuddha;

the fruits of once-returning, non-returning, and arhatship, and the attainment of a pratyekabuddha, are themselves the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself the fruits of once-returning, non-returning, and arhatship, and the attainment 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 themselves the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself all the practices of great bodhisattvas. The unsurpassed awakening of the Buddhas is not different from the emptiness of intrinsic nature, and the emptiness of intrinsic nature is not different from the unsurpassed awakening of the Buddhas; the unsurpassed awakening of the Buddhas is itself the emptiness of intrinsic nature, and the emptiness of intrinsic nature is itself the unsurpassed awakening of the Buddhas.

Therefore, when great bodhisattvas practice prajnaparamita, they contemplate all dharmas as empty in intrinsic nature and attain unsurpassed awakening. Why is this? Subhuti!

Apart from the emptiness of intrinsic nature, there is no dharma whatsoever that is real or permanent, that can be destroyed or eliminated. Within the emptiness of intrinsic nature, likewise, there is no dharma whatsoever that is real or permanent, that can be destroyed or eliminated. Only foolish, deluded, and confused beings give rise to conceptions of difference: they grasp form as different from the emptiness of intrinsic nature, or grasp feeling, perception, formations, and consciousness as different from the emptiness of intrinsic nature; they grasp the eye ayatana as different from the emptiness of intrinsic nature, or grasp the ear, nose, tongue, body, and mind ayatanas as different from the emptiness of intrinsic nature;

they grasp the form ayatana as different from the emptiness of intrinsic nature, or grasp the sound, odor, taste, tangible-object, and dharma ayatanas as different from the emptiness of intrinsic nature; they grasp the eye dhatu as different from the emptiness of intrinsic nature, or grasp the ear, nose, tongue, body, and mind dhatus as different from the emptiness of intrinsic nature; they grasp the form dhatu as different from the emptiness of intrinsic nature, or grasp the sound, odor, taste, tangible-object, and dharma dhatus as different from the emptiness of intrinsic nature;

they grasp the eye-consciousness dhatu as different from the emptiness of intrinsic nature, or grasp the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as different from the emptiness of intrinsic nature; they grasp eye-contact as different from the emptiness of intrinsic nature, or grasp ear-, nose-, tongue-, body-, and mind-contact as different from the emptiness of intrinsic nature; they grasp the feelings arising with eye-contact as their condition as different from the emptiness of intrinsic nature, or grasp the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition as different from the emptiness of intrinsic nature;

they grasp the earth dhatu as different from the emptiness of intrinsic nature, or grasp the water, fire, wind, space, and consciousness dhatus as different from the emptiness of intrinsic nature; they grasp the causal condition as different from the emptiness of intrinsic nature, or grasp the immediately antecedent condition, the objective condition, and the dominant condition as different from the emptiness of intrinsic nature; they grasp dharmas produced from conditions as different from the emptiness of intrinsic nature;

they grasp ignorance as different from the emptiness of intrinsic nature, or grasp formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as different from the emptiness of intrinsic nature; they grasp the perfection of generosity as different from the emptiness of intrinsic nature, or grasp the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita as different from the emptiness of intrinsic nature;

they grasp inner emptiness as different from the emptiness of intrinsic nature, or grasp outer emptiness, inner-and-outer 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 non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as different from the emptiness of intrinsic nature;

they grasp the four foundations of mindfulness as different from the emptiness of intrinsic nature, or grasp the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path as different from the emptiness of intrinsic nature; they grasp the Noble Truth of suffering as different from the emptiness of intrinsic nature, or grasp the Noble Truths of the origin, cessation, and path as different from the emptiness of intrinsic nature; they grasp the four meditative absorptions as different from the emptiness of intrinsic nature, or grasp the four immeasurables and four formless concentrations as different from the emptiness of intrinsic nature;

they grasp the eight liberations as different from the emptiness of intrinsic nature, or grasp the eight spheres of mastery, nine successive concentrations, and ten spheres of totality as different from the emptiness of intrinsic nature; they grasp the dharani gateways as different from the emptiness of intrinsic nature, or grasp the samadhi gateways as different from the emptiness of intrinsic nature; they grasp the gateway of liberation through emptiness as different from the emptiness of intrinsic nature, or grasp the gateways of liberation through signlessness and wishlessness as different from the emptiness of intrinsic nature;

they grasp the Ground of Utmost Joy as different from the emptiness of intrinsic nature, or grasp the Ground of Stainlessness, the Ground of Luminousness, the Ground of Radiant Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground as different from the emptiness of intrinsic nature; they grasp the five kinds of eyes as different from the emptiness of intrinsic nature, or grasp the six superknowledges as different from the emptiness of intrinsic nature;

they grasp the ten powers of a Buddha as different from the emptiness of intrinsic nature, or grasp the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha as different from the emptiness of intrinsic nature; they grasp the thirty-two marks of a Great Being as different from the emptiness of intrinsic nature, or grasp the eighty subsidiary characteristics as different from the emptiness of intrinsic nature; they grasp the quality of never forgetting as different from the emptiness of intrinsic nature, or grasp the nature of constant equanimity as different from the emptiness of intrinsic nature;

they grasp the knowledge of all things as different from the emptiness of intrinsic nature, or grasp the knowledge of the aspects of the path and the knowledge of all aspects as different from the emptiness of intrinsic nature; they grasp the fruit of stream-entry as different from the emptiness of intrinsic nature, or grasp the fruits of once-returning, non-returning, and arhatship, and the attainment of a pratyekabuddha, as different from the emptiness of intrinsic nature; they grasp all the practices of great bodhisattvas as different from the emptiness of intrinsic nature, or grasp the unsurpassed awakening of the Buddhas as different from the emptiness of intrinsic nature.

Good Subhuti! Those foolish ordinary beings, having apprehended dharmas as other than empty in their intrinsic nature, do not know form as it truly is, nor do they know feeling, perception, formations, and consciousness as they truly are. Because they do not know, they become attached to form and attached to feeling, perception, formations, and consciousness.

Because of this attachment, they apprehend a self and what belongs to a self in form, and apprehend a self and what belongs to a self in feeling, perception, formations, and consciousness. Because of this false apprehension, they become attached to inner and outer things and take up the form, feeling, perception, formations, and consciousness of a subsequent existence. Consequently, they cannot attain liberation from birth, aging, sickness, death, sorrow, lamentation, suffering, and affliction within the various destinies, but come and go through the three realms, revolving endlessly.

For this reason, great bodhisattvas abide in the perfection of the emptiness of intrinsic nature and cultivate prajnaparamita. They neither grasp form nor destroy form, whether empty or nonempty; they neither grasp feeling, perception, formations, and consciousness nor destroy feeling, perception, formations, and consciousness, whether empty or nonempty; they neither grasp the eye ayatana nor destroy the eye ayatana, whether empty or nonempty; they neither grasp the ear, nose, tongue, body, and mind ayatanas nor destroy the ear, nose, tongue, body, and mind ayatanas, whether empty or nonempty; they neither grasp the form ayatana nor destroy the form ayatana, whether empty or nonempty;

they neither grasp the sound, odor, taste, tangible-object, and dharma ayatanas nor destroy the sound, odor, taste, tangible-object, and dharma ayatanas, whether empty or nonempty; they neither grasp the eye dhatu nor destroy the eye dhatu, whether empty or nonempty; they neither grasp the ear, nose, tongue, body, and mind dhatus nor destroy the ear, nose, tongue, body, and mind dhatus, whether empty or nonempty; they neither grasp the form dhatu nor destroy the form dhatu, whether empty or nonempty; they neither grasp the sound, odor, taste, tangible-object, and dharma dhatus nor destroy the sound, odor, taste, tangible-object, and dharma dhatus, whether empty or nonempty; they neither grasp the eye-consciousness dhatu nor destroy the eye-consciousness dhatu, whether empty or nonempty;

they neither grasp the ear-, nose-, tongue-, body-, and mind-consciousness dhatus nor destroy the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, whether empty or nonempty; they neither grasp eye-contact nor destroy eye-contact, whether empty or nonempty; they neither grasp ear-, nose-, tongue-, body-, and mind-contact nor destroy ear-, nose-, tongue-, body-, and mind-contact, whether empty or nonempty; they neither grasp the feelings arising with eye-contact as condition nor destroy the feelings arising with eye-contact as condition, whether empty or nonempty;

they neither grasp the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition nor destroy the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, whether empty or nonempty; they neither grasp the earth dhatu nor destroy the earth dhatu, whether empty or nonempty; they neither grasp the water, fire, wind, space, and consciousness dhatus nor destroy the water, fire, wind, space, and consciousness dhatus, whether empty or nonempty; they neither grasp the causal condition nor destroy the causal condition, whether empty or nonempty;

they neither grasp the immediately antecedent condition, the objective condition, and the predominant condition nor destroy the immediately antecedent condition, the objective condition, and the predominant condition, whether empty or nonempty; they neither grasp dharmas arising from conditions nor destroy dharmas arising from conditions, whether empty or nonempty; they neither grasp ignorance nor destroy ignorance, whether empty or nonempty; they neither grasp formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and affliction nor destroy formations through aging and death, sorrow, lamentation, suffering, grief, and affliction, whether empty or nonempty;

they neither grasp the perfection of generosity nor destroy the perfection of generosity, whether empty or nonempty; they neither grasp the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita nor destroy the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, whether empty or nonempty; they neither grasp the emptiness of internal dharmas nor destroy the emptiness of internal dharmas, whether empty or nonempty;

they neither grasp 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 the conditioned, the emptiness of the unconditioned, 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, nor destroy the emptiness of external dharmas through the emptiness of the self-nature of nonexistence, whether empty or nonempty;

they neither grasp the four establishments of mindfulness nor destroy the four establishments of mindfulness, whether empty or nonempty; they neither grasp 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 nor destroy the four right efforts through the Noble Eightfold Path, whether empty or nonempty; they neither grasp the Noble Truth of Suffering nor destroy the Noble Truth of Suffering, whether empty or nonempty; they neither grasp the Noble Truths of the Origin, Cessation, and Path nor destroy the Noble Truths of the Origin, Cessation, and Path, whether empty or nonempty;

they neither grasp the four meditative absorptions nor destroy the four meditative absorptions, whether empty or nonempty; they neither grasp the four immeasurables and the four formless concentrations nor destroy the four immeasurables and the four formless concentrations, whether empty or nonempty; they neither grasp the eight liberations nor destroy the eight liberations, whether empty or nonempty; they neither grasp the eight spheres of mastery, the nine successive concentrations, and the ten totalities nor destroy the eight spheres of mastery, the nine successive concentrations, and the ten totalities, whether empty or nonempty; they neither grasp the dharani gateways nor destroy the dharani gateways, whether empty or nonempty;

they neither grasp the samadhi gateways nor destroy the samadhi gateways, whether empty or nonempty; they neither grasp the gateway of liberation through emptiness nor destroy the gateway of liberation through emptiness, whether empty or nonempty; they neither grasp the gateways of signlessness and wishlessness nor destroy the gateways of signlessness and wishlessness, whether empty or nonempty; they neither grasp the Ground of Great Joy nor destroy the Ground of Great Joy, whether empty or nonempty;

they neither grasp 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, and the Dharma Cloud Ground nor destroy the Ground of Stainlessness through the Dharma Cloud Ground, whether empty or nonempty; they neither grasp the five kinds of eyes nor destroy the five kinds of eyes, whether empty or nonempty; they neither grasp the six superknowledges nor destroy the six superknowledges, whether empty or nonempty; they neither grasp the ten powers of a Buddha nor destroy the ten powers of a Buddha, whether empty or nonempty;

they neither grasp the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha nor destroy the four fearlessnesses through the eighteen distinctive qualities of a Buddha, whether empty or nonempty;

does not apprehend the thirty-two marks of a Great Being, nor does it destroy the thirty-two marks of a Great Being, whether empty or not empty; does not apprehend the eighty subsidiary characteristics, nor does it destroy the eighty subsidiary characteristics, whether empty or not empty; does not apprehend the Dharma of non-forgetfulness, nor does it destroy the Dharma of non-forgetfulness, whether empty or not empty; does not apprehend the nature of perpetual equanimity, nor does it destroy the nature of perpetual equanimity, whether empty or not empty; does not apprehend the knowledge of all things, nor does it destroy the knowledge of all things, whether empty or not empty;

does not apprehend the knowledge of the aspects of the path or the knowledge of all aspects, nor does it destroy the knowledge of the aspects of the path or the knowledge of all aspects, whether empty or not empty; does not apprehend the fruit of stream-entry, nor does it destroy the fruit of stream-entry, whether empty or not empty; does not apprehend the fruits of once-returning, non-returning, or arhatship, or the realization of a pratyekabuddha, nor does it destroy the fruits of once-returning, non-returning, or arhatship, or the realization of a pratyekabuddha, whether empty or not empty; does not apprehend any practice of a great bodhisattva, nor does it destroy any practice of a great bodhisattva, whether empty or not empty;

does not apprehend the unsurpassed awakening of the Buddhas, nor does it destroy the unsurpassed awakening of the Buddhas, whether empty or not empty.

Why is this? Subhuti, form does not destroy emptiness, and emptiness does not destroy form: this is form, and this is emptiness. Feeling, perception, formations, and consciousness do not destroy emptiness, and emptiness does not destroy feeling, perception, formations, and consciousness: these are feeling, perception, formations, and consciousness, and this is emptiness.

Subhuti, the eye ayatana does not destroy emptiness, and emptiness does not destroy the eye ayatana: this is the eye ayatana, and this is emptiness. The ear, nose, tongue, body, and mind ayatanas do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind ayatanas: these are the ear, nose, tongue, body, and mind ayatanas, and this is emptiness.

Subhuti, the form ayatana does not destroy emptiness, and emptiness does not destroy the form ayatana: this is the form ayatana, and this is emptiness. The sound, odor, taste, tangible-object, and mental-object ayatanas do not destroy emptiness, and emptiness does not destroy the sound, odor, taste, tangible-object, and mental-object ayatanas: these are the sound, odor, taste, tangible-object, and mental-object ayatanas, and this is emptiness.

Subhuti, the eye dhatu does not destroy emptiness, and emptiness does not destroy the eye dhatu: this is the eye dhatu, and this is emptiness. The ear, nose, tongue, body, and mind dhatus do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind dhatus: these are the ear, nose, tongue, body, and mind dhatus, and this is emptiness.

Subhuti, the form dhatu does not destroy emptiness, and emptiness does not destroy the form dhatu: this is the form dhatu, and this is emptiness. The sound, odor, taste, tangible-object, and mental-object dhatus do not destroy emptiness, and emptiness does not destroy the sound, odor, taste, tangible-object, and mental-object dhatus: these are the sound, odor, taste, tangible-object, and mental-object dhatus, and this is emptiness.

Subhuti, the eye-consciousness dhatu does not destroy emptiness, and emptiness does not destroy the eye-consciousness dhatu: this is the eye-consciousness dhatu, and this is emptiness. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus do not destroy emptiness, and emptiness does not destroy the ear-, nose-, tongue-, body-, and mind-consciousness dhatus: these are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and this is emptiness.

Subhuti, eye-contact does not destroy emptiness, and emptiness does not destroy eye-contact: this is eye-contact, and this is emptiness. Ear-, nose-, tongue-, body-, and mind-contact do not destroy emptiness, and emptiness does not destroy ear-, nose-, tongue-, body-, and mind-contact: these are ear-, nose-, tongue-, body-, and mind-contact, and this is emptiness.

Subhuti, the feelings arising in dependence upon eye-contact do not destroy emptiness, and emptiness does not destroy the feelings arising in dependence upon eye-contact: these are the feelings arising in dependence upon eye-contact, and this is emptiness. The feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact do not destroy emptiness, and emptiness does not destroy the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact: these are the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact, and this is emptiness.

Subhuti, the earth dhatu does not destroy emptiness, and emptiness does not destroy the earth dhatu: this is the earth dhatu, and this is emptiness. The water, fire, wind, space, and consciousness dhatus do not destroy emptiness, and emptiness does not destroy the water, fire, wind, space, and consciousness dhatus: these are the water, fire, wind, space, and consciousness dhatus, and this is emptiness.

Subhuti, the causal condition does not destroy emptiness, and emptiness does not destroy the causal condition: this is the causal condition, and this is emptiness. The immediately antecedent condition, objective condition, and predominant condition do not destroy emptiness, and emptiness does not destroy the immediately antecedent condition, objective condition, and predominant condition: these are the immediately antecedent condition, objective condition, and predominant condition, and this is emptiness.

Subhuti, dharmas arising from conditions do not destroy emptiness, and emptiness does not destroy dharmas arising from conditions: these are dharmas arising from conditions, and this is emptiness.

Subhuti, ignorance does not destroy emptiness, and emptiness does not destroy ignorance: this is ignorance, and this is emptiness. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress do not destroy emptiness, and emptiness does not destroy formations through aging and death, sorrow, lamentation, pain, grief, and distress: these are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and this is emptiness.

Subhuti, the perfection of generosity does not destroy emptiness, and emptiness does not destroy the perfection of generosity: this is the perfection of generosity, and this is emptiness. The perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita do not destroy emptiness, and emptiness does not destroy the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita: these are the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and this is emptiness.

Subhuti, the emptiness of the internal does not destroy emptiness, and emptiness does not destroy the emptiness of the internal: this is the emptiness of the internal, and this is emptiness. The emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, 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 nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence do not destroy emptiness; and emptiness does not destroy the emptiness of the external through the emptiness of the self-nature of nonexistence: these are the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, 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 nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence, and this is emptiness.

Subhuti, the four foundations of mindfulness do not destroy emptiness, and emptiness does not destroy the four foundations of mindfulness: these are the four foundations of mindfulness, and this is emptiness. The four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path do not destroy emptiness, and emptiness does not destroy the four right efforts through the eightfold noble path: these are the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, and this is emptiness.

Subhuti! The Noble Truth of Suffering does not destroy emptiness, and emptiness does not destroy the Noble Truth of Suffering; this is the Noble Truth of Suffering, and this is emptiness. The Noble Truths of the Origin, Cessation, and Path do not destroy emptiness, and emptiness does not destroy the Noble Truths of the Origin, Cessation, and Path; these are the Noble Truths of the Origin, Cessation, and Path, and this is emptiness.

Subhuti! The four dhyanas do not destroy emptiness, and emptiness does not destroy the four dhyanas; these are the four dhyanas, and this is emptiness. The four immeasurables and the four formless concentrations do not destroy emptiness, and emptiness does not destroy the four immeasurables and the four formless concentrations; these are the four immeasurables and the four formless concentrations, and this is emptiness.

Subhuti! The eight liberations do not destroy emptiness, and emptiness does not destroy the eight liberations; these are the eight liberations, and this is emptiness. The eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality do not destroy emptiness, and emptiness does not destroy the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; these are the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, and this is emptiness.

Subhuti! The dharani gateways do not destroy emptiness, and emptiness does not destroy the dharani gateways; these are the dharani gateways, and this is emptiness. The samadhi gateways do not destroy emptiness, and emptiness does not destroy the samadhi gateways; these are the samadhi gateways, and this is emptiness.

Subhuti! The gateway of liberation through emptiness does not destroy emptiness, and emptiness does not destroy the gateway of liberation through emptiness; this is the gateway of liberation through emptiness, and this is emptiness. The gateways of liberation through signlessness and wishlessness do not destroy emptiness, and emptiness does not destroy the gateways of liberation through signlessness and wishlessness; these are the gateways of liberation through signlessness and wishlessness, and this is emptiness.

Subhuti! The Ground of Great Joy does not destroy emptiness, and emptiness does not destroy the Ground of Great Joy; this is the Ground of Great Joy, and this is emptiness. The Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud do not destroy emptiness, and emptiness does not destroy the Ground of Stainlessness through the Ground of the Dharma Cloud;

these are the Ground of Stainlessness, the Ground of Luminousness, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud, and this is emptiness.

Subhuti! The five kinds of eyes do not destroy emptiness, and emptiness does not destroy the five kinds of eyes; these are the five kinds of eyes, and this is emptiness. The six superknowledges do not destroy emptiness, and emptiness does not destroy the six superknowledges; these are the six superknowledges, and this is emptiness.

Subhuti! The ten powers of a Buddha do not destroy emptiness, and emptiness does not destroy the ten powers of a Buddha; these are the ten powers of a Buddha, and this is emptiness. The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha do not destroy emptiness, and emptiness does not destroy the four fearlessnesses through the eighteen distinctive qualities of a Buddha; these are the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, and this is emptiness.

Subhuti! The thirty-two marks of a Great Being do not destroy emptiness, and emptiness does not destroy the thirty-two marks of a Great Being; these are the thirty-two marks of a Great Being, and this is emptiness. The eighty subsidiary characteristics do not destroy emptiness, and emptiness does not destroy the eighty subsidiary characteristics; these are the eighty subsidiary characteristics, and this is emptiness.

Subhuti! The quality of never forgetting does not destroy emptiness, and emptiness does not destroy the quality of never forgetting; this is the quality of never forgetting, and this is emptiness. The nature of perpetual equanimity does not destroy emptiness, and emptiness does not destroy the nature of perpetual equanimity; this is the nature of perpetual equanimity, and this is emptiness.

Subhuti! Knowledge of all things does not destroy emptiness, and emptiness does not destroy knowledge of all things; this is knowledge of all things, and this is emptiness. Knowledge of the aspects of the paths and knowledge of all aspects do not destroy emptiness, and emptiness does not destroy knowledge of the aspects of the paths and knowledge of all aspects; these are knowledge of the aspects of the paths and knowledge of all aspects, and this is emptiness.

Subhuti! The fruit of stream-entry does not destroy emptiness, and emptiness does not destroy the fruit of stream-entry; this is the fruit of stream-entry, and this is emptiness. The fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha do not destroy emptiness, and emptiness does not destroy the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha; these are the fruits of once-returning, non-returning, arhatship, and the state of a pratyekabuddha, and this is emptiness.

Subhuti! All the practices of great bodhisattvas do not destroy emptiness, and emptiness does not destroy all the practices of great bodhisattvas; these are all the practices of great bodhisattvas, and this is emptiness. The supreme enlightenment of the Buddhas does not destroy emptiness, and emptiness does not destroy the supreme enlightenment of the Buddhas; this is the supreme enlightenment of the Buddhas, and this is emptiness.

Subhuti! Just as space does not destroy space, the realm of inner space does not destroy the realm of outer space, and the realm of outer space does not destroy the realm of inner space. So too, Subhuti, form does not destroy emptiness, and emptiness does not destroy form; feeling, perception, formations, and consciousness do not destroy emptiness, and emptiness does not destroy feeling, perception, formations, and consciousness. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The eye ayatana does not destroy emptiness, and emptiness does not destroy the eye ayatana; the ear, nose, tongue, body, and mind ayatanas do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind ayatanas. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The form ayatana does not destroy emptiness, and emptiness does not destroy the form ayatana; the sound, odor, taste, touch, and mental-object ayatanas do not destroy emptiness, and emptiness does not destroy the sound, odor, taste, touch, and mental-object ayatanas. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The eye dhatu does not destroy emptiness, and emptiness does not destroy the eye dhatu; the ear, nose, tongue, body, and mind dhatus do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind dhatus. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The form dhatu does not destroy emptiness, and emptiness does not destroy the form dhatu; the sound, odor, taste, touch, and mental-object dhatus do not destroy emptiness, and emptiness does not destroy the sound, odor, taste, touch, and mental-object dhatus. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The eye-consciousness dhatu does not destroy emptiness, and emptiness does not destroy the eye-consciousness dhatu; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus do not destroy emptiness, and emptiness does not destroy the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! Eye-contact does not destroy emptiness, and emptiness does not destroy eye-contact; ear-, nose-, tongue-, body-, and mind-contact do not destroy emptiness, and emptiness does not destroy ear-, nose-, tongue-, body-, and mind-contact. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The feelings arising with eye-contact as their condition do not destroy emptiness, and emptiness does not destroy the feelings arising with eye-contact as their condition; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition do not destroy emptiness, and emptiness does not destroy the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another. This is emptiness, and this is non-emptiness.

Subhuti! The earth element does not destroy emptiness, and emptiness does not destroy the earth element; the water, fire, wind, space, and consciousness elements do not destroy emptiness, and emptiness does not destroy the water, fire, wind, space, and consciousness elements. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The causal condition does not destroy emptiness, and emptiness does not destroy the causal condition; the immediately preceding condition, the objective condition, and the dominant condition do not destroy emptiness, and emptiness does not destroy the immediately preceding condition, the objective condition, and the dominant condition. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! Dharmas arising from conditions do not destroy emptiness, and emptiness does not destroy dharmas arising from conditions. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! Ignorance does not destroy emptiness, and emptiness does not destroy ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress do not destroy emptiness, and emptiness does not destroy formations through aging and death, sorrow, lamentation, pain, grief, and distress. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The perfection of generosity does not destroy emptiness, and emptiness does not destroy the perfection of generosity; the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita do not destroy emptiness, and emptiness does not destroy the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The emptiness of the internal does not destroy emptiness, and emptiness does not destroy the emptiness of the internal; 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 the unchanging, the emptiness of fundamental 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 intrinsic nature, and the emptiness of the intrinsic nature of nonbeing do not destroy emptiness,

and emptiness does not destroy the emptiness of the external through the emptiness of the intrinsic nature of nonbeing.

Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The four foundations of mindfulness do not destroy emptiness, and emptiness does not destroy the four foundations of mindfulness; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path do not destroy emptiness, and emptiness does not destroy the four right efforts through the Noble Eightfold Path. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The Noble Truth of suffering does not destroy emptiness, and emptiness does not destroy the Noble Truth of suffering; the Noble Truths of the origin, cessation, and path do not destroy emptiness, and emptiness does not destroy the Noble Truths of the origin, cessation, and path. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The four meditative absorptions do not destroy emptiness, and emptiness does not destroy the four meditative absorptions; the four immeasurables and the four formless concentrations do not destroy emptiness, and emptiness does not destroy the four immeasurables and the four formless concentrations. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The eight liberations do not destroy emptiness, and emptiness does not destroy the eight liberations; the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities do not destroy emptiness, and emptiness does not destroy the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The dharani gateways do not destroy emptiness, and emptiness does not destroy the dharani gateways; the samadhi gateways do not destroy emptiness, and emptiness does not destroy the samadhi gateways. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The gateway of liberation through emptiness does not destroy emptiness, and emptiness does not destroy the gateway of liberation through emptiness; the gateways of liberation through signlessness and wishlessness do not destroy emptiness, and emptiness does not destroy the gateways of liberation through signlessness and wishlessness. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The Ground of Great Joy does not destroy emptiness, and emptiness does not destroy the Ground of Great Joy; the Ground of Stainlessness, the Ground of Luminous 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, and the Dharma Cloud Ground do not destroy emptiness, and emptiness does not destroy the Ground of Stainlessness through the Dharma Cloud Ground. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The five kinds of eyes do not destroy emptiness, and emptiness does not destroy the five kinds of eyes; the six superknowledges do not destroy emptiness, and emptiness does not destroy the six superknowledges. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The ten powers of a Buddha do not destroy emptiness, and emptiness does not destroy the ten powers of a Buddha; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great empathetic joy, great equanimity, and the eighteen unique qualities of a Buddha do not destroy emptiness, and emptiness does not destroy the four fearlessnesses through the eighteen unique qualities of a Buddha. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The thirty-two marks of a Great Being do not destroy emptiness, and emptiness does not destroy the thirty-two marks of a Great Being; the eighty subsidiary characteristics do not destroy emptiness, and emptiness does not destroy the eighty subsidiary characteristics. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The quality of never forgetting does not destroy emptiness, and emptiness does not destroy the quality of never forgetting; the nature of constant equanimity does not destroy emptiness, and emptiness does not destroy the nature of constant equanimity. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The knowledge of all things does not destroy emptiness, and emptiness does not destroy the knowledge of all things; the knowledge of the aspects of the paths and the knowledge of all aspects do not destroy emptiness, and emptiness does not destroy the knowledge of the aspects of the paths and the knowledge of all aspects. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! The fruit of stream-entry does not destroy emptiness, and emptiness does not destroy the fruit of stream-entry; the fruits of once-returning, non-returning, arhatship, and the attainment of a pratyekabuddha do not destroy emptiness, and emptiness does not destroy the fruits of once-returning, non-returning, arhatship, and the attainment of a pratyekabuddha. Why? Because such dharmas are all devoid of intrinsic nature and cannot destroy one another. This is emptiness; this is non-emptiness.

Subhuti! All the practices of great bodhisattvas do not destroy emptiness, and emptiness does not destroy all the practices of great bodhisattvas. The supreme enlightenment of the Buddhas does not destroy emptiness, and emptiness does not destroy the supreme enlightenment of the Buddhas. Why? Because all such dharmas are devoid of intrinsic nature and cannot destroy one another; this is emptiness, and this is non-emptiness.

Fascicle 389

END