THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 389
Chapter 70: IMMOVABLE (4)
O Subhūti, because form is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from form; form itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is form; feeling, perception, formations, and consciousness are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from feeling, perception, formations, and consciousness; feeling, perception, formations, and consciousness themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is feeling, perception, formations, and consciousness.
O Subhūti, because the eye faculty is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eye faculty; the eye faculty itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eye faculty; the ear, nose, tongue, body, and mind faculties 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 faculties; the ear, nose, tongue, body, and mind faculties themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ear, nose, tongue, body, and mind faculties.
O Subhūti, because 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, fragrance, 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, fragrance, taste, touch, and dharma realms; the sound, fragrance, taste, touch, and dharma realms themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the sound, fragrance, taste, touch, and dharma realms.
O Subhūti, because the eye element is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eye element; the eye element itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eye element; the ear, nose, tongue, body, and mind elements 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 elements; the ear, nose, tongue, body, and mind elements themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ear, nose, tongue, body, and mind elements.
O Subhūti, because the form element is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the form element; the form element itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the form element; the sound, fragrance, taste, touch, and dharma elements are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the sound, fragrance, taste, touch, and dharma elements; the sound, fragrance, taste, touch, and dharma elements themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the sound, fragrance, taste, touch, and dharma elements.
O Subhūti, because the eye consciousness element is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eye consciousness element; the eye consciousness element itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eye consciousness element; the ear, nose, tongue, body, and mind consciousness elements 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 elements; the ear, nose, tongue, body, and mind consciousness elements themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the ear, nose, tongue, body, and mind consciousness elements.
O Subhūti, because 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, because all feelings arising dependent upon eye contact are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from all feelings arising dependent upon eye contact; all feelings arising dependent upon eye contact themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is all feelings arising dependent upon eye contact; 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 feelings arising dependent upon ear, nose, tongue, body, and mind contact; 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 feelings arising dependent upon ear, nose, tongue, body, and mind contact.
O Subhūti, because 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, because causal conditions are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from causal conditions; causal conditions themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is causal conditions; 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, because 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, because 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, suffering, 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, suffering, grief, and distress; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, 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, suffering, grief, and distress.
O Subhūti, because 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; moral discipline, patience, vigor, meditative concentration, and the perfection of wisdom are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from moral discipline, patience, vigor, meditative concentration, and the perfection of wisdom; moral discipline, patience, vigor, meditative concentration, and the perfection of wisdom themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is moral discipline, patience, vigor, meditative concentration, and the perfection of wisdom.
O Subhūti, because the emptiness of internal phenomena is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the emptiness of internal phenomena; the emptiness of internal phenomena itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the emptiness of internal phenomena; the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature are not different from the intrinsic nature of emptiness; the intrinsic nature of emptiness is not different from the emptiness of external phenomena up to the emptiness of the self-nature of no nature. The emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, dispersed emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness throughout all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the emptiness of external phenomena up to the emptiness of the self-nature of no nature.
O Subhūti, because the four applications of mindfulness are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the four applications of mindfulness; the four applications of mindfulness themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four applications 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, because 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 origination, cessation, and the path are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the noble truths of origination, cessation, and the path; the noble truths of origination, cessation, and the path themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the noble truths of origination, cessation, and the path.
O Subhūti, because 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 the 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 the four formless concentrations; the four immeasurables and the four formless concentrations themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the four immeasurables and the four formless concentrations.
O Subhūti, because 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 stages of mastery, the nine successive meditative attainments, and the ten universal bases are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases; the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases.
O Subhūti, because 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, because 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, because the stage of Supreme Joy is not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the stage of Supreme Joy; the stage of Supreme Joy itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the stage of Supreme Joy; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Good Wisdom, and the stage of Dharma Cloud are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the stage of Freedom from Defilement up to the stage of Dharma Cloud; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Presence, the stage of Far-Going, the stage of Immovability, the stage of Good Wisdom, and the stage of Dharma Cloud themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the stage of Freedom from Defilement up to the stage of Dharma Cloud.
O Subhūti, because 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, because 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, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the 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, the four unobstructed knowledges, great loving-kindness, great compassion, great joy, great equanimity, and the 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, because 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 secondary excellent characteristics are not different from the intrinsic nature of emptiness, the intrinsic nature of emptiness is not different from the eighty secondary excellent characteristics; the eighty secondary excellent characteristics themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the eighty secondary excellent characteristics.
Venerable Subhūti, because the dharma of non-forgetfulness is not different from the intrinsic nature of emptiness, and 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 always relinquishing is not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the nature of always relinquishing; the nature of always relinquishing itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the nature of always relinquishing.
Venerable Subhūti, because the wisdom of all aspects is not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the wisdom of all aspects; the wisdom of all aspects itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the wisdom of all aspects. The wisdom of the path-aspects and the wisdom of all aspects are not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the wisdom of the path-aspects and the wisdom of all aspects; the wisdom of the path-aspects 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 path-aspects and the wisdom of all aspects.
Venerable Subhūti, because the fruit of Stream-entry is not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the fruit of Stream-entry; the fruit of Stream-entry itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the fruit of Stream-entry. The fruits of Once-returning, Non-returning, Arhatship, and the state of the Solitary Buddha are not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the fruits of Once-returning, Non-returning, Arhatship, and the state of the Solitary Buddha; the fruits of Once-returning, Non-returning, Arhatship, and the state of the Solitary Buddha themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the fruits of Once-returning, Non-returning, Arhatship, and the state of the Solitary Buddha.
Venerable Subhūti, because all practices of Great Bodhisattvas are not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from all practices of Great Bodhisattvas; all practices of Great Bodhisattvas themselves are the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is all practices of Great Bodhisattvas. The unsurpassed perfect enlightenment of all Buddhas is not different from the intrinsic nature of emptiness, and the intrinsic nature of emptiness is not different from the unsurpassed perfect enlightenment of all Buddhas; the unsurpassed perfect enlightenment of all Buddhas itself is the intrinsic nature of emptiness, and the intrinsic nature of emptiness itself is the unsurpassed perfect enlightenment of all Buddhas. Therefore, when Great Bodhisattvas cultivate the perfection of wisdom, they contemplate that all dharmas are the intrinsic nature of emptiness and attain the unsurpassed perfect enlightenment. Why is this so? Venerable Subhūti, because apart from the intrinsic nature of emptiness there is no dharma whatsoever that is real, permanent, destructible, or severable. Within the intrinsic nature of emptiness itself there is also no dharma whatsoever that is real, permanent, destructible, or severable.
Only foolish, deluded, and inverted beings give rise to discriminating thoughts, such as grasping at form as different from the intrinsic nature of emptiness, or grasping at feeling, perception, formations, and consciousness as different from the intrinsic nature of emptiness; or grasping at the eye-base as different from the intrinsic nature of emptiness, or grasping at the ear, nose, tongue, body, and mind bases as different from the intrinsic nature of emptiness; or grasping at the form-base as different from the intrinsic nature of emptiness, or grasping at the sound, smell, taste, touch, and dharma bases as different from the intrinsic nature of emptiness; or grasping at the eye element as different from the intrinsic nature of emptiness, or grasping at the ear, nose, tongue, body, and mind elements as different from the intrinsic nature of emptiness; or grasping at the form element as different from the intrinsic nature of emptiness, or grasping at the sound, smell, taste, touch, and dharma elements as different from the intrinsic nature of emptiness; or grasping at the eye-consciousness element as different from the intrinsic nature of emptiness, or grasping at the ear-, nose-, tongue-, body-, and mind-consciousness elements as different from the intrinsic nature of emptiness; or grasping at eye-contact as different from the intrinsic nature of emptiness, or grasping at ear-, nose-, tongue-, body-, and mind-contact as different from the intrinsic nature of emptiness; or grasping at the feelings arising conditioned by eye-contact as different from the intrinsic nature of emptiness, or grasping at the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact as different from the intrinsic nature of emptiness; or grasping at the earth element as different from the intrinsic nature of emptiness, or grasping at the water, fire, wind, space, and consciousness elements as different from the intrinsic nature of emptiness; or grasping at causal conditions as different from the intrinsic nature of emptiness, or grasping at uninterrupted successive conditions, objective conditions, and dominant conditions as different from the intrinsic nature of emptiness; or grasping at dharmas arising from conditions as different from the intrinsic nature of emptiness; or grasping at ignorance as different from the intrinsic nature of emptiness, or grasping at 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 the intrinsic nature of emptiness; or grasping at the perfection of giving as different from the intrinsic nature of emptiness, or grasping at the perfections of pure morality, patience, vigor, meditative concentration, and wisdom as different from the intrinsic nature of emptiness; or grasping at the emptiness of internal phenomena as different from the intrinsic nature of emptiness, or grasping at the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimate end, emptiness without boundaries, scattered emptiness, emptiness without change, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness that cannot be apprehended, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of emptiness as different from the intrinsic nature of emptiness; or grasping at the four foundations of mindfulness as different from the intrinsic nature of emptiness, or grasping at the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path as different from the intrinsic nature of emptiness; or grasping at the noble truth of suffering as different from the intrinsic nature of emptiness, or grasping at the noble truths of origination, cessation, and the path as different from the intrinsic nature of emptiness; or grasping at the four meditations as different from the intrinsic nature of emptiness, or grasping at the four immeasurables and the four formless concentrations as different from the intrinsic nature of emptiness; or grasping at the eight liberations as different from the intrinsic nature of emptiness, or grasping at the eight spheres of mastery, nine successive concentrations, and ten totalities as different from the intrinsic nature of emptiness; or grasping at all dhāraṇī teachings as different from the intrinsic nature of emptiness, or grasping at all samādhi teachings as different from the intrinsic nature of emptiness; or grasping at the liberation teaching of emptiness as different from the intrinsic nature of emptiness, or grasping at the liberation teachings of signlessness and wishlessness as different from the intrinsic nature of emptiness; or grasping at the first stage, the Stage of Supreme Joy, as different from the intrinsic nature of emptiness, or grasping at the Stage Free from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage Manifesting Before One, the Far-Going Stage, the Immovable Stage, the Stage of Excellent Wisdom, and the Dharma Cloud Stage as different from the intrinsic nature of emptiness; or grasping at the five kinds of eyes as different from the intrinsic nature of emptiness, or grasping at the six supernormal powers as different from the intrinsic nature of emptiness; or grasping at the ten powers of a Buddha as different from the intrinsic nature of emptiness, or grasping at the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as different from the intrinsic nature of emptiness; or grasping at the dharma of non-forgetfulness as different from the intrinsic nature of emptiness, or grasping at the nature of always relinquishing as different from the intrinsic nature of emptiness; or grasping at the wisdom of all aspects as different from the intrinsic nature of emptiness, or grasping at the wisdom of the path-aspects and the wisdom of all aspects as different from the intrinsic nature of emptiness; or grasping at the fruit of Stream-entry as different from the intrinsic nature of emptiness, or grasping at the fruits of Once-returning, Non-returning, Arhatship, and the state of the Solitary Buddha as different from the intrinsic nature of emptiness; or grasping at all practices of Great Bodhisattvas as different from the intrinsic nature of emptiness, or grasping at the unsurpassed perfect enlightenment of all Buddhas as different from the intrinsic nature of emptiness.
Venerable Subhūti, those foolish ordinary beings, after grasping that phenomena are different from the intrinsic nature of emptiness, do not know feeling, perception, formations, and consciousness as they truly are. Because they do not know, they cling to form and cling to feeling, perception, formations, and consciousness. Because of clinging, with regard to form they conceive a self and what belongs to self; with regard to feeling, perception, formations, and consciousness they conceive a self and what belongs to self. Because of these false conceptions, they become attached to external and internal objects, receive the form, feeling, perception, formations, and consciousness of a future body. Therefore they cannot become liberated from birth, aging, illness, death, sorrow, lamentation, suffering, grief, and distress in the various realms, wandering through the three realms and continuing endlessly in cyclic existence.
For this reason, Great Bodhisattvas abide in the perfection of the intrinsic nature of emptiness, cultivate the perfection of wisdom, do not grasp at form, nor destroy form as empty or not empty; do not grasp at feeling, perception, formations, and consciousness, nor destroy feeling, perception, formations, and consciousness as empty or not empty; do not grasp at the eye-base, nor destroy the eye-base as empty or not empty; do not grasp at the ear, nose, tongue, body, and mind bases, nor destroy the ear, nose, tongue, body, and mind bases as empty or not empty; do not grasp at the form-base, nor destroy the form-base as empty or not empty; do not grasp at the sound, smell, taste, touch, and dharma bases, nor destroy the sound, smell, taste, touch, and dharma bases as empty or not empty; do not grasp at the eye element, nor destroy the eye element as empty or not empty; do not grasp at the ear, nose, tongue, body, and mind elements, nor destroy the ear, nose, tongue, body, and mind elements as empty or not empty; do not grasp at the form element, nor destroy the form element as empty or not empty; do not grasp at the sound, smell, taste, touch, and dharma elements, nor destroy the sound, smell, taste, touch, and dharma elements as empty or not empty; do not grasp at the eye-consciousness element, nor destroy the eye-consciousness element as empty or not empty; do not grasp at the ear-, nose-, tongue-, body-, and mind-consciousness elements, nor destroy the ear-, nose-, tongue-, body-, and mind-consciousness elements as empty or not empty; do not grasp at eye-contact, nor destroy eye-contact as empty or not empty; do not grasp at ear-, nose-, tongue-, body-, and mind-contact, nor destroy ear-, nose-, tongue-, body-, and mind-contact as empty or not empty; do not grasp at the feelings arising conditioned by eye-contact, nor destroy those feelings as empty or not empty; do not grasp at the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact, nor destroy those feelings as empty or not empty; do not grasp at the earth element, nor destroy the earth element as empty or not empty; do not grasp at the water, fire, wind, space, and consciousness elements, nor destroy the water, fire, wind, space, and consciousness elements as empty or not empty; do not grasp at causal conditions, nor destroy causal conditions as empty or not empty; do not grasp at uninterrupted successive conditions, objective conditions, and dominant conditions, nor destroy uninterrupted successive conditions, objective conditions, and dominant conditions as empty or not empty; do not grasp at dharmas arising from conditions, nor destroy dharmas arising from conditions as empty or not empty; do not grasp at ignorance, nor destroy ignorance as empty or not empty; do not grasp at formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, nor destroy formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress as empty or not empty; do not grasp at the perfection of giving, nor destroy the perfection of giving as empty or not empty; do not grasp at pure morality, patience, vigor, meditative concentration, and wisdom, nor destroy pure morality, patience, vigor, meditative concentration, and wisdom as empty or not empty.
Venerable Subhūti, form does not destroy emptiness, and emptiness does not destroy form; one does not designate this as form and this as emptiness. Feeling, perception, formations, and consciousness do not destroy emptiness, and emptiness does not destroy feeling, perception, formations, and consciousness; one does not designate this as feeling, perception, formations, and consciousness and this as emptiness.
Venerable Subhūti, the eye-base does not destroy emptiness, and emptiness does not destroy the eye-base; one does not designate this as the eye-base and this as emptiness. The ear, nose, tongue, body, and mind bases do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind bases; one does not designate this as the ear, nose, tongue, body, and mind bases and this as emptiness.
Venerable Subhūti, the form-base does not destroy emptiness, and emptiness does not destroy the form-base; one does not designate this as the form-base and this as emptiness. The sound, smell, taste, touch, and dharma bases do not destroy emptiness, and emptiness does not destroy the sound, smell, taste, touch, and dharma bases; one does not designate this as the sound, smell, taste, touch, and dharma bases and this as emptiness.
Venerable Subhūti, the eye element does not destroy emptiness, and emptiness does not destroy the eye element; one does not designate this as the eye element and this as emptiness. The ear, nose, tongue, body, and mind elements do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind elements; one does not designate this as the ear, nose, tongue, body, and mind elements and this as emptiness.
Venerable Subhūti, the form element does not destroy emptiness, and emptiness does not destroy the form element; one does not designate this as the form element and this as emptiness. The sound, smell, taste, touch, and dharma elements do not destroy emptiness, and emptiness does not destroy the sound, smell, taste, touch, and dharma elements; one does not designate this as the sound, smell, taste, touch, and dharma elements and this as emptiness.
Venerable Subhūti, the eye-consciousness element does not destroy emptiness, and emptiness does not destroy the eye-consciousness element; one does not designate this as the eye-consciousness element and this as emptiness. The ear-, nose-, tongue-, body-, and mind-consciousness elements do not destroy emptiness, and emptiness does not destroy the ear-, nose-, tongue-, body-, and mind-consciousness elements; one does not designate this as the ear-, nose-, tongue-, body-, and mind-consciousness elements and this as emptiness.
Venerable Subhūti, eye-contact does not destroy emptiness, and emptiness does not destroy eye-contact; one does not designate this as eye-contact and this as emptiness. Ear-, nose-, tongue-, body-, and mind-contact do not destroy emptiness, and emptiness does not destroy ear-, nose-, tongue-, body-, and mind-contact; one does not designate this as ear-, nose-, tongue-, body-, and mind-contact and this as emptiness.
Venerable Subhūti, the feelings arising conditioned by eye-contact do not destroy emptiness, and emptiness does not destroy the feelings arising conditioned by eye-contact; one does not designate this as the feelings arising conditioned by eye-contact and this as emptiness. The feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact do not destroy emptiness, and emptiness does not destroy the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact; one does not designate this as the feelings arising conditioned by ear-, nose-, tongue-, body-, and mind-contact and this as emptiness.
Venerable Subhūti, the earth element does not destroy emptiness, and emptiness does not destroy the earth element; one does not designate this as the earth element and this as emptiness. The water, fire, wind, space, and consciousness elements do not destroy emptiness, and emptiness does not destroy the water, fire, wind, space, and consciousness elements; one does not designate this as the water, fire, wind, space, and consciousness elements and this as emptiness.
Venerable Subhūti, causal conditions do not destroy emptiness, and emptiness does not destroy causal conditions; one does not designate this as causal conditions and this as emptiness. Uninterrupted successive conditions, objective conditions, and dominant conditions do not destroy emptiness, and emptiness does not destroy uninterrupted successive conditions, objective conditions, and dominant conditions; one does not designate this as uninterrupted successive conditions, objective conditions, and dominant conditions and this as emptiness.
Venerable Subhūti, dharmas arising from conditions do not destroy emptiness, and emptiness does not destroy dharmas arising from conditions; one does not designate this as dharmas arising from conditions and this as emptiness.
Venerable Subhūti, ignorance does not destroy emptiness, and emptiness does not destroy ignorance; one does not designate this as ignorance and this as emptiness. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress do not destroy emptiness, and emptiness does not destroy formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress; one does not designate this as formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress and this as emptiness.
Venerable Subhūti, the perfection of giving does not destroy emptiness, and emptiness does not destroy the perfection of giving; one does not designate this as the perfection of giving and this as emptiness. Pure morality, patience, vigor, meditative concentration, and wisdom do not destroy emptiness, and emptiness does not destroy pure morality, patience, vigor, meditative concentration, and wisdom; one does not designate this as pure morality, patience, vigor, meditative concentration, and wisdom and this as emptiness.
Venerable Subhuti, the emptiness of phenomena within does not destroy emptiness, and emptiness does not destroy the emptiness of phenomena within. Taking this as the emptiness of phenomena within, this is emptiness; the emptiness of phenomena outside, the emptiness of phenomena both within and outside, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness do not destroy emptiness; emptiness does not destroy the emptiness of phenomena outside, up to the emptiness of the self-nature of non-emptiness. Taking this as the emptiness of phenomena outside, the emptiness of phenomena both within and outside, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness—this is emptiness.
Venerable Subhuti, the four foundations of mindfulness do not destroy emptiness, and emptiness does not destroy the four foundations of mindfulness. Taking this as the four foundations of mindfulness, this is emptiness; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path do not destroy emptiness, and emptiness does not destroy the four right efforts up to the eightfold noble path. Taking this as the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path—this is emptiness.
Venerable Subhuti, the noble truth of suffering does not destroy emptiness, and emptiness does not destroy the noble truth of suffering. Taking this as the noble truth of suffering, this is emptiness; the noble truths of origin, cessation, and path do not destroy emptiness, and emptiness does not destroy the noble truths of origin, cessation, and path. Taking this as the noble truths of origin, cessation, and path—this is emptiness.
Venerable Subhuti, the four meditative absorptions do not destroy emptiness, and emptiness does not destroy the four meditative absorptions. Taking this as the four meditative absorptions, this is emptiness; the four immeasurables and the four formless absorptions do not destroy emptiness, and emptiness does not destroy the four immeasurables and the four formless absorptions. Taking this as the four immeasurables and the four formless absorptions—this is emptiness.
Venerable Subhuti, the eight liberations do not destroy emptiness, and emptiness does not destroy the eight liberations. Taking this as the eight liberations, this is emptiness; the eight spheres of mastery, the nine successive concentrations, and the ten universal bases do not destroy emptiness, and emptiness does not destroy the eight spheres of mastery, the nine successive concentrations, and the ten universal bases. Taking this as the eight spheres of mastery, the nine successive concentrations, and the ten universal bases—this is emptiness.
Venerable Subhuti, the dharani teachings do not destroy emptiness, and emptiness does not destroy the dharani teachings. Taking this as the dharani teachings, this is emptiness; the samadhi teachings do not destroy emptiness, and emptiness does not destroy the samadhi teachings. Taking this as the samadhi teachings—this is emptiness.
Venerable Subhuti, the emptiness liberation door does not destroy emptiness, and emptiness does not destroy the emptiness liberation door. Taking this as the emptiness liberation door, this is emptiness; the signless and wishless liberation doors do not destroy emptiness, and emptiness does not destroy the signless and wishless liberation doors. Taking this as the signless and wishless liberation doors—this is emptiness.
Venerable Subhuti, the first stage of joy does not destroy emptiness, and emptiness does not destroy the first stage of joy. Taking this as the first stage of joy, this is emptiness; the stage of freedom from defilement, the stage of radiant illumination, the stage of blazing wisdom, the stage of supreme difficulty to overcome, the stage of presence before all, the stage of far-reaching practice, the stage of immovability, the stage of excellent wisdom, and the stage of the Dharma cloud do not destroy emptiness, and emptiness does not destroy the stage of freedom from defilement up to the stage of the Dharma cloud. Taking this as the stage of freedom from defilement, the stage of radiant illumination, the stage of blazing wisdom, the stage of supreme difficulty to overcome, the stage of presence before all, the stage of far-reaching practice, the stage of immovability, the stage of excellent wisdom, and the stage of the Dharma cloud—this is emptiness.
Venerable Subhuti, the five kinds of eyes do not destroy emptiness, and emptiness does not destroy the five kinds of eyes. Taking this as the five kinds of eyes, this is emptiness; the six supernatural powers do not destroy emptiness, and emptiness does not destroy the six supernatural powers. Taking this as the six supernatural powers—this is emptiness.
Venerable Subhuti, the ten powers of the Buddha do not destroy emptiness, and emptiness does not destroy the ten powers of the Buddha. Taking this as the ten powers of the Buddha, this is emptiness; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha do not destroy emptiness, and emptiness does not destroy the four fearlessnesses up to the eighteen unique qualities of a Buddha. Taking this as the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha—this is emptiness.
Venerable Subhuti, the thirty-two marks of a Great Being do not destroy emptiness, and emptiness does not destroy the thirty-two marks of a Great Being. Taking this as the thirty-two marks of a Great Being, this is emptiness; the eighty secondary marks of excellence do not destroy emptiness, and emptiness does not destroy the eighty secondary marks of excellence. Taking this as the eighty secondary marks of excellence—this is emptiness.
Venerable Subhuti, the quality of not forgetting does not destroy emptiness, and emptiness does not destroy the quality of not forgetting. Taking this as the quality of not forgetting, this is emptiness; the nature of always maintaining equanimity does not destroy emptiness, and emptiness does not destroy the nature of always maintaining equanimity. Taking this as the nature of always maintaining equanimity—this is emptiness.
Venerable Subhuti, the wisdom of knowing all things does not destroy emptiness, and emptiness does not destroy the wisdom of knowing all things. Taking this as the wisdom of knowing all things, this is emptiness; the wisdom of knowing the paths and the wisdom of knowing all aspects do not destroy emptiness, and emptiness does not destroy the wisdom of knowing the paths and the wisdom of knowing all aspects. Taking this as the wisdom of knowing the paths and the wisdom of knowing all aspects—this is emptiness.
Venerable Subhuti, the fruit of stream-entry does not destroy emptiness, and emptiness does not destroy the fruit of stream-entry. Taking this as the fruit of stream-entry, this is emptiness; the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha do not destroy emptiness, and emptiness does not destroy the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha. Taking this as the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha—this is emptiness.
Venerable Subhuti, all practices of great bodhisattvas do not destroy emptiness, and emptiness does not destroy all practices of great bodhisattvas. Taking this as all practices of great bodhisattvas, this is emptiness; the unsurpassed perfect enlightenment of all Buddhas does not destroy emptiness, and emptiness does not destroy the unsurpassed perfect enlightenment of all Buddhas. Taking this as the unsurpassed perfect enlightenment of all Buddhas—this is emptiness.
Venerable Subhuti, just as space does not destroy space, the realm of inner space does not destroy the realm of outer space, and the realm of outer space does not destroy the realm of inner space. Likewise, Venerable Subhuti, form does not destroy emptiness, and emptiness does not destroy form; feeling, perception, formations, and consciousness do not destroy emptiness, and emptiness does not destroy feeling, perception, formations, and consciousness. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the eye faculty does not destroy emptiness, and emptiness does not destroy the eye faculty; the ear, nose, tongue, body, and mind faculties do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind faculties. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the form sphere does not destroy emptiness, and emptiness does not destroy the form sphere; the sound, smell, taste, touch, and dharma spheres do not destroy emptiness, and emptiness does not destroy the sound, smell, taste, touch, and dharma spheres. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the eye element does not destroy emptiness, and emptiness does not destroy the eye element; the ear, nose, tongue, body, and mind elements do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind elements. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the form element does not destroy emptiness, and emptiness does not destroy the form element; the sound, smell, taste, touch, and dharma elements do not destroy emptiness, and emptiness does not destroy the sound, smell, taste, touch, and dharma elements. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the eye-consciousness element does not destroy emptiness, and emptiness does not destroy the eye-consciousness element; the ear, nose, tongue, body, and mind-consciousness elements do not destroy emptiness, and emptiness does not destroy the ear, nose, tongue, body, and mind-consciousness elements. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, eye contact does not destroy emptiness, and emptiness does not destroy eye contact; ear, nose, tongue, body, and mind contact do not destroy emptiness, and emptiness does not destroy ear, nose, tongue, body, and mind contact. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the feelings arising dependent on eye contact as condition do not destroy emptiness, and emptiness does not destroy the feelings arising dependent on eye contact as condition; the feelings arising dependent on ear, nose, tongue, body, and mind contact as condition do not destroy emptiness, and emptiness does not destroy the feelings arising dependent on ear, nose, tongue, body, and mind contact as condition. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, the earth element does not destroy emptiness, and emptiness does not destroy the earth element; the water, fire, wind, space, and consciousness elements do not destroy emptiness, and emptiness does not destroy the water, fire, wind, space, and consciousness elements. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, causes and conditions do not destroy emptiness, and emptiness does not destroy causes and conditions; equal and uninterrupted conditions, objective conditions, and dominant conditions do not destroy emptiness, and emptiness does not destroy equal and uninterrupted conditions, objective conditions, and dominant conditions. Why? Because all such phenomena lack inherent nature and cannot destroy one another. Taking this as emptiness and that as non-emptiness.
Venerable Subhuti, phenomena arising from conditions do not destroy emptiness, and emptiness does not destroy phenomena arising from conditions; therefore, take this as one, and this as emptiness.
Venerable Subhuti, ignorance does not destroy emptiness, and emptiness does not destroy ignorance; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress do not destroy emptiness, and emptiness does not destroy formations up to aging and death, sorrow, lamentation, suffering, grief, and distress. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the perfection of generosity does not destroy emptiness, and emptiness does not destroy the perfection of generosity; the perfection of pure morality, patience, diligence, meditative absorption, and wisdom do not destroy emptiness, and emptiness does not destroy the perfection of pure morality, patience, diligence, meditative absorption, and wisdom. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, inner emptiness does not destroy emptiness, and emptiness does not destroy inner emptiness; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, emptiness of non-alteration, original-nature emptiness, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of what cannot be grasped, emptiness of no nature, emptiness of inherent nature, and emptiness of the inherent nature of emptiness do not destroy emptiness; emptiness does not destroy outer emptiness up to emptiness of the inherent nature of emptiness. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the four foundations of mindfulness do not destroy emptiness, and emptiness does not destroy the four foundations of mindfulness; the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path do not destroy emptiness, and emptiness does not destroy the four right efforts up to the eightfold noble path. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the noble truth of suffering does not destroy emptiness, and emptiness does not destroy the noble truth of suffering; the noble truths of origin, cessation, and the path do not destroy emptiness, and emptiness does not destroy the noble truths of origin, cessation, and the path. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the four meditative absorptions do not destroy emptiness, and emptiness does not destroy the four meditative absorptions; the four immeasurables and the four formless absorptions do not destroy emptiness, and emptiness does not destroy the four immeasurables and the four formless absorptions. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the eight liberations do not destroy emptiness, and emptiness does not destroy the eight liberations; the eight spheres of mastery, the nine successive absorptions, and the ten total bases do not destroy emptiness, and emptiness does not destroy the eight spheres of mastery, the nine successive absorptions, and the ten total bases. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the dharani gateways do not destroy emptiness, and emptiness does not destroy the dharani gateways; the samadhi gateways do not destroy emptiness, and emptiness does not destroy the samadhi gateways. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the liberation gateway of emptiness does not destroy emptiness, and emptiness does not destroy the liberation gateway of emptiness; the liberation gateways of signlessness and wishlessness do not destroy emptiness, and emptiness does not destroy the liberation gateways of signlessness and wishlessness. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the stage of Extreme Joy does not destroy emptiness, and emptiness does not destroy the stage of Extreme Joy; the stage of Freedom from Defilements, 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 Cloud of Dharma do not destroy emptiness, and emptiness does not destroy the stage of Freedom from Defilements up to the stage of Cloud of Dharma. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the five kinds of eyes do not destroy emptiness, and emptiness does not destroy the five kinds of eyes; the six supernatural powers do not destroy emptiness, and emptiness does not destroy the six supernatural powers. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the ten powers of a Buddha do not destroy emptiness, and emptiness does not destroy the ten powers of a Buddha; the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha do not destroy emptiness, and emptiness does not destroy the four fearlessnesses up to the eighteen unique qualities of a Buddha. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the thirty-two marks of a Great Being do not destroy emptiness, and emptiness does not destroy the thirty-two marks of a Great Being; the eighty secondary characteristics do not destroy emptiness, and emptiness does not destroy the eighty secondary characteristics. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the quality of not forgetting does not destroy emptiness, and emptiness does not destroy the quality of not forgetting; the nature of constant equanimity does not destroy emptiness, and emptiness does not destroy the nature of constant equanimity. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, omniscient wisdom does not destroy emptiness, and emptiness does not destroy omniscient wisdom; path-aspect wisdom and all-aspect wisdom do not destroy emptiness, and emptiness does not destroy path-aspect wisdom and all-aspect wisdom. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, the fruit of stream-entry does not destroy emptiness, and emptiness does not destroy the fruit of stream-entry; the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha do not destroy emptiness, and emptiness does not destroy the fruits of once-returning, non-returning, arhatship, and the state of a solitary Buddha. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.
Venerable Subhuti, all practices of great bodhisattvas do not destroy emptiness, and emptiness does not destroy all practices of great bodhisattvas; therefore, take this as all practices of great bodhisattvas, and this as emptiness. The unsurpassed perfect enlightenment of all Buddhas does not destroy emptiness, and emptiness does not destroy the unsurpassed perfect enlightenment of all Buddhas. Why? Because all such phenomena have no inherent nature and cannot destroy one another; therefore, take this as emptiness, and this as non-emptiness.