大般若波羅蜜多經

06

Subhuti! Ordinary beings of the past cannot be apprehended; ordinary beings of the future cannot be apprehended; ordinary beings of the present cannot be apprehended. Within the equality of the three times, ordinary beings also cannot be apprehended. Why is this? Subhuti! Because within equality, ordinary beings of the past, future, and present all cannot be apprehended. Why is this? Because within equality, even the nature of equality cannot be apprehended, how much less could ordinary beings of the past, future, and present be apprehended within equality. Therefore, a self, a sentient being, and so forth, up to a knower and a seer, cannot be apprehended.

Subhuti! Sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas of the past cannot be apprehended; sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas of the future cannot be apprehended; sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas of the present cannot be apprehended. Within the equality of the three times, sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas also cannot be apprehended.

Why is this? Subhuti! Because within equality, sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas of the past, future, and present all cannot be apprehended.

Why is this? Because within equality, even the nature of equality cannot be apprehended, how much less could sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas of the past, future, and present be apprehended within equality. Therefore, a self, a sentient being, and so forth, up to a knower and a seer, cannot be apprehended.

Subhuti! When great bodhisattvas practice prajnaparamita, they abide in this characteristic of the equality of the three times and diligently cultivate and train in the knowledge of all-knowledge. Because they are free from attachment, they swiftly bring it to perfection. Subhuti! This is called the characteristic of the Great Vehicle’s equality of the three times belonging to a great bodhisattva. If great bodhisattvas abide in such a characteristic of the Great Vehicle, they surpass all devas, humans, asuras, and others in the world; they are able swiftly to attain the knowledge of all-knowledge and bring benefit and happiness to sentient beings.

At that time, the Venerable Subhuti addressed the Buddha: “World-Honored One! Excellent! Excellent! The Tathagata, the Worthy One, the Perfectly Enlightened One, has spoken well and correctly concerning the Great Vehicle of great bodhisattvas.

“World-Honored One! Such a Great Vehicle is the most honored and the most sublime. Great bodhisattvas of the past trained in it and attained the knowledge of all-knowledge; great bodhisattvas of the future who train in it will attain the knowledge of all-knowledge; and all great bodhisattvas who at present train in it throughout immeasurable, innumerable, and boundless worlds in the ten directions are now attaining the knowledge of all-knowledge. Therefore, the Great Vehicle is the most honored and the most sublime, the truest and supreme foundation of the knowledge of all-knowledge.”

The Buddha said to Subhuti: “So it is! So it is! It is exactly as you have said. Great bodhisattvas of the past, future, and present all rely upon the Great Vehicle, diligently cultivate and train, and swiftly attain the fruit of unsurpassed enlightenment. Therefore, the Great Vehicle is the most honored and the most sublime.”

XVII. CHAPTER ON CONCORDANCE

At that time, Purnamaitrayaniputra addressed the Buddha: “World-Honored One! The Tathagata previously instructed the Venerable Subhuti to expound prajnaparamita for the great bodhisattvas. Why, then, is he now speaking of the Great Vehicle?”

The Venerable Subhuti immediately addressed the Buddha: “World-Honored One! Did what I just said about the Great Vehicle conflict with or depart from prajnaparamita?”

The Buddha said: “Subhuti! What you have just said about the Great Vehicle is entirely in accord with prajnaparamita and neither conflicts with nor departs from it. Why is this? Subhuti! Because all wholesome dharmas, dharmas conducive to enlightenment, dharmas of the sravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Buddhas are all wholly included within prajnaparamita.”

Then the Venerable Subhuti again addressed the Buddha: “World-Honored One! What are all the wholesome dharmas, dharmas conducive to enlightenment, dharmas of the sravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Buddhas that are wholly included within prajnaparamita?”

The Buddha said: “Subhuti! They are the paramita of generosity, the paramita of pure moral discipline, the paramita of patient acceptance, the paramita of diligence, the paramita of meditative concentration, and prajnaparamita; the four dhyanas, the four immeasurables, and the four formless absorptions; the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness; the five kinds of eyes and the six superknowledges;

the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; the Dharma of never losing mindfulness and the nature of constant equanimity.

Subhuti, all wholesome dharmas, dharmas conducive to enlightenment, dharmas of the sravakas, dharmas of the pratyekabuddhas, dharmas of the bodhisattvas, and dharmas of the Buddhas—all such dharmas are wholly included within prajnaparamita.”

Furthermore, Subhuti! Whether the Great Vehicle, or prajnaparamita, or the paramitas of meditative concentration, diligence, patient endurance, pure moral discipline, and generosity; whether form, or feeling, perception, formations, and consciousness; whether the eye ayatana, or the ear, nose, tongue, body, and mind ayatanas; whether the form ayatana, or the sound, odor, taste, touch, and dharma ayatanas; whether the eye dhatu, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; whether the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition;

whether the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; whether the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition; whether the body dhatu, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition; whether the mind dhatu, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition; whether the earth dhatu, or the water, fire, wind, space, and consciousness dhatus; whether the Noble Truth of suffering, or the Noble Truths of the origin, cessation, and path;

whether ignorance, or formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; whether the Desire, Form, and Formless Realms; whether wholesome dharmas or unwholesome dharmas; whether determinate or indeterminate dharmas; whether contaminated or uncontaminated dharmas; whether conditioned or unconditioned dharmas; whether mundane or supramundane dharmas; whether the four meditative concentrations, or the four immeasurables and the four formless absorptions; whether the eight liberations, or the eight spheres of mastery, the nine successive absorptions, and the ten totalities;

whether the four foundations of mindfulness, or the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; whether the emptiness gateway to liberation, or the signlessness gateway to liberation and the wishlessness gateway to liberation; whether the five kinds of eyes, or the six superknowledges; whether the ten powers of a Buddha, or the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects;

whether the dharma of never losing mindfulness, or the nature of constant equanimity; whether all dharani gateways, or all samadhi gateways; whether the Tathagatas, or the Dharma and discipline awakened to and taught by the Buddha;

whether inner emptiness, or outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

whether suchness, or the dharma dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the inconceivable realm, the realm of space, the realm of cessation, the realm of dispassion, the realm of extinction, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the realm without intrinsic nature, the realm without characteristics, the realm without activity, the unconditioned realm, the realm of security, the realm of quiescence, primordial nonexistence, the true limit, and ultimate nirvana—all such dharmas are neither conjoined nor unconjoined, neither possessing form nor formless, neither visible nor invisible, neither resistant nor nonresistant.

They all share a single characteristic, which is called signlessness.

Subhuti! For this reason, you said just now that the Great Vehicle accords completely with prajnaparamita, without opposition or transgression. Why is this? Subhuti! Because the Great Vehicle is not different from prajnaparamita, and prajnaparamita is not different from the Great Vehicle. Why? Because whether the Great Vehicle or prajnaparamita, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the paramitas of meditative concentration, diligence, patient endurance, pure moral discipline, and generosity; and the paramitas of meditative concentration, diligence, patient endurance, pure moral discipline, and generosity are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the paramitas of meditative concentration, diligence, patient endurance, pure moral discipline, and generosity, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the four meditative concentrations, and the four meditative concentrations are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the four meditative concentrations, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the four immeasurables and the four formless absorptions; and the four immeasurables and the four formless absorptions are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the four immeasurables and the four formless absorptions, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the eight liberations, and the eight liberations are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the eight liberations, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the eight spheres of mastery, the nine successive absorptions, and the ten totalities; and the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the eight spheres of mastery, the nine successive absorptions, and the ten totalities, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the four foundations of mindfulness, and the four foundations of mindfulness are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the four foundations of mindfulness, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; and the four right efforts through the eightfold noble path are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the four right efforts through the eightfold noble path, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the emptiness gateway to liberation, and the emptiness gateway to liberation is not different from the Great Vehicle. Why? Because whether the Great Vehicle or the emptiness gateway to liberation, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the signlessness and wishlessness gateways to liberation; and the signlessness and wishlessness gateways to liberation are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the signlessness and wishlessness gateways to liberation, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the five kinds of eyes, and the five kinds of eyes are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the five kinds of eyes, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the six superknowledges, and the six superknowledges are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the six superknowledges, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the ten powers of a Buddha, and the ten powers of a Buddha are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the ten powers of a Buddha, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects; and the four fearlessnesses through the knowledge of all aspects are not different from the Great Vehicle. Why? Because whether the Great Vehicle or the four fearlessnesses through the knowledge of all aspects, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the quality of never forgetting the Dharma, and the quality of never forgetting the Dharma is not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the quality of never forgetting the Dharma, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from the nature of constant equanimity, and the nature of constant equanimity is not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the nature of constant equanimity, their nature is nondual, for they have no twofold division.

Subhuti! The Great Vehicle is not different from such qualities as the emptiness and non-emptiness of the skandhas, dhatus, and ayatanas; such qualities as the emptiness and non-emptiness of the skandhas, dhatus, and ayatanas are not different from the Great Vehicle. Why? Because whether it is the Great Vehicle or the emptiness and non-emptiness of the skandhas, dhatus, and ayatanas, their nature is nondual, for they have no twofold division.

Subhuti! For this reason, what you have just said—that the Great Vehicle is entirely in accord with prajnaparamita, without opposition or transgression—is true. If one speaks of the Great Vehicle, one has thereby spoken of prajnaparamita; if one speaks of prajnaparamita, one has thereby spoken of the Great Vehicle, for between these two dharmas there is no distinction or difference.

XVIII. CHAPTER ON NON-ATTAINMENT

01

At that time, the Venerable Subhuti addressed the Buddha: “Blessed One! A great bodhisattva of the past cannot be apprehended; a great bodhisattva of the future cannot be apprehended; a great bodhisattva of the present cannot be apprehended.

“Blessed One! Because form is boundless, one should know that a great bodhisattva is also boundless; because feeling, perception, formations, and consciousness are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the eye ayatana is boundless, one should know that a great bodhisattva is also boundless; because the ear, nose, tongue, body, and mind ayatanas are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the form ayatana is boundless, one should know that a great bodhisattva is also boundless; because the sound, odor, taste, tangible-object, and dharma ayatanas are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the eye dhatu is boundless, one should know that a great bodhisattva is also boundless; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the ear dhatu is boundless, one should know that a great bodhisattva is also boundless; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the nose dhatu is boundless, one should know that a great bodhisattva is also boundless; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the tongue dhatu is boundless, one should know that a great bodhisattva is also boundless; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the body dhatu is boundless, one should know that a great bodhisattva is also boundless; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the mind dhatu is boundless, one should know that a great bodhisattva is also boundless; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the earth dhatu is boundless, one should know that a great bodhisattva is also boundless; because the water, fire, wind, space, and consciousness dhatus are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the Noble Truth of suffering is boundless, one should know that a great bodhisattva is also boundless; because the Noble Truths of the origin, cessation, and path are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because ignorance is boundless, one should know that a great bodhisattva is also boundless; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the perfection of generosity is boundless, one should know that a great bodhisattva is also boundless; because the perfections of pure morality, patience, vigor, meditation, and prajnaparamita are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the four meditative absorptions are boundless, one should know that a great bodhisattva is also boundless; because the four immeasurables and the four formless concentrations are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the eight liberations are boundless, one should know that a great bodhisattva is also boundless; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the four foundations of mindfulness are boundless, one should know that a great bodhisattva is also boundless; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the gateway to liberation through emptiness is boundless, one should know that a great bodhisattva is also boundless; because the gateways to liberation through signlessness and wishlessness are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the five kinds of eyes are boundless, one should know that a great bodhisattva is also boundless; because the six superknowledges are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the Buddha’s ten powers are boundless, one should know that a great bodhisattva is also boundless; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen unique qualities of a Buddha, the knowledge of all things, the knowledge of all aspects of the paths, and the knowledge of all aspects are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the quality of never forgetting the Dharma is boundless, one should know that a great bodhisattva is also boundless; because the nature of constant equanimity is boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because all dharani gateways are boundless, one should know that a great bodhisattva is also boundless; because all samadhi gateways are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because inner emptiness is boundless, one should know that a great bodhisattva is also boundless; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the immutable, emptiness of original nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the nonexistence of intrinsic nature are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because suchness is boundless, one should know that a great bodhisattva is also boundless; because the Dharma realm, Dharma-nature, the nature free from falsity, the immutable nature, the inconceivable realm, the realm of space, the realm of severance, the realm of dispassion, the realm of cessation, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of non-nature, the realm of signlessness, the realm of non-action, the realm of the unconditioned, the realm of security, the realm of quiescence, original nonexistence, the reality-limit, and ultimate nirvana are boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Because the Vehicle of the sravakas is boundless, one should know that a great bodhisattva is also boundless; because the Vehicle of the pratyekabuddhas is boundless, one should know that a great bodhisattva is also boundless; because the Great Vehicle is boundless, one should know that a great bodhisattva is also boundless.

“Blessed One! Within form itself, a great bodhisattva has no existence and cannot be apprehended; apart from form, a great bodhisattva has no existence and cannot be apprehended. Within feeling, perception, formations, and consciousness themselves, a great bodhisattva has no existence and cannot be apprehended; apart from feeling, perception, formations, and consciousness, a great bodhisattva has no existence and cannot be apprehended.”

Blessed One! In the eye ayatana, a great bodhisattva neither exists nor can be apprehended; apart from the eye ayatana, a great bodhisattva neither exists nor can be apprehended. In the ear, nose, tongue, body, and mind ayatanas, a great bodhisattva neither exists nor can be apprehended; apart from the ear, nose, tongue, body, and mind ayatanas, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the form ayatana, a great bodhisattva neither exists nor can be apprehended; apart from the form ayatana, a great bodhisattva neither exists nor can be apprehended. In the sound, odor, taste, tangible-object, and dharma ayatanas, a great bodhisattva neither exists nor can be apprehended; apart from the sound, odor, taste, tangible-object, and dharma ayatanas, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the eye dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the eye dhatu, a great bodhisattva neither exists nor can be apprehended. In the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the ear dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the ear dhatu, a great bodhisattva neither exists nor can be apprehended. In the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the nose dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the nose dhatu, a great bodhisattva neither exists nor can be apprehended. In the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the tongue dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the tongue dhatu, a great bodhisattva neither exists nor can be apprehended. In the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the body dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the body dhatu, a great bodhisattva neither exists nor can be apprehended. In the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the mind dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the mind dhatu, a great bodhisattva neither exists nor can be apprehended. In the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, a great bodhisattva neither exists nor can be apprehended; apart from the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the earth dhatu, a great bodhisattva neither exists nor can be apprehended; apart from the earth dhatu, a great bodhisattva neither exists nor can be apprehended. In the water, fire, wind, space, and consciousness dhatus, a great bodhisattva neither exists nor can be apprehended; apart from the water, fire, wind, space, and consciousness dhatus, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the Noble Truth of suffering, a great bodhisattva neither exists nor can be apprehended; apart from the Noble Truth of suffering, a great bodhisattva neither exists nor can be apprehended. In the Noble Truths of the origin of suffering, its cessation, and the path, a great bodhisattva neither exists nor can be apprehended; apart from the Noble Truths of the origin of suffering, its cessation, and the path, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In ignorance, a great bodhisattva neither exists nor can be apprehended; apart from ignorance, a great bodhisattva neither exists nor can be apprehended. In volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair, a great bodhisattva neither exists nor can be apprehended; apart from volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the perfection of generosity, a great bodhisattva neither exists nor can be apprehended; apart from the perfection of generosity, a great bodhisattva neither exists nor can be apprehended. In the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita, a great bodhisattva neither exists nor can be apprehended; apart from the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the four meditative absorptions, a great bodhisattva neither exists nor can be apprehended; apart from the four meditative absorptions, a great bodhisattva neither exists nor can be apprehended. In the four immeasurables and the four formless concentrations, a great bodhisattva neither exists nor can be apprehended; apart from the four immeasurables and the four formless concentrations, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the eight liberations, a great bodhisattva neither exists nor can be apprehended; apart from the eight liberations, a great bodhisattva neither exists nor can be apprehended. In the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, a great bodhisattva neither exists nor can be apprehended; apart from the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the four foundations of mindfulness, a great bodhisattva neither exists nor can be apprehended; apart from the four foundations of mindfulness, a great bodhisattva neither exists nor can be apprehended. In the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path, a great bodhisattva neither exists nor can be apprehended; apart from the four right efforts through the eightfold Noble Path, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the liberation gateway of emptiness, a great bodhisattva neither exists nor can be apprehended; apart from the liberation gateway of emptiness, a great bodhisattva neither exists nor can be apprehended. In the liberation gateway of signlessness and the liberation gateway of wishlessness, a great bodhisattva neither exists nor can be apprehended; apart from the liberation gateway of signlessness and the liberation gateway of wishlessness, a great bodhisattva neither exists nor can be apprehended.

Blessed One! In the five kinds of eyes, a great bodhisattva neither exists nor can be apprehended; apart from the five kinds of eyes, a great bodhisattva neither exists nor can be apprehended. In the six superknowledges, a great bodhisattva neither exists nor can be apprehended; apart from the six superknowledges, a great bodhisattva neither exists nor can be apprehended.

Blessed One! A great bodhisattva does not exist in the Buddha’s ten powers and cannot be apprehended therein; apart from the Buddha’s ten powers, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, and cannot be apprehended therein; apart from the four fearlessnesses through the knowledge of all aspects, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in the knowledge of the aspects of the paths and cannot be apprehended therein; apart from the knowledge of the aspects of the paths, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in the quality of never losing mindfulness and cannot be apprehended therein; apart from the quality of never losing mindfulness, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in the nature of perpetual equanimity and cannot be apprehended therein; apart from the nature of perpetual equanimity, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in any dharani gateway and cannot be apprehended therein; apart from all dharani gateways, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in any samadhi gateway and cannot be apprehended therein; apart from all samadhi gateways, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in inner emptiness and cannot be apprehended therein; apart from inner emptiness, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence, and cannot be apprehended therein; apart from outer emptiness through the emptiness of the self-nature of nonexistence, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in suchness and cannot be apprehended therein; apart from suchness, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the inconceivable realm, the realm of space, the realm of cessation, the realm of detachment, the realm of extinction, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding of dharmas, the realm of nonexistence, the signless realm, the realm of nonaction, the unconditioned realm, the realm of peace and security, the realm of quiescence, primordial nonexistence, the true limit, or ultimate nirvana, and cannot be apprehended therein;

apart from the dharma realm and the nature of dharmas through the true limit and ultimate nirvana, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in the Sravaka Vehicle and cannot be apprehended therein; apart from the Sravaka Vehicle, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in the Pratyekabuddha Vehicle and cannot be apprehended therein; apart from the Pratyekabuddha Vehicle, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in the Great Vehicle and cannot be apprehended therein; apart from the Great Vehicle, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! A great bodhisattva does not exist in a person belonging to the Sravaka Vehicle and cannot be apprehended therein; apart from a person belonging to the Sravaka Vehicle, a great bodhisattva does not exist and cannot be apprehended. A great bodhisattva does not exist in a person belonging to the Pratyekabuddha Vehicle or the Great Vehicle and cannot be apprehended therein; apart from a person belonging to the Pratyekabuddha Vehicle or the Great Vehicle, a great bodhisattva does not exist and cannot be apprehended.

Blessed One! Although I seek a great bodhisattva among all dharmas, by every means, in every place, and at every time, I never see one at all, and ultimately none can be apprehended. Why, then, does the Blessed One tell me to use prajnaparamita to instruct and transmit the teaching to the great bodhisattvas?

Blessed One! ‘Great bodhisattva’ is merely a conventional designation. Just as the self and so forth ultimately do not arise, so too are all dharmas entirely devoid of self-nature.

Blessed One! Form and the other dharmas ultimately do not arise. If they ultimately do not arise, they cannot be called form and so forth.

Blessed One! How could I use the ultimately nonarising prajnaparamita to instruct and transmit the teaching to great bodhisattvas who ultimately do not arise?

Blessed One! Apart from ultimate nonarising, there is also no great bodhisattva capable of cultivating the unsurpassed fruit of awakening.

Blessed One! If, upon hearing this teaching, a great bodhisattva’s mind is neither alarmed, terrified, nor afraid; neither attached nor submerged; and neither anxious nor remorseful, one should know that this great bodhisattva is capable of cultivating prajnaparamita.

At that time, Sariputra asked Subhuti: For what reason do you say that a great bodhisattva of the past cannot be apprehended, a great bodhisattva of the future cannot be apprehended, and a great bodhisattva of the present cannot be apprehended? For what reason do you say that because form and so forth are boundless, a great bodhisattva is also boundless? For what reason do you say that a great bodhisattva does not exist in form and so forth and cannot be apprehended therein, and that apart from form and so forth, a great bodhisattva does not exist and cannot be apprehended?

For what reason do you say, ‘Although I seek a great bodhisattva among all dharmas, by every means, in every place, and at every time, I never see one at all, and ultimately none can be apprehended. Why, then, am I told to use prajnaparamita to instruct and transmit the teaching to the great bodhisattvas?’ For what reason do you say that ‘great bodhisattva’ is merely a conventional designation? For what reason do you say that the self and so forth ultimately do not arise?

For what reason do you say that all dharmas are likewise entirely devoid of self-nature? For what reason do you say that form and the other dharmas ultimately do not arise? For what reason do you say that if they ultimately do not arise, they cannot be called form and so forth?

For what reason do you say, ‘How could I use the ultimately nonarising prajnaparamita to instruct and transmit the teaching to the great bodhisattvas?’ For what reason do you say that, apart from ultimate nonarising, there is also no great bodhisattva capable of cultivating the unsurpassed fruit of awakening? For what reason do you say that if, upon hearing this teaching, a great bodhisattva’s mind is neither alarmed, terrified, nor afraid; neither submerged nor attached; and neither anxious nor remorseful, one should know that this is a great bodhisattva capable of cultivating prajnaparamita?

At that time, the Venerable Subhuti replied to Shariputra: “If the Venerable One asks why it is said that a bodhisattva of the past cannot be apprehended, a bodhisattva of the future cannot be apprehended, and a bodhisattva of the present cannot be apprehended, then, Shariputra, because sentient beings have no existence, a bodhisattva of the past, future, or present cannot be apprehended. Because sentient beings are empty, a bodhisattva of the past, future, or present cannot be apprehended.

Because sentient beings are in detachment, a bodhisattva of the past, future, or present cannot be apprehended. Because sentient beings have no intrinsic nature, a bodhisattva of the past, future, or present cannot be apprehended. Why is this?

Shariputra, within the nonexistence, emptiness, detachment, and absence of intrinsic nature of sentient beings, no bodhisattva of the past, future, or present can be apprehended.

“Shariputra, the nonexistence of sentient beings is not distinct; the emptiness of sentient beings is not distinct; the detachment of sentient beings is not distinct; the absence of intrinsic nature in sentient beings is not distinct; a bodhisattva of the past is not distinct; a bodhisattva of the future is not distinct; and a bodhisattva of the present is not distinct.

“Shariputra, whether it is the nonexistence of sentient beings, the emptiness of sentient beings, the detachment of sentient beings, the absence of intrinsic nature in sentient beings, a bodhisattva of the past, a bodhisattva of the future, or a bodhisattva of the present, all such dharmas are nondual and not divided into two. Shariputra, for this reason I say that a bodhisattva of the past cannot be apprehended, a bodhisattva of the future cannot be apprehended, and a bodhisattva of the present cannot be apprehended.

“Shariputra, because form has no existence, a bodhisattva of the past, future, or present cannot be apprehended; because feeling, perception, formations, and consciousness have no existence, a bodhisattva of the past, future, or present cannot be apprehended. Because form is empty, a bodhisattva of the past, future, or present cannot be apprehended; because feeling, perception, formations, and consciousness are empty, a bodhisattva of the past, future, or present cannot be apprehended.

Because form is in detachment, a bodhisattva of the past, future, or present cannot be apprehended; because feeling, perception, formations, and consciousness are in detachment, a bodhisattva of the past, future, or present cannot be apprehended. Because form has no intrinsic nature, a bodhisattva of the past, future, or present cannot be apprehended; because feeling, perception, formations, and consciousness have no intrinsic nature, a bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Shariputra, within the nonexistence, emptiness, detachment, and absence of intrinsic nature of form, feeling, perception, formations, and consciousness, no bodhisattva of the past, future, or present can be apprehended.

“Shariputra, the nonexistence of form, feeling, perception, formations, and consciousness is not distinct; the emptiness of form, feeling, perception, formations, and consciousness is not distinct; the detachment of form, feeling, perception, formations, and consciousness is not distinct; the absence of intrinsic nature in form, feeling, perception, formations, and consciousness is not distinct; a bodhisattva of the past is not distinct; a bodhisattva of the future is not distinct; and a bodhisattva of the present is not distinct.

“Shariputra, whether it is the nonexistence of form, feeling, perception, formations, and consciousness; the emptiness of form, feeling, perception, formations, and consciousness; the detachment of form, feeling, perception, formations, and consciousness; the absence of intrinsic nature in form, feeling, perception, formations, and consciousness; a bodhisattva of the past; a bodhisattva of the future; or a bodhisattva of the present—all such dharmas are nondual and not divided into two.

“Shariputra, for this reason I say that a bodhisattva of the past cannot be apprehended, a bodhisattva of the future cannot be apprehended, and a bodhisattva of the present cannot be apprehended.

“Shariputra, because the eye ayatana has no existence, a bodhisattva of the past, future, or present cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas have no existence, a bodhisattva of the past, future, or present cannot be apprehended. Because the eye ayatana is empty, a bodhisattva of the past, future, or present cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are empty, a bodhisattva of the past, future, or present cannot be apprehended.

Because the eye ayatana is in detachment, a bodhisattva of the past, future, or present cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas are in detachment, a bodhisattva of the past, future, or present cannot be apprehended. Because the eye ayatana has no intrinsic nature, a bodhisattva of the past, future, or present cannot be apprehended; because the ear, nose, tongue, body, and mind ayatanas have no intrinsic nature, a bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Shariputra, within the nonexistence, emptiness, detachment, and absence of intrinsic nature of the eye, ear, nose, tongue, body, and mind ayatanas, no bodhisattva of the past, future, or present can be apprehended.

“Shariputra, the nonexistence of the eye, ear, nose, tongue, body, and mind ayatanas is not distinct; the emptiness of the eye, ear, nose, tongue, body, and mind ayatanas is not distinct; the detachment of the eye, ear, nose, tongue, body, and mind ayatanas is not distinct; the absence of intrinsic nature in the eye, ear, nose, tongue, body, and mind ayatanas is not distinct; a bodhisattva of the past is not distinct; a bodhisattva of the future is not distinct; and a bodhisattva of the present is not distinct.

“Shariputra, whether it is the nonexistence of the eye, ear, nose, tongue, body, and mind ayatanas; the emptiness of the eye, ear, nose, tongue, body, and mind ayatanas; the detachment of the eye, ear, nose, tongue, body, and mind ayatanas; the absence of intrinsic nature in the eye, ear, nose, tongue, body, and mind ayatanas; a bodhisattva of the past; a bodhisattva of the future; or a bodhisattva of the present—all such dharmas are nondual and have no twofold division.

“Shariputra, for this reason I say that a bodhisattva of the past cannot be apprehended, a bodhisattva of the future cannot be apprehended, and a bodhisattva of the present cannot be apprehended.”

Shariputra! Because the visible-form ayatana has no existence, bodhisattvas of the past, future, and present cannot be apprehended; because the sound, odor, taste, tangible-object, and mental-object ayatanas have no existence, bodhisattvas of the past, future, and present cannot be apprehended. Because the visible-form ayatana is empty, bodhisattvas of the past, future, and present cannot be apprehended; because the sound, odor, taste, tangible-object, and mental-object ayatanas are empty, bodhisattvas of the past, future, and present cannot be apprehended.

Because the visible-form ayatana is detached, bodhisattvas of the past, future, and present cannot be apprehended; because the sound, odor, taste, tangible-object, and mental-object ayatanas are detached, bodhisattvas of the past, future, and present cannot be apprehended. Because the visible-form ayatana lacks inherent nature, bodhisattvas of the past, future, and present cannot be apprehended; because the sound, odor, taste, tangible-object, and mental-object ayatanas lack inherent nature, bodhisattvas of the past, future, and present cannot be apprehended.

Why is this so? Shariputra! Within the nonexistence, emptiness, detachment, and lack of inherent nature of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas, bodhisattvas of the past, future, and present cannot be apprehended.

Shariputra! The nonexistence of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas is not differentiated; the emptiness of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas is not differentiated; the detachment of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas is not differentiated; the lack of inherent nature of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas is not differentiated; bodhisattvas of the past are not differentiated; bodhisattvas of the future are not differentiated; bodhisattvas of the present are not differentiated.

Shariputra! Whether it is the nonexistence of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas; the emptiness of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas; the detachment of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas; the lack of inherent nature of the visible-form, sound, odor, taste, tangible-object, and mental-object ayatanas; bodhisattvas of the past; bodhisattvas of the future; or bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that bodhisattvas of the past cannot be apprehended; bodhisattvas of the future cannot be apprehended; bodhisattvas of the present cannot be apprehended.

Shariputra! Because the eye dhatu has no existence, bodhisattvas of the past, future, and present cannot be apprehended; because the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition have no existence, bodhisattvas of the past, future, and present cannot be apprehended. Because the eye dhatu is empty, bodhisattvas of the past, future, and present cannot be apprehended; because the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are empty, bodhisattvas of the past, future, and present cannot be apprehended.

Because the eye dhatu is detached, bodhisattvas of the past, future, and present cannot be apprehended; because the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are detached, bodhisattvas of the past, future, and present cannot be apprehended. Because the eye dhatu lacks inherent nature, bodhisattvas of the past, future, and present cannot be apprehended; because the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition lack inherent nature, bodhisattvas of the past, future, and present cannot be apprehended.

Why is this so? Shariputra! Within the nonexistence, emptiness, detachment, and lack of inherent nature of the eye dhatu, the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition, bodhisattvas of the past, future, and present cannot be apprehended.

Shariputra! The nonexistence of the eye dhatu through to the feelings arising with eye contact as their condition is not differentiated; the emptiness of the eye dhatu through to the feelings arising with eye contact as their condition is not differentiated; the detachment of the eye dhatu through to the feelings arising with eye contact as their condition is not differentiated; the lack of inherent nature of the eye dhatu through to the feelings arising with eye contact as their condition is not differentiated. Bodhisattvas of the past are not differentiated; bodhisattvas of the future are not differentiated; bodhisattvas of the present are not differentiated.

Shariputra! Whether it is the nonexistence of the eye dhatu through to the feelings arising with eye contact as their condition, the emptiness of the eye dhatu through to the feelings arising with eye contact as their condition, the detachment of the eye dhatu through to the feelings arising with eye contact as their condition, the lack of inherent nature of the eye dhatu through to the feelings arising with eye contact as their condition, bodhisattvas of the past, bodhisattvas of the future, or bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Shariputra! For this reason, I say that bodhisattvas of the past cannot be apprehended, bodhisattvas of the future cannot be apprehended, and bodhisattvas of the present cannot be apprehended.

Fascicle 61

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