Mahaprajnaparamita_v388

THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 388
Chapter 70: UNABLE TO BE MOVED (3)

O Subhūti, you should know that therein there is no self that can be apprehended, nor is there any sentient being, life stream, arising capacity, nurturing, growth, transmigrating subject, mind-born being, child, agent of action, one who causes others to act, creator of karma, one who causes others to create karma, experiencer of karmic results, one who causes others to experience karmic results, knower, or seer that can be apprehended; there is no form that can be apprehended, nor is there feeling, perception, formations, or consciousness that can be apprehended; there is no eye faculty that can be apprehended, nor are there ear, nose, tongue, body, or mind faculties that can be apprehended; there is no form object that can be apprehended, nor are there sound, smell, taste, touch, or dharma objects that can be apprehended; there is no eye element that can be apprehended, nor are there ear, nose, tongue, body, or mind elements that can be apprehended; there is no form element that can be apprehended, nor are there sound, smell, taste, touch, or dharma elements that can be apprehended; there is no eye consciousness element that can be apprehended, nor are there ear, nose, tongue, body, or mind consciousness elements that can be apprehended; there is no eye contact that can be apprehended, nor are there ear, nose, tongue, body, or mind contacts that can be apprehended; there are no feelings arising dependent upon eye contact that can be apprehended, nor are there feelings arising dependent upon ear, nose, tongue, body, or mind contact that can be apprehended; there is no earth element that can be apprehended, nor are there water, fire, wind, space, or consciousness elements that can be apprehended; there is no causal condition that can be apprehended, nor are there equal-and-immediate conditions, object conditions, or dominant conditions that can be apprehended; there are no phenomena arisen from conditions that can be apprehended; there is no ignorance that can be apprehended, nor are there formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress that can be apprehended; there is no perfection of generosity that can be apprehended, nor are there perfection of morality, patience, diligence, meditative concentration, or wisdom that can be apprehended; there is no emptiness of the internal that can be apprehended, nor are there emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of non-existence, emptiness of self-nature, or emptiness of the self-nature of non-existence that can be apprehended; there are no four foundations of mindfulness that can be apprehended, nor are there four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or the eightfold noble path that can be apprehended; there is no noble truth of suffering that can be apprehended, nor are there noble truths of origination, cessation, or path that can be apprehended; there are no four meditative absorptions that can be apprehended, nor are there four immeasurables or four formless concentrations that can be apprehended; there are no eight liberations that can be apprehended, nor are there eight spheres of mastery, nine successive absorptions, or ten universal bases that can be apprehended; there are no all dhāraṇī gateways that can be apprehended, nor are there all samādhi gateways that can be apprehended; there is no emptiness liberation gateway that can be apprehended, nor are there signlessness and wishlessness liberation gateways that can be apprehended; there is no stage of Joy that can be apprehended, nor are there 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, or the stage of Dharma Cloud that can be apprehended; there are no five kinds of eyes that can be apprehended, nor are there six supernormal powers that can be apprehended; there are no ten powers of a Buddha that can be apprehended, nor are there four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or the eighteen unshared Buddha qualities that can be apprehended; there is no non-forgetting dharma that can be apprehended, nor is there the nature of always maintaining equanimity that can be apprehended; there is no all-knowing wisdom that can be apprehended, nor are there path-aspect wisdom and all-aspect wisdom that can be apprehended; there is no fruit of stream-entry that can be apprehended, nor are there the fruits of once-returning, non-returning, arhatship, or the realization of a Pratyekabuddha that can be apprehended; there are no practices of all great Bodhisattvas that can be apprehended, nor is the supreme perfect enlightenment of all Buddhas that can be apprehended; there are no form or non-form phenomena that can be apprehended, nor are there visible, invisible, tangible, intangible, tainted, untainted, conditioned, or unconditioned phenomena that can be apprehended; there are no thirty-two marks of a great being that can be apprehended, nor are there eighty subsidiary marks of excellence that can be apprehended.

O Subhūti, the great Bodhisattvas do not seek supreme perfect enlightenment by directing themselves toward the fruit of supreme perfect enlightenment; they seek supreme perfect enlightenment only because of the emptiness of the intrinsic nature of all phenomena.

O Subhūti, that emptiness of intrinsic nature, whether before, after, or in the middle, is always emptiness of intrinsic nature; it has never been otherwise than empty. The great Bodhisattvas abide in the perfection of wisdom of emptiness of intrinsic nature, and in order to liberate all kinds of sentient beings who cling to the perception of sentient beings and the perception of phenomena, they practice path-aspect wisdom. When that Bodhisattva practices path-aspect wisdom, they practice all paths of cultivation: the path of cultivation of the Śrāvaka, the path of cultivation of the Pratyekabuddha, the path of cultivation of the Bodhisattva, and the path of cultivation of the Tathāgata.

O Subhūti, that Bodhisattva, having perfected all paths, is then able to bring about the accomplishment of those sentient beings to be guided, is also able to purify the Buddha realm that is the object of aspiration, and preserves the practices related to lifespan until attaining supreme perfect enlightenment; having attained supreme perfect enlightenment, they are then able to cause the Buddha eye to always remain present. What is the Buddha eye? It is emptiness of intrinsic nature; that is the Buddha eye.

O Subhūti, all Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past used emptiness of intrinsic nature as the Buddha eye. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the future will use emptiness of intrinsic nature as the Buddha eye. All Tathāgatas, Worthy Ones, Perfectly Enlightened Ones presently abiding in the infinite worlds of the ten directions all use emptiness of intrinsic nature as the Buddha eye.

O Subhūti, there is certainly no Tathāgata, Worthy One, Perfectly Enlightened One who appears in the world apart from emptiness of intrinsic nature. Buddhas appear in the world in order to explain the meaning of emptiness of intrinsic nature; sentient beings to be guided must hear the Buddha speak of the principle of emptiness of intrinsic nature before they can enter the noble path and realize the fruits of the noble path. Apart from emptiness of intrinsic nature, there is no other means. Therefore, O Subhūti, the great Bodhisattvas who wish to attain supreme perfect enlightenment must firmly abide in the principle of emptiness of intrinsic nature, cultivate the perfection of wisdom and the other practices of great Bodhisattvas. If they firmly abide in the principle of emptiness of intrinsic nature and cultivate the perfection of wisdom and the other practices of great Bodhisattvas, then the wisdom of omniscience will never be lost.

At that time, the venerable Subhūti said to the Buddha:

“World-Honored One, the great Bodhisattvas are exceedingly rare! Although they practice all phenomena as being emptiness of intrinsic nature, they have never destroyed or lost emptiness of intrinsic nature. That is, they do not regard form as different from emptiness of intrinsic nature, nor do they regard feeling, perception, formations, or consciousness as different from emptiness of intrinsic nature; they do not regard the eye faculty as different from emptiness of intrinsic nature, nor do they regard the ear, nose, tongue, body, or mind faculties as different from emptiness of intrinsic nature; they do not regard form objects as different from emptiness of intrinsic nature, nor do they regard sound, smell, taste, touch, or dharma objects as different from emptiness of intrinsic nature; they do not regard the eye element as different from emptiness of intrinsic nature, nor do they regard the ear, nose, tongue, body, or mind elements as different from emptiness of intrinsic nature; they do not regard form elements as different from emptiness of intrinsic nature, nor do they regard sound, smell, taste, touch, or dharma elements as different from emptiness of intrinsic nature; they do not regard eye consciousness elements as different from emptiness of intrinsic nature, nor do they regard ear, nose, tongue, body, or mind consciousness elements as different from emptiness of intrinsic nature; they do not regard eye contact as different from emptiness of intrinsic nature, nor do they regard ear, nose, tongue, body, or mind contact as different from emptiness of intrinsic nature; they do not regard feelings arising dependent upon eye contact as different from emptiness of intrinsic nature, nor do they regard feelings arising dependent upon ear, nose, tongue, body, or mind contact as different from emptiness of intrinsic nature; they do not regard the earth element as different from emptiness of intrinsic nature, nor do they regard the water, fire, wind, space, or consciousness elements as different from emptiness of intrinsic nature; they do not regard causal conditions as different from emptiness of intrinsic nature, nor do they regard equal-and-immediate conditions, object conditions, or dominant conditions as different from emptiness of intrinsic nature; they do not regard phenomena arisen from conditions as different from emptiness of intrinsic nature; they do not regard ignorance as different from emptiness of intrinsic nature, nor do they regard formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress as different from emptiness of intrinsic nature; they do not regard the perfection of generosity as different from emptiness of intrinsic nature, nor do they regard the perfections of morality, patience, diligence, meditative concentration, or wisdom as different from emptiness of intrinsic nature; they do not regard emptiness of the internal as different from emptiness of intrinsic nature, nor do they regard emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of non-existence, emptiness of self-nature, or emptiness of the self-nature of non-existence as different from emptiness of intrinsic nature; they do not regard the four foundations of mindfulness as different from emptiness of intrinsic nature, nor do they regard the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or eightfold noble path as different from emptiness of intrinsic nature; they do not regard the noble truth of suffering as different from emptiness of intrinsic nature, nor do they regard the noble truths of origination, cessation, or path as different from emptiness of intrinsic nature; they do not regard the four meditative absorptions as different from emptiness of intrinsic nature, nor do they regard the four immeasurables or four formless concentrations as different from emptiness of intrinsic nature; they do not regard the eight liberations as different from emptiness of intrinsic nature, nor do they regard the eight spheres of mastery, nine successive absorptions, or ten universal bases as different from emptiness of intrinsic nature; they do not regard all dhāraṇī gateways as different from emptiness of intrinsic nature, nor do they regard all samādhi gateways as different from emptiness of intrinsic nature; they do not regard the emptiness liberation gateway as different from emptiness of intrinsic nature, nor do they regard the signlessness and wishlessness liberation gateways as different from emptiness of intrinsic nature; they do not regard the stage of Joy as different from emptiness of intrinsic nature, nor do they regard the stage of Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, or Dharma Cloud as different from emptiness of intrinsic nature; they do not regard the five kinds of eyes as different from emptiness of intrinsic nature, nor do they regard the six supernormal powers as different from emptiness of intrinsic nature; they do not regard the ten powers of a Buddha as different from emptiness of intrinsic nature, nor do they regard the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, or eighteen unshared Buddha qualities as different from emptiness of intrinsic nature; they do not regard the non-forgetting dharma as different from emptiness of intrinsic nature, nor do they regard the nature of always maintaining equanimity as different from emptiness of intrinsic nature; they do not regard all-knowing wisdom as different from emptiness of intrinsic nature, nor do they regard path-aspect wisdom or all-aspect wisdom as different from emptiness of intrinsic nature; they do not regard the fruit of stream-entry as different from emptiness of intrinsic nature, nor do they regard the fruits of once-returning, non-returning, arhatship, or the realization of a Pratyekabuddha as different from emptiness of intrinsic nature; they do not regard all practices of great Bodhisattvas as different from emptiness of intrinsic nature, nor do they regard the supreme perfect enlightenment of all Buddhas as different from emptiness of intrinsic nature.

World-Honored One, form itself is emptiness of intrinsic nature, and emptiness of intrinsic nature itself is form; feeling, perception, formations, and consciousness are emptiness of intrinsic nature, and emptiness of intrinsic nature is feeling, perception, formations, and consciousness; the eye faculty is emptiness of intrinsic nature, and emptiness of intrinsic nature is the eye faculty; the ear, nose, tongue, body, and mind faculties are emptiness of intrinsic nature, and emptiness of intrinsic nature is the ear, nose, tongue, body, and mind faculties; form objects are emptiness of intrinsic nature, and emptiness of intrinsic nature is form objects; sound, smell, taste, touch, and dharma objects are emptiness of intrinsic nature, and emptiness of intrinsic nature is sound, smell, taste, touch, and dharma objects; the eye element is emptiness of intrinsic nature, and emptiness of intrinsic nature is the eye element; the ear, nose, tongue, body, and mind elements are emptiness of intrinsic nature, and emptiness of intrinsic nature is the ear, nose, tongue, body, and mind elements; the form element is emptiness of intrinsic nature, and emptiness of intrinsic nature is the form element; sound, smell, taste, touch, and dharma elements are emptiness of intrinsic nature, and emptiness of intrinsic nature is sound, smell, taste, touch, and dharma elements; eye consciousness is emptiness of intrinsic nature, and emptiness of intrinsic nature is eye consciousness; ear, nose, tongue, body, and mind consciousness are emptiness of intrinsic nature, and emptiness of intrinsic nature is ear, nose, tongue, body, and mind consciousness; eye contact is emptiness of intrinsic nature, and emptiness of intrinsic nature is eye contact; ear, nose, tongue, body, and mind contact are emptiness of intrinsic nature, and emptiness of intrinsic nature is ear, nose, tongue, body, and mind contact; feelings arising dependent upon eye contact are emptiness of intrinsic nature, and emptiness of intrinsic nature is feelings arising dependent upon eye contact; feelings arising dependent upon ear, nose, tongue, body, and mind contact are emptiness of intrinsic nature, and emptiness of intrinsic nature is feelings arising dependent upon ear, nose, tongue, body, and mind contact; the earth element is emptiness of intrinsic nature, and emptiness of intrinsic nature is the earth element; water, fire, wind, space, and consciousness elements are emptiness of intrinsic nature, and emptiness of intrinsic nature is water, fire, wind, space, and consciousness elements; causal conditions are emptiness of intrinsic nature, and emptiness of intrinsic nature is causal conditions; equal-and-immediate conditions, object conditions, and dominant conditions are emptiness of intrinsic nature, and emptiness of intrinsic nature is equal-and-immediate conditions, object conditions, and dominant conditions; phenomena arisen from conditions are emptiness of intrinsic nature, and emptiness of intrinsic nature is phenomena arisen from conditions; ignorance is emptiness of intrinsic nature, and emptiness of intrinsic nature is ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are emptiness of intrinsic nature, and emptiness of intrinsic nature is formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress; the perfection of generosity is emptiness of intrinsic nature, and emptiness of intrinsic nature is the perfection of generosity; morality, patience, diligence, meditative concentration, and wisdom are emptiness of intrinsic nature, and emptiness of intrinsic nature is morality, patience, diligence, meditative concentration, and wisdom; emptiness of the internal is emptiness of intrinsic nature, and emptiness of intrinsic nature is emptiness of the internal; emptiness of the external, emptiness of both internal and external, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, emptiness of dispersion, emptiness of non-alteration, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the unapprehendable, emptiness of non-existence, emptiness of self-nature, and emptiness of the self-nature of non-existence are emptiness of intrinsic nature, and emptiness of intrinsic nature is emptiness of the external up to emptiness of the self-nature of non-existence; the four foundations of mindfulness are emptiness of intrinsic nature, and emptiness of intrinsic nature is the four foundations of mindfulness; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are emptiness of intrinsic nature, and emptiness of intrinsic nature is the four right efforts up to the eightfold noble path; the noble truth of suffering is emptiness of intrinsic nature, and emptiness of intrinsic nature is the noble truth of suffering; the noble truths of origination, cessation, and path are emptiness of intrinsic nature, and emptiness of intrinsic nature is the noble truths of origination, cessation, and path; the four meditative absorptions are emptiness of intrinsic nature, and emptiness of intrinsic nature is the four meditative absorptions; the four immeasurables and four formless concentrations are emptiness of intrinsic nature, and emptiness of intrinsic nature is the four immeasurables and four formless concentrations; the eight liberations are emptiness of intrinsic nature, and emptiness of intrinsic nature is the eight liberations; the eight spheres of mastery, nine successive absorptions, and ten universal bases are emptiness of intrinsic nature, and emptiness of intrinsic nature is the eight spheres of mastery, nine successive absorptions, and ten universal bases; all dhāraṇī gateways are emptiness of intrinsic nature, and emptiness of intrinsic nature is all dhāraṇī gateways; all samādhi gateways are emptiness of intrinsic nature, and emptiness of intrinsic nature is all samādhi gateways; the emptiness liberation gateway is emptiness of intrinsic nature, and emptiness of intrinsic nature is the emptiness liberation gateway; the signlessness and wishlessness liberation gateways are emptiness of intrinsic nature, and emptiness of intrinsic nature is the signlessness and wishlessness liberation gateways; the stage of Joy is emptiness of intrinsic nature, and emptiness of intrinsic nature is the stage of Joy; the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Going, Immovability, Excellent Wisdom, and Dharma Cloud are emptiness of intrinsic nature, and emptiness of intrinsic nature is the stages from Stainlessness up to Dharma Cloud; the five kinds of eyes are emptiness of intrinsic nature, and emptiness of intrinsic nature is the five kinds of eyes; the six supernormal powers are emptiness of intrinsic nature, and emptiness of intrinsic nature is the six supernormal powers; the ten powers of a Buddha are emptiness of intrinsic nature, and emptiness of intrinsic nature is the ten powers of a Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unshared Buddha qualities are emptiness of intrinsic nature, and emptiness of intrinsic nature is the four fearlessnesses up to the eighteen unshared Buddha qualities; the thirty-two marks of a great being are emptiness of intrinsic nature, and emptiness of intrinsic nature is the thirty-two marks of a great being; the eighty subsidiary marks of excellence are emptiness of intrinsic nature, and emptiness of intrinsic nature is the eighty subsidiary marks of excellence; the non-forgetting dharma is emptiness of intrinsic nature, and emptiness of intrinsic nature is the non-forgetting dharma; the nature of always maintaining equanimity is emptiness of intrinsic nature, and emptiness of intrinsic nature is the nature of always maintaining equanimity; all-knowing wisdom is emptiness of intrinsic nature, and emptiness of intrinsic nature is all-knowing wisdom; path-aspect wisdom and all-aspect wisdom are emptiness of intrinsic nature, and emptiness of intrinsic nature is path-aspect wisdom and all-aspect wisdom; the fruit of stream-entry is emptiness of intrinsic nature, and emptiness of intrinsic nature is the fruit of stream-entry; the fruits of once-returning, non-returning, arhatship, and the realization of a Pratyekabuddha are emptiness of intrinsic nature, and emptiness of intrinsic nature is the fruits of once-returning, non-returning, arhatship, and the realization of a Pratyekabuddha; all practices of great Bodhisattvas are emptiness of intrinsic nature, and emptiness of intrinsic nature is all practices of great Bodhisattvas; the supreme perfect enlightenment of all Buddhas is emptiness of intrinsic nature, and emptiness of intrinsic nature is the supreme perfect enlightenment of all Buddhas.”

The Buddha said:

“O Subhūti, so it is, so it is, just as you have said! The great Bodhisattvas are exceedingly rare; although they practice all phenomena as emptiness of intrinsic nature, they never destroy or lose emptiness of intrinsic nature!

O Subhūti, form is not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from form; form itself is emptiness of intrinsic nature, emptiness of intrinsic nature itself is form; feeling, perception, formations, and consciousness are not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are emptiness of intrinsic nature, emptiness of intrinsic nature itself is feeling, perception, formations, and consciousness.

O Subhūti, the eye faculty is not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from the eye faculty; the eye faculty itself is emptiness of intrinsic nature, emptiness of intrinsic nature itself is the eye faculty; the ear, nose, tongue, body, and mind faculties are not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from the ear, nose, tongue, body, and mind faculties; the ear, nose, tongue, body, and mind faculties themselves are emptiness of intrinsic nature, emptiness of intrinsic nature itself is the ear, nose, tongue, body, and mind faculties.

O Subhūti, form objects are not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from form objects; form objects themselves are emptiness of intrinsic nature, emptiness of intrinsic nature itself is form objects; sound, smell, taste, touch, and dharma objects are not different from emptiness of intrinsic nature, emptiness of intrinsic nature is not different from sound, smell, taste, touch, and dharma objects; sound, smell, taste, touch, and dharma objects themselves are emptiness of intrinsic nature, emptiness of intrinsic nature itself is sound, smell, taste, touch, and dharma objects.”

O Subhūti, the eye realm is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eye realm; the eye realm itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eye realm; the ear, nose, tongue, body, and mind realms are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the ear, nose, tongue, body, and mind realms; the ear, nose, tongue, body, and mind realms themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ear, nose, tongue, body, and mind realms.

O Subhūti, the form realm is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the form realm; the form realm itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the form realm; the sound, smell, taste, touch, and dharma realms are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the sound, smell, taste, touch, and dharma realms; the sound, smell, taste, touch, and dharma realms themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the sound, smell, taste, touch, and dharma realms.

O Subhūti, the eye-consciousness realm is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eye-consciousness realm; the eye-consciousness realm itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eye-consciousness realm; the ear, nose, tongue, body, and mind consciousness realms are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the ear, nose, tongue, body, and mind consciousness realms; the ear, nose, tongue, body, and mind consciousness realms themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ear, nose, tongue, body, and mind consciousness realms.

O Subhūti, eye-contact is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from eye-contact; eye-contact itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is eye-contact; ear, nose, tongue, body, and mind contact are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from ear, nose, tongue, body, and mind contact; ear, nose, tongue, body, and mind contact themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is ear, nose, tongue, body, and mind contact.

O Subhūti, the feelings arising dependent upon eye-contact are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the feelings arising dependent upon eye-contact; the feelings arising dependent upon eye-contact themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the feelings arising dependent upon eye-contact; the feelings arising dependent upon ear, nose, tongue, body, and mind contact are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the feelings arising dependent upon ear, nose, tongue, body, and mind contact; the feelings arising dependent upon ear, nose, tongue, body, and mind contact themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the feelings arising dependent upon ear, nose, tongue, body, and mind contact.

O Subhūti, the earth element is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the earth element; the earth element itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the earth element; the water, fire, wind, space, and consciousness elements are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the water, fire, wind, space, and consciousness elements; the water, fire, wind, space, and consciousness elements themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the water, fire, wind, space, and consciousness elements.

O Subhūti, the causal condition is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the causal condition; the causal condition itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the causal condition; the immediately preceding condition, the object condition, and the dominant condition are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the immediately preceding condition, the object condition, and the dominant condition; the immediately preceding condition, the object condition, and the dominant condition themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the immediately preceding condition, the object condition, and the dominant condition.

O Subhūti, all phenomena arising from conditions are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from all phenomena arising from conditions; all phenomena arising from conditions themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is all phenomena arising from conditions.

O Subhūti, ignorance is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from ignorance; ignorance itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from formations up to aging-and-death, sorrow, lamentation, pain, grief, and distress; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is formations up to aging-and-death, sorrow, lamentation, pain, grief, and distress.

O Subhūti, the perfection of generosity is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the perfection of generosity; the perfection of generosity itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the perfection of generosity; the perfection of pure morality, patience, diligence, meditative concentration, and wisdom are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the perfection of pure morality, patience, diligence, meditative concentration, and wisdom; the perfection of pure morality, patience, diligence, meditative concentration, and wisdom themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the perfection of pure morality, patience, diligence, meditative concentration, and wisdom.

O Subhūti, the emptiness of inner phenomena is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the emptiness of inner phenomena; the emptiness of inner phenomena itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the emptiness of inner phenomena; the emptiness of outer phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without boundaries, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of the non-self-nature of self-nature are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the emptiness of outer phenomena up to emptiness of the non-self-nature of self-nature; the emptiness of outer phenomena up to emptiness of the non-self-nature of self-nature themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the emptiness of outer phenomena up to emptiness of the non-self-nature of self-nature.

O Subhūti, the four foundations of mindfulness are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four foundations of mindfulness; the four foundations of mindfulness themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four foundations of mindfulness; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four right efforts up to the eightfold noble path; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four right efforts up to the eightfold noble path.

O Subhūti, the noble truth of suffering is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the noble truth of suffering; the noble truth of suffering itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the noble truth of suffering; the noble truths of origin, cessation, and path are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the noble truths of origin, cessation, and path; the noble truths of origin, cessation, and path themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the noble truths of origin, cessation, and path.

O Subhūti, the four meditative absorptions are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four meditative absorptions; the four meditative absorptions themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four meditative absorptions; the four immeasurables and four formless concentrations are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four immeasurables and four formless concentrations; the four immeasurables and four formless concentrations themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four immeasurables and four formless concentrations.

O Subhūti, the eight liberations are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eight liberations; the eight liberations themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eight liberations; the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness 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 themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eight spheres of mastery, nine successive absorptions, and ten totalities.

O Subhūti, all dhāraṇī methods are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from all dhāraṇī methods; all dhāraṇī methods themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is all dhāraṇī methods; all samādhi methods are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from all samādhi methods; all samādhi methods themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is all samādhi methods.

O Subhūti, the liberation method of emptiness is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the liberation method of emptiness; the liberation method of emptiness itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the liberation method of emptiness; the liberation methods of signlessness and wishlessness are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the liberation methods of signlessness and wishlessness; the liberation methods of signlessness and wishlessness themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the liberation methods of signlessness and wishlessness.

O Subhūti, the stage of Extreme Joy is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the stage of Extreme Joy; the stage of Extreme Joy itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the stage of Extreme Joy; the stages of Stainlessness, Radiance, Flaming Wisdom, Difficult to Conquer, Manifestation, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the stage of Stainlessness up to the stage of Dharma Cloud; the stages of Stainlessness, Radiance, Flaming Wisdom, Difficult to Conquer, Manifestation, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the stage of Stainlessness up to the stage of Dharma Cloud.

O Subhūti, the five types of eyes are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the five types of eyes; the five types of eyes themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the five types of eyes; the six supernatural powers are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the six supernatural powers; the six supernatural powers themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the six supernatural powers.

O Subhūti, the ten powers of the Buddha are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the ten powers of the Buddha; the ten powers of the Buddha themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ten powers of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of the Buddha are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four fearlessnesses up to the eighteen unique qualities of the Buddha; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of the Buddha themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four fearlessnesses up to the eighteen unique qualities of the Buddha.

O Subhūti, the thirty-two marks of the Great Being are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the thirty-two marks of the Great Being; the thirty-two marks of the Great Being themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the thirty-two marks of the Great Being; the eighty subsidiary characteristics are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eighty subsidiary characteristics; the eighty subsidiary characteristics themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eighty subsidiary characteristics.

O Subhūti, the dharma of non-forgetfulness is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the dharma of non-forgetfulness; the dharma of non-forgetfulness itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the dharma of non-forgetfulness; the nature of constant equanimity is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the nature of constant equanimity; the nature of constant equanimity itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the nature of constant equanimity.

O Subhūti, the omniscient wisdom is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from omniscient wisdom; omniscient wisdom itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is omniscient wisdom; the wisdom of the aspects of the path and the wisdom of all aspects are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the wisdom of the aspects of the path and the wisdom of all aspects; the wisdom of the aspects of the path and the wisdom of all aspects themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the wisdom of the aspects of the path and the wisdom of all aspects.

Venerable Subhuti, the fruit of Stream-Entry is not different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is not different from the fruit of Stream-Entry. The fruit of Stream-Entry is itself the intrinsic nature of emptiness; the intrinsic nature of emptiness is itself the fruit of Stream-Entry. The fruits of Once-Returner, Non-Returner, Arhatship, and the stage of the Solitary Buddha are not different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is not different from the fruits of Once-Returner, Non-Returner, Arhatship, and the stage of the Solitary Buddha. The fruits of Once-Returner, Non-Returner, Arhatship, and the stage of the Solitary Buddha are themselves the intrinsic nature of emptiness; the intrinsic nature of emptiness is itself the fruits of Once-Returner, Non-Returner, Arhatship, and the stage of the Solitary Buddha.

Venerable Subhuti, all the practices of the Great Bodhisattvas are not different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is not different from all the practices of the Great Bodhisattvas. All the practices of the Great Bodhisattvas are themselves the intrinsic nature of emptiness; the intrinsic nature of emptiness is itself all the practices of the Great Bodhisattvas. The unsurpassed, highest enlightenment of all Buddhas is not different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is not different from the unsurpassed, highest enlightenment of all Buddhas. The unsurpassed, highest enlightenment of all Buddhas is itself the intrinsic nature of emptiness; the intrinsic nature of emptiness is itself the unsurpassed, highest enlightenment of all Buddhas.

Furthermore, Subhuti, if form were different from the intrinsic nature of emptiness, and emptiness were different from form, then form would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be form. Feeling, perception, formations, and consciousness are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from feeling, perception, formations, and consciousness. Feeling, perception, formations, and consciousness are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not feeling, perception, formations, and consciousness.

Venerable Subhuti, if the eye faculty were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the eye faculty, then the eye faculty would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the eye faculty. The ear, nose, tongue, body, and mind faculties are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the ear, nose, tongue, body, and mind faculties. The ear, nose, tongue, body, and mind faculties are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the ear, nose, tongue, body, and mind faculties.

Venerable Subhuti, if the form sphere were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the form sphere, then the form sphere would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the form sphere. The sound, smell, taste, touch, and dharma spheres are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the sound, smell, taste, touch, and dharma spheres. The sound, smell, taste, touch, and dharma spheres are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the sound, smell, taste, touch, and dharma spheres.

Venerable Subhuti, if the eye element were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the eye element, then the eye element would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the eye element. The ear, nose, tongue, body, and mind elements are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the ear, nose, tongue, body, and mind elements. The ear, nose, tongue, body, and mind elements are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the ear, nose, tongue, body, and mind elements.

Venerable Subhuti, if the form element were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the form element, then the form element would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the form element. The sound, smell, taste, touch, and dharma elements are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the sound, smell, taste, touch, and dharma elements. The sound, smell, taste, touch, and dharma elements are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the sound, smell, taste, touch, and dharma elements.

Venerable Subhuti, if the eye-consciousness element were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the eye-consciousness element, then the eye-consciousness element would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the eye-consciousness element. The ear, nose, tongue, body, and mind-consciousness elements are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the ear, nose, tongue, body, and mind-consciousness elements. The ear, nose, tongue, body, and mind-consciousness elements are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the ear, nose, tongue, body, and mind-consciousness elements.

Venerable Subhuti, if eye-contact were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from eye-contact, then eye-contact would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be eye-contact. Ear, nose, tongue, body, and mind-contact are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from ear, nose, tongue, body, and mind-contact. Ear, nose, tongue, body, and mind-contact are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not ear, nose, tongue, body, and mind-contact.

Venerable Subhuti, if the feelings arising dependent upon eye-contact were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the feelings arising dependent upon eye-contact, then the feelings arising dependent upon eye-contact would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the feelings arising dependent upon eye-contact. The feelings arising dependent upon ear, nose, tongue, body, and mind-contact are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the feelings arising dependent upon ear, nose, tongue, body, and mind-contact. The feelings arising dependent upon ear, nose, tongue, body, and mind-contact are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the feelings arising dependent upon ear, nose, tongue, body, and mind-contact.

Venerable Subhuti, if the earth element were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the earth element, then the earth element would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the earth element. The water, fire, wind, space, and consciousness elements are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the water, fire, wind, space, and consciousness elements. The water, fire, wind, space, and consciousness elements are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the water, fire, wind, space, and consciousness elements.

Venerable Subhuti, if the cause-condition were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the cause-condition, then the cause-condition would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the cause-condition. The condition of equal continuity, the object condition, and the dominant condition are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the condition of equal continuity, the object condition, and the dominant condition. The condition of equal continuity, the object condition, and the dominant condition are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the condition of equal continuity, the object condition, and the dominant condition.

Venerable Subhuti, if all phenomena arisen from conditions were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from all phenomena arisen from conditions, then all phenomena arisen from conditions would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be all phenomena arisen from conditions.

Venerable Subhuti, if ignorance were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from ignorance, then ignorance would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be ignorance. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not formations through aging-and-death, sorrow, lamentation, suffering, grief, and distress.

Venerable Subhuti, if the Perfection of Giving were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the Perfection of Giving, then the Perfection of Giving would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the Perfection of Giving. The Perfection of Pure Conduct, Patience, Diligence, Meditation, and Prajñā are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Prajñā. The Perfection of Pure Conduct, Patience, Diligence, Meditation, and Prajñā are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the Perfection of Pure Conduct, Patience, Diligence, Meditation, and Prajñā.

Venerable Subhuti, if inner emptiness were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from inner emptiness, then inner emptiness would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be inner emptiness. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of intrinsic self-nature, and emptiness of the non-nature of intrinsic self-nature are different from the intrinsic nature of emptiness. The intrinsic nature of emptiness is different from outer emptiness through emptiness of the non-nature of intrinsic self-nature. Outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, intrinsic-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of intrinsic self-nature, and emptiness of the non-nature of intrinsic self-nature are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not outer emptiness through emptiness of the non-nature of intrinsic self-nature.

Venerable Subhuti, if the four Foundations of Mindfulness were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the four Foundations of Mindfulness, then the four Foundations of Mindfulness would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the four Foundations of Mindfulness. The four Right Efforts, four Bases of Spiritual Power, five Faculties, five Powers, seven Factors of Enlightenment, and Noble Eightfold Path are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the four Right Efforts through the Noble Eightfold Path. The four Right Efforts, four Bases of Spiritual Power, five Faculties, five Powers, seven Factors of Enlightenment, and Noble Eightfold Path are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the four Right Efforts through the Noble Eightfold Path.

Venerable Subhuti, if the Noble Truth of Suffering were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the Noble Truth of Suffering, then the Noble Truth of Suffering would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the Noble Truth of Suffering. The Noble Truths of Origin, Cessation, and Path are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the Noble Truths of Origin, Cessation, and Path. The Noble Truths of Origin, Cessation, and Path are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the Noble Truths of Origin, Cessation, and Path.

Venerable Subhuti, if the four Meditative Absorptions were different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness were different from the four Meditative Absorptions, then the four Meditative Absorptions would not be the intrinsic nature of emptiness, and the intrinsic nature of emptiness would not be the four Meditative Absorptions. The four Immeasurables and the four Formless Concentrations are different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is different from the four Immeasurables and the four Formless Concentrations. The four Immeasurables and the four Formless Concentrations are not the intrinsic nature of emptiness; the intrinsic nature of emptiness is not the four Immeasurables and the four Formless Concentrations.

O Subhuti, if the eight Liberations are different from intrinsic emptiness, and intrinsic emptiness is different from the eight Liberations; if the eight Liberations are not intrinsic emptiness, and intrinsic emptiness is not the eight Liberations; if the eight Bases of Mastery, the nine successive absorptions, and the ten All-Perceptions are different from intrinsic emptiness, and intrinsic emptiness is different from the eight Bases of Mastery, the nine successive absorptions, and the ten All-Perceptions; if the eight Bases of Mastery, the nine successive absorptions, and the ten All-Perceptions are not intrinsic emptiness, and intrinsic emptiness is not the eight Bases of Mastery, the nine successive absorptions, and the ten All-Perceptions.

O Subhuti, if all dharani methods are different from intrinsic emptiness, and intrinsic emptiness is different from all dharani methods; if all dharani methods are not intrinsic emptiness, and intrinsic emptiness is not all dharani methods; if all samadhi methods are different from intrinsic emptiness, and intrinsic emptiness is different from all samadhi methods; if all samadhi methods are not intrinsic emptiness, and intrinsic emptiness is not all samadhi methods.

O Subhuti, if the liberation method of Emptiness is different from intrinsic emptiness, and intrinsic emptiness is different from the liberation method of Emptiness; if the liberation method of Emptiness is not intrinsic emptiness, and intrinsic emptiness is not the liberation method of Emptiness; if the liberation methods of Signlessness and Wishlessness are different from intrinsic emptiness, and intrinsic emptiness is different from the liberation methods of Signlessness and Wishlessness; if the liberation methods of Signlessness and Wishlessness are not intrinsic emptiness, and intrinsic emptiness is not the liberation methods of Signlessness and Wishlessness.

O Subhuti, if the stage of Joyful Abode is different from intrinsic emptiness, and intrinsic emptiness is different from the stage of Joyful Abode; if the stage of Joyful Abode is not intrinsic emptiness, and intrinsic emptiness is not the stage of Joyful Abode; if the stages of Freedom from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Conquer, Manifest, Far-Going, Unmoving, Excellent Wisdom, and Dharma Cloud are different from intrinsic emptiness, and intrinsic emptiness is different from the stages from Freedom from Defilement up to Dharma Cloud; if the stages of Freedom from Defilement, Radiant, Blazing Wisdom, Extremely Difficult to Conquer, Manifest, Far-Going, Unmoving, Excellent Wisdom, and Dharma Cloud are not intrinsic emptiness, and intrinsic emptiness is not the stages from Freedom from Defilement up to Dharma Cloud.

O Subhuti, if the five kinds of eyes are different from intrinsic emptiness, and intrinsic emptiness is different from the five kinds of eyes; if the five kinds of eyes are not intrinsic emptiness, and intrinsic emptiness is not the five kinds of eyes; if the six supernatural powers are different from intrinsic emptiness, and intrinsic emptiness is different from the six supernatural powers; if the six supernatural powers are not intrinsic emptiness, and intrinsic emptiness is not the six supernatural powers.

O Subhuti, if the ten powers of a Buddha are different from intrinsic emptiness, and intrinsic emptiness is different from the ten powers of a Buddha; if the ten powers of a Buddha are not intrinsic emptiness, and intrinsic emptiness is not the ten powers of a Buddha; if the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities are different from intrinsic emptiness, and intrinsic emptiness is different from the four fearlessnesses up to the eighteen unshared Buddha qualities; if the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities are not intrinsic emptiness, and intrinsic emptiness is not the four fearlessnesses up to the eighteen unshared Buddha qualities.

O Subhuti, if the thirty-two marks of a Great Being are different from intrinsic emptiness, and intrinsic emptiness is different from the thirty-two marks of a Great Being; if the thirty-two marks of a Great Being are not intrinsic emptiness, and intrinsic emptiness is not the thirty-two marks of a Great Being; if the eighty subsidiary excellent features are different from intrinsic emptiness, and intrinsic emptiness is different from the eighty subsidiary excellent features; if the eighty subsidiary excellent features are not intrinsic emptiness, and intrinsic emptiness is not the eighty subsidiary excellent features.

O Subhuti, if the quality of not forgetting is different from intrinsic emptiness, and intrinsic emptiness is different from the quality of not forgetting; if the quality of not forgetting is not intrinsic emptiness, and intrinsic emptiness is not the quality of not forgetting; if the nature of always maintaining equanimity is different from intrinsic emptiness, and intrinsic emptiness is different from the nature of always maintaining equanimity; if the nature of always maintaining equanimity is not intrinsic emptiness, and intrinsic emptiness is not the nature of always maintaining equanimity.

O Subhuti, if the wisdom of knowing all things is different from intrinsic emptiness, and intrinsic emptiness is different from the wisdom of knowing all things; if the wisdom of knowing all things is not intrinsic emptiness, and intrinsic emptiness is not the wisdom of knowing all things; if the wisdom of knowing the paths and the wisdom of knowing all aspects are different from intrinsic emptiness, and intrinsic emptiness is different from the wisdom of knowing the paths and the wisdom of knowing all aspects; if the wisdom of knowing the paths and the wisdom of knowing all aspects are not intrinsic emptiness, and intrinsic emptiness is not the wisdom of knowing the paths and the wisdom of knowing all aspects.

O Subhuti, if the fruit of Stream-Enterer is different from intrinsic emptiness, and intrinsic emptiness is different from the fruit of Stream-Enterer; if the fruit of Stream-Enterer is not intrinsic emptiness, and intrinsic emptiness is not the fruit of Stream-Enterer; if the fruits of Once-Returner, Non-Returner, Arhat, and the state of a Pratyekabuddha are different from intrinsic emptiness, and intrinsic emptiness is different from the fruits of Once-Returner, Non-Returner, Arhat, and the state of a Pratyekabuddha; if the fruits of Once-Returner, Non-Returner, Arhat, and the state of a Pratyekabuddha are not intrinsic emptiness, and intrinsic emptiness is not the fruits of Once-Returner, Non-Returner, Arhat, and the state of a Pratyekabuddha.

O Subhuti, if all the practices of Great Bodhisattvas are different from intrinsic emptiness, and intrinsic emptiness is different from all the practices of Great Bodhisattvas; if all the practices of Great Bodhisattvas are not intrinsic emptiness, and intrinsic emptiness is not all the practices of Great Bodhisattvas; if the unsurpassed perfect enlightenment of all Buddhas is different from intrinsic emptiness, and intrinsic emptiness is different from the unsurpassed perfect enlightenment of all Buddhas; if the unsurpassed perfect enlightenment of all Buddhas is not intrinsic emptiness, and intrinsic emptiness is not the unsurpassed perfect enlightenment of all Buddhas, then when Great Bodhisattvas cultivate the Perfection of Wisdom, they should not contemplate that all phenomena are intrinsic emptiness in order to attain the unsurpassed perfect enlightenment.