THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 496
Chapter 3: SUBHŪTI (15)
At that time, the Venerable Subhūti addressed the Buddha:
“World-Honored One, the former stage of all Great Bodhisattvas cannot be apprehended; the later stage cannot be apprehended; the middle stage cannot be apprehended. The aggregates of form up to the aggregate of consciousness are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The eye sense-field up to the mind sense-field are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The form sense-object up to the dharma sense-object are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The eye element up to the mind element are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The form element up to the dharma element are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The eye consciousness element up to the mind consciousness element are boundless; therefore one should know that the Great Bodhisattvas are also boundless. Eye contact up to mind contact are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The feelings arising dependent on eye contact up to the feelings arising dependent on mind contact are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The earth element up to the consciousness element are boundless; therefore one should know that the Great Bodhisattvas are also boundless. Causes and conditions up to the condition of dominance are boundless; therefore one should know that the Great Bodhisattvas are also boundless. Ignorance up to aging and death are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The perfection of generosity up to the perfection of wisdom are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The four applications of mindfulness up to the eightfold noble path are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The four meditative absorptions, the four immeasurables, and the four formless concentrations are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The eight liberations and the nine successive concentrations are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The liberation dharma gates of emptiness, signlessness, and wishlessness are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The five kinds of eyes and the six supernormal powers are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The quality of not forgetting and the nature of always relinquishing are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The wisdom of all, the wisdom of the path, and the wisdom of all aspects are boundless; therefore one should know that the Great Bodhisattvas are also boundless. All dhāraṇī gateways and all samādhi gateways are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The stages of Pure Observation up to the stage of Tathāgata are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The stage of Supreme Joy up to the stage of Dharma Cloud are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The noble truths of suffering, origination, cessation, and the path are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The emptiness of inner phenomena up to the emptiness of the self-nature of emptiness are boundless; therefore one should know that the Great Bodhisattvas are also boundless. Suchness up to the inconceivable realm are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The realm of cessation up to the unconditioned realm are boundless; therefore one should know that the Great Bodhisattvas are also boundless. The Śrāvaka vehicle, Pratyekabuddha vehicle, and Great Vehicle are boundless; therefore one should know that the Great Bodhisattvas are also boundless.
Furthermore, World-Honored One, the Great Bodhisattva together with the aggregate of form up to the aggregate of consciousness are all nonexistent and cannot be apprehended. The Great Bodhisattva, being separated from the aggregate of form up to the aggregate of consciousness, is also nonexistent and cannot be apprehended. Likewise, up to the Great Bodhisattva together with the Śrāvaka, Pratyekabuddha, and Great Vehicle, all are nonexistent and cannot be apprehended. The Great Bodhisattva, separated from the Śrāvaka, Pratyekabuddha, and Great Vehicle, is also nonexistent and cannot be apprehended.
Thus, World-Honored One, regarding all these dharmas, using all kinds, all places, and all times, I seek the Great Bodhisattva and find that he is completely invisible and cannot be apprehended. What has caused me to use the Prajñāpāramitā to instruct and admonish the Great Bodhisattvas?
Furthermore, World-Honored One, the Great Bodhisattvas exist only as mere designations and completely lack inherent nature. Just as when we say ‘self’ and so forth, it completely does not arise and exists only as a mere designation, therefore it completely lacks inherent nature. The same is true of all dharmas: they completely do not arise, exist only as mere designations, and completely lack inherent nature.
World-Honored One, those forms up to consciousness that completely do not arise—if they completely do not arise, then they cannot be called form up to consciousness. Likewise, those Śrāvakas, Pratyekabuddhas, and Great Vehicles that completely do not arise—if they completely do not arise, then can they be called Śrāvakas, Pratyekabuddhas, and Great Vehicles?
World-Honored One, how could I use the Prajñāpāramitā that completely does not arise to teach and admonish the Great Bodhisattvas that completely do not arise?
World-Honored One, if one is separated from the dharma that completely does not arise, then there is no Great Bodhisattva who can practice for unsurpassed perfect enlightenment.
World-Honored One, if any Great Bodhisattva hears such a teaching, and their mind neither sinks nor becomes sorrowful, regretful, frightened, alarmed, or afraid, then one should know that this Great Bodhisattva is able to practice the Prajñāpāramitā.
At that time, the Venerable Śāriputra asked the Venerable Subhūti:
“For what reason did you say: ‘The former stage of the Great Bodhisattvas cannot be apprehended, the later stage cannot be apprehended, and the middle stage cannot be apprehended’?
For what reason did you say: ‘The aggregate of form up to the aggregate of consciousness are boundless, therefore one should know that the Great Bodhisattvas are also boundless’? Likewise, up to: ‘The Śrāvaka, Pratyekabuddha, and Great Vehicle are boundless, therefore one should know that the Great Bodhisattvas are also boundless’?
For what reason did you say: ‘The Great Bodhisattva together with the aggregate of form up to the aggregate of consciousness are nonexistent and cannot be apprehended? The Great Bodhisattva separated from the aggregate of form up to the aggregate of consciousness is nonexistent and cannot be apprehended? Likewise, the Great Bodhisattva together with the Śrāvaka, Pratyekabuddha, and Great Vehicle are nonexistent and cannot be apprehended? The Great Bodhisattva separated from the Śrāvaka, Pratyekabuddha, and Great Vehicle is also nonexistent and cannot be apprehended’?
For what reason did you say: ‘Regarding all these dharmas, I use all kinds, all places, and all times to seek the Great Bodhisattva and find that he is completely invisible and cannot be apprehended. What has caused me to use the Prajñāpāramitā to teach and admonish the Great Bodhisattvas’?
For what reason did you say: ‘The Great Bodhisattvas exist only as mere designations and completely lack inherent nature’?
For what reason did you say: ‘Just as when we say self and so forth, it completely does not arise, exists only as a mere designation, and therefore completely lacks inherent nature’?
For what reason did you say: ‘All dharmas are also like this: they completely do not arise, exist only as mere designations, and therefore completely lack inherent nature’?
For what reason did you say: ‘Those forms up to consciousness that completely do not arise, and likewise those Śrāvakas, Pratyekabuddhas, and Great Vehicles that completely do not arise’?
For what reason did you say: ‘If they completely do not arise, then they cannot be called form up to consciousness. Likewise, if they completely do not arise, then they cannot be called Śrāvakas, Pratyekabuddhas, and Great Vehicles’?
For what reason did you say: ‘How could I use the Prajñāpāramitā dharma that completely does not arise to teach and admonish the Great Bodhisattvas that completely do not arise’?
For what reason did you say: ‘If one is separated from the dharma that completely does not arise, then there is no Great Bodhisattva practicing the supreme enlightenment’?
For what reason did you say: ‘If a Great Bodhisattva hears such a teaching, and their mind neither sinks nor becomes sorrowful, and their mind is neither frightened, alarmed, nor afraid, then one should know that this Great Bodhisattva can practice the Prajñāpāramitā’?
Venerable One, now please explain this to me!”
At that time, the Venerable Subhūti replied to Venerable Śāriputra:
Venerable One, according to what the Venerable One has asked, for what reason is it said that the Great Bodhisattvas in the earlier stage cannot be apprehended, the later stage cannot be apprehended, and the middle stage cannot be apprehended? Venerable Śāriputra, because sentient beings are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because sentient beings are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because sentient beings are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of sentient beings is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the aggregate of form up to the aggregate of consciousness are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the aggregate of form up to the aggregate of consciousness are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the aggregate of form up to the aggregate of consciousness are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the aggregate of form up to the aggregate of consciousness is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the eye faculty up to the mind faculty are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye faculty up to the mind faculty are empty, therefore it is said that the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye faculty up to the mind faculty are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the eye faculty up to the mind faculty is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the form sphere up to the dharma sphere are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the form sphere up to the dharma sphere are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the form sphere up to the dharma sphere are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the form sphere up to the dharma sphere is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the eye element up to the mind element are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye element up to the mind element are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye element up to the mind element are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the eye element up to the mind element is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the form element up to the dharma element are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the form element up to the dharma element are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the form element up to the dharma element are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the form element up to the dharma element is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the eye-consciousness element up to the mind-consciousness element are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye-consciousness element up to the mind-consciousness element are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eye-consciousness element up to the mind-consciousness element are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the eye-consciousness element up to the mind-consciousness element is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because eye-contact up to mind-contact are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because eye-contact up to mind-contact are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because eye-contact up to mind-contact are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of eye-contact up to mind-contact is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the feelings arising dependent upon eye-contact up to the feelings arising dependent upon mind-contact is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the earth element up to the consciousness element are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the earth element up to the consciousness element are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the earth element up to the consciousness element are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the earth element up to the consciousness element is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because causes and conditions up to dominant conditions are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because causes and conditions up to dominant conditions are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because causes and conditions up to dominant conditions are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of causes and conditions up to dominant conditions is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because ignorance up to old age and death are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because ignorance up to old age and death are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because ignorance up to old age and death are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of ignorance up to old age and death is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the perfection of generosity up to the perfection of wisdom are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the perfection of generosity up to the perfection of wisdom are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the perfection of generosity up to the perfection of wisdom are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the perfection of generosity up to the perfection of wisdom is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the four foundations of mindfulness up to the eightfold noble path are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the four foundations of mindfulness up to the eightfold noble path are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the four foundations of mindfulness up to the eightfold noble path are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the four foundations of mindfulness up to the eightfold noble path is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the four meditative absorptions, the four immeasurables, and the four formless concentrations are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the four meditative absorptions, the four immeasurables, and the four formless concentrations are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the four meditative absorptions, the four immeasurables, and the four formless concentrations are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the four meditative absorptions, the four immeasurables, and the four formless concentrations is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the eight liberations and the nine successive meditative attainments are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eight liberations and the nine successive meditative attainments are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the eight liberations and the nine successive meditative attainments are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the eight liberations and the nine successive meditative attainments is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the Dharma doors of liberation of emptiness, signlessness, and wishlessness are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the Dharma doors of liberation of emptiness, signlessness, and wishlessness are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the Dharma doors of liberation of emptiness, signlessness, and wishlessness are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the Dharma doors of liberation of emptiness, signlessness, and wishlessness is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the five kinds of eyes and the six supernatural powers are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the five kinds of eyes and the six supernatural powers are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the five kinds of eyes and the six supernatural powers are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the five kinds of eyes and the six supernatural powers is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the ten powers of the Tathāgata up to the eighteen unique qualities of a Buddha are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the ten powers of the Buddha up to the eighteen unique qualities of a Buddha are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the ten powers of the Buddha up to the eighteen unique qualities of a Buddha is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the quality of not forgetting and the nature of always maintaining equanimity are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the quality of not forgetting and the nature of always maintaining equanimity are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the quality of not forgetting and the nature of always maintaining equanimity are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the quality of not forgetting and the nature of always maintaining equanimity is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the wisdom of all, the wisdom of the aspects of the path, and the wisdom of all aspects are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the wisdom of all, the wisdom of the aspects of the path, and the wisdom of all aspects are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the wisdom of all, the wisdom of the aspects of the path, and the wisdom of all aspects are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the wisdom of all, the wisdom of the aspects of the path, and the wisdom of all aspects is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because all Dharma doors of dhāraṇī and all Dharma doors of samādhi are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because all Dharma doors of dhāraṇī and all Dharma doors of samādhi are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because all Dharma doors of dhāraṇī and all Dharma doors of samādhi are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of all Dharma doors of dhāraṇī and all Dharma doors of samādhi is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the stage of pure observation up to the stage of the Tathāgata are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the stage of pure observation up to the stage of the Tathāgata are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the stage of pure observation up to the stage of the Tathāgata are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the stage of pure observation up to the stage of the Tathāgata is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the stage of Perfect Joy up to the stage of Dharma Cloud are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the stage of Perfect Joy up to the stage of Dharma Cloud are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the stage of Perfect Joy up to the stage of Dharma Cloud are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the stage of Perfect Joy up to the stage of Dharma Cloud is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the noble truths of suffering, origin, cessation, and path are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the noble truths of suffering, origin, cessation, and path are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the noble truths of suffering, origin, cessation, and path are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the noble truths of suffering, origin, cessation, and path is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the emptiness of inner phenomena up to the emptiness of the absence of inherent nature of emptiness are [themselves] empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the emptiness of inner phenomena up to the emptiness of the absence of inherent nature of emptiness are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the emptiness of inner phenomena up to the emptiness of the absence of inherent nature of emptiness are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the emptiness of inner phenomena up to the emptiness of the absence of inherent nature of emptiness is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because suchness up to the inconceivable realm are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because suchness up to the inconceivable realm are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because suchness up to the inconceivable realm are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of suchness up to the inconceivable realm is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because the realm of cessation up to the unconditioned realm are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the realm of cessation up to the unconditioned realm are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the realm of cessation up to the unconditioned realm are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of the realm of cessation up to the unconditioned realm is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Śāriputra, because Śrāvakas, Pratyekabuddhas, and the Great Vehicle are without possession, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because Śrāvakas, Pratyekabuddhas, and the Great Vehicle are empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because Śrāvakas, Pratyekabuddhas, and the Great Vehicle are separated from [all conceptualization], therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended. Because the self-nature of Śrāvakas, Pratyekabuddhas, and the Great Vehicle is empty, therefore the Great Bodhisattvas in the earlier, later, and middle stages cannot be apprehended.
Why? Śāriputra, because sentient beings up to the Great Vehicle are all non-existent, empty, and because they are separated from the emptiness of inherent nature, therefore the great bodhisattvas in the stages before, after, and in between cannot be apprehended.
Śāriputra, it is not that sentient beings up to the Great Vehicle’s non-existence have distinctions. It is not that sentient beings up to the Great Vehicle’s emptiness have distinctions. It is not that sentient beings up to the Great Vehicle’s separation have distinctions. It is not that sentient beings up to the Great Vehicle’s emptiness of inherent nature have distinctions. It is not that the great bodhisattvas in the earlier stage have distinctions. It is not that the great bodhisattvas in the later stage have distinctions. It is not that the great bodhisattvas in the intermediate stage have distinctions.
Śāriputra, whether sentient beings up to the Great Vehicle are non-existent, whether sentient beings up to the Great Vehicle are empty, whether sentient beings up to the Great Vehicle are separated, or whether sentient beings up to the Great Vehicle have emptiness of inherent nature; the great bodhisattvas in the earlier stage, the great bodhisattvas in the later stage, and the great bodhisattvas in the intermediate stage—all such things are without two, without two aspects.
Śāriputra, for this reason, I say: the great bodhisattvas in the earlier, later, and intermediate stages cannot be apprehended.
Furthermore, Śāriputra, according to the Venerable One’s question: “For what reason is it said that because the aggregate of form up to the aggregate of consciousness are limitless, therefore one knows that the great bodhisattva is also limitless? Likewise, because the Śrāvakas, Pratyekabuddhas, and the Great Vehicle are limitless, therefore one knows that the great bodhisattva is also limitless?”
Venerable Śāriputra, the aggregate of form up to the Great Vehicle are like space. Why? Because, like vast space, the periods before, after, and in between cannot be apprehended. Because within that limitlessness they cannot be apprehended, it is called space. The aggregate of form up to the Great Vehicle are also like this; the earlier, later, and intermediate stages cannot be apprehended. Why? Because the aggregate of form up to the Great Vehicle are all empty in nature. Within emptiness, the period before, the period after, and the period in between cannot be apprehended. Also, because within the limitless all cannot be apprehended, it is called emptiness. Śāriputra, for this reason, I say: because the aggregate of form up to the aggregate of consciousness are limitless, therefore one knows that the great bodhisattva is also limitless. Likewise, because the Śrāvakas, Pratyekabuddhas, and the Great Vehicle are limitless, therefore one knows that the great bodhisattva is also limitless.
Furthermore, Śāriputra, according to the Venerable One’s question: “For what reason is it again said that, regarding all these phenomena, I use all kinds, all places, and all times to seek the great bodhisattva, yet completely see nothing and cannot apprehend him? What has caused me to use the perfection of wisdom to teach and admonish the great bodhisattvas?”
Venerable Śāriputra, form in relation to form cannot be apprehended. Form in relation to feeling, perception, formations, and consciousness also cannot be apprehended. Feeling in relation to feeling cannot be apprehended. Feeling in relation to form, perception, formations, and consciousness also cannot be apprehended. Perception in relation to perception cannot be apprehended. Perception in relation to form, feeling, formations, and consciousness also cannot be apprehended. Formations in relation to formations cannot be apprehended. Formations in relation to form, feeling, perception, and consciousness also cannot be apprehended. Consciousness in relation to consciousness cannot be apprehended. Consciousness in relation to form, feeling, perception, and formations also cannot be apprehended.
Śāriputra, the eye-base in relation to the eye-base cannot be apprehended. The eye-base in relation to the ear, nose, tongue, body, and mind bases also cannot be apprehended. The ear-base in relation to the ear-base cannot be apprehended. The ear-base in relation to the eye, nose, tongue, body, and mind bases also cannot be apprehended. The nose-base in relation to the nose-base cannot be apprehended. The nose-base in relation to the eye, ear, tongue, body, and mind bases also cannot be apprehended. The tongue-base in relation to the tongue-base cannot be apprehended. The tongue-base in relation to the eye, ear, nose, body, and mind bases also cannot be apprehended. The body-base in relation to the body-base cannot be apprehended. The body-base in relation to the eye, ear, nose, tongue, and mind bases also cannot be apprehended. The mind-base in relation to the mind-base cannot be apprehended. The mind-base in relation to the eye, ear, nose, tongue, and body bases also cannot be apprehended.
Śāriputra, the form-base in relation to the form-base cannot be apprehended. The form-base in relation to sound, smell, taste, touch, and dharma bases also cannot be apprehended. The sound-base in relation to the sound-base cannot be apprehended. The sound-base in relation to form, smell, taste, touch, and dharma bases also cannot be apprehended. The smell-base in relation to the smell-base cannot be apprehended. The smell-base in relation to form, sound, taste, touch, and dharma bases also cannot be apprehended. The taste-base in relation to the taste-base cannot be apprehended. The taste-base in relation to form, sound, smell, touch, and dharma bases also cannot be apprehended. The touch-base in relation to the touch-base cannot be apprehended. The touch-base in relation to form, sound, smell, taste, and dharma bases also cannot be apprehended. The dharma-base in relation to the dharma-base cannot be apprehended. The dharma-base in relation to form, sound, smell, taste, and touch bases also cannot be apprehended.
Śāriputra, the eye-element in relation to the eye-element cannot be apprehended. The eye-element in relation to the ear, nose, tongue, body, and mind elements also cannot be apprehended. The ear-element in relation to the ear-element cannot be apprehended. The ear-element in relation to the eye, nose, tongue, body, and mind elements also cannot be apprehended. The nose-element in relation to the nose-element cannot be apprehended. The nose-element in relation to the eye, ear, tongue, body, and mind elements also cannot be apprehended. The tongue-element in relation to the tongue-element cannot be apprehended. The tongue-element in relation to the eye, ear, nose, body, and mind elements also cannot be apprehended. The body-element in relation to the body-element cannot be apprehended. The body-element in relation to the eye, ear, nose, tongue, and mind elements also cannot be apprehended. The mind-element in relation to the mind-element cannot be apprehended. The mind-element in relation to the eye, ear, nose, tongue, and body elements cannot be apprehended.
Śāriputra, the form-element in relation to the form-element cannot be apprehended. The form-element in relation to the sound, smell, taste, touch, and dharma elements also cannot be apprehended. The sound-element in relation to the sound-element cannot be apprehended. The sound-element in relation to form, smell, taste, touch, and dharma elements also cannot be apprehended. The smell-element in relation to the smell-element cannot be apprehended. The smell-element in relation to form, sound, taste, touch, and dharma elements also cannot be apprehended. The taste-element in relation to the taste-element cannot be apprehended. The taste-element in relation to form, sound, smell, touch, and dharma elements also cannot be apprehended. The touch-element in relation to the touch-element cannot be apprehended. The touch-element in relation to form, sound, smell, taste, and dharma elements also cannot be apprehended. The dharma-element in relation to the dharma-element cannot be apprehended. The dharma-element in relation to form, sound, smell, taste, and touch elements also cannot be apprehended.
Śāriputra, the eye-consciousness element in relation to the eye-consciousness element cannot be apprehended. The eye-consciousness element in relation to the ear, nose, tongue, body, and mind-consciousness elements also cannot be apprehended. The ear-consciousness element in relation to the ear-consciousness element cannot be apprehended. The ear-consciousness element in relation to the eye, nose, tongue, body, and mind-consciousness elements also cannot be apprehended. The nose-consciousness element in relation to the nose-consciousness element cannot be apprehended. The nose-consciousness element in relation to the eye, ear, tongue, body, and mind-consciousness elements also cannot be apprehended. The tongue-consciousness element in relation to the tongue-consciousness element cannot be apprehended. The tongue-consciousness element in relation to the eye, ear, nose, body, and mind-consciousness elements also cannot be apprehended. The body-consciousness element in relation to the body-consciousness element cannot be apprehended. The body-consciousness element in relation to the eye, ear, nose, tongue, and mind-consciousness elements also cannot be apprehended. The mind-consciousness element in relation to the mind-consciousness element cannot be apprehended. The mind-consciousness element in relation to the eye, ear, nose, tongue, and body-consciousness elements also cannot be apprehended.
Śāriputra, eye-contact in relation to eye-contact cannot be apprehended. Eye-contact in relation to ear, nose, tongue, body, and mind contacts also cannot be apprehended. Ear-contact in relation to ear-contact cannot be apprehended. Ear-contact in relation to eye, nose, tongue, body, and mind contacts also cannot be apprehended. Nose-contact in relation to nose-contact cannot be apprehended. Nose-contact in relation to eye, ear, tongue, body, and mind contacts also cannot be apprehended. Tongue-contact in relation to tongue-contact cannot be apprehended. Tongue-contact in relation to eye, ear, nose, body, and mind contacts also cannot be apprehended. Body-contact in relation to body-contact cannot be apprehended. Body-contact in relation to eye, ear, nose, tongue, and mind contacts also cannot be apprehended. Mind-contact in relation to mind-contact cannot be apprehended. Mind-contact in relation to eye, ear, nose, tongue, and body contacts also cannot be apprehended.
Śāriputra, feelings arising dependent upon eye-contact in relation to feelings arising dependent upon eye-contact cannot be apprehended. Feelings arising dependent upon eye-contact in relation to feelings arising dependent upon ear, nose, tongue, body, and mind contacts also cannot be apprehended. Feelings arising dependent upon ear-contact in relation to feelings arising dependent upon ear-contact cannot be apprehended. Feelings arising dependent upon ear-contact in relation to feelings arising dependent upon eye, nose, tongue, body, and mind contacts also cannot be apprehended. Feelings arising dependent upon nose-contact in relation to feelings arising dependent upon nose-contact cannot be apprehended. Feelings arising dependent upon nose-contact in relation to feelings arising dependent upon eye, ear, tongue, body, and mind contacts also cannot be apprehended. Feelings arising dependent upon tongue-contact in relation to feelings arising dependent upon tongue-contact cannot be apprehended. Feelings arising dependent upon tongue-contact in relation to feelings arising dependent upon eye, ear, nose, body, and mind contacts also cannot be apprehended. Feelings arising dependent upon body-contact in relation to feelings arising dependent upon body-contact cannot be apprehended. Feelings arising dependent upon body-contact in relation to feelings arising dependent upon eye, ear, nose, tongue, and mind contacts also cannot be apprehended. Feelings arising dependent upon mind-contact in relation to feelings arising dependent upon mind-contact cannot be apprehended. Feelings arising dependent upon mind-contact in relation to feelings arising dependent upon eye, ear, nose, tongue, and body contacts also cannot be apprehended.
Śāriputra, the earth element in relation to the earth element cannot be apprehended.
The earth element in relation to the water, fire, wind, space, and consciousness elements also cannot be apprehended. The water element in relation to the water element cannot be apprehended. The water element in relation to the earth, fire, wind, space, and consciousness elements also cannot be apprehended. The fire element in relation to the fire element cannot be apprehended. The fire element in relation to the earth, water, wind, space, and consciousness elements also cannot be apprehended. The wind element in relation to the wind element cannot be apprehended. The wind element in relation to the earth, water, fire, space, and consciousness elements also cannot be apprehended. The space element in relation to the space element cannot be apprehended. The space element in relation to the earth, water, fire, wind, and consciousness elements also cannot be apprehended. The consciousness element in relation to the consciousness element cannot be apprehended. The consciousness element in relation to the earth, water, fire, wind, and space elements also cannot be apprehended.
Śāriputra, cause-condition in relation to cause-condition cannot be apprehended. Cause-condition in relation to equal-continuity condition, object condition, and dominant condition also cannot be apprehended. Equal-continuity condition in relation to equal-continuity condition cannot be apprehended. Equal-continuity condition in relation to cause-condition, object condition, and dominant condition also cannot be apprehended. Object condition in relation to object condition cannot be apprehended. Object condition in relation to cause-condition, equal-continuity condition, and dominant condition also cannot be apprehended. Dominant condition in relation to dominant condition cannot be apprehended. Dominant condition in relation to cause-condition, equal-continuity condition, and object condition also cannot be apprehended.
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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, 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, grasping, existence, birth, aging-and-death also cannot be apprehended. Grasping in relation to grasping cannot be apprehended. Grasping in relation to ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, existence, birth, 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, grasping, birth, 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, grasping, existence, 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, grasping, existence, and birth also cannot be apprehended.
Śāriputra, generosity perfection in relation to generosity perfection cannot be apprehended. Generosity perfection in relation to morality perfection also cannot be apprehended. Likewise, up to wisdom perfection in relation to wisdom perfection also cannot be apprehended. Wisdom perfection in relation to generosity perfection also cannot be apprehended.
Śāriputra, the four meditative absorptions in relation to the four meditative absorptions cannot be apprehended. The four meditative absorptions 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 meditative absorptions 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 meditative absorptions 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… also cannot be apprehended. Likewise, up to the eightfold noble path in relation to the eightfold noble path cannot be apprehended. The eightfold noble path in relation to the four foundations of mindfulness… 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 stages of mastery, the nine successive attainments, and the ten universal bases also cannot be apprehended. The eight stages of mastery in relation to the eight stages of mastery cannot be apprehended. The eight stages of mastery in relation to the eight liberations, nine successive attainments, and ten universal bases 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, eight stages of mastery, and ten universal bases also cannot be apprehended. The ten universal bases in relation to the ten universal bases cannot be apprehended. The ten universal bases in relation to the eight liberations, eight stages of mastery, and nine successive attainments also cannot be apprehended.
Śāriputra, the emptiness liberation-door in relation to the emptiness liberation-door cannot be apprehended. The emptiness liberation-door in relation to the signless and wishless liberation-doors also cannot be apprehended. The signless liberation-door in relation to the signless liberation-door cannot be apprehended. The signless liberation-door in relation to the emptiness and wishless liberation-doors also cannot be apprehended. The wishless liberation-door in relation to the wishless liberation-door cannot be apprehended. The wishless liberation-door in relation to the emptiness and signless liberation-doors also cannot be apprehended.
Śāriputra, the five types of eyes in relation to the five types of eyes cannot be apprehended. The five types of eyes in relation to the six supernormal powers also cannot be apprehended. The six supernormal powers in relation to the six supernormal powers cannot be apprehended. The six supernormal powers in relation to the five types of eyes also cannot be apprehended.
Śāriputra, the ten powers of the Tathāgata in relation to the ten powers of the Tathāgata cannot be apprehended. The ten powers of the Tathāgata in relation to the four fearlessnesses… also cannot be apprehended. Likewise, up to the eighteen unique qualities of the Buddha in relation to the eighteen unique qualities of the Buddha cannot be apprehended. The eighteen unique qualities of the Buddha in relation to the ten powers of the Tathāgata… also cannot be apprehended.
Śāriputra, the quality of not forgetting in relation to the quality of not forgetting cannot be apprehended. The quality of not forgetting in relation to the constant equanimity also cannot be apprehended. Constant equanimity in relation to constant equanimity cannot be apprehended. Constant equanimity in relation to the quality of not forgetting also cannot be apprehended.
Śāriputra, omniscient wisdom in relation to omniscient wisdom cannot be apprehended. Omniscient wisdom in relation to path-knowing wisdom and all-aspects-knowing wisdom also cannot be apprehended. Path-knowing wisdom in relation to path-knowing wisdom cannot be apprehended. Path-knowing wisdom in relation to omniscient wisdom and all-aspects-knowing wisdom also cannot be apprehended. All-aspects-knowing wisdom in relation to all-aspects-knowing wisdom cannot be apprehended. All-aspects-knowing wisdom in relation to omniscient wisdom and path-knowing wisdom also cannot be apprehended.
Śāriputra, inner emptiness in relation to inner emptiness cannot be apprehended. Inner emptiness in relation to outer emptiness… also cannot be apprehended. Likewise, up to emptiness of the emptiness of inherent nature in relation to emptiness of the emptiness of inherent nature cannot be apprehended. Emptiness of the emptiness of inherent nature in relation to inner emptiness… also cannot be apprehended.
Śāriputra, suchness in relation to suchness cannot be apprehended. Suchness in relation to the dharma realm… also cannot be apprehended. Likewise, up to the inconceivable realm in relation to the inconceivable realm cannot be apprehended. The inconceivable realm in relation to suchness… also cannot be apprehended.
Śāriputra, the realm of cessation in relation to the realm of cessation cannot be apprehended. The realm of cessation in relation to the realm of separation… also cannot be apprehended. Likewise, up to the unconditioned realm in relation to the unconditioned realm cannot be apprehended. The unconditioned realm in relation to the realm of cessation… also cannot be apprehended.
Śāriputra, the truth of suffering in relation to the truth of suffering cannot be apprehended. The truth of suffering in relation to the truths of origination, cessation, and the path also cannot be apprehended. The truth of origination in relation to the truth of origination cannot be apprehended. The truth of origination in relation to the truths of suffering, cessation, and the path also cannot be apprehended. The truth of cessation in relation to the truth of cessation cannot be apprehended. The truth of cessation in relation to the truths of suffering, origination, and the path also cannot be apprehended. The truth of the path in relation to the truth of the path cannot be apprehended. The truth of the path in relation to the truths of suffering, origination, and cessation also cannot be apprehended.
Śāriputra, all dhāraṇī gateways in relation to all dhāraṇī gateways cannot be apprehended. All dhāraṇī gateways in relation to samādhi gateways also cannot be apprehended. All samādhi gateways in relation to all samādhi gateways cannot be apprehended. All samādhi gateways in relation to all dhāraṇī gateways also cannot be apprehended.
Śāriputra, ordinary beings in relation to ordinary beings cannot be apprehended. Ordinary beings in relation to those of the lineage stage… also cannot be apprehended. Likewise, up to the state of Tathāgata in relation to the state of Tathāgata cannot be apprehended. The state of Tathāgata in relation to ordinary beings… also cannot be apprehended.
Śāriputra, the Joyful Stage in relation to the Joyful Stage cannot be apprehended. The Joyful Stage in relation to the Stainless Stage… also cannot be apprehended. Likewise, up to the Dharma Cloud Stage in relation to the Dharma Cloud Stage cannot be apprehended. The Dharma Cloud Stage in relation to the Joyful Stage… also cannot be apprehended.
Śāriputra, Stream-enterer in relation to Stream-enterer cannot be apprehended. Stream-enterer in relation to Once-returner… also cannot be apprehended. Likewise, up to Perfectly Enlightened One in relation to Perfectly Enlightened One cannot be apprehended. Perfectly Enlightened One in relation to Stream-enterer… also cannot be apprehended.
Śāriputra, great bodhisattva in relation to great bodhisattva cannot be apprehended. Great bodhisattva in relation to the teaching and admonishment of the perfection of wisdom also cannot be apprehended. The perfection of wisdom in relation to the perfection of wisdom cannot be apprehended. The perfection of wisdom in relation to teaching and admonishing great bodhisattvas also cannot be apprehended. Teaching and admonishment in relation to teaching and admonishment cannot be apprehended. Teaching and admonishment in relation to the perfection of wisdom of great bodhisattvas also cannot be apprehended.
Why? Śāriputra, because all such phenomena are the self, the emptiness of the inherent nature of the self.
Śāriputra, for this reason I say: regarding all these phenomena, I use all kinds, all places, and all times to seek the great bodhisattva, yet completely see nothing and cannot apprehend him; and what has caused me to use the perfection of wisdom to teach and admonish the great bodhisattvas?