大般若波羅蜜多經

02

Śāriputra! Because the ear dhatu has no existence, great bodhisattvas of the past, future, and present cannot be apprehended; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition have no existence, great bodhisattvas of the past, future, and present cannot be apprehended. Because the ear dhatu is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the ear dhatu is utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition are utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended. Because the ear dhatu has no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition have no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter detachment, and absence of intrinsic nature of the ear dhatu, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition, great bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of the ear dhatu through to the feelings that arise with ear-contact as their condition is not differentiated; the emptiness of the ear dhatu through to the feelings that arise with ear-contact as their condition is not differentiated; the utter detachment of the ear dhatu through to the feelings that arise with ear-contact as their condition is not differentiated; the absence of intrinsic nature of the ear dhatu through to the feelings that arise with ear-contact as their condition is not differentiated. Great bodhisattvas of the past are not differentiated; great bodhisattvas of the future are not differentiated; great bodhisattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the ear dhatu through to the feelings that arise with ear-contact as their condition, the emptiness of the ear dhatu through to the feelings that arise with ear-contact as their condition, the utter detachment of the ear dhatu through to the feelings that arise with ear-contact as their condition, the absence of intrinsic nature of the ear dhatu through to the feelings that arise with ear-contact as their condition, great bodhisattvas of the past, great bodhisattvas of the future, or great bodhisattvas of the present—all such dharmas are nondual and admit of no division into two.

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

Śāriputra! Because the nose dhatu has no existence, great bodhisattvas of the past, future, and present cannot be apprehended; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition have no existence, great bodhisattvas of the past, future, and present cannot be apprehended. Because the nose dhatu is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the nose dhatu is utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition are utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended. Because the nose dhatu has no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition have no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter detachment, and absence of intrinsic nature of the nose dhatu, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition, great bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of the nose dhatu through to the feelings that arise with nose-contact as their condition is not differentiated; the emptiness of the nose dhatu through to the feelings that arise with nose-contact as their condition is not differentiated; the utter detachment of the nose dhatu through to the feelings that arise with nose-contact as their condition is not differentiated; the absence of intrinsic nature of the nose dhatu through to the feelings that arise with nose-contact as their condition is not differentiated. Great bodhisattvas of the past are not differentiated; great bodhisattvas of the future are not differentiated; great bodhisattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the nose dhatu through to the feelings that arise with nose-contact as their condition, the emptiness of the nose dhatu through to the feelings that arise with nose-contact as their condition, the utter detachment of the nose dhatu through to the feelings that arise with nose-contact as their condition, the absence of intrinsic nature of the nose dhatu through to the feelings that arise with nose-contact as their condition, great bodhisattvas of the past, great bodhisattvas of the future, or great bodhisattvas of the present—all such dharmas are nondual and admit of no division into two.

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

Śāriputra! Because the tongue dhatu has no existence, great bodhisattvas of the past, future, and present cannot be apprehended; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition have no existence, great bodhisattvas of the past, future, and present cannot be apprehended. Because the tongue dhatu is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the tongue dhatu is utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition are utterly detached, great bodhisattvas of the past, future, and present cannot be apprehended. Because the tongue dhatu has no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition have no intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter detachment, and absence of intrinsic nature of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition, great bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition, is not different; the emptiness of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition, is not different; the detachment of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition, is not different; the lack of self-nature of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition, is not different. A bodhisattva of the past is not different; a bodhisattva of the future is not different; a bodhisattva of the present is not different.

Śāriputra! Whether it is the nonexistence of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition; or the emptiness of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition; or the detachment of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition; or the lack of self-nature of the tongue dhatu, up to and including the feelings arising with tongue-contact as condition; or a bodhisattva of the past; or a bodhisattva of the future; or a bodhisattva of the present—all such dharmas are nondual and not divided into two.

Śāriputra! 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.

Śāriputra! Because the body dhatu is nonexistent, a bodhisattva of the past, future, or present cannot be apprehended; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are nonexistent, a bodhisattva of the past, future, or present cannot be apprehended. Because the body dhatu is empty, a bodhisattva of the past, future, or present cannot be apprehended; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are empty, a bodhisattva of the past, future, or present cannot be apprehended.

Because the body dhatu is detached, a bodhisattva of the past, future, or present cannot be apprehended; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are detached, a bodhisattva of the past, future, or present cannot be apprehended. Because the body dhatu lacks self-nature, a bodhisattva of the past, future, or present cannot be apprehended; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition lack self-nature, a bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, detachment, and lack of self-nature of the body dhatu, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, a bodhisattva of the past, future, or present cannot be apprehended.

Śāriputra! The nonexistence of the body dhatu, up to and including the feelings arising with body-contact as condition, is not different; the emptiness of the body dhatu, up to and including the feelings arising with body-contact as condition, is not different; the detachment of the body dhatu, up to and including the feelings arising with body-contact as condition, is not different; the lack of self-nature of the body dhatu, up to and including the feelings arising with body-contact as condition, is not different. A bodhisattva of the past is not different; a bodhisattva of the future is not different; a bodhisattva of the present is not different.

Śāriputra! Whether it is the nonexistence of the body dhatu, up to and including the feelings arising with body-contact as condition; or the emptiness of the body dhatu, up to and including the feelings arising with body-contact as condition; or the detachment of the body dhatu, up to and including the feelings arising with body-contact as condition; or the lack of self-nature of the body dhatu, up to and including the feelings arising with body-contact as condition; or a bodhisattva of the past; or a bodhisattva of the future; or a bodhisattva of the present—all such dharmas are nondual and not divided into two.

Śāriputra! 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.

Śāriputra! Because the mind dhatu is nonexistent, a bodhisattva of the past, future, or present cannot be apprehended; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are nonexistent, a bodhisattva of the past, future, or present cannot be apprehended. Because the mind dhatu is empty, a bodhisattva of the past, future, or present cannot be apprehended; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are empty, a bodhisattva of the past, future, or present cannot be apprehended.

Because the mind dhatu is detached, a bodhisattva of the past, future, or present cannot be apprehended; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are detached, a bodhisattva of the past, future, or present cannot be apprehended. Because the mind dhatu lacks self-nature, a bodhisattva of the past, future, or present cannot be apprehended; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition lack self-nature, a bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, detachment, and lack of self-nature of the mind dhatu, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, a bodhisattva of the past, future, or present cannot be apprehended.

Śāriputra! The nonexistence of the mind dhatu, up to and including the feelings arising with mind-contact as condition, is not different; the emptiness of the mind dhatu, up to and including the feelings arising with mind-contact as condition, is not different; the detachment of the mind dhatu, up to and including the feelings arising with mind-contact as condition, is not different; the lack of self-nature of the mind dhatu, up to and including the feelings arising with mind-contact as condition, is not different. A bodhisattva of the past is not different; a bodhisattva of the future is not different; a bodhisattva of the present is not different.

Śāriputra! Whether it is the nonexistence of the mind dhatu, up to and including the feelings arising with mind-contact as condition; or the emptiness of the mind dhatu, up to and including the feelings arising with mind-contact as condition; or the detachment of the mind dhatu, up to and including the feelings arising with mind-contact as condition; or the lack of self-nature of the mind dhatu, up to and including the feelings arising with mind-contact as condition; or a bodhisattva of the past; or a bodhisattva of the future; or a bodhisattva of the present—all such dharmas are nondual and not divided into two.

Śāriputra! 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.

Śāriputra! Because the earth dhatu has no existence, bodhisattvas of the past, future, and present cannot be apprehended; because the water, fire, wind, space, and consciousness dhatus have no existence, bodhisattvas of the past, future, and present cannot be apprehended. Because the earth dhatu is empty, bodhisattvas of the past, future, and present cannot be apprehended; because the water, fire, wind, space, and consciousness dhatus are empty, bodhisattvas of the past, future, and present cannot be apprehended.

Because the earth dhatu is utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended; because the water, fire, wind, space, and consciousness dhatus are utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended. Because the earth dhatu has no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended; because the water, fire, wind, space, and consciousness dhatus have no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter seclusion, and absence of intrinsic nature of the earth, water, fire, wind, space, and consciousness dhatus, bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of the earth, water, fire, wind, space, and consciousness dhatus is not differentiated; the emptiness of the earth, water, fire, wind, space, and consciousness dhatus is not differentiated; the utter seclusion of the earth, water, fire, wind, space, and consciousness dhatus is not differentiated; the absence of intrinsic nature in the earth, water, fire, wind, space, and consciousness dhatus is not differentiated. Bodhisattvas of the past are not differentiated; bodhisattvas of the future are not differentiated; bodhisattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the earth, water, fire, wind, space, and consciousness dhatus; the emptiness of the earth, water, fire, wind, space, and consciousness dhatus; the utter seclusion of the earth, water, fire, wind, space, and consciousness dhatus; the absence of intrinsic nature in the earth, water, fire, wind, space, and consciousness dhatus; bodhisattvas of the past; bodhisattvas of the future; or bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Śāriputra! 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.

Śāriputra! Because the Noble Truth of suffering has no existence, bodhisattvas of the past, future, and present cannot be apprehended; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering have no existence, bodhisattvas of the past, future, and present cannot be apprehended. Because the Noble Truth of suffering is empty, bodhisattvas of the past, future, and present cannot be apprehended; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are empty, bodhisattvas of the past, future, and present cannot be apprehended.

Because the Noble Truth of suffering is utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended. Because the Noble Truth of suffering has no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering have no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter seclusion, and absence of intrinsic nature of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering, bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering is not differentiated; the emptiness of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering is not differentiated; the utter seclusion of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering is not differentiated; the absence of intrinsic nature in the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering is not differentiated.

Bodhisattvas of the past are not differentiated; bodhisattvas of the future are not differentiated; bodhisattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; the emptiness of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; the utter seclusion of the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; the absence of intrinsic nature in the Noble Truths of suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; bodhisattvas of the past; bodhisattvas of the future; or bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Śāriputra! 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.

Śāriputra! Because ignorance has no existence, bodhisattvas of the past, future, and present cannot be apprehended; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress have no existence, bodhisattvas of the past, future, and present cannot be apprehended. Because ignorance is empty, bodhisattvas of the past, future, and present cannot be apprehended; 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 empty, bodhisattvas of the past, future, and present cannot be apprehended.

Because ignorance is utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended; 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 utterly secluded, bodhisattvas of the past, future, and present cannot be apprehended. Because ignorance has no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress have no intrinsic nature, bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, utter seclusion, and absence of intrinsic nature of ignorance, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, bodhisattvas of the past, future, and present are all unapprehensible.

Śāriputra! The nonexistence of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress is not differentiated; the emptiness of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress is not differentiated; the utter seclusion of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress is not differentiated; the absence of intrinsic nature in ignorance through aging and death, sorrow, lamentation, pain, grief, and distress is not differentiated. Bodhisattvas of the past are not differentiated; bodhisattvas of the future are not differentiated; bodhisattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress; the emptiness of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress; the utter seclusion of ignorance through aging and death, sorrow, lamentation, pain, grief, and distress; the absence of intrinsic nature in ignorance through aging and death, sorrow, lamentation, pain, grief, and distress; bodhisattvas of the past; bodhisattvas of the future; or bodhisattvas of the present—all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I 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.

Śāriputra! Because the perfection of generosity is nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended; because the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended. Because the perfection of generosity is empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the perfection of generosity is free from all things, great bodhisattvas of the past, future, and present cannot be apprehended; because the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are free from all things, great bodhisattvas of the past, future, and present cannot be apprehended. Because the perfection of generosity lacks intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all things, and lack of intrinsic nature of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita, great bodhisattvas of the past, future, and present cannot be apprehended.

Śāriputra! The nonexistence of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita is not differentiated; the emptiness of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita is not differentiated; the freedom from all things of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita is not differentiated; the lack of intrinsic nature of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita is not differentiated. A great bodhisattva of the past is not differentiated; a great bodhisattva of the future is not differentiated; a great bodhisattva of the present is not differentiated.

Śāriputra! Whether it is the nonexistence of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita; the emptiness of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita; the freedom from all things of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita; the lack of intrinsic nature of the perfections of generosity, ethical discipline, patience, vigor, meditation, and prajnaparamita; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I 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.

Śāriputra! Because the four dhyanas are nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended; because the four immeasurables and four formless attainments are nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended. Because the four dhyanas are empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the four immeasurables and four formless attainments are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the four dhyanas are free from all things, great bodhisattvas of the past, future, and present cannot be apprehended; because the four immeasurables and four formless attainments are free from all things, great bodhisattvas of the past, future, and present cannot be apprehended. Because the four dhyanas lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the four immeasurables and four formless attainments lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all things, and lack of intrinsic nature of the four dhyanas, four immeasurables, and four formless attainments, great bodhisattvas of the past, future, and present cannot be apprehended.

Śāriputra! The nonexistence of the four dhyanas, four immeasurables, and four formless attainments is not differentiated; the emptiness of the four dhyanas, four immeasurables, and four formless attainments is not differentiated; the freedom from all things of the four dhyanas, four immeasurables, and four formless attainments is not differentiated; the lack of intrinsic nature of the four dhyanas, four immeasurables, and four formless attainments is not differentiated. A great bodhisattva of the past is not differentiated; a great bodhisattva of the future is not differentiated; a great bodhisattva of the present is not differentiated.

Śāriputra! Whether it is the nonexistence of the four dhyanas, four immeasurables, and four formless attainments; the emptiness of the four dhyanas, four immeasurables, and four formless attainments; the freedom from all things of the four dhyanas, four immeasurables, and four formless attainments; the lack of intrinsic nature of the four dhyanas, four immeasurables, and four formless attainments; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I 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.

Śāriputra! Because the eight liberations are nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended; because the eight spheres of mastery, nine successive attainments, and ten totalities are nonexistent, great bodhisattvas of the past, future, and present cannot be apprehended. Because the eight liberations are empty, great bodhisattvas of the past, future, and present cannot be apprehended; because the eight spheres of mastery, nine successive attainments, and ten totalities are empty, great bodhisattvas of the past, future, and present cannot be apprehended.

Because the eight liberations are free from all things, great bodhisattvas of the past, future, and present cannot be apprehended; because the eight spheres of mastery, nine successive attainments, and ten totalities are free from all things, great bodhisattvas of the past, future, and present cannot be apprehended. Because the eight liberations lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended; because the eight spheres of mastery, nine successive attainments, and ten totalities lack intrinsic nature, great bodhisattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all things, and lack of intrinsic nature of the eight liberations, eight spheres of mastery, nine successive attainments, and ten totalities, great bodhisattvas of the past, future, and present cannot be apprehended.

Sariputra! The nonexistence of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities is not differentiated; the emptiness of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities is not differentiated; the seclusion of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities is not differentiated; the absence of self-nature in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities is not differentiated. A great bodhisattva of the past is not differentiated; a great bodhisattva of the future is not differentiated; a great bodhisattva of the present is not differentiated.

Sariputra! Whether it is the nonexistence of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; the emptiness of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; the seclusion of the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; the absence of self-nature in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and have no division into two.

Sariputra! For this reason, I 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.

Sariputra! Because the four establishments of mindfulness do not exist, a great bodhisattva of the past, future, or present cannot be apprehended; because the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path do not exist, a great bodhisattva of the past, future, or present cannot be apprehended. Because the four establishments of mindfulness are empty, a great bodhisattva of the past, future, or present cannot be apprehended; because the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path are empty, a great bodhisattva of the past, future, or present cannot be apprehended.

Because the four establishments of mindfulness are secluded, a great bodhisattva of the past, future, or present cannot be apprehended; because the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path are secluded, a great bodhisattva of the past, future, or present cannot be apprehended. Because the four establishments of mindfulness lack self-nature, a great bodhisattva of the past, future, or present cannot be apprehended; because the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path lack self-nature, a great bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Sariputra! Within the nonexistence, emptiness, seclusion, and absence of self-nature of the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, a great bodhisattva of the past, future, or present cannot be apprehended.

Sariputra! The nonexistence of the four establishments of mindfulness through the eightfold noble path is not differentiated; the emptiness of the four establishments of mindfulness through the eightfold noble path is not differentiated; the seclusion of the four establishments of mindfulness through the eightfold noble path is not differentiated; the absence of self-nature in the four establishments of mindfulness through the eightfold noble path is not differentiated. A great bodhisattva of the past is not differentiated; a great bodhisattva of the future is not differentiated; a great bodhisattva of the present is not differentiated.

Sariputra! Whether it is the nonexistence of the four establishments of mindfulness through the eightfold noble path; the emptiness of the four establishments of mindfulness through the eightfold noble path; the seclusion of the four establishments of mindfulness through the eightfold noble path; the absence of self-nature in the four establishments of mindfulness through the eightfold noble path; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and have no division into two.

Sariputra! For this reason, I 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.

Sariputra! Because the gateway to liberation through emptiness does not exist, a great bodhisattva of the past, future, or present cannot be apprehended; because the gateways to liberation through signlessness and wishlessness do not exist, a great bodhisattva of the past, future, or present cannot be apprehended. Because the gateway to liberation through emptiness is empty, a great bodhisattva of the past, future, or present cannot be apprehended; because the gateways to liberation through signlessness and wishlessness are empty, a great bodhisattva of the past, future, or present cannot be apprehended.

Because the gateway to liberation through emptiness is secluded, a great bodhisattva of the past, future, or present cannot be apprehended; because the gateways to liberation through signlessness and wishlessness are secluded, a great bodhisattva of the past, future, or present cannot be apprehended. Because the gateway to liberation through emptiness lacks self-nature, a great bodhisattva of the past, future, or present cannot be apprehended; because the gateways to liberation through signlessness and wishlessness lack self-nature, a great bodhisattva of the past, future, or present cannot be apprehended.

Why is this? Sariputra! Within the nonexistence, emptiness, seclusion, and absence of self-nature of the gateways to liberation through emptiness, signlessness, and wishlessness, a great bodhisattva of the past, future, or present cannot be apprehended.

Sariputra! The nonexistence of the gateways to liberation through emptiness, signlessness, and wishlessness is not differentiated; the emptiness of the gateways to liberation through emptiness, signlessness, and wishlessness is not differentiated; the seclusion of the gateways to liberation through emptiness, signlessness, and wishlessness is not differentiated; the absence of self-nature in the gateways to liberation through emptiness, signlessness, and wishlessness is not differentiated. A great bodhisattva of the past is not differentiated; a great bodhisattva of the future is not differentiated; a great bodhisattva of the present is not differentiated.

Sariputra! Whether it is the nonexistence of the gateways to liberation through emptiness, signlessness, and wishlessness; the emptiness of the gateways to liberation through emptiness, signlessness, and wishlessness; the seclusion of the gateways to liberation through emptiness, signlessness, and wishlessness; the absence of self-nature in the gateways to liberation through emptiness, signlessness, and wishlessness; a great bodhisattva of the past; a great bodhisattva of the future; or a great bodhisattva of the present—all such dharmas are nondual and have no division into two.

Sariputra! For this reason, I 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.

Śāriputra! Because the five kinds of eyes are nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the six superknowledges are nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended. Because the five kinds of eyes are empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the six superknowledges are empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Because the five kinds of eyes are free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the six superknowledges are free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended. Because the five kinds of eyes have no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the six superknowledges have no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all attachments, and absence of intrinsic nature of the five kinds of eyes and the six superknowledges, bodhisattva-mahāsattvas of the past, future, and present are all inapprehensible.

Śāriputra! The nonexistence of the five kinds of eyes and the six superknowledges is not differentiated; the emptiness of the five kinds of eyes and the six superknowledges is not differentiated; the freedom from all attachments of the five kinds of eyes and the six superknowledges is not differentiated; the absence of intrinsic nature of the five kinds of eyes and the six superknowledges is not differentiated. Bodhisattva-mahāsattvas of the past are not differentiated; bodhisattva-mahāsattvas of the future are not differentiated; bodhisattva-mahāsattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the five kinds of eyes and the six superknowledges, the emptiness of the five kinds of eyes and the six superknowledges, the freedom from all attachments of the five kinds of eyes and the six superknowledges, the absence of intrinsic nature of the five kinds of eyes and the six superknowledges, bodhisattva-mahāsattvas of the past, bodhisattva-mahāsattvas of the future, or bodhisattva-mahāsattvas of the present—all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I say that bodhisattva-mahāsattvas of the past cannot be apprehended, bodhisattva-mahāsattvas of the future cannot be apprehended, and bodhisattva-mahāsattvas of the present cannot be apprehended.

Śāriputra! Because the Buddha’s ten powers are nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Because the Buddha’s ten powers are empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Because the Buddha’s ten powers are free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Because the Buddha’s ten powers have no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects have no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all attachments, and absence of intrinsic nature of the Buddha’s ten powers, the four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, eighteen distinctive qualities of a Buddha, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects, bodhisattva-mahāsattvas of the past, future, and present are all inapprehensible.

Śāriputra! The nonexistence of the Buddha’s ten powers through to the knowledge of all aspects is not differentiated; the emptiness of the Buddha’s ten powers through to the knowledge of all aspects is not differentiated; the freedom from all attachments of the Buddha’s ten powers through to the knowledge of all aspects is not differentiated; the absence of intrinsic nature of the Buddha’s ten powers through to the knowledge of all aspects is not differentiated. Bodhisattva-mahāsattvas of the past are not differentiated; bodhisattva-mahāsattvas of the future are not differentiated; bodhisattva-mahāsattvas of the present are not differentiated.

Śāriputra! Whether it is the nonexistence of the Buddha’s ten powers through to the knowledge of all aspects, the emptiness of the Buddha’s ten powers through to the knowledge of all aspects, the freedom from all attachments of the Buddha’s ten powers through to the knowledge of all aspects, the absence of intrinsic nature of the Buddha’s ten powers through to the knowledge of all aspects, bodhisattva-mahāsattvas of the past, bodhisattva-mahāsattvas of the future, or bodhisattva-mahāsattvas of the present—all such dharmas are nondual and not divided into two.

Śāriputra! For this reason, I say that bodhisattva-mahāsattvas of the past cannot be apprehended, bodhisattva-mahāsattvas of the future cannot be apprehended, and bodhisattva-mahāsattvas of the present cannot be apprehended.

Śāriputra! Because the Dharma of non-forgetfulness is nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the nature of constant equanimity is nonexistent, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended. Because the Dharma of non-forgetfulness is empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the nature of constant equanimity is empty, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Because the Dharma of non-forgetfulness is free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the nature of constant equanimity is free from all attachments, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended. Because the Dharma of non-forgetfulness has no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended; because the nature of constant equanimity has no intrinsic nature, bodhisattva-mahāsattvas of the past, future, and present cannot be apprehended.

Why is this? Śāriputra! Within the nonexistence, emptiness, freedom from all attachments, and absence of intrinsic nature of the Dharma of non-forgetfulness and the nature of constant equanimity, bodhisattva-mahāsattvas of the past, future, and present are all inapprehensible.

Śāriputra! The nonexistence of the Dharma of non-forgetfulness and the nature of constant equanimity is not differentiated; the emptiness of the Dharma of non-forgetfulness and the nature of constant equanimity is not differentiated; the freedom from all attachments of the Dharma of non-forgetfulness and the nature of constant equanimity is not differentiated; the absence of intrinsic nature of the Dharma of non-forgetfulness and the nature of constant equanimity is not differentiated. Bodhisattva-mahāsattvas of the past are not differentiated; bodhisattva-mahāsattvas of the future are not differentiated; bodhisattva-mahāsattvas of the present are not differentiated.

Śāriputra! Whether it is the non-possession of the Dharma of non-forgetfulness and the nature of perpetual equanimity, the emptiness of the Dharma of non-forgetfulness and the nature of perpetual equanimity, the detachment of the Dharma of non-forgetfulness and the nature of perpetual equanimity, the absence of inherent nature in the Dharma of non-forgetfulness and the nature of perpetual equanimity, bodhisattva-mahasattvas of the past, bodhisattva-mahasattvas of the future, or bodhisattva-mahasattvas of the present—all such dharmas are nondual and have no division into two.

Śāriputra! For this reason, I say that bodhisattva-mahasattvas of the past cannot be apprehended, bodhisattva-mahasattvas of the future cannot be apprehended, and bodhisattva-mahasattvas of the present cannot be apprehended.

Fascicle 62

End