大般若波羅蜜多經

11

Furthermore, Subhuti, you ask: Where does such a Great Vehicle abide?

Subhuti, you should know that such a Great Vehicle abides nowhere at all. Why? Because all dharmas abide nowhere at all, since the abiding place of all dharmas is unobtainable.

Subhuti, you should know that such a Great Vehicle, taking non-attainment as skillful means, abides in non-abiding.

Subhuti, just as suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of suchness, up to the intrinsic nature of the inconceivable realm, neither abides nor fails to abide. Why? Because the intrinsic nature of suchness—the intrinsic nature of suchness—is empty; and so forth, up to the intrinsic nature of the inconceivable realm—the intrinsic nature of the inconceivable realm—is empty.

Subhuti, just as the realm of cessation, the realm of detachment, the realm of extinction, the realm of peace and security, the realm of tranquility, the realm of non-arising, the realm of non-cessation, the realm of non-defilement, the realm of non-purification, the realm of non-activity, and the realm of the unconditioned neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why?

Because the intrinsic nature of the realm of cessation, up to the intrinsic nature of the realm of the unconditioned, neither abides nor fails to abide. Why? Because the intrinsic nature of the realm of cessation—the intrinsic nature of the realm of cessation—is empty; and so forth, up to the intrinsic nature of the realm of the unconditioned—the intrinsic nature of the realm of the unconditioned—is empty.

Subhuti, just as the form skandha, up to the consciousness skandha, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the form skandha, up to the intrinsic nature of the consciousness skandha, neither abides nor fails to abide. Why? Because the intrinsic nature of the form skandha—the intrinsic nature of the form skandha—is empty; and so forth, up to the intrinsic nature of the consciousness skandha—the intrinsic nature of the consciousness skandha—is empty.

Subhuti, just as the eye ayatana, up to the mind ayatana, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the eye ayatana, up to the intrinsic nature of the mind ayatana, neither abides nor fails to abide. Why? Because the intrinsic nature of the eye ayatana—the intrinsic nature of the eye ayatana—is empty; and so forth, up to the intrinsic nature of the mind ayatana—the intrinsic nature of the mind ayatana—is empty.

Subhuti, just as the form ayatana, up to the dharma ayatana, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the form ayatana, up to the intrinsic nature of the dharma ayatana, neither abides nor fails to abide. Why? Because the intrinsic nature of the form ayatana—the intrinsic nature of the form ayatana—is empty; and so forth, up to the intrinsic nature of the dharma ayatana—the intrinsic nature of the dharma ayatana—is empty.

Subhuti, just as the eye dhatu, up to the mind dhatu, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the eye dhatu, up to the intrinsic nature of the mind dhatu, neither abides nor fails to abide. Why? Because the intrinsic nature of the eye dhatu—the intrinsic nature of the eye dhatu—is empty; and so forth, up to the intrinsic nature of the mind dhatu—the intrinsic nature of the mind dhatu—is empty.

Subhuti, just as the form dhatu, up to the dharma dhatu, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the form dhatu, up to the intrinsic nature of the dharma dhatu, neither abides nor fails to abide. Why? Because the intrinsic nature of the form dhatu—the intrinsic nature of the form dhatu—is empty; and so forth, up to the intrinsic nature of the dharma dhatu—the intrinsic nature of the dharma dhatu—is empty.

Subhuti, just as the eye-consciousness dhatu, up to the mind-consciousness dhatu, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the eye-consciousness dhatu, up to the intrinsic nature of the mind-consciousness dhatu, neither abides nor fails to abide. Why? Because the intrinsic nature of the eye-consciousness dhatu—the intrinsic nature of the eye-consciousness dhatu—is empty; and so forth, up to the intrinsic nature of the mind-consciousness dhatu—the intrinsic nature of the mind-consciousness dhatu—is empty.

Subhuti, just as eye-contact, up to mind-contact, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of eye-contact, up to the intrinsic nature of mind-contact, neither abides nor fails to abide. Why? Because the intrinsic nature of eye-contact—the intrinsic nature of eye-contact—is empty; and so forth, up to the intrinsic nature of mind-contact—the intrinsic nature of mind-contact—is empty.

Subhuti, just as the feelings arising with eye-contact as condition, up to the feelings arising with mind-contact as condition, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the feelings arising with eye-contact as condition, up to the feelings arising with eye-contact as condition, neither abides nor fails to abide. Why? Because the intrinsic nature of the feelings arising with eye-contact as condition—the intrinsic nature of the feelings arising with eye-contact as condition—is empty; and so forth, up to the intrinsic nature of the feelings arising with mind-contact as condition—the intrinsic nature of the feelings arising with mind-contact as condition—is empty.

Subhuti, just as the earth dhatu, up to the consciousness dhatu, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the earth dhatu, up to the intrinsic nature of the consciousness dhatu, neither abides nor fails to abide. Why? Because the intrinsic nature of the earth dhatu—the intrinsic nature of the earth dhatu—is empty; and so forth, up to the intrinsic nature of the consciousness dhatu—the intrinsic nature of the consciousness dhatu—is empty.

Subhuti, just as the causal condition, up to the dominant condition, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the causal condition, up to the intrinsic nature of the dominant condition, neither abides nor fails to abide. Why? Because the intrinsic nature of the causal condition—the intrinsic nature of the causal condition—is empty; and so forth, up to the intrinsic nature of the dominant condition—the intrinsic nature of the dominant condition—is empty.

Subhuti, just as ignorance, up to aging-and-death, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of ignorance, up to the intrinsic nature of aging-and-death, neither abides nor fails to abide. Why? Because the intrinsic nature of ignorance—the intrinsic nature of ignorance—is empty; and so forth, up to the intrinsic nature of aging-and-death—the intrinsic nature of aging-and-death—is empty.

Subhuti, just as dream-visions, magical illusions, echoes, reflections in a mirror, mirages, visual distortions, flowers seen in the sky, cities of the gandharvas, and such magical transformations neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of dream-visions, up to the intrinsic nature of magical transformations, neither abides nor fails to abide. Why? Because the intrinsic nature of dream-visions—the intrinsic nature of dream-visions—is empty; and so forth, up to the intrinsic nature of magical transformations—the intrinsic nature of magical transformations—is empty.

Subhuti, just as the perfection of generosity, up to the perfection of prajna, neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of the perfection of generosity, up to the intrinsic nature of the perfection of prajna, neither abides nor fails to abide. Why? Because the intrinsic nature of the perfection of generosity—the intrinsic nature of the perfection of generosity—is empty; and so forth, up to the intrinsic nature of the perfection of prajna—the intrinsic nature of the perfection of prajna—is empty.

Subhuti! Just as the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature neither abides nor does not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the emptiness of internal phenomena through the intrinsic nature of the emptiness of the absence of intrinsic nature neither abides nor does not abide. Why? Because the intrinsic nature of the emptiness of internal phenomena—the intrinsic nature of the emptiness of internal phenomena—is empty; and so on, through the intrinsic nature of the emptiness of the absence of intrinsic nature—the intrinsic nature of the emptiness of the absence of intrinsic nature—is empty.

Subhuti! Just as the noble truths of suffering, its arising, its cessation, and the path neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the noble truths of suffering, its arising, its cessation, and the path neither abides nor does not abide. Why? Because the intrinsic nature of the noble truths of suffering, its arising, its cessation, and the path—the intrinsic nature of the noble truths of suffering, its arising, its cessation, and the path—is empty.

Subhuti! Just as the four foundations of mindfulness through the Noble Eightfold Path neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the four foundations of mindfulness through the intrinsic nature of the Noble Eightfold Path neither abides nor does not abide. Why? Because the intrinsic nature of the four foundations of mindfulness—the intrinsic nature of the four foundations of mindfulness—is empty; and so on, through the intrinsic nature of the Noble Eightfold Path—the intrinsic nature of the Noble Eightfold Path—is empty.

Subhuti! Just as the four dhyanas, the four immeasurables, and the four formless concentrations neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless concentrations neither abides nor does not abide. Why? Because the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless concentrations—the intrinsic nature of the four dhyanas, the four immeasurables, and the four formless concentrations—is empty.

Subhuti! Just as the gateways to liberation of emptiness, signlessness, and wishlessness neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness neither abides nor does not abide. Why? Because the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness—the intrinsic nature of the gateways to liberation of emptiness, signlessness, and wishlessness—is empty.

Subhuti! Just as the eight liberations and the nine successive attainments neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the eight liberations and the nine successive attainments neither abides nor does not abide. Why? Because the intrinsic nature of the eight liberations and the nine successive attainments—the intrinsic nature of the eight liberations and the nine successive attainments—is empty.

Subhuti! Just as the Stage of Pure Contemplation through the Stage of the Tathagata neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the Stage of Pure Contemplation through the intrinsic nature of the Stage of the Tathagata neither abides nor does not abide. Why? Because the intrinsic nature of the Stage of Pure Contemplation—the intrinsic nature of the Stage of Pure Contemplation—is empty; and so on, through the intrinsic nature of the Stage of the Tathagata—the intrinsic nature of the Stage of the Tathagata—is empty.

Subhuti! Just as the Stage of Great Joy through the Stage of the Dharma Cloud neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the Stage of Great Joy through the intrinsic nature of the Stage of the Dharma Cloud neither abides nor does not abide. Why? Because the intrinsic nature of the Stage of Great Joy—the intrinsic nature of the Stage of Great Joy—is empty; and so on, through the intrinsic nature of the Stage of the Dharma Cloud—the intrinsic nature of the Stage of the Dharma Cloud—is empty.

Subhuti! Just as the dharani gateways and the samadhi gateways neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the dharani gateways and the samadhi gateways neither abides nor does not abide. Why? Because the intrinsic nature of the dharani gateways and the samadhi gateways—the intrinsic nature of the dharani gateways and the samadhi gateways—is empty.

Subhuti! Just as the five kinds of eyes and the six superknowledges neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the five kinds of eyes and the six superknowledges neither abides nor does not abide. Why? Because the intrinsic nature of the five kinds of eyes and the six superknowledges—the intrinsic nature of the five kinds of eyes and the six superknowledges—is empty.

Subhuti! Just as the ten powers of a Buddha through the eighteen distinctive qualities of a Buddha neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the ten powers of a Buddha through the intrinsic nature of the eighteen distinctive qualities of a Buddha neither abides nor does not abide. Why? Because the intrinsic nature of the ten powers of a Buddha—the intrinsic nature of the ten powers of a Buddha—is empty; and so on, through the intrinsic nature of the eighteen distinctive qualities of a Buddha—the intrinsic nature of the eighteen distinctive qualities of a Buddha—is empty.

Subhuti! Just as the Dharma of never losing mindfulness and the nature of constant equanimity neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the Dharma of never losing mindfulness and the nature of constant equanimity neither abides nor does not abide. Why? Because the intrinsic nature of the Dharma of never losing mindfulness and the nature of constant equanimity—the intrinsic nature of the Dharma of never losing mindfulness and the nature of constant equanimity—is empty.

Subhuti! Just as the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why? Because the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects neither abides nor does not abide. Why? Because the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects—the intrinsic nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects—is empty.

Subhuti! Just as a stream-enterer being reborn in an unfortunate realm, a once-returner being repeatedly reborn, a non-returner being reborn in the Desire Realm, great bodhisattvas being reborn with minds intent upon their own benefit, and arhats, pratyekabuddhas, and Tathagatas taking birth in a subsequent existence neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide. Why?

Because the intrinsic nature of a stream-enterer being reborn in an unfortunate realm through the intrinsic nature of a Tathagata taking birth in a subsequent existence neither abides nor does not abide. Why? Because the intrinsic nature of a stream-enterer being reborn in an unfortunate realm—the intrinsic nature of a stream-enterer being reborn in an unfortunate realm—is empty; and so on, through the intrinsic nature of a Tathagata taking birth in a subsequent existence—the intrinsic nature of a Tathagata taking birth in a subsequent existence—is empty.

Subhuti! Just as one practicing for the fruit of stream-entry, the fruit of stream-entry, one practicing for the fruit of once-returning, the fruit of once-returning, one practicing for the fruit of non-returning, the fruit of non-returning, one practicing for the fruit of arhatship, the fruit of arhatship, one practicing for the fruit of pratyekabuddhahood, the fruit of pratyekabuddhahood, all the practices of great bodhisattvas, and the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas neither abide nor do not abide, so too the Great Vehicle neither abides nor does not abide.

Why? Because the intrinsic nature of one practicing for the fruit of stream-entry through the intrinsic nature of the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas neither abides nor does not abide. Why?

Because the intrinsic nature of one practicing for the fruit of stream-entry—the intrinsic nature of one practicing for the fruit of stream-entry—is empty; and so on, through the intrinsic nature of the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas—the intrinsic nature of the fruit of the unsurpassed, complete, perfect enlightenment of the Buddhas—is empty.

Subhuti! Just as names, conceptual designations, conventions, language, and expositions neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of names, conceptual designations, conventions, language, and expositions neither abides nor fails to abide. Why? Because the intrinsic nature of names, conceptual designations, conventions, language, and expositions, and names, conceptual designations, conventions, language, and expositions in their intrinsic nature, are emptiness.

Subhuti! Just as non-arising, non-ceasing, non-defilement, non-purification, non-activity, and the unconditioned neither abide nor fail to abide, so too the Great Vehicle neither abides nor fails to abide. Why? Because the intrinsic nature of all dharmas as non-arising, non-ceasing, non-defilement, non-purification, non-activity, and the unconditioned neither abides nor fails to abide. Why? Because the intrinsic nature of all dharmas as non-arising, non-ceasing, non-defilement, non-purification, non-activity, and the unconditioned, and all dharmas in their intrinsic nature as non-arising, non-ceasing, non-defilement, non-purification, non-activity, and the unconditioned, are emptiness.

Subhuti! For the foregoing reasons, I say: Although the Great Vehicle has nowhere to abide, by employing the Dharma gateway of nonduality as a skillful means, it abides without any place of abiding.

Furthermore, Subhuti! Your next question was: Who attains liberation by cultivating the Great Vehicle?

Subhuti, you should know: There is absolutely no Great Vehicle by which the Great Vehicle attains liberation. Why? Because the cultivation of the Great Vehicle, the person who cultivates the Great Vehicle, that by which it is cultivated, the reason for which it is cultivated, the place where it is cultivated, and the time when it is cultivated—all such things are nonexistent and cannot be apprehended.

Since all dharmas are nonexistent and cannot be apprehended, it cannot be said that there is a place where the Great Vehicle is cultivated, a person who cultivates it, that by which it is cultivated, the reason for which it is cultivated, the place where it is cultivated, or the time when it is cultivated. For this reason, it is said that there is no vehicle by which the Great Vehicle can attain liberation. Why?

Because there is no vehicle to be liberated; all dharmas are utterly pure.

Subhuti, you should know: Since the self is nonexistent and cannot be apprehended, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity. Likewise, a sentient being, a living being, one who is born, one who is nourished, a person, a pudgala, a mind-born being, a youth, an agent, and an experiencer are also nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! Suchness, up to the inconceivable realm, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The realm of severance, the realm of detachment, the realm of cessation, the realm of peace and security, the realm of quiescence, the realm of non-arising, the realm of non-ceasing, the realm of non-defilement, the realm of non-purification, the realm of non-activity, and the unconditioned realm are all nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The form skandha, up to the consciousness skandha, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The eye ayatana, up to the mind ayatana, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The form ayatana, up to the dharma ayatana, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The eye dhatu, up to the mind dhatu, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The form dhatu, up to the dharma dhatu, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The eye-consciousness dhatu, up to the mind-consciousness dhatu, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! Eye-contact, up to mind-contact, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The feelings arising with eye-contact as their condition, up to the feelings arising with mind-contact as their condition, are all nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The earth dhatu, up to the consciousness dhatu, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The causal condition, up to the dominant condition, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! Ignorance, up to aging and death, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! Dream scenes, magical illusions, echoes, images in a mirror, mirages, visual distortions, flowers in the sky, gandharva cities, and all conjured phenomena are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The perfection of generosity, up to the perfection of prajna, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The emptiness of internal dharmas, up to the emptiness of the intrinsic nature of dharmas devoid of intrinsic nature, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The Noble Truths of suffering, origin, cessation, and the path are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The four foundations of mindfulness, up to the Noble Eightfold Path, are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The four dhyanas, the four immeasurables, and the four formless concentrations are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The Dharma gateways of liberation through emptiness, signlessness, and wishlessness are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The eight liberations and the nine successive concentrations are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The ground of pure contemplation, up to the ground of the Tathagata, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The Ground of Utmost Joy, up to the Dharma Cloud Ground, is nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! All dharani gateways and samadhi gateways are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The five kinds of eyes and the six superknowledges are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The ten powers of the Tathagata, up to the eighteen distinctive qualities of a Buddha, are nonexistent and cannot be apprehended; therefore, one who cultivates the Great Vehicle also cannot be apprehended. Why? Because of utter purity.

Subhuti! The absence of forgetfulness and the nature of constant equanimity are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! All-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! A stream-enterer who is reborn in an evil destiny, a once-returner who is repeatedly reborn, a non-returner who is reborn in the Desire Realm, a great bodhisattva who gives rise to a mind seeking personal benefit, and an arhat, a pratyekabuddha, or a Tathagata who is again continually reborn in a body in a subsequent life—all are nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! The approach to stream-entry, the fruit of stream-entry, the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, the fruit of arhatship, the approach to pratyekabuddhahood, the fruit of pratyekabuddhahood, all practices of great bodhisattvas, and the fruit of the unsurpassed, perfect enlightenment of the Buddhas are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! Stream-enterers, once-returners, non-returners, arhats, the enlightenment of a pratyekabuddha, and Tathagatas are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! Names, conceptual designations, conventional establishments, language, and expositions are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! All dharmas are unborn, unceasing, undefiled, unpurified, uncreated, and unconditioned; these are all nonexistent and unobtainable. Therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! The preceding, subsequent, and intermediate intervals are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! Whether passing by or returning, going or standing, all are nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! Whether dying or living, increasing or decreasing, all are nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Subhuti! The adornment and purification of Buddha-fields and the maturation of sentient beings are all nonexistent and unobtainable; therefore, a practitioner of the Great Vehicle is also unobtainable. Why? Because they are completely pure.

Furthermore, Subhuti! Whatever dharma herein is unobtainable is therefore said to be unobtainable.

Subhuti, you should know: Herein, the nature of a self through to the nature of a perceiver is unobtainable and is therefore said to be unobtainable. Why? Because the nature of a self through to the nature of a perceiver was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of suchness through to the nature of the inconceivable realm is unobtainable and is therefore said to be unobtainable. Why? Because the nature of suchness through to the nature of the inconceivable realm was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the realm of cessation through to the nature of the unconditioned realm is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the realm of cessation through to the nature of the unconditioned realm was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the form skandha through to the nature of the consciousness skandha is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the form skandha through to the nature of the consciousness skandha was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the eye ayatana through to the nature of the mental ayatana is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the eye ayatana through to the nature of the mental ayatana was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the form ayatana through to the nature of the dharma ayatana is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the form ayatana through to the nature of the dharma ayatana was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the eye dhatu through to the nature of the mental dhatu is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the eye dhatu through to the nature of the mental dhatu was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the form dhatu through to the nature of the dharma dhatu is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the form dhatu through to the nature of the dharma dhatu was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the eye-consciousness dhatu through to the nature of the mental-consciousness dhatu is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the eye-consciousness dhatu through to the nature of the mental-consciousness dhatu was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of eye-contact through to the nature of mental contact is unobtainable and is therefore said to be unobtainable. Why? Because the nature of eye-contact through to the nature of mental contact was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of feelings arising with eye-contact as their condition, through to the nature of feelings arising with mental contact as their condition, is unobtainable and is therefore said to be unobtainable. Why? Because the nature of feelings arising with eye-contact as their condition, through to the nature of feelings arising with mental contact as their condition, was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the earth dhatu through to the nature of the consciousness dhatu is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the earth dhatu through to the nature of the consciousness dhatu was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the causal condition through to the nature of the dominant condition is unobtainable and is therefore said to be unobtainable. Why? Because the nature of the causal condition through to the nature of the dominant condition was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of ignorance through to the nature of aging and death is unobtainable and is therefore said to be unobtainable. Why? Because the nature of ignorance through to the nature of aging and death was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of dream experiences through to the nature of magical transformations is unobtainable and is therefore said to be unobtainable. Why? Because the nature of dream experiences through to the nature of magical transformations was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present. This is because it is completely pure.

Subhuti, you should know: Herein, the nature of the perfection of generosity through the nature of the perfection of prajna is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the perfection of generosity through the nature of the perfection of prajna could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of inner emptiness through the nature of the emptiness of the self-nature of dharmas that are without self-nature is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of inner emptiness through the nature of the emptiness of the self-nature of dharmas that are without self-nature could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the Noble Truths of suffering, its origin, its cessation, and the path is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the Noble Truths of suffering, its origin, its cessation, and the path could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the four foundations of mindfulness through the nature of the Noble Eightfold Path is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the four foundations of mindfulness through the nature of the Noble Eightfold Path could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the gateways to liberation of emptiness, signlessness, and wishlessness is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the gateways to liberation of emptiness, signlessness, and wishlessness could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the eight liberations and the nine successive attainments is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the eight liberations and the nine successive attainments could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the Stage of Pure Contemplation through the nature of the Tathagata Stage is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the Stage of Pure Contemplation through the nature of the Tathagata Stage could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the Stage of Great Joy through the nature of the Stage of the Dharma Cloud is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the Stage of Great Joy through the nature of the Stage of the Dharma Cloud could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of all dharani gateways and samadhi gateways is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of all dharani gateways and samadhi gateways could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the five kinds of eyes and the six superknowledges is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the five kinds of eyes and the six superknowledges could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the Tathagata's ten powers through the nature of the eighteen distinctive qualities of a Buddha is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the Tathagata's ten powers through the nature of the eighteen distinctive qualities of a Buddha could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the Dharma of unfailing mindfulness and the nature of constant equanimity are ungraspable; therefore, they are said to be ungraspable. Why? Because the nature of the Dharma of unfailing mindfulness and the nature of constant equanimity could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for they are utterly pure.

Subhuti, you should know: Herein, the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of a stream-enterer being reborn in an evil realm, through the nature of a Tathagata taking birth again in a body in a future life, is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of a stream-enterer being reborn in an evil realm, through the nature of a Tathagata taking birth again in a body in a future life, could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of one practicing toward stream-entry, the fruit of stream-entry, one practicing toward once-returning, the fruit of once-returning, one practicing toward non-returning, the fruit of non-returning, one practicing toward arhatship, the fruit of arhatship, one practicing toward pratyekabuddhahood, the fruit of pratyekabuddhahood, all the practices of great bodhisattvas, and the Buddhas' attainment of unsurpassed, complete, perfect enlightenment is ungraspable; therefore, it is said to be ungraspable.

Why? Because the nature of those practicing toward stream-entry through the nature of the Buddhas' attainment of unsurpassed, complete, perfect enlightenment could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of a stream-enterer through the nature of a Tathagata is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of a stream-enterer through the nature of a Tathagata could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of names, conceptual designations, conventions, language, and expositions is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of names, conceptual designations, conventions, language, and expositions could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of non-arising, non-ceasing, non-defilement, non-purification, non-action, and the unconditioned is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of non-arising, non-ceasing, non-defilement, non-purification, non-action, and the unconditioned could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of the beginning, middle, and end is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of the beginning, middle, and end could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of passing by, returning, going, or standing is ungraspable; therefore, it is said to be ungraspable. Why? Because the nature of passing by, returning, going, or standing could not be grasped in the past, cannot be grasped in the future, and cannot be grasped in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of either death or life, either increase or decrease, is unobtainable; therefore it is said to be unobtainable. Why? Because the nature of either death or life, either increase or decrease, was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present, for it is utterly pure.

Subhuti, you should know: Herein, the nature of adorning and purifying Buddha-fields and bringing sentient beings to maturity is unobtainable; therefore it is said to be unobtainable. Why? Because the nature of adorning and purifying Buddha-fields and bringing sentient beings to maturity was not obtainable in the past, will not be obtainable in the future, and is not obtainable in the present, for it is utterly pure.

Furthermore, Subhuti! Form through consciousness are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, form through consciousness were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The eye ayatana through the mind ayatana are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the eye ayatana through the mind ayatana were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The form ayatana through the dharma ayatana are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the form ayatana through the dharma ayatana were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The eye dhatu through the mind dhatu are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the eye dhatu through the mind dhatu were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The form dhatu through the dharma dhatu are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the form dhatu through the dharma dhatu were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The eye-consciousness dhatu through the mind-consciousness dhatu are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the eye-consciousness dhatu through the mind-consciousness dhatu were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: Eye-contact through mind-contact are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, eye-contact through mind-contact were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The earth dhatu through the consciousness dhatu are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the earth dhatu through the consciousness dhatu were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The causal condition through the predominant condition are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the causal condition through the predominant condition were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: Ignorance through aging-and-death are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, ignorance through aging-and-death were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The perfection of generosity through the perfection of prajna are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the perfection of generosity through the perfection of prajna were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The four establishments of mindfulness through the Noble Eightfold Path are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the four establishments of mindfulness through the Noble Eightfold Path were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The four dhyanas, the four immeasurables, and the four formless absorptions are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the four dhyanas, the four immeasurables, and the four formless absorptions were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The gateways to liberation of emptiness, signlessness, and wishlessness are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the gateways to liberation of emptiness, signlessness, and wishlessness were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The eight liberations and the nine successive absorptions are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the eight liberations and the nine successive absorptions were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The stage of pure contemplation through the stage of the Tathagata are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the stage of pure contemplation through the stage of the Tathagata were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: The Stage of Great Joy through the Stage of the Dharma Cloud are unobtainable within internal emptiness through the emptiness of the self-nature of non-nature; therefore they are said to be unobtainable. Why? Because herein, the Stage of Great Joy through the Stage of the Dharma Cloud were not obtainable in the past, will not be obtainable in the future, and are not obtainable in the present, for they are utterly pure.

Subhuti, you should know: Since all dharani gateways and samadhi gateways are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, all dharani gateways and samadhi gateways could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since the five kinds of eyes and the six superknowledges are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, the five kinds of eyes and the six superknowledges could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since the Tathagata's ten powers through to the eighteen distinctive qualities of a Buddha are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, the Tathagata's ten powers through to the eighteen distinctive qualities of a Buddha could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since the Dharma of non-forgetfulness and the nature of constant equanimity are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, the Dharma of non-forgetfulness and the nature of constant equanimity could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since those progressing toward stream-entry through to the unsurpassed, complete, perfect enlightenment of the Buddhas are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, those progressing toward stream-entry through to the unsurpassed, complete, perfect enlightenment of the Buddhas could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Subhuti, you should know: Since the purification and adornment of Buddha-fields and the maturation of sentient beings are apprehendable neither within internal emptiness nor within the emptiness of the self-nature of nonexistence, they are said to be apprehendable. Why? Because herein, the purification and adornment of Buddha-fields and the maturation of sentient beings could not be apprehended in the past, cannot be apprehended in the future, and cannot be apprehended in the present, for they are utterly pure.

Thus, Subhuti, when great bodhisattvas practice prajnaparamita, although they contemplate all dharmas as entirely nonexistent, wholly apprehendable, and utterly pure, there is therefore no person who departs from or abides in the Great Vehicle. Yet, employing non-apprehension as skillful means, they journey by the Great Vehicle from the three courses of birth and death until they abide in the knowledge of all-knowing wisdom; throughout all future time, they benefit sentient beings and bring them peace and happiness, without interruption or exhaustion.

Fascicle 492

END