大般若波羅蜜多經

15

At that time, the Venerable Subhuti addressed the Buddha:

“Blessed One! Great bodhisattvas in the former phase are apprehensible neither; in the latter phase they are apprehensible neither; and in the intermediate phase they are apprehensible neither.

Because the form skandha through the consciousness skandha are boundless, one should know that great bodhisattvas are also boundless.

Because the eye ayatana through the mind ayatana are boundless, one should know that great bodhisattvas are also boundless.

Because the form ayatana through the dharma ayatana are boundless, one should know that great bodhisattvas are also boundless.

Because the eye dhatu through the mind dhatu are boundless, one should know that great bodhisattvas are also boundless.

Because the form dhatu through the dharma dhatu are boundless, one should know that great bodhisattvas are also boundless.

Because the eye-consciousness dhatu through the mind-consciousness dhatu are boundless, one should know that great bodhisattvas are also boundless.

Because eye-contact through mind-contact are boundless, one should know that great bodhisattvas are also boundless.

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are boundless, one should know that great bodhisattvas are also boundless.

Because the earth dhatu through the consciousness dhatu are boundless, one should know that great bodhisattvas are also boundless.

Because causal conditions through dominant conditions are boundless, one should know that great bodhisattvas are also boundless.

Because ignorance through aging and death are boundless, one should know that great bodhisattvas are also boundless.

Because the perfection of giving through the perfection of wisdom are boundless, one should know that great bodhisattvas are also boundless.

Because the four foundations of mindfulness through the eight factors of the Noble Path are boundless, one should know that great bodhisattvas are also boundless.

Because the four meditative absorptions, the four immeasurables, and the four formless concentrations are boundless, one should know that great bodhisattvas are also boundless.

Because the eight liberations and the nine successive attainments are boundless, one should know that great bodhisattvas are also boundless.

Because the liberation gateways of emptiness, signlessness, and wishlessness are boundless, one should know that great bodhisattvas are also boundless.

Because the five kinds of eyes and the six superknowledges are boundless, one should know that great bodhisattvas are also boundless.

Because the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha are boundless, one should know that great bodhisattvas are also boundless.

Because the Dharma of never forgetting and the nature of constant equanimity are boundless, one should know that great bodhisattvas are also boundless.

Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are boundless, one should know that great bodhisattvas are also boundless.

Because all dharani gateways and samadhi gateways are boundless, one should know that great bodhisattvas are also boundless.

Because the stage of pure contemplation through the stage of the Tathagata are boundless, one should know that great bodhisattvas are also boundless.

Because the Stage of Utmost Joy through the Stage of the Dharma Cloud are boundless, one should know that great bodhisattvas are also boundless.

Because the noble truths of suffering, its origin, its cessation, and the path are boundless, one should know that great bodhisattvas are also boundless.

Because inner emptiness through the emptiness of the absence of self-nature are boundless, one should know that great bodhisattvas are also boundless.

Because suchness through the inconceivable realm are boundless, one should know that great bodhisattvas are also boundless.

Because the realm of abandonment through the unconditioned realm are boundless, one should know that great bodhisattvas are also boundless.

Because the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle are boundless, one should know that great bodhisattvas are also boundless.

“Furthermore, Blessed One! Great bodhisattvas together with the form skandha through the consciousness skandha have no existence and are apprehensible neither. Great bodhisattvas apart from the form skandha through the consciousness skandha have no existence and are apprehensible neither. Thus, through to great bodhisattvas together with the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle, they have no existence and are apprehensible neither. Great bodhisattvas apart from the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle have no existence and are apprehensible neither.

“Thus, Blessed One! Among all these dharmas, when I seek great bodhisattvas in every manner, in every place, and at every time, I see them nowhere and they are apprehensible neither. What, then, would have me use the prajnaparamita to instruct and transmit teachings to great bodhisattvas?

“Furthermore, Blessed One! Great bodhisattvas are merely conventional designations and utterly lack self-nature. Just as the self and so forth are utterly unborn and are merely conventional designations, they therefore utterly lack self-nature. All dharmas are likewise utterly unborn and are merely conventional designations; thus, they utterly lack self-nature.

“Blessed One! What form through consciousness could be utterly unborn? If they are utterly unborn, they cannot be called form through consciousness. Thus, through to what vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle could be utterly unborn? If they are utterly unborn, they cannot be called the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle.

“Blessed One! How could I use the utterly unborn prajnaparamita to instruct and transmit teachings to utterly unborn great bodhisattvas?

“Blessed One! Apart from utterly unborn dharmas, there are no great bodhisattvas who practice for the fruit of unsurpassed, complete awakening.

“Blessed One! If great bodhisattvas hear this teaching and their minds neither sink nor become sorrowful or remorseful, and if their minds are neither alarmed, terrified, nor afraid, one should know that these great bodhisattvas are able to practice the prajnaparamita.”

At that time, the Venerable Shariputra asked the Venerable Subhuti:

“What is the reason for saying that great bodhisattvas in the former phase are apprehensible neither, in the latter phase are apprehensible neither, and in the intermediate phase are apprehensible neither?

“What is the reason for saying that because the form skandha through the consciousness skandha are boundless, one should know that great bodhisattvas are also boundless? Thus, through to the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle being boundless, why should one know that great bodhisattvas are also boundless?

“What is the reason for saying that great bodhisattvas together with the form skandha through the consciousness skandha have no existence and are apprehensible neither? That great bodhisattvas apart from the form skandha through the consciousness skandha have no existence and are apprehensible neither? Thus, through to great bodhisattvas together with the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle having no existence and being apprehensible neither? That great bodhisattvas apart from the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle have no existence and are apprehensible neither?

“What is the reason for saying: ‘Among all these dharmas, when I seek great bodhisattvas in every manner, in every place, and at every time, I see them nowhere and they are apprehensible neither. What, then, would have me use the prajnaparamita to instruct and transmit teachings to great bodhisattvas?’

“What is the reason for saying that great bodhisattvas are merely conventional designations and utterly lack self-nature?

“What is the reason for saying: ‘Just as the self and so forth are utterly unborn and are merely conventional designations, they therefore utterly lack self-nature’?

“What is the reason for saying that all dharmas are likewise utterly unborn and are merely conventional designations, and therefore utterly lack self-nature?

“What is the reason for saying: ‘What form through consciousness could be utterly unborn?’ Thus, through to: ‘What vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle could be utterly unborn?’

“What is the reason for saying: ‘If they are utterly unborn, they cannot be called form through consciousness’? Thus, through to: ‘If they are utterly unborn, they cannot be called the vehicles of the shravakas, pratyekabuddhas, and the Great Vehicle’?

“What is the reason for saying: ‘How could I use the utterly unborn Dharma of prajnaparamita to instruct and transmit teachings to utterly unborn great bodhisattvas?’

“What is the reason for saying that apart from utterly unborn dharmas, there are no great bodhisattvas who practice for the fruit of unsurpassed, complete awakening?

“What is the reason for saying that if great bodhisattvas hear this teaching and their minds neither sink nor become sorrowful or fearful, and their minds are neither alarmed, terrified, nor afraid, one should know that these great bodhisattvas are able to practice the prajnaparamita?

“Venerable sir! Please now explain this for me.”

Then the Venerable Subhuti answered Shariputra:

“Venerable sir! Regarding your question: What is the reason for saying that great bodhisattvas in the former phase are apprehensible neither, in the latter phase are apprehensible neither, and in the intermediate phase are apprehensible neither?”

Venerable Sariputra! Because sentient beings have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because sentient beings are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because sentient beings are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because sentient beings lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the form skandha through the consciousness skandha have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form skandha through the consciousness skandha are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form skandha through the consciousness skandha are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form skandha through the consciousness skandha lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the eye ayatana through the mind ayatana have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye ayatana through the mind ayatana are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye ayatana through the mind ayatana are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye ayatana through the mind ayatana lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the form ayatana through the dharma ayatana have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form ayatana through the dharma ayatana are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form ayatana through the dharma ayatana are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form ayatana through the dharma ayatana lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the eye dhatu through the mind dhatu have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye dhatu through the mind dhatu are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye dhatu through the mind dhatu are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye dhatu through the mind dhatu lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the form dhatu through the dharma dhatu have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form dhatu through the dharma dhatu are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form dhatu through the dharma dhatu are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the form dhatu through the dharma dhatu lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the eye-consciousness dhatu through the mind-consciousness dhatu have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye-consciousness dhatu through the mind-consciousness dhatu are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye-consciousness dhatu through the mind-consciousness dhatu are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the eye-consciousness dhatu through the mind-consciousness dhatu lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because eye-contact through mind-contact have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because eye-contact through mind-contact are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because eye-contact through mind-contact are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because eye-contact through mind-contact lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the feelings arising with eye-contact as condition through the feelings arising with mind-contact as condition lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the earth dhatu through the consciousness dhatu have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the earth dhatu through the consciousness dhatu are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the earth dhatu through the consciousness dhatu are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the earth dhatu through the consciousness dhatu lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the causal condition through the dominant condition have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the causal condition through the dominant condition are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the causal condition through the dominant condition are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the causal condition through the dominant condition lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because ignorance through old age and death have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because ignorance through old age and death are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because ignorance through old age and death are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because ignorance through old age and death lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Sariputra! Because the perfection of generosity through the perfection of prajna have no existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the perfection of generosity through the perfection of prajna are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the perfection of generosity through the perfection of prajna are detached, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable. Because the perfection of generosity through the perfection of prajna lack intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehendable.

Śāriputra! Because the four foundations of mindfulness through the Noble Eightfold Path are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the four foundations of mindfulness through the Noble Eightfold Path are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the four foundations of mindfulness through the Noble Eightfold Path are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the four foundations of mindfulness through the Noble Eightfold Path are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the four dhyānas, the four immeasurables, and the four formless concentrations are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the four dhyānas, the four immeasurables, and the four formless concentrations are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the four dhyānas, the four immeasurables, and the four formless concentrations are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the four dhyānas, the four immeasurables, and the four formless concentrations are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the eight liberations and the nine successive attainments are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the eight liberations and the nine successive attainments are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the eight liberations and the nine successive attainments are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the eight liberations and the nine successive attainments are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the gateways to liberation of emptiness, signlessness, and wishlessness are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the gateways to liberation of emptiness, signlessness, and wishlessness are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the gateways to liberation of emptiness, signlessness, and wishlessness are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the gateways to liberation of emptiness, signlessness, and wishlessness are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the five kinds of eyes and the six superknowledges are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the five kinds of eyes and the six superknowledges are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the five kinds of eyes and the six superknowledges are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the five kinds of eyes and the six superknowledges are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the Tathāgata’s ten powers through the eighteen distinctive qualities of a Buddha are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Tathāgata’s ten powers through the eighteen distinctive qualities of a Buddha are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the Tathāgata’s ten powers through the eighteen distinctive qualities of a Buddha are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Tathāgata’s ten powers through the eighteen distinctive qualities of a Buddha are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the Dharma of never losing mindfulness and the nature of constant equanimity are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Dharma of never losing mindfulness and the nature of constant equanimity are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the Dharma of never losing mindfulness and the nature of constant equanimity are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Dharma of never losing mindfulness and the nature of constant equanimity are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because all dhāraṇī gateways and samādhi gateways are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because all dhāraṇī gateways and samādhi gateways are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because all dhāraṇī gateways and samādhi gateways are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because all dhāraṇī gateways and samādhi gateways are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the Stage of Pure Contemplation through the Stage of the Tathāgata are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Stage of Pure Contemplation through the Stage of the Tathāgata are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the Stage of Pure Contemplation through the Stage of the Tathāgata are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Stage of Pure Contemplation through the Stage of the Tathāgata are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the Stage of Utmost Joy through the Stage of the Dharma Cloud are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Stage of Utmost Joy through the Stage of the Dharma Cloud are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the Stage of Utmost Joy through the Stage of the Dharma Cloud are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Stage of Utmost Joy through the Stage of the Dharma Cloud are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Śāriputra! Because the Noble Truths of suffering, its origin, its cessation, and the path are nonexistent, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Noble Truths of suffering, its origin, its cessation, and the path are empty, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Because the Noble Truths of suffering, its origin, its cessation, and the path are free from attachment, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable. Because the Noble Truths of suffering, its origin, its cessation, and the path are devoid of intrinsic nature, it should be said that great bodhisattvas in the earlier, later, and intermediate stages are all unattainable.

Shariputra! Because the emptiness of internal phenomena, up to the emptiness of the lack of intrinsic nature, is without existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the emptiness of internal phenomena, up to the emptiness of the lack of intrinsic nature, is empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Because the emptiness of internal phenomena, up to the emptiness of the lack of intrinsic nature, is separated, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the emptiness of internal phenomena, up to the emptiness of the lack of intrinsic nature, has no intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Shariputra! Because suchness, up to the inconceivable realm, is without existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because suchness, up to the inconceivable realm, is empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because suchness, up to the inconceivable realm, is separated, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because suchness, up to the inconceivable realm, has no intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Shariputra! Because the realm of cessation, up to the unconditioned realm, is without existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the realm of cessation, up to the unconditioned realm, is empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the realm of cessation, up to the unconditioned realm, is separated, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the realm of cessation, up to the unconditioned realm, has no intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Shariputra! Because the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle are without existence, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle are empty, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Because the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle are separated, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible. Because the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle have no intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Why is this? Shariputra! Because sentient beings, up to the Great Vehicle, are without existence, empty, separated, and devoid of intrinsic nature, it is said that great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Shariputra! Sentient beings, up to the Great Vehicle, being without existence, are not different. Sentient beings, up to the Great Vehicle, being empty, are not different. Sentient beings, up to the Great Vehicle, being separated, are not different. Sentient beings, up to the Great Vehicle, being devoid of intrinsic nature, are not different. Great bodhisattvas in the earlier stage are not different. Great bodhisattvas in the later stage are not different. Great bodhisattvas in the intermediate stage are not different.

Shariputra! Sentient beings, up to the Great Vehicle, are without existence. Sentient beings, up to the Great Vehicle, are empty. Sentient beings, up to the Great Vehicle, are separated. Sentient beings, up to the Great Vehicle, have no intrinsic nature. Great bodhisattvas in the earlier stage, great bodhisattvas in the later stage, and great bodhisattvas in the intermediate stage—all these are nondual and not divided in two.

Shariputra! For this reason, I say: Great bodhisattvas in the earlier, later, and intermediate stages are all unapprehensible.

Furthermore, Shariputra! Regarding the Venerable One's question: For what reason is it said that the form skandha, up to the consciousness skandha, is boundless, and thus one should know that great bodhisattvas are also boundless? Likewise, up to the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle being boundless, one should know that great bodhisattvas are also boundless.

Venerable Shariputra! The form skandha, up to the Great Vehicle, are all like space. Why is this? Because space is empty, its earlier, later, and intermediate portions are all unapprehensible. Because nothing can be apprehended within that which is boundless, it is called space. The form skandha, up to the Great Vehicle, are likewise: their earlier, later, and intermediate stages are all unapprehensible. Why is this? Because the form skandha, up to the Great Vehicle, are all empty by nature. Within emptiness, the earlier, later, and intermediate stages are all unapprehensible. Likewise, because nothing can be apprehended within that which is boundless, it is called emptiness.

Shariputra! For this reason, I say: The form skandha, up to the consciousness skandha, is boundless, and thus one should know that great bodhisattvas are also boundless. Likewise, up to the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle being boundless, one should know that great bodhisattvas are also boundless.

Furthermore, Shariputra! Regarding the Venerable One's question: For what reason is it said that great bodhisattvas, together with the form skandha, up to the consciousness skandha, are without existence and unapprehensible; that great bodhisattvas apart from the form skandha, up to the consciousness skandha, are without existence and unapprehensible; and likewise, up to great bodhisattvas, together with the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle, being without existence and unapprehensible; and great bodhisattvas apart from the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle being without existence and unapprehensible?

Venerable Shariputra! The form skandha, up to the Great Vehicle, and the intrinsic nature of the form skandha, up to the Great Vehicle, are empty. Why is this? Because within the emptiness of the intrinsic nature of the form skandha, up to the Great Vehicle, the form skandha, up to the Great Vehicle, are without existence and unapprehensible. Therefore, great bodhisattvas are also without existence and unapprehensible.

Shariputra! What is not the form skandha, up to what is not the Great Vehicle, and the intrinsic nature of what is not the form skandha, up to what is not the Great Vehicle, are empty. Why is this? Because within the emptiness of the intrinsic nature of what is not the form skandha, up to what is not the Great Vehicle, what is not the form skandha, up to what is not the Great Vehicle, is without existence and unapprehensible. Therefore, great bodhisattvas are also without existence and unapprehensible.

Shariputra! For this reason, I say: Great bodhisattvas, together with the form skandha, up to the consciousness skandha, are without existence and unapprehensible. Great bodhisattvas apart from the form skandha, up to the consciousness skandha, are without existence and unapprehensible. Likewise, up to great bodhisattvas, together with the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle, being without existence and unapprehensible. Great bodhisattvas apart from the Vehicle of the shravakas, the Vehicle of the pratyekabuddhas, and the Great Vehicle are without existence and unapprehensible.

Furthermore, Shariputra! Regarding the Venerable One's question: For what reason is it also said that, with respect to all these phenomena, though I seek great bodhisattvas in every way, in every place, and at every time, I see them nowhere and they are unapprehensible? What, then, would have me use prajnaparamita to instruct and transmit teachings to great bodhisattvas?

Venerable Shariputra! Form is unapprehensible in form. Form is also unapprehensible in feeling, perception, formations, and consciousness. Feeling is unapprehensible in feeling. Feeling is also unapprehensible in form, perception, formations, and consciousness. Perception is unapprehensible in perception. Perception is also unapprehensible in form, feeling, formations, and consciousness. Formations are unapprehensible in formations. Formations are also unapprehensible in form, feeling, perception, and consciousness. Consciousness is unapprehensible in consciousness. Consciousness is also unapprehensible in form, feeling, perception, and formations.

Shariputra! The eye ayatana is unapprehensible in the eye ayatana. The eye ayatana is also unapprehensible in the ear, nose, tongue, body, and mind ayatanas.

The ear ayatana is unapprehensible in the ear ayatana. The ear ayatana is also unapprehensible in the eye, ear, nose, tongue, body, and mind ayatanas. The nose ayatana is unapprehensible in the nose ayatana.

The nose ayatana is also unapprehensible in the eye, ear, tongue, body, and mind ayatanas. The tongue ayatana is unapprehensible in the tongue ayatana. The tongue ayatana is also unapprehensible in the eye, ear, nose, body, and mind ayatanas.

The body ayatana is unapprehensible in the body ayatana. The body ayatana is also unapprehensible in the eye, ear, nose, tongue, and mind ayatanas. The mind ayatana is unapprehensible in the mind ayatana.

The mind ayatana is also unapprehensible in the eye, ear, nose, tongue, and body ayatanas.

Śāriputra! The form ayatana is unattainable in relation to the form ayatana. The form ayatana is also unattainable in relation to the sound, odor, taste, tangible-object, and dharma ayatanas.

The sound ayatana is unattainable in relation to the sound ayatana. The sound ayatana is also unattainable in relation to the form, odor, taste, tangible-object, and dharma ayatanas. The odor ayatana is unattainable in relation to the odor ayatana.

The odor ayatana is also unattainable in relation to the form, sound, taste, tangible-object, and dharma ayatanas. The taste ayatana is unattainable in relation to the taste ayatana. The taste ayatana is also unattainable in relation to the form, sound, odor, tangible-object, and dharma ayatanas.

The tangible-object ayatana is unattainable in relation to the tangible-object ayatana. The tangible-object ayatana is also unattainable in relation to the form, sound, odor, taste, and dharma ayatanas. The dharma ayatana is unattainable in relation to the dharma ayatana.

The dharma ayatana is also unattainable in relation to the form, sound, odor, taste, and tangible-object ayatanas.

Śāriputra! The eye dhatu is unattainable in relation to the eye dhatu. The eye dhatu is also unattainable in relation to the ear, nose, tongue, body, and mind dhatus.

The ear dhatu is unattainable in relation to the ear dhatu. The ear dhatu is also unattainable in relation to the eye, nose, tongue, body, and mind dhatus. The nose dhatu is unattainable in relation to the nose dhatu.

The nose dhatu is also unattainable in relation to the eye, ear, tongue, body, and mind dhatus. The tongue dhatu is unattainable in relation to the tongue dhatu. The tongue dhatu is also unattainable in relation to the eye, ear, nose, body, and mind dhatus.

The body dhatu is unattainable in relation to the body dhatu. The body dhatu is also unattainable in relation to the eye, ear, nose, tongue, and mind dhatus. The mind dhatu is unattainable in relation to the mind dhatu.

The mind dhatu is also unattainable in relation to the eye, ear, nose, tongue, and body dhatus.

Śāriputra! The form dhatu is unattainable in relation to the form dhatu. The form dhatu is also unattainable in relation to the sound, odor, taste, tangible-object, and dharma dhatus.

The sound dhatu is unattainable in relation to the sound dhatu. The sound dhatu is also unattainable in relation to the form, odor, taste, tangible-object, and dharma dhatus. The odor dhatu is unattainable in relation to the odor dhatu.

The odor dhatu is also unattainable in relation to the form, sound, taste, tangible-object, and dharma dhatus. The taste dhatu is unattainable in relation to the taste dhatu. The taste dhatu is also unattainable in relation to the form, sound, odor, tangible-object, and dharma dhatus.

The tangible-object dhatu is unattainable in relation to the tangible-object dhatu. The tangible-object dhatu is also unattainable in relation to the form, sound, odor, taste, and dharma dhatus. The dharma dhatu is unattainable in relation to the dharma dhatu.

The dharma dhatu is also unattainable in relation to the form, sound, odor, taste, and tangible-object dhatus.

Śāriputra! The eye-consciousness dhatu is unattainable in relation to the eye-consciousness dhatu. The eye-consciousness dhatu is also unattainable in relation to the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

The ear-consciousness dhatu is unattainable in relation to the ear-consciousness dhatu. The ear-consciousness dhatu is also unattainable in relation to the eye-, nose-, tongue-, body-, and mind-consciousness dhatus. The nose-consciousness dhatu is unattainable in relation to the nose-consciousness dhatu.

The nose-consciousness dhatu is also unattainable in relation to the eye-, ear-, tongue-, body-, and mind-consciousness dhatus. The tongue-consciousness dhatu is unattainable in relation to the tongue-consciousness dhatu. The tongue-consciousness dhatu is also unattainable in relation to the eye-, ear-, nose-, body-, and mind-consciousness dhatus.

The body-consciousness dhatu is unattainable in relation to the body-consciousness dhatu. The body-consciousness dhatu is also unattainable in relation to the eye-, ear-, nose-, tongue-, and mind-consciousness dhatus. The mind-consciousness dhatu is unattainable in relation to the mind-consciousness dhatu.

The mind-consciousness dhatu is also unattainable in relation to the eye-, ear-, nose-, tongue-, and body-consciousness dhatus.

Śāriputra! Eye-contact is unattainable in relation to eye-contact. Eye-contact is also unattainable in relation to ear-, nose-, tongue-, body-, and mind-contact.

Ear-contact is unattainable in relation to ear-contact. Ear-contact is also unattainable in relation to eye-, nose-, tongue-, body-, and mind-contact. Nose-contact is unattainable in relation to nose-contact.

Nose-contact is also unattainable in relation to eye-, ear-, tongue-, body-, and mind-contact. Tongue-contact is unattainable in relation to tongue-contact. Tongue-contact is also unattainable in relation to eye-, ear-, nose-, body-, and mind-contact.

Body-contact is unattainable in relation to body-contact. Body-contact is also unattainable in relation to eye-, ear-, nose-, tongue-, and mind-contact. Mind-contact is unattainable, unattainable in relation to mind-contact.

Mind-contact is also unattainable in relation to eye-, ear-, nose-, tongue-, and body-contact.

Śāriputra! Feelings arising with eye-contact as their condition are unattainable in relation to feelings arising with eye-contact as their condition. Feelings arising with eye-contact as their condition are also unattainable in relation to feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition.

Feelings arising with ear-contact as their condition are unattainable in relation to feelings arising with ear-contact as their condition. Feelings arising with ear-contact as their condition are also unattainable in relation to feelings arising with eye-, nose-, tongue-, body-, and mind-contact as their condition. Feelings arising with nose-contact as their condition are unattainable in relation to feelings arising with nose-contact as their condition.

Feelings arising with nose-contact as their condition are also unattainable in relation to feelings arising with eye-, ear-, tongue-, body-, and mind-contact as their condition. Feelings arising with tongue-contact as their condition are unattainable in relation to feelings arising with tongue-contact as their condition. Feelings arising with tongue-contact as their condition are also unattainable in relation to feelings arising with eye-, ear-, nose-, body-, and mind-contact as their condition.

Feelings arising with body-contact as their condition are unattainable in relation to feelings arising with body-contact as their condition. Feelings arising with body-contact as their condition are also unattainable in relation to feelings arising with eye-, ear-, nose-, tongue-, and mind-contact as their condition. Feelings arising with mind-contact as their condition are unattainable in relation to feelings arising with mind-contact as their condition.

Feelings arising with mind-contact as their condition are also unattainable in relation to feelings arising with eye-, ear-, nose-, tongue-, and body-contact as their condition.

Śāriputra! The earth dhatu is unattainable in relation to the earth dhatu. The earth dhatu is also unattainable in relation to the water, fire, wind, space, and consciousness dhatus.

The water dhatu is unattainable in relation to the water dhatu. The water dhatu is also unattainable in relation to the earth, fire, wind, space, and consciousness dhatus. The fire dhatu is unattainable in relation to the fire dhatu.

The fire dhatu is also unattainable in relation to the earth, water, wind, space, and consciousness dhatus. The wind dhatu is unattainable in relation to the wind dhatu. The wind dhatu is also unattainable in relation to the earth, water, fire, space, and consciousness dhatus.

The space dhatu is unattainable in relation to the space dhatu. The space dhatu is also unattainable in relation to the earth, water, fire, wind, and consciousness dhatus. The consciousness dhatu is unattainable, unattainable in relation to the consciousness dhatu.

The consciousness dhatu is also unattainable in relation to the earth, water, fire, wind, and space dhatus.

Śāriputra! The causal condition is unattainable in relation to the causal condition. The causal condition is also unattainable in relation to the immediately antecedent condition, the objective condition, and the dominant condition.

The immediately antecedent condition is unattainable in relation to the immediately antecedent condition. The immediately antecedent condition is also unattainable in relation to the causal condition, the objective condition, and the dominant condition. The objective condition is unattainable in relation to the objective condition.

The objective condition is also unattainable in relation to the causal condition, the immediately antecedent condition, and the dominant condition. The dominant condition is unattainable in relation to the dominant condition. The dominant condition is also unattainable in relation to the causal condition, the immediately antecedent condition, and the objective condition.

Śāriputra! Ignorance in relation to ignorance cannot be apprehended. Ignorance in relation to formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended.

Formations in relation to formations cannot be apprehended. Formations in relation to ignorance, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended. Consciousness in relation to consciousness cannot be apprehended.

Consciousness in relation to ignorance, formations, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended. Name-and-form in relation to name-and-form cannot be apprehended. Name-and-form in relation to ignorance, formations, consciousness, the six sense bases, contact, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended.

The six sense bases in relation to the six sense bases cannot be apprehended. The six sense bases in relation to ignorance, formations, consciousness, name-and-form, contact, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended. Contact in relation to contact cannot be apprehended.

Contact in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, feeling, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended. Feeling in relation to feeling cannot be apprehended. Feeling in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, craving, clinging, existence, birth, and aging-and-death also cannot be apprehended.

Craving in relation to craving cannot be apprehended. Craving in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, clinging, existence, birth, and aging-and-death also cannot be apprehended. Clinging in relation to clinging cannot be apprehended.

Clinging in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, existence, birth, and aging-and-death also cannot be apprehended. Existence in relation to existence cannot be apprehended. Existence in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, birth, and aging-and-death also cannot be apprehended.

Birth in relation to birth cannot be apprehended. Birth in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, and aging-and-death also cannot be apprehended. Aging-and-death in relation to aging-and-death cannot be apprehended.

Aging-and-death in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, and birth also cannot be apprehended.

Śāriputra! The perfection of generosity in relation to the perfection of generosity cannot be apprehended, and the perfection of generosity in relation to the perfection of moral discipline and the other perfections also cannot be apprehended. Thus, up to the perfection of prajna in relation to the perfection of prajna cannot be apprehended. The perfection of prajna in relation to the perfection of generosity also cannot be apprehended.

Śāriputra! The four dhyanas in relation to the four dhyanas cannot be apprehended. The four dhyanas in relation to the four immeasurables and the four formless attainments also cannot be apprehended. The four immeasurables in relation to the four immeasurables cannot be apprehended. The four immeasurables in relation to the four dhyanas and the four formless attainments also cannot be apprehended. The four formless attainments in relation to the four formless attainments cannot be apprehended. The four formless attainments in relation to the four dhyanas and the four immeasurables also cannot be apprehended.

Śāriputra! The four foundations of mindfulness in relation to the four foundations of mindfulness cannot be apprehended. The four foundations of mindfulness in relation to the four right efforts and so forth also cannot be apprehended. Thus, up to the eight factors of the Noble Path in relation to the eight factors of the Noble Path cannot be apprehended. The Noble Eightfold Path in relation to the four foundations of mindfulness and so forth also cannot be apprehended.

Śāriputra! The eight liberations in relation to the eight liberations cannot be apprehended. The eight liberations in relation to the eight spheres of mastery, the nine successive attainments, and the ten totalities also cannot be apprehended.

The eight spheres of mastery in relation to the eight spheres of mastery cannot be apprehended. The eight spheres of mastery in relation to the eight liberations, the nine successive attainments, and the ten totalities also cannot be apprehended. The nine successive attainments in relation to the nine successive attainments cannot be apprehended.

The nine successive attainments in relation to the eight liberations, the eight spheres of mastery, and the ten totalities also cannot be apprehended. The ten totalities in relation to the ten totalities cannot be apprehended. The ten totalities in relation to the eight liberations, the eight spheres of mastery, and the nine successive attainments also cannot be apprehended.

Śāriputra! The gateway to liberation through emptiness in relation to the gateway to liberation through emptiness cannot be apprehended. The gateway to liberation through emptiness in relation to the gateways to liberation through signlessness and wishlessness also cannot be apprehended.

The gateway to liberation through signlessness in relation to the gateway to liberation through signlessness cannot be apprehended. The gateway to liberation through signlessness in relation to the gateways to liberation through emptiness and wishlessness also cannot be apprehended. The gateway to liberation through wishlessness in relation to the gateway to liberation through wishlessness cannot be apprehended.

The gateway to liberation through wishlessness in relation to the gateways to liberation through emptiness and signlessness also cannot be apprehended.

Śāriputra! The five kinds of eyes in relation to the five kinds of eyes cannot be apprehended. The five kinds of eyes in relation to the six superknowledges also cannot be apprehended. The six superknowledges in relation to the six superknowledges cannot be apprehended. The six superknowledges in relation to the five kinds of eyes also cannot be apprehended.

Śāriputra! The Tathagata’s ten powers in relation to the Tathagata’s ten powers cannot be apprehended. The Tathagata’s ten powers in relation to the four fearlessnesses and so forth also cannot be apprehended. Thus, up to the eighteen unique qualities of a Buddha in relation to the eighteen unique qualities of a Buddha cannot be apprehended. The eighteen unique qualities of a Buddha in relation to the Tathagata’s ten powers and so forth also cannot be apprehended.

Śāriputra! The quality of never forgetting in relation to the quality of never forgetting cannot be apprehended. The quality of never forgetting in relation to the nature of constant equanimity also cannot be apprehended. The nature of constant equanimity in relation to the nature of constant equanimity cannot be apprehended. The nature of constant equanimity in relation to the quality of never forgetting also cannot be apprehended.

Śāriputra! The knowledge of all things in relation to the knowledge of all things cannot be apprehended. The knowledge of all things in relation to the knowledge of the aspects of the paths and the knowledge of all aspects also cannot be apprehended. The knowledge of the aspects of the paths in relation to the knowledge of the aspects of the paths cannot be apprehended. The knowledge of the aspects of the paths in relation to the knowledge of all things and the knowledge of all aspects also cannot be apprehended. The knowledge of all aspects in relation to the knowledge of all aspects cannot be apprehended. The knowledge of all aspects in relation to the knowledge of all things and the knowledge of the aspects of the paths also cannot be apprehended.

Śāriputra! Inner emptiness in relation to inner emptiness cannot be apprehended. Inner emptiness in relation to outer emptiness and so forth also cannot be apprehended. Thus, up to the emptiness of the self-nature of nonexistence in relation to the emptiness of the self-nature of nonexistence cannot be apprehended. The emptiness of the self-nature of nonexistence in relation to inner emptiness and so forth also cannot be apprehended.

Śāriputra! Suchness in relation to suchness cannot be apprehended. Suchness in relation to the dharmadhatu and so forth also cannot be apprehended. Thus, up to the inconceivable realm in relation to the inconceivable realm cannot be apprehended. The inconceivable realm in relation to suchness and so forth also cannot be apprehended.

Śāriputra! The realm of cessation in relation to the realm of cessation cannot be apprehended. The realm of detachment in relation to the realm of detachment and so forth also cannot be apprehended. Thus, up to the unconditioned realm in relation to the unconditioned realm cannot be apprehended. The unconditioned realm in relation to the realm of cessation and so forth also cannot be apprehended.

Śāriputra! The Noble Truth of suffering in relation to the Noble Truth of suffering cannot be apprehended. The Noble Truth of suffering in relation to the Noble Truths of the origin of suffering, the cessation of suffering, and the path also cannot be apprehended.

The Noble Truth of the origin of suffering in relation to the Noble Truth of the origin of suffering cannot be apprehended. The Noble Truth of the origin of suffering in relation to the Noble Truths of suffering, the cessation of suffering, and the path also cannot be apprehended. The Noble Truth of the cessation of suffering in relation to the Noble Truth of the cessation of suffering cannot be apprehended.

The Noble Truth of the cessation of suffering in relation to the Noble Truths of suffering, the origin of suffering, and the path also cannot be apprehended. The Noble Truth of the path in relation to the Noble Truth of the path cannot be apprehended. The Noble Truth of the path in relation to the Noble Truths of suffering, the origin of suffering, and the cessation of suffering also cannot be apprehended.

Śāriputra! The dharani gateway in relation to the dharani gateway cannot be apprehended. The dharani gateway in relation to the samadhi gateway also cannot be apprehended. The samadhi gateway in relation to the samadhi gateway cannot be apprehended. The samadhi gateway in relation to the dharani gateway also cannot be apprehended.

Śāriputra! The stage of an ordinary being is unapprehendable in relation to the stage of an ordinary being. The stage of an ordinary being is also unapprehendable in relation to the stage of spiritual lineage and so forth. Thus, up to and including the Tathagata stage, the Tathagata stage is unapprehendable in relation to the Tathagata stage. The Tathagata stage is also unapprehendable in relation to the stage of an ordinary being and so forth.

Śāriputra! The Stage of Great Joy is unapprehendable in relation to the Stage of Great Joy. The Stage of Great Joy is also unapprehendable in relation to the Stage of Stainlessness and so forth. Thus, up to and including the Stage of the Dharma Cloud, the Stage of the Dharma Cloud is unapprehendable in relation to the Stage of the Dharma Cloud. The Stage of the Dharma Cloud is also unapprehendable in relation to the Stage of Great Joy and so forth.

Śāriputra! A stream-enterer is unapprehendable in relation to a stream-enterer. A stream-enterer is also unapprehendable in relation to a once-returner and so forth. Thus, up to and including a perfectly enlightened one, a perfectly enlightened one is unapprehendable in relation to a perfectly enlightened one. A perfectly enlightened one is also unapprehendable in relation to a stream-enterer and so forth.

Śāriputra! A great bodhisattva is unapprehendable in relation to a great bodhisattva. A great bodhisattva is also unapprehendable in relation to instruction and transmission in the prajnaparamita. The prajnaparamita is unapprehendable in relation to the prajnaparamita. The prajnaparamita is also unapprehendable in relation to the instruction and transmission given to great bodhisattvas. Instruction and transmission are unapprehendable in relation to instruction and transmission. Instruction and transmission are also unapprehendable in relation to great bodhisattvas and the prajnaparamita.

Why is this? Śāriputra! Because such dharmas—whether the self or the self-nature of the self—are empty.

Śāriputra! For this reason, I say: Among all these dharmas, though I seek a great bodhisattva in every manner, in every place, and at every time, I see none whatsoever; such a one is unapprehendable. What, then, could cause me to instruct and transmit the prajnaparamita to the great bodhisattvas?

Fascicle 496

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