THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Volume 382
Chapter 68: THE CHARACTERISTICS OF ALL MERITS (4)
Furthermore, Subhūti, suppose there is a Tathāgata, Worthy One, Perfectly Enlightened One, who magically creates one Buddha. That Buddha in turn is able to create immeasurable hundreds of thousands of millions of beings. At that time, that Manifested Buddha teaches those manifested beings, causing some to practice the Perfection of Giving (Dāna Pāramitā), some to practice the Perfection of Moral Discipline (Śīla Pāramitā), some to practice the Perfection of Patience (Kṣānti Pāramitā), some to practice the Perfection of Diligence (Vīrya Pāramitā), some to practice the Perfection of Meditation (Dhyāna Pāramitā), and some to practice the Perfection of Wisdom (Prajñā Pāramitā); or causes them to cultivate the four meditations, the four immeasurables, and the four formless absorptions; or causes them to cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; or causes them to cultivate the liberation gate of emptiness, or the liberation gates of signlessness and wishlessness; or causes them to abide in the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, characteristic emptiness, common-characteristic emptiness, the emptiness of all dharmas, the emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of emptiness; or causes them to abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsehood, the unchanging nature, the equal nature, the nature free from arising, the certainty of dharma, the abiding of dharma, ultimate reality, the sphere of space, and the inconceivable realm; or causes them to abide in the Noble Truth of suffering, or in the Noble Truths of origin, cessation, and the path; or causes them to cultivate the eight liberations, the eight masteries, the nine successive meditative attainments, and the ten total pervasions; or causes them to cultivate all dhāraṇī gateways and all samādhi gateways; or causes them to cultivate the Stage of Great Joy, the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Direct Presence, the Stage of Far Going, the Stage of Immovability, the Stage of Good Wisdom, and the Stage of Dharma Cloud; or causes them to cultivate the five kinds of vision and the six supernatural powers; or causes them to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha; or causes them to cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity; or causes them to cultivate unfailing mindfulness and the constant nature of relinquishment; or causes them to cultivate omniscient wisdom, the wisdom of the path, and the wisdom of all aspects; or causes them to cultivate the thirty-two marks of a Great Being and the eighty secondary characteristics; or causes them to attain the fruit of Stream-enterer, Once-returner, Non-returner, Arhatship, the realization of a Pratyekabuddha, the supreme stage of a Bodhisattva, or the unsurpassed enlightenment of all Buddhas.
Subhūti, what do you think? At that time, did that Manifested Buddha and the beings he manifested make distinctions among dharmas or destroy them?
Subhūti replied:
“World-Honored One, no. Blessed One, no. For those magically manifested beings have no discrimination.”
The Buddha said:
“Subhūti, for this reason you should know that a Great Bodhisattva is likewise. When a Great Bodhisattva practices the profound Prajñāpāramitā, he teaches sentient beings according to their capacities. Although he does not discriminate among or destroy the characteristics of dharmas, he is nevertheless able to establish beings in the appropriate stage according to reality. Although neither sentient beings nor any dharma can ultimately be grasped, he enables beings to be liberated from every attachment and deluded inversion, employing skillful means that are neither binding nor releasing. Why is this?
Subhūti, the intrinsic nature of form is neither bound nor liberated. The intrinsic nature of feeling, perception, volitional formations, and consciousness is likewise neither bound nor liberated. Since the intrinsic nature of form is neither bound nor liberated, it is not truly form. Since the intrinsic nature of feeling, perception, volitional formations, and consciousness is neither bound nor liberated, they are not truly feeling, perception, volitional formations, or consciousness. Why? Because form, up to consciousness, is ultimately pure.
Subhūti, the intrinsic nature of the eye base is neither bound nor liberated. The intrinsic nature of the ear, nose, tongue, body, and mind bases is likewise neither bound nor liberated. Since the intrinsic nature of the eye base is neither bound nor liberated, it is not truly the eye base. Since the intrinsic nature of the ear, nose, tongue, body, and mind bases is neither bound nor liberated, they are not truly the ear, nose, tongue, body, and mind bases. Why? Because the eye base up to the mind base is ultimately pure.
Subhūti, the intrinsic nature of the form-object base is neither bound nor liberated. The intrinsic nature of sound, smell, taste, touch, and mental-object bases is likewise neither bound nor liberated. Since the intrinsic nature of the form-object base is neither bound nor liberated, it is not truly the form-object base. Since the intrinsic nature of the sound, smell, taste, touch, and mental-object bases is neither bound nor liberated, they are not truly the sound, smell, taste, touch, and mental-object bases. Why? Because the form-object base up to the mental-object base is ultimately pure.
Subhūti, the intrinsic nature of the eye element is neither bound nor liberated. The intrinsic nature of the ear, nose, tongue, body, and mind elements is likewise neither bound nor liberated. Since the intrinsic nature of the eye element is neither bound nor liberated, it is not truly the eye element. Since the intrinsic nature of the ear, nose, tongue, body, and mind elements is neither bound nor liberated, they are not truly the ear, nose, tongue, body, and mind elements. Why? Because the eye element up to the mind element is ultimately pure.
Subhūti, the intrinsic nature of the form element is neither bound nor liberated. The intrinsic nature of the sound, smell, taste, touch, and dharma elements is likewise neither bound nor liberated. Since the intrinsic nature of the form element is neither bound nor liberated, it is not truly the form element. Since the intrinsic nature of the sound, smell, taste, touch, and dharma elements is neither bound nor liberated, they are not truly the sound, smell, taste, touch, and dharma elements. Why? Because the form element up to the dharma element is ultimately pure.
Subhūti, the intrinsic nature of the eye-consciousness element is neither bound nor liberated. The intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness elements is likewise neither bound nor liberated. Since the intrinsic nature of the eye-consciousness element is neither bound nor liberated, it is not truly the eye-consciousness element. Since the intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness elements is neither bound nor liberated, they are not truly the ear-, nose-, tongue-, body-, and mind-consciousness elements. Why? Because the eye-consciousness element up to the mind-consciousness element is ultimately pure.
Subhūti, the intrinsic nature of eye-contact is neither bound nor liberated. The intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact is likewise neither bound nor liberated. Since the intrinsic nature of eye-contact is neither bound nor liberated, it is not truly eye-contact. Since the intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact is neither bound nor liberated, they are not truly ear-, nose-, tongue-, body-, and mind-contact. Why? Because eye-contact up to mind-contact is ultimately pure.
Subhūti, the intrinsic nature of the feelings arising in dependence upon eye-contact is neither bound nor liberated. The intrinsic nature of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact is likewise neither bound nor liberated. Since the intrinsic nature of the feelings arising in dependence upon eye-contact is neither bound nor liberated, they are not truly the feelings arising from eye-contact. Since the intrinsic nature of the feelings arising in dependence upon ear-, nose-, tongue-, body-, and mind-contact is neither bound nor liberated, they are not truly the feelings arising from ear-, nose-, tongue-, body-, and mind-contact. Why? Because the feelings arising from eye-contact up to those arising from mind-contact are ultimately pure.
Subhūti, the intrinsic nature of the earth element is neither bound nor liberated. The intrinsic nature of the water, fire, wind, space, and consciousness elements is likewise neither bound nor liberated. Since the intrinsic nature of the earth element is neither bound nor liberated, it is not truly the earth element. Since the intrinsic nature of the water, fire, wind, space, and consciousness elements is neither bound nor liberated, they are not truly the water, fire, wind, space, and consciousness elements. Why? Because the earth, water, fire, wind, space, and consciousness elements are ultimately pure.
Subhūti, the intrinsic nature of causal conditions is neither bound nor liberated. The intrinsic nature of immediately preceding conditions, object conditions, and dominant conditions is likewise neither bound nor liberated. Since the intrinsic nature of causal conditions is neither bound nor liberated, they are not truly causal conditions. Since the intrinsic nature of immediately preceding conditions, object conditions, and dominant conditions is neither bound nor liberated, they are not truly immediately preceding conditions, object conditions, or dominant conditions. Why? Because causal conditions up to dominant conditions are ultimately pure.
Subhūti, the intrinsic nature of dharmas arising from conditions is neither bound nor liberated. Since the intrinsic nature of dharmas arising from conditions is neither bound nor liberated, they are not truly conditioned dharmas. Why? Because all conditioned dharmas are ultimately pure.
Subhūti, the intrinsic nature of ignorance is neither bound nor liberated. The intrinsic nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and despair is likewise neither bound nor liberated. Since the intrinsic nature of ignorance is neither bound nor liberated, it is not truly ignorance. Since the intrinsic nature of formations up to aging and death, sorrow, lamentation, suffering, distress, and despair is neither bound nor liberated, they are not truly formations up to aging and death, sorrow, lamentation, suffering, distress, and despair. Why? Because ignorance up to aging and death, sorrow, lamentation, suffering, distress, and despair are ultimately pure.
Subhūti, the intrinsic nature of the Perfection of Giving is neither bound nor liberated. The intrinsic nature of the Perfection of Moral Discipline, Patience, Diligence, Meditation, and Wisdom is likewise neither bound nor liberated. Since the intrinsic nature of the Perfection of Giving is neither bound nor liberated, it is not truly the Perfection of Giving. Since the intrinsic nature of the Perfection of Moral Discipline, Patience, Diligence, Meditation, and Wisdom is neither bound nor liberated, they are not truly the Perfection of Moral Discipline, Patience, Diligence, Meditation, and Wisdom. Why? Because the Perfection of Giving up to the Perfection of Wisdom are all ultimately pure.
Subhūti, the intrinsic nature of the four Dhyānas is neither bound nor liberated; the intrinsic nature of the four Immeasurables and the four Formless Meditations is likewise neither bound nor liberated. Since the intrinsic nature of the four Dhyānas is neither bound nor liberated, it is not the four Dhyānas; since the intrinsic nature of the four Immeasurables and the four Formless Meditations is likewise neither bound nor liberated, they are not the four Immeasurables or the four Formless Meditations. Why? Because the four Dhyānas, the four Immeasurables, and the four Formless Meditations are all ultimately pure.
Subhūti, the intrinsic nature of the Four Foundations of Mindfulness is neither bound nor liberated; the intrinsic nature of the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path is likewise neither bound nor liberated. Since the intrinsic nature of the Four Foundations of Mindfulness is neither bound nor liberated, they are not the Four Foundations of Mindfulness; since the intrinsic nature of the Four Right Efforts through the Noble Eightfold Path is likewise neither bound nor liberated, they are not the Four Right Efforts through the Noble Eightfold Path. Why? Because the Four Foundations of Mindfulness through the Noble Eightfold Path are all ultimately pure.
Subhūti, the intrinsic nature of the liberation gateway of Emptiness is neither bound nor liberated; the intrinsic nature of the liberation gateways of Signlessness and Wishlessness is likewise neither bound nor liberated. Since the intrinsic nature of the liberation gateway of Emptiness is neither bound nor liberated, it is not the liberation gateway of Emptiness; since the intrinsic nature of the liberation gateways of Signlessness and Wishlessness is likewise neither bound nor liberated, they are not the liberation gateways of Signlessness and Wishlessness. Why? Because the liberation gateways of Emptiness, Signlessness, and Wishlessness are all ultimately pure.
Subhūti, the intrinsic nature of internal emptiness is neither bound nor liberated; the intrinsic nature of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, ungraspable emptiness, non-nature emptiness, self-nature emptiness, and emptiness of the self-nature of non-nature is likewise neither bound nor liberated. Since the intrinsic nature of internal emptiness is neither bound nor liberated, it is not internal emptiness; since the intrinsic nature of external emptiness through emptiness of the self-nature of non-nature is likewise neither bound nor liberated, they are not external emptiness through emptiness of the self-nature of non-nature. Why? Because internal emptiness through emptiness of the self-nature of non-nature are all ultimately pure.
Subhūti, the intrinsic nature of the Noble Truth of Suffering is neither bound nor liberated; the intrinsic nature of the Noble Truths of Origin, Cessation, and the Path is likewise neither bound nor liberated. Since the intrinsic nature of the Noble Truth of Suffering is neither bound nor liberated, it is not the Noble Truth of Suffering; since the intrinsic nature of the Noble Truths of Origin, Cessation, and the Path is likewise neither bound nor liberated, they are not the Noble Truths of Origin, Cessation, and the Path. Why? Because the Noble Truths of Suffering, Origin, Cessation, and the Path are all ultimately pure.
Subhūti, the intrinsic nature of the Eight Liberations is neither bound nor liberated; the intrinsic nature of the Eight Masteries, the Nine Successive Meditative Attainments, and the Ten Total Pervasions is likewise neither bound nor liberated. Since the intrinsic nature of the Eight Liberations is neither bound nor liberated, they are not the Eight Liberations; since the intrinsic nature of the Eight Masteries, the Nine Successive Meditative Attainments, and the Ten Total Pervasions is likewise neither bound nor liberated, they are not the Eight Masteries, the Nine Successive Meditative Attainments, or the Ten Total Pervasions. Why? Because the Eight Liberations through the Ten Total Pervasions are all ultimately pure.
Subhūti, the intrinsic nature of all Dhāraṇī gateways is neither bound nor liberated; the intrinsic nature of all Samādhi gateways is likewise neither bound nor liberated. Since the intrinsic nature of all Dhāraṇī gateways is neither bound nor liberated, they are not all Dhāraṇī gateways; since the intrinsic nature of all Samādhi gateways is likewise neither bound nor liberated, they are not all Samādhi gateways. Why? Because all Dhāraṇī gateways and all Samādhi gateways are ultimately pure.
Subhūti, the intrinsic nature of the Stage of Great Joy is neither bound nor liberated; the intrinsic nature of the Stages of Stainlessness, Luminous Radiance, Blazing Wisdom, Difficult to Conquer, Manifest Presence, Far Going, Immovability, Excellent Wisdom, and Dharma Cloud is likewise neither bound nor liberated. Since the intrinsic nature of the Stage of Great Joy is neither bound nor liberated, it is not the Stage of Great Joy; since the intrinsic nature of the Stage of Stainlessness through the Stage of Dharma Cloud is likewise neither bound nor liberated, they are not the Stage of Stainlessness through the Stage of Dharma Cloud. Why? Because the Stage of Great Joy through the Stage of Dharma Cloud are all ultimately pure.
Subhūti, the intrinsic nature of the five kinds of eyes is neither bound nor liberated; the intrinsic nature of the six supernatural powers is likewise neither bound nor liberated. Since the intrinsic nature of the five kinds of eyes is neither bound nor liberated, they are not the five kinds of eyes; since the intrinsic nature of the six supernatural powers is likewise neither bound nor liberated, they are not the six supernatural powers. Why? Because the five kinds of eyes and the six supernatural powers are all ultimately pure.
Subhūti, the intrinsic nature of the Buddha’s Ten Powers is neither bound nor liberated; the intrinsic nature of the Four Fearlessnesses, the Four Unobstructed Knowledges, and the Eighteen Unique Qualities of a Buddha is likewise neither bound nor liberated. Since the intrinsic nature of the Buddha’s Ten Powers is neither bound nor liberated, they are not the Buddha’s Ten Powers; since the intrinsic nature of the Four Fearlessnesses, the Four Unobstructed Knowledges, and the Eighteen Unique Qualities of a Buddha is likewise neither bound nor liberated, they are not the Four Fearlessnesses, the Four Unobstructed Knowledges, or the Eighteen Unique Qualities of a Buddha. Why? Because the Buddha’s Ten Powers through the Eighteen Unique Qualities of a Buddha are all ultimately pure.
Subhūti, the intrinsic nature of Great Loving-Kindness is neither bound nor liberated; the intrinsic nature of Great Compassion, Great Joy, and Great Equanimity is likewise neither bound nor liberated. Since the intrinsic nature of Great Loving-Kindness is neither bound nor liberated, it is not Great Loving-Kindness; since the intrinsic nature of Great Compassion, Great Joy, and Great Equanimity is likewise neither bound nor liberated, they are not Great Compassion, Great Joy, or Great Equanimity. Why? Because Great Loving-Kindness through Great Equanimity are all ultimately pure.
Subhūti, the intrinsic nature of non-forgetfulness is neither bound nor liberated; the intrinsic nature of constant equanimity is likewise neither bound nor liberated. Since the intrinsic nature of non-forgetfulness is neither bound nor liberated, it is not non-forgetfulness; since the intrinsic nature of constant equanimity is likewise neither bound nor liberated, it is not constant equanimity. Why? Because non-forgetfulness and constant equanimity are both ultimately pure.
Subhūti, the intrinsic nature of Omniscient Knowledge is neither bound nor liberated; the intrinsic nature of Knowledge of the Path and Knowledge of All Aspects is likewise neither bound nor liberated. Since the intrinsic nature of Omniscient Knowledge is neither bound nor liberated, it is not Omniscient Knowledge; since the intrinsic nature of Knowledge of the Path and Knowledge of All Aspects is likewise neither bound nor liberated, they are not Knowledge of the Path or Knowledge of All Aspects. Why? Because Omniscient Knowledge, Knowledge of the Path, and Knowledge of All Aspects are all ultimately pure.
Subhūti, the intrinsic nature of the thirty-two marks of the Great Being is neither bound nor liberated; the intrinsic nature of the eighty secondary physical characteristics is likewise neither bound nor liberated. Since the intrinsic nature of the thirty-two marks of the Great Being is neither bound nor liberated, they are not the thirty-two marks of the Great Being; since the intrinsic nature of the eighty secondary physical characteristics is likewise neither bound nor liberated, they are not the eighty secondary physical characteristics. Why? Because the thirty-two marks of the Great Being and the eighty secondary physical characteristics are both ultimately pure.
Subhūti, the intrinsic nature of the fruit of Stream-Entry is neither bound nor liberated; the intrinsic nature of the fruits of Once-Returner, Non-Returner, Arhat, and the realization of a Pratyekabuddha is likewise neither bound nor liberated. Since the intrinsic nature of the fruit of Stream-Entry is neither bound nor liberated, it is not the fruit of Stream-Entry; since the intrinsic nature of the fruits of Once-Returner, Non-Returner, Arhat, and the realization of a Pratyekabuddha is likewise neither bound nor liberated, they are not the fruits of Once-Returner, Non-Returner, Arhat, or the realization of a Pratyekabuddha. Why? Because the fruit of Stream-Entry through the realization of a Pratyekabuddha are all ultimately pure.
Subhūti, the intrinsic nature of all the practices of Great Bodhisattvas is neither bound nor liberated; the intrinsic nature of the unsurpassed enlightenment of all Buddhas is likewise neither bound nor liberated. Since the intrinsic nature of all the practices of Great Bodhisattvas is neither bound nor liberated, they are not all the practices of Great Bodhisattvas; since the intrinsic nature of the unsurpassed enlightenment of all Buddhas is likewise neither bound nor liberated, it is not the unsurpassed enlightenment of all Buddhas. Why? Because all the practices of Great Bodhisattvas and the unsurpassed enlightenment of all Buddhas are ultimately pure.
Subhūti, the intrinsic nature of worldly dharmas is neither bound nor liberated; the intrinsic nature of supramundane dharmas is likewise neither bound nor liberated. Since the intrinsic nature of worldly dharmas is neither bound nor liberated, they are not worldly dharmas; since the intrinsic nature of supramundane dharmas is likewise neither bound nor liberated, they are not supramundane dharmas. Why? Because worldly dharmas and supramundane dharmas are both ultimately pure.
Subhūti, the intrinsic nature of contaminated dharmas is neither bound nor liberated; the intrinsic nature of uncontaminated dharmas is likewise neither bound nor liberated. Since the intrinsic nature of contaminated dharmas is neither bound nor liberated, they are not contaminated dharmas; since the intrinsic nature of uncontaminated dharmas is likewise neither bound nor liberated, they are not uncontaminated dharmas. Why? Because contaminated and uncontaminated dharmas are both ultimately pure.
Subhūti, the intrinsic nature of conditioned dharmas is neither bound nor liberated; the intrinsic nature of unconditioned dharmas is likewise neither bound nor liberated. Since the intrinsic nature of conditioned dharmas is neither bound nor liberated, they are not conditioned dharmas; since the intrinsic nature of unconditioned dharmas is likewise neither bound nor liberated, they are not unconditioned dharmas. Why? Because conditioned and unconditioned dharmas are both ultimately pure.
Subhūti, thus when a Great Bodhisattva practices profound Prajñāpāramitā, although he expounds all dharmas for the sake of sentient beings, with regard to sentient beings and all dharmas, there is absolutely nothing that can be attained. Why? Because sentient beings and all dharmas are ultimately ungraspable.
Again, Subhūti, when a great Bodhisattva practices the profound Perfection of Wisdom (Prajñāpāramitā), using non-abiding as the skillful means, they abide in the non-attainment of all dharmas. That is, using non-abiding as the skillful means, they abide in the emptiness of form; using non-abiding as the skillful means, they abide in the emptiness of feeling, perception, volitional formations, and consciousness; using non-abiding as the skillful means, they abide in the emptiness of the eye sense-base; using non-abiding as the skillful means, they abide in the emptiness of the ear, nose, tongue, body, and mind sense-bases; using non-abiding as the skillful means, they abide in the emptiness of visible forms; using non-abiding as the skillful means, they abide in the emptiness of sounds, smells, tastes, tangible objects, and mental objects; using non-abiding as the skillful means, they abide in the emptiness of the eye element; using non-abiding as the skillful means, they abide in the emptiness of the ear, nose, tongue, body, and mind elements; using non-abiding as the skillful means, they abide in the emptiness of the form element; using non-abiding as the skillful means, they abide in the emptiness of the sound, smell, taste, touch, and dharma elements; using non-abiding as the skillful means, they abide in the emptiness of the eye-consciousness element; using non-abiding as the skillful means, they abide in the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness elements; using non-abiding as the skillful means, they abide in the emptiness of eye-contact; using non-abiding as the skillful means, they abide in the emptiness of ear-, nose-, tongue-, body-, and mind-contact; using non-abiding as the skillful means, they abide in the emptiness of the feelings that arise dependent on eye-contact; using non-abiding as the skillful means, they abide in the emptiness of the feelings that arise dependent on ear-, nose-, tongue-, body-, and mind-contact; using non-abiding as the skillful means, they abide in the emptiness of the earth element; using non-abiding as the skillful means, they abide in the emptiness of the water, fire, wind, space, and consciousness elements; using non-abiding as the skillful means, they abide in the emptiness of causal conditions; using non-abiding as the skillful means, they abide in the emptiness of immediately preceding conditions, object conditions, and dominant conditions; using non-abiding as the skillful means, they abide in the emptiness of all dharmas arising from conditions; using non-abiding as the skillful means, they abide in the emptiness of ignorance; using non-abiding as the skillful means, they abide in the emptiness of volitional formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair; using non-abiding as the skillful means, they abide in the emptiness of self; using non-abiding as the skillful means, they abide in the emptiness of the Perfection of Giving; using non-abiding as the skillful means, they abide in the emptiness of the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom; using non-abiding as the skillful means, they abide in the emptiness of the four meditative absorptions; using non-abiding as the skillful means, they abide in the emptiness of the four immeasurables and the four formless absorptions; using non-abiding as the skillful means, they abide in the emptiness of the four foundations of mindfulness; using non-abiding as the skillful means, they abide in the emptiness of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; using non-abiding as the skillful means, they abide in the emptiness of the liberation gateway of emptiness; using non-abiding as the skillful means, they abide in the emptiness of the liberation gateways of signlessness and wishlessness; using non-abiding as the skillful means, they abide in the emptiness of internal emptiness; using non-abiding as the skillful means, they abide in the emptiness of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, dispersed emptiness, immutable emptiness, intrinsic-nature emptiness, characteristic emptiness, common-characteristic emptiness, emptiness of all dharmas, ungraspable emptiness, emptiness of non-nature, emptiness of self-nature, and emptiness of the emptiness of self-nature; using non-abiding as the skillful means, they abide in the emptiness of the Noble Truth of suffering; using non-abiding as the skillful means, they abide in the emptiness of the Noble Truths of origin, cessation, and the path; using non-abiding as the skillful means, they abide in the emptiness of the eight liberations; using non-abiding as the skillful means, they abide in the emptiness of the eight spheres of mastery, the nine successive meditative attainments, and the ten totality meditations; using non-abiding as the skillful means, they abide in the emptiness of all dhāraṇī gateways; using non-abiding as the skillful means, they abide in the emptiness of all samādhi gateways; using non-abiding as the skillful means, they abide in the emptiness of the Joyous Stage; using non-abiding as the skillful means, they abide in the emptiness of the Stainless Stage, the Luminous Stage, the Blazing Wisdom Stage, the Difficult-to-Conquer Stage, the Manifest Stage, the Far-Going Stage, the Immovable Stage, the Excellent Wisdom Stage, and the Dharma Cloud Stage; using non-abiding as the skillful means, they abide in the emptiness of the five kinds of vision; using non-abiding as the skillful means, they abide in the emptiness of the six supernatural powers; using non-abiding as the skillful means, they abide in the emptiness of the Buddha’s ten powers; using non-abiding as the skillful means, they abide in the emptiness of the four fearlessnesses, the four unhindered knowledges, and the eighteen unique qualities of a Buddha; using non-abiding as the skillful means, they abide in the emptiness of great loving-kindness; using non-abiding as the skillful means, they abide in the emptiness of great compassion, great sympathetic joy, and great equanimity; using non-abiding as the skillful means, they abide in the emptiness of non-forgetfulness; using non-abiding as the skillful means, they abide in the emptiness of the constant nature of letting go; using non-abiding as the skillful means, they abide in the emptiness of omniscient knowledge; using non-abiding as the skillful means, they abide in the emptiness of the knowledge of the path and the knowledge of all aspects; using non-abiding as the skillful means, they abide in the emptiness of the thirty-two marks of a Great Being; using non-abiding as the skillful means, they abide in the emptiness of the eighty secondary marks; using non-abiding as the skillful means, they abide in the emptiness of the fruit of Stream-entry; using non-abiding as the skillful means, they abide in the emptiness of the fruits of Once-returner, Non-returner, Arhat, and Pratyekabuddha; using non-abiding as the skillful means, they abide in the emptiness of all the practices of great Bodhisattvas; using non-abiding as the skillful means, they abide in the emptiness of the unsurpassed enlightenment of all Buddhas; using non-abiding as the skillful means, they abide in the emptiness of worldly dharmas; using non-abiding as the skillful means, they abide in the emptiness of supramundane dharmas; using non-abiding as the skillful means, they abide in the emptiness of contaminated dharmas; using non-abiding as the skillful means, they abide in the emptiness of uncontaminated dharmas; using non-abiding as the skillful means, they abide in the emptiness of conditioned dharmas; using non-abiding as the skillful means, they abide in the emptiness of unconditioned dharmas.
Subhūti, because form is non-abiding, feeling, perception, volitional formations, and consciousness are likewise non-abiding. The emptiness of form is non-abiding; the emptiness of feeling, perception, volitional formations, and consciousness is likewise non-abiding. Why is this? Subhūti, because form has no intrinsic nature and cannot be grasped; feeling, perception, volitional formations, and consciousness likewise have no intrinsic nature and cannot be grasped. The emptiness of form has no intrinsic nature and cannot be grasped; the emptiness of feeling, perception, volitional formations, and consciousness likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas.
Subhūti, the eye sense-base is non-abiding; the ear, nose, tongue, body, and mind sense-bases are likewise non-abiding. The emptiness of the eye sense-base is non-abiding; the emptiness of the ear, nose, tongue, body, and mind sense-bases is likewise non-abiding. Why? Subhūti, because the eye sense-base has no intrinsic nature and cannot be grasped; the ear, nose, tongue, body, and mind sense-bases likewise have no intrinsic nature and cannot be grasped. The emptiness of the eye sense-base has no intrinsic nature and cannot be grasped; the emptiness of the ear, nose, tongue, body, and mind sense-bases likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, visible forms are non-abiding; sounds, smells, tastes, tangible objects, and mental objects are likewise non-abiding. The emptiness of visible forms is non-abiding; the emptiness of sounds, smells, tastes, tangible objects, and mental objects is likewise non-abiding. Why? Subhūti, because visible forms have no intrinsic nature and cannot be grasped; sounds, smells, tastes, tangible objects, and mental objects likewise have no intrinsic nature and cannot be grasped. The emptiness of visible forms has no intrinsic nature and cannot be grasped; the emptiness of sounds, smells, tastes, tangible objects, and mental objects likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the eye element is non-abiding; the ear, nose, tongue, body, and mind elements are likewise non-abiding. The emptiness of the eye element is non-abiding; the emptiness of the ear, nose, tongue, body, and mind elements is likewise non-abiding. Why? Subhūti, because the eye element has no intrinsic nature and cannot be grasped; the ear, nose, tongue, body, and mind elements likewise have no intrinsic nature and cannot be grasped. The emptiness of the eye element has no intrinsic nature and cannot be grasped; the emptiness of the ear, nose, tongue, body, and mind elements likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the form element is non-abiding; the sound, smell, taste, touch, and dharma elements are likewise non-abiding. The emptiness of the form element is non-abiding; the emptiness of the sound, smell, taste, touch, and dharma elements is likewise non-abiding. Why? Subhūti, because the form element has no intrinsic nature and cannot be grasped; the sound, smell, taste, touch, and dharma elements likewise have no intrinsic nature and cannot be grasped. The emptiness of the form element has no intrinsic nature and cannot be grasped; the emptiness of the sound, smell, taste, touch, and dharma elements likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the eye-consciousness element is non-abiding; the ear-, nose-, tongue-, body-, and mind-consciousness elements are likewise non-abiding. The emptiness of the eye-consciousness element is non-abiding; the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness elements is likewise non-abiding. Why? Subhūti, because the eye-consciousness element has no intrinsic nature and cannot be grasped; the ear-, nose-, tongue-, body-, and mind-consciousness elements likewise have no intrinsic nature and cannot be grasped. The emptiness of the eye-consciousness element has no intrinsic nature and cannot be grasped; the emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness elements likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, eye-contact is non-abiding; ear-, nose-, tongue-, body-, and mind-contact are likewise non-abiding. The emptiness of eye-contact is non-abiding; the emptiness of ear-, nose-, tongue-, body-, and mind-contact is likewise non-abiding. Why? Subhūti, because eye-contact has no intrinsic nature and cannot be grasped; ear-, nose-, tongue-, body-, and mind-contact likewise have no intrinsic nature and cannot be grasped. The emptiness of eye-contact has no intrinsic nature and cannot be grasped; the emptiness of ear-, nose-, tongue-, body-, and mind-contact likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the feelings that arise dependent on eye-contact are non-abiding; the feelings that arise dependent on ear-, nose-, tongue-, body-, and mind-contact are likewise non-abiding. The emptiness of the feelings arising from eye-contact is non-abiding; the emptiness of the feelings arising from ear-, nose-, tongue-, body-, and mind-contact is likewise non-abiding. Why? Subhūti, because the feelings arising from eye-contact have no intrinsic nature and cannot be grasped; the feelings arising from ear-, nose-, tongue-, body-, and mind-contact likewise have no intrinsic nature and cannot be grasped. The emptiness of the feelings arising from eye-contact has no intrinsic nature and cannot be grasped; the emptiness of the feelings arising from ear-, nose-, tongue-, body-, and mind-contact likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the earth element is non-abiding; the water, fire, wind, space, and consciousness elements are likewise non-abiding. The emptiness of the earth element is non-abiding; the emptiness of the water, fire, wind, space, and consciousness elements is likewise non-abiding. Why? Subhūti, because the earth element has no intrinsic nature and cannot be grasped; the water, fire, wind, space, and consciousness elements likewise have no intrinsic nature and cannot be grasped. The emptiness of the earth element has no intrinsic nature and cannot be grasped; the emptiness of the water, fire, wind, space, and consciousness elements likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, causal conditions are non-abiding; immediately preceding conditions, object conditions, and dominant conditions are likewise non-abiding. The emptiness of causal conditions is non-abiding; the emptiness of immediately preceding conditions, object conditions, and dominant conditions is likewise non-abiding. Why? Subhūti, because causal conditions have no intrinsic nature and cannot be grasped; immediately preceding conditions, object conditions, and dominant conditions likewise have no intrinsic nature and cannot be grasped. The emptiness of causal conditions has no intrinsic nature and cannot be grasped; the emptiness of immediately preceding conditions, object conditions, and dominant conditions likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, dharmas arising from conditions are non-abiding, and the emptiness of dharmas arising from conditions is likewise non-abiding. Why? Subhūti, because dharmas arising from conditions have no intrinsic nature and cannot be grasped, and the emptiness of dharmas arising from conditions likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, ignorance is non-abiding; volitional formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and despair are likewise non-abiding. The emptiness of ignorance is non-abiding; the emptiness of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and despair is likewise non-abiding. Why? Subhūti, because ignorance has no intrinsic nature and cannot be grasped; volitional formations through aging and death, sorrow, lamentation, suffering, grief, and despair likewise have no intrinsic nature and cannot be grasped. The emptiness of ignorance has no intrinsic nature and cannot be grasped; the emptiness of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and despair likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the Perfection of Giving is non-abiding; the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom are likewise non-abiding. The emptiness of the Perfection of Giving is non-abiding; the emptiness of the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom is likewise non-abiding. Why? Subhūti, because the Perfection of Giving has no intrinsic nature and cannot be grasped; the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom likewise have no intrinsic nature and cannot be grasped. The emptiness of the Perfection of Giving has no intrinsic nature and cannot be grasped; the emptiness of the Perfections of Moral Discipline, Patience, Diligence, Meditation, and Wisdom likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the four meditative absorptions are non-abiding; the four immeasurables and the four formless absorptions are likewise non-abiding. The emptiness of the four meditative absorptions is non-abiding; the emptiness of the four immeasurables and the four formless absorptions is likewise non-abiding. Why? Subhūti, because the four meditative absorptions have no intrinsic nature and cannot be grasped; the four immeasurables and the four formless absorptions likewise have no intrinsic nature and cannot be grasped. The emptiness of the four meditative absorptions has no intrinsic nature and cannot be grasped; the emptiness of the four immeasurables and the four formless absorptions likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Subhūti, the four foundations of mindfulness are non-abiding; the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are likewise non-abiding. The emptiness of the four foundations of mindfulness is non-abiding; the emptiness of the four right efforts through the Noble Eightfold Path is likewise non-abiding. Why? Subhūti, because the four foundations of mindfulness have no intrinsic nature and cannot be grasped; the four right efforts through the Noble Eightfold Path likewise have no intrinsic nature and cannot be grasped. The emptiness of the four foundations of mindfulness has no intrinsic nature and cannot be grasped; the emptiness of the four right efforts through the Noble Eightfold Path likewise has no intrinsic nature and cannot be grasped. Since they have no intrinsic nature and cannot be grasped, they are not dharmas that have any abiding.
Này Thiện Hiện, the Dharma-door of liberation of Emptiness without abiding anywhere, the Dharma-door of liberation of Signlessness and Wishlessness are also without abiding anywhere; the emptiness of the Dharma-door of liberation of Emptiness without abiding anywhere, and the emptiness of the Dharma-door of liberation of Signlessness and Wishlessness are also without abiding anywhere. Why? Này Thiện Hiện, because the Dharma-door of liberation of Emptiness has no intrinsic nature and cannot be apprehended; the Dharma-door of liberation of Signlessness and Wishlessness also has no intrinsic nature and cannot be apprehended. The emptiness of the Dharma-door of liberation of Emptiness has no intrinsic nature and cannot be apprehended; the emptiness of the Dharma-door of liberation of Signlessness and Wishlessness also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, inner emptiness without abiding anywhere, outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate truth, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of immutability, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of emptiness are also without abiding anywhere. The emptiness of inner emptiness without abiding anywhere, the emptiness of outer emptiness, and so forth up to the emptiness of the intrinsic nature of emptiness are also without abiding anywhere. Why? Này Thiện Hiện, because inner emptiness has no intrinsic nature and cannot be apprehended; outer emptiness and so forth up to the emptiness of the intrinsic nature of emptiness also have no intrinsic nature and cannot be apprehended. The emptiness of inner emptiness has no intrinsic nature and cannot be apprehended; the emptiness of outer emptiness and so forth up to the emptiness of the intrinsic nature of emptiness also have no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the Noble Truth of Suffering is without abiding anywhere; the Noble Truths of Origin, Cessation, and Path are also without abiding anywhere. The emptiness of the Noble Truth of Suffering without abiding anywhere, and the emptiness of the Noble Truths of Origin, Cessation, and Path are also without abiding anywhere. Why? Này Thiện Hiện, because the Noble Truth of Suffering has no intrinsic nature and cannot be apprehended; the Noble Truths of Origin, Cessation, and Path also have no intrinsic nature and cannot be apprehended. The emptiness of the Noble Truth of Suffering has no intrinsic nature and cannot be apprehended; the emptiness of the Noble Truths of Origin, Cessation, and Path also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the eight Liberations are without abiding anywhere; the eight Bases of Mastery, the nine successive concentrations, and the ten Universal Bases are also without abiding anywhere. The emptiness of the eight Liberations without abiding anywhere, and the emptiness of the eight Bases of Mastery, the nine successive concentrations, and the ten Universal Bases are also without abiding anywhere. Why? Này Thiện Hiện, because the eight Liberations have no intrinsic nature and cannot be apprehended; the eight Bases of Mastery, the nine successive concentrations, and the ten Universal Bases also have no intrinsic nature and cannot be apprehended. The emptiness of the eight Liberations has no intrinsic nature and cannot be apprehended; the emptiness of the eight Bases of Mastery, the nine successive concentrations, and the ten Universal Bases also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, all Dharma-doors of dhāraṇī are without abiding anywhere; all Dharma-doors of samādhi are also without abiding anywhere. The emptiness of all Dharma-doors of dhāraṇī without abiding anywhere, and the emptiness of all Dharma-doors of samādhi are also without abiding anywhere. Why? Này Thiện Hiện, because all Dharma-doors of dhāraṇī have no intrinsic nature and cannot be apprehended; all Dharma-doors of samādhi also have no intrinsic nature and cannot be apprehended. The emptiness of all Dharma-doors of dhāraṇī has no intrinsic nature and cannot be apprehended; the emptiness of all Dharma-doors of samādhi also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the stage of Great Joy is without abiding anywhere; the stage of Stainlessness, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also without abiding anywhere. The emptiness of the stage of Great Joy without abiding anywhere, and the emptiness of the stage of Stainlessness up to the stage of Dharma Cloud are also without abiding anywhere. Why? Này Thiện Hiện, because the stage of Great Joy has no intrinsic nature and cannot be apprehended; the stage of Stainlessness up to the stage of Dharma Cloud also have no intrinsic nature and cannot be apprehended. The emptiness of the stage of Great Joy has no intrinsic nature and cannot be apprehended; the emptiness of the stage of Stainlessness up to the stage of Dharma Cloud also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the five kinds of eyes are without abiding anywhere; the six supernatural powers are also without abiding anywhere. The emptiness of the five kinds of eyes without abiding anywhere, and the emptiness of the six supernatural powers are also without abiding anywhere. Why? Này Thiện Hiện, because the five kinds of eyes have no intrinsic nature and cannot be apprehended; the six supernatural powers also have no intrinsic nature and cannot be apprehended. The emptiness of the five kinds of eyes has no intrinsic nature and cannot be apprehended; the emptiness of the six supernatural powers also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the ten powers of the Buddha are without abiding anywhere; the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha are also without abiding anywhere. The emptiness of the ten powers of the Buddha without abiding anywhere, and the emptiness of the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha are also without abiding anywhere. Why? Này Thiện Hiện, because the ten powers of the Buddha have no intrinsic nature and cannot be apprehended; the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha also have no intrinsic nature and cannot be apprehended. The emptiness of the ten powers of the Buddha has no intrinsic nature and cannot be apprehended; the emptiness of the four fearlessnesses, the four kinds of unobstructed understanding, and the eighteen unique qualities of a Buddha also have no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, great Loving-kindness is without abiding anywhere; great Compassion, great Joy, and great Equanimity are also without abiding anywhere. The emptiness of great Loving-kindness without abiding anywhere, and the emptiness of great Compassion, great Joy, and great Equanimity are also without abiding anywhere. Why? Này Thiện Hiện, because great Loving-kindness has no intrinsic nature and cannot be apprehended; great Compassion, great Joy, and great Equanimity also have no intrinsic nature and cannot be apprehended. The emptiness of great Loving-kindness has no intrinsic nature and cannot be apprehended; the emptiness of great Compassion, great Joy, and great Equanimity also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the quality of not forgetting is without abiding anywhere; the nature of always relinquishing is also without abiding anywhere. The emptiness of the quality of not forgetting without abiding anywhere, and the emptiness of the nature of always relinquishing are also without abiding anywhere. Why? Này Thiện Hiện, because the quality of not forgetting has no intrinsic nature and cannot be apprehended; the nature of always relinquishing also has no intrinsic nature and cannot be apprehended. The emptiness of the quality of not forgetting has no intrinsic nature and cannot be apprehended; the emptiness of the nature of always relinquishing also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the wisdom of knowing all is without abiding anywhere; the wisdom of knowing the paths and the wisdom of knowing all aspects are also without abiding anywhere. The emptiness of the wisdom of knowing all without abiding anywhere, and the emptiness of the wisdom of knowing the paths and the wisdom of knowing all aspects are also without abiding anywhere. Why? Này Thiện Hiện, because the wisdom of knowing all has no intrinsic nature and cannot be apprehended; the wisdom of knowing the paths and the wisdom of knowing all aspects also have no intrinsic nature and cannot be apprehended. The emptiness of the wisdom of knowing all has no intrinsic nature and cannot be apprehended; the emptiness of the wisdom of knowing the paths and the wisdom of knowing all aspects also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the thirty-two marks of a Great Being are without abiding anywhere; the eighty subsidiary excellent characteristics are also without abiding anywhere. The emptiness of the thirty-two marks of a Great Being without abiding anywhere, and the emptiness of the eighty subsidiary excellent characteristics are also without abiding anywhere. Why? Này Thiện Hiện, because the thirty-two marks of a Great Being have no intrinsic nature and cannot be apprehended; the eighty subsidiary excellent characteristics also have no intrinsic nature and cannot be apprehended. The emptiness of the thirty-two marks of a Great Being has no intrinsic nature and cannot be apprehended; the emptiness of the eighty subsidiary excellent characteristics also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, the fruit of Stream-entry is without abiding anywhere; the fruits of Once-returning, Non-returning, Arhatship, and the state of a Solitary Buddha are also without abiding anywhere. The emptiness of the fruit of Stream-entry without abiding anywhere, and the emptiness of the fruits of Once-returning, Non-returning, Arhatship, and the state of a Solitary Buddha are also without abiding anywhere. Why? Này Thiện Hiện, because the fruit of Stream-entry has no intrinsic nature and cannot be apprehended; the fruits of Once-returning, Non-returning, and Arhatship also have no intrinsic nature and cannot be apprehended. The emptiness of the fruit of Stream-entry has no intrinsic nature and cannot be apprehended; the emptiness of the fruits of Once-returning, Non-returning, Arhatship, and the state of a Solitary Buddha also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, all practices of Great Bodhisattvas are without abiding anywhere; the unsurpassed perfect enlightenment of all Buddhas is also without abiding anywhere. The emptiness of all practices of Great Bodhisattvas without abiding anywhere, and the emptiness of the unsurpassed perfect enlightenment of all Buddhas are also without abiding anywhere. Why? Này Thiện Hiện, because all practices of Great Bodhisattvas have no intrinsic nature and cannot be apprehended; the unsurpassed perfect enlightenment of all Buddhas also has no intrinsic nature and cannot be apprehended. The emptiness of all practices of Great Bodhisattvas has no intrinsic nature and cannot be apprehended; the emptiness of the unsurpassed perfect enlightenment of all Buddhas also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, worldly phenomena are without abiding anywhere; supramundane phenomena are also without abiding anywhere. The emptiness of worldly phenomena without abiding anywhere, and the emptiness of supramundane phenomena are also without abiding anywhere. Why? Này Thiện Hiện, because worldly phenomena have no intrinsic nature and cannot be apprehended; supramundane phenomena also have no intrinsic nature and cannot be apprehended. The emptiness of worldly phenomena has no intrinsic nature and cannot be apprehended; the emptiness of supramundane phenomena also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, contaminated phenomena are without abiding anywhere; uncontaminated phenomena are also without abiding anywhere. The emptiness of contaminated phenomena without abiding anywhere, and the emptiness of uncontaminated phenomena are also without abiding anywhere. Why? Này Thiện Hiện, because contaminated phenomena have no intrinsic nature and cannot be apprehended; uncontaminated phenomena also have no intrinsic nature and cannot be apprehended. The emptiness of contaminated phenomena has no intrinsic nature and cannot be apprehended; the emptiness of uncontaminated phenomena also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, conditioned phenomena are without abiding anywhere; unconditioned phenomena are also without abiding anywhere. The emptiness of conditioned phenomena without abiding anywhere, and the emptiness of unconditioned phenomena are also without abiding anywhere. Why? Này Thiện Hiện, because conditioned phenomena have no intrinsic nature and cannot be apprehended; unconditioned phenomena also have no intrinsic nature and cannot be apprehended. The emptiness of conditioned phenomena has no intrinsic nature and cannot be apprehended; the emptiness of unconditioned phenomena also has no intrinsic nature and cannot be apprehended. Since they have no intrinsic nature and cannot be apprehended, they are not phenomena upon which anything can abide.
Này Thiện Hiện, a phenomenon without nature does not abide in a phenomenon without nature; a phenomenon with nature does not abide in a phenomenon with nature. A phenomenon without nature does not abide in a phenomenon with nature; a phenomenon with nature does not abide in a phenomenon without nature. A phenomenon with its own nature does not abide in a phenomenon with its own nature; a phenomenon with another’s nature does not abide in a phenomenon with another’s nature. A phenomenon with its own nature does not abide in a phenomenon with another’s nature; a phenomenon with another’s nature does not abide in a phenomenon with its own nature. Why? Because all those phenomena cannot be apprehended. When a phenomenon cannot be apprehended, where should it abide?
Này Thiện Hiện, thus, when a Great Bodhisattva practices the profound Perfection of Wisdom, by means of such emptinesses of phenomena, he universally cultivates all phenomena and is also able to expound and teach sentient beings in accordance with reality.
Này Thiện Hiện, if a Great Bodhisattva is able to practice the profound Perfection of Wisdom in this way, then with regard to Buddhas, Bodhisattvas, Solitary Buddhas, Hearers, and all the noble assemblies, there is no error. Why? Because Buddhas, Bodhisattvas, Solitary Buddhas, Hearers, and all the noble assemblies are able to awaken in accordance with that nature of phenomena; having awakened in accordance with it, they teach and explain in harmony for the sake of sentient beings. Although they proclaim various teachings for sentient beings, they do not alter or go beyond the nature of phenomena. Why? Này Thiện Hiện, because the true nature of all phenomena is precisely the Dharma-realm, suchness, and ultimate reality. The Dharma-realm, suchness, and ultimate reality in this way cannot be altered and cannot be surpassed. Why? Because the Dharma-realm, suchness, and ultimate reality in this way have no intrinsic nature that can be altered or surpassed.