THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 62
Chapter 18: WITHOUT ATTAINMENT (2)
Śāriputra, because the ear element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ear element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ear element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ear element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the ear element, sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the ear element through the feelings arising from ear contact as condition is not different; the emptiness of the ear element through the feelings arising from ear contact as condition is not different; the remoteness of the ear element through the feelings arising from ear contact as condition is not different; the no-self-nature of the ear element through the feelings arising from ear contact as condition is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the ear element through the feelings arising from ear contact as condition; or the emptiness of the ear element through the feelings arising from ear contact as condition; or the remoteness of the ear element through the feelings arising from ear contact as condition; or the no-self-nature of the ear element through the feelings arising from ear contact as condition; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the nose element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the nose element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the nose element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the nose element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the nose element, smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the nose element through the feelings arising from nose contact as condition is not different; the emptiness of the nose element through the feelings arising from nose contact as condition is not different; the remoteness of the nose element through the feelings arising from nose contact as condition is not different; the no-self-nature of the nose element through the feelings arising from nose contact as condition is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the nose element through the feelings arising from nose contact as condition; or the emptiness of the nose element through the feelings arising from nose contact as condition; or the remoteness of the nose element through the feelings arising from nose contact as condition; or the no-self-nature of the nose element through the feelings arising from nose contact as condition; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the tongue element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the tongue element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the tongue element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the tongue element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the tongue element, taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the tongue element through the feelings arising from tongue contact as condition is not different; the emptiness of the tongue element through the feelings arising from tongue contact as condition is not different; the remoteness of the tongue element through the feelings arising from tongue contact as condition is not different; the no-self-nature of the tongue element through the feelings arising from tongue contact as condition is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the tongue element through the feelings arising from tongue contact as condition; or the emptiness of the tongue element through the feelings arising from tongue contact as condition; or the remoteness of the tongue element through the feelings arising from tongue contact as condition; or the no-self-nature of the tongue element through the feelings arising from tongue contact as condition; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the body element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the body element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the body element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the body element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the body element, touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the body element through the feelings arising from body contact as condition is not different; the emptiness of the body element through the feelings arising from body contact as condition is not different; the remoteness of the body element through the feelings arising from body contact as condition is not different; the no-self-nature of the body element through the feelings arising from body contact as condition is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the body element through the feelings arising from body contact as condition; or the emptiness of the body element through the feelings arising from body contact as condition; or the remoteness of the body element through the feelings arising from body contact as condition; or the no-self-nature of the body element through the feelings arising from body contact as condition; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the mind element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the mind element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the mind element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the mind element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the mind element, dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the mind element through the feelings arising from mind contact as condition is not different; the emptiness of the mind element through the feelings arising from mind contact as condition is not different; the remoteness of the mind element through the feelings arising from mind contact as condition is not different; the no-self-nature of the mind element through the feelings arising from mind contact as condition is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the mind element through the feelings arising from mind contact as condition; or the emptiness of the mind element through the feelings arising from mind contact as condition; or the remoteness of the mind element through the feelings arising from mind contact as condition; or the no-self-nature of the mind element through the feelings arising from mind contact as condition; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the earth element has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the water, fire, wind, space, and consciousness elements have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the earth element is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the water, fire, wind, space, and consciousness elements are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the earth element is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the water, fire, wind, space, and consciousness elements are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the earth element has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the water, fire, wind, space, and consciousness elements have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the earth, water, fire, wind, space, and consciousness elements, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the earth, water, fire, wind, space, and consciousness elements is not different; the emptiness of the earth, water, fire, wind, space, and consciousness elements is not different; the remoteness of the earth, water, fire, wind, space, and consciousness elements is not different; the no-self-nature of the earth, water, fire, wind, space, and consciousness elements is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the earth, water, fire, wind, space, and consciousness elements; or the emptiness of the earth, water, fire, wind, space, and consciousness elements; or the remoteness of the earth, water, fire, wind, space, and consciousness elements; or the no-self-nature of the earth, water, fire, wind, space, and consciousness elements; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the noble truth of suffering has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the noble truths of origination, cessation, and the path have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the noble truth of suffering is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the noble truths of origination, cessation, and the path are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the noble truth of suffering is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the noble truths of origination, cessation, and the path are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the noble truth of suffering has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the noble truths of origination, cessation, and the path have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the noble truths of suffering, origination, cessation, and the path, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the noble truths of suffering, origination, cessation, and the path is not different; the emptiness of the noble truths of suffering, origination, cessation, and the path is not different; the remoteness of the noble truths of suffering, origination, cessation, and the path is not different; the no-self-nature of the noble truths of suffering, origination, cessation, and the path is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the noble truths of suffering, origination, cessation, and the path; or the emptiness of the noble truths of suffering, origination, cessation, and the path; or the remoteness of the noble truths of suffering, origination, cessation, and the path; or the no-self-nature of the noble truths of suffering, origination, cessation, and the path; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because ignorance has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because ignorance is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because ignorance is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because ignorance has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of ignorance, formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair is not different; the emptiness of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair is not different; the remoteness of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair is not different; the no-self-nature of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the emptiness of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the remoteness of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the no-self-nature of ignorance through aging-and-death with sorrow, lamentation, pain, grief, and despair; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the perfection of generosity has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the perfections of pure precepts, patience, energy, meditation, and wisdom have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the perfection of generosity is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the perfections of pure precepts, patience, energy, meditation, and wisdom are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the perfection of generosity is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the perfections of pure precepts, patience, energy, meditation, and wisdom are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the perfection of generosity has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the perfections of pure precepts, patience, energy, meditation, and wisdom have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom is not different; the emptiness of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom is not different; the remoteness of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom is not different; the no-self-nature of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom; or the emptiness of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom; or the remoteness of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom; or the no-self-nature of the perfections of generosity, pure precepts, patience, energy, meditation, and wisdom; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the four dhyānas have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four immeasurables and four formless concentrations have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four dhyānas are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four immeasurables and four formless concentrations are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four dhyānas are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four immeasurables and four formless concentrations are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four dhyānas have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four immeasurables and four formless concentrations have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the four dhyānas, four immeasurables, and four formless concentrations, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the four dhyānas, four immeasurables, and four formless concentrations is not different; the emptiness of the four dhyānas, four immeasurables, and four formless concentrations is not different; the remoteness of the four dhyānas, four immeasurables, and four formless concentrations is not different; the no-self-nature of the four dhyānas, four immeasurables, and four formless concentrations is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the four dhyānas, four immeasurables, and four formless concentrations; or the emptiness of the four dhyānas, four immeasurables, and four formless concentrations; or the remoteness of the four dhyānas, four immeasurables, and four formless concentrations; or the no-self-nature of the four dhyānas, four immeasurables, and four formless concentrations; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the eight liberations have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the eight spheres of mastery, nine successive concentrations, and ten totalities have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the eight liberations are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the eight spheres of mastery, nine successive concentrations, and ten totalities are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the eight liberations are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the eight spheres of mastery, nine successive concentrations, and ten totalities are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the eight liberations have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the eight spheres of mastery, nine successive concentrations, and ten totalities have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities is not different; the emptiness of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities is not different; the remoteness of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities is not different; the no-self-nature of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities; or the emptiness of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities; or the remoteness of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities; or the no-self-nature of the eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the four foundations of mindfulness have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four foundations of mindfulness are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four foundations of mindfulness are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the four foundations of mindfulness have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the four foundations of mindfulness, four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the four foundations of mindfulness through the noble eightfold path is not different; the emptiness of the four foundations of mindfulness through the noble eightfold path is not different; the remoteness of the four foundations of mindfulness through the noble eightfold path is not different; the no-self-nature of the four foundations of mindfulness through the noble eightfold path is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the four foundations of mindfulness through the noble eightfold path; or the emptiness of the four foundations of mindfulness through the noble eightfold path; or the remoteness of the four foundations of mindfulness through the noble eightfold path; or the no-self-nature of the four foundations of mindfulness through the noble eightfold path; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the dharma gate of liberation through emptiness has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma gates of liberation through signlessness and wishlessness have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma gate of liberation through emptiness is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma gates of liberation through signlessness and wishlessness are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma gate of liberation through emptiness is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma gates of liberation through signlessness and wishlessness are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma gate of liberation through emptiness has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the dharma gates of liberation through signlessness and wishlessness have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the dharma gates of liberation through emptiness, signlessness, and wishlessness is not different; the emptiness of the dharma gates of liberation through emptiness, signlessness, and wishlessness is not different; the remoteness of the dharma gates of liberation through emptiness, signlessness, and wishlessness is not different; the no-self-nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the emptiness of the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the remoteness of the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the no-self-nature of the dharma gates of liberation through emptiness, signlessness, and wishlessness; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the five kinds of eyes have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the six supernatural powers have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the five kinds of eyes are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the six supernatural powers are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the five kinds of eyes are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the six supernatural powers are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the five kinds of eyes have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the six supernatural powers have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the five kinds of eyes and six supernatural powers, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the five kinds of eyes and six supernatural powers is not different; the emptiness of the five kinds of eyes and six supernatural powers is not different; the remoteness of the five kinds of eyes and six supernatural powers is not different; the no-self-nature of the five kinds of eyes and six supernatural powers is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the five kinds of eyes and six supernatural powers; or the emptiness of the five kinds of eyes and six supernatural powers; or the remoteness of the five kinds of eyes and six supernatural powers; or the no-self-nature of the five kinds of eyes and six supernatural powers; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the ten powers of the Buddha have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects have no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ten powers of the Buddha are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ten powers of the Buddha are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects are remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the ten powers of the Buddha have no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects have no self-nature, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the ten powers of the Buddha through the wisdom of all aspects is not different; the emptiness of the ten powers of the Buddha through the wisdom of all aspects is not different; the remoteness of the ten powers of the Buddha through the wisdom of all aspects is not different; the no-self-nature of the ten powers of the Buddha through the wisdom of all aspects is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the ten powers of the Buddha through the wisdom of all aspects; or the emptiness of the ten powers of the Buddha through the wisdom of all aspects; or the remoteness of the ten powers of the Buddha through the wisdom of all aspects; or the no-self-nature of the ten powers of the Buddha through the wisdom of all aspects; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.
Śāriputra, because the dharma of non-forgetfulness has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the nature of constant equanimity has no ownership, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma of non-forgetfulness is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the nature of constant equanimity is empty, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma of non-forgetfulness is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the nature of constant equanimity is remote, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Because the dharma of non-forgetfulness has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped; because the nature of constant equanimity has no self-nature, the Great Bodhisattva of the previous, next, and middle life cannot be grasped. Why? Śāriputra, because within the non-ownership, emptiness, remoteness, and no-self-nature of the dharma of non-forgetfulness and the nature of constant equanimity, the Great Bodhisattvas of the previous, next, and middle life cannot be grasped.
Śāriputra, the non-ownership of the dharma of non-forgetfulness and the nature of constant equanimity is not different; the emptiness of the dharma of non-forgetfulness and the nature of constant equanimity is not different; the remoteness of the dharma of non-forgetfulness and the nature of constant equanimity is not different; the no-self-nature of the dharma of non-forgetfulness and the nature of constant equanimity is not different; the Great Bodhisattva of the previous life is not different; the Great Bodhisattva of the next life is not different; the Great Bodhisattva of the middle life is not different.
Śāriputra, whether the non-ownership of the dharma of non-forgetfulness and the nature of constant equanimity; or the emptiness of the dharma of non-forgetfulness and the nature of constant equanimity; or the remoteness of the dharma of non-forgetfulness and the nature of constant equanimity; or the no-self-nature of the dharma of non-forgetfulness and the nature of constant equanimity; or the Great Bodhisattva of the previous life, or the Great Bodhisattva of the next life, or the Great Bodhisattva of the middle life — all such dharmas are non-dual and have no two portions.
Śāriputra, because of this reason, I say the Great Bodhisattva of the previous life cannot be grasped, the Great Bodhisattva of the next life cannot be grasped, the Great Bodhisattva of the middle life cannot be grasped.