If I had any position, I would thereby have a flaw. But since I have no position, I alone am without flaw.

There is no difference at all between samsara and nirvana. There is no difference at all between nirvana and samsara.

When you realize the emptiness of all phenomena, compassion will arise in your heart for all sentient beings who do not understand this truth.

When one sees with wisdom that all phenomena are empty of inherent existence, one is liberated from suffering.

Those who grasp at things as truly existent are like someone trying to catch the reflection of the moon in water.

The highest truth cannot be taught except through the conventional truth.

The root of all suffering is ignorance. The antidote to ignorance is wisdom that realizes emptiness.

Since all things are empty of inherent existence, anything is possible. If things had inherent existence, nothing would be possible.

The victorious ones have said that emptiness is the relinquishing of all views. Those who are possessed of the view of emptiness are said to be incurable.

Like a dream, like an illusion, like a city of gandharvas, that's how birth, and that's how living, that's how dying are taught to be.

To see the truth, do not be for or against. The struggle between for and against is the mind's worst disease.

By understanding emptiness, one understands all phenomena. Without understanding emptiness, one understands nothing.

Through understanding emptiness, one does not become proud of one's virtues, just as one does not become proud of building a castle in the sky.

The nature of all things is like a magical illusion, a mirage, a dream, a reflection of the moon in water.

Those who understand interdependent origination understand suffering, its origin, its cessation, and the path.

For whom emptiness is possible, everything is possible. For whom emptiness is not possible, nothing is possible.

The teaching of the Buddha is based on two truths: conventional truth and ultimate truth. Without understanding the relationship between these two, the deeper meaning of the Buddha's teaching cannot be understood.

The person who clings to nothing of the past, present and future, who has no attachment and no aversion, has no conceptual imprints.

Neither from itself nor from another, nor from both, nor without a cause, does anything whatever, anywhere arise.

Although all phenomena are empty of inherent existence, they function perfectly well.