THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 16
Section 7: TEACHING AND TRANSMITTING (6)
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the suchness of the ten powers of the Buddha itself the great Bodhisattva?
World-Honored One, no!
Is the suchness of the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the ten powers of the Buddha the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the ten powers of the Buddha?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha?
World-Honored One, no!
Is the suchness of the ten powers of the Buddha within the great Bodhisattva?
World-Honored One, no!
Is the suchness of the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha within the great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the ten powers of the Buddha, is there a great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the four fearlessnesses, four analytical knowledges, or eighteen unshared dharmas of the Buddha, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the suchness of the great lovingkindness itself the great Bodhisattva?
World-Honored One, no!
Is the suchness of the great compassion, great sympathetic joy, or great equanimity the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the great lovingkindness the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the great compassion, great sympathetic joy, or great equanimity the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the great lovingkindness?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the great compassion, great sympathetic joy, or great equanimity?
World-Honored One, no!
Is the suchness of the great lovingkindness within the great Bodhisattva?
World-Honored One, no!
Is the suchness of the great compassion, great sympathetic joy, or great equanimity within the great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the great lovingkindness, is there a great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the great compassion, great sympathetic joy, or great equanimity, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the suchness of the thirty-two marks of a great being itself the great Bodhisattva?
World-Honored One, no!
Is the suchness of the eighty secondary marks the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the thirty-two marks of a great being the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the eighty secondary marks the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the thirty-two marks of a great being?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the eighty secondary marks?
World-Honored One, no!
Is the suchness of the thirty-two marks of a great being within the great Bodhisattva?
World-Honored One, no!
Is the suchness of the eighty secondary marks within the great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the thirty-two marks of a great being, is there a great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the eighty secondary marks, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the suchness of non-forgetfulness itself the great Bodhisattva?
World-Honored One, no!
Is the suchness of the always-equanimous nature the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of non-forgetfulness the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the always-equanimous nature the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the suchness of non-forgetfulness?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the always-equanimous nature?
World-Honored One, no!
Is the suchness of non-forgetfulness within the great Bodhisattva?
World-Honored One, no!
Is the suchness of the always-equanimous nature within the great Bodhisattva?
World-Honored One, no!
Apart from the suchness of non-forgetfulness, is there a great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the always-equanimous nature, is there a great Bodhisattva?
World-Honored One, no!
Furthermore, Subhuti, as for what is called “great Bodhisattva,” what do you think? Is the suchness of the knowledge of all itself the great Bodhisattva?
World-Honored One, no!
Is the suchness of the knowledge of paths or knowledge of all aspects the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the knowledge of all the great Bodhisattva?
World-Honored One, no!
Is what is other than the suchness of the knowledge of paths or knowledge of all aspects the great Bodhisattva?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the knowledge of all?
World-Honored One, no!
Is the great Bodhisattva within the suchness of the knowledge of paths or knowledge of all aspects?
World-Honored One, no!
Is the suchness of the knowledge of all within the great Bodhisattva?
World-Honored One, no!
Is the suchness of the knowledge of paths or knowledge of all aspects within the great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the knowledge of all, is there a great Bodhisattva?
World-Honored One, no!
Apart from the suchness of the knowledge of paths or knowledge of all aspects, is there a great Bodhisattva?
World-Honored One, no!
At that time, the Buddha said to the Venerable Subhuti:
Upon what meaning did you contemplate to say that the suchness of form itself is not the great Bodhisattva, the suchness of feeling, perception, formations, and consciousness themselves are not the great Bodhisattva; what is other than the suchness of form is not the great Bodhisattva; what is other than the suchness of feeling, perception, formations, and consciousness is not the great Bodhisattva; within the suchness of form there is no great Bodhisattva; within the suchness of feeling, perception, formations, and consciousness there is no great Bodhisattva; within the great Bodhisattva there is no suchness of form; within the great Bodhisattva there is no suchness of feeling, perception, formations, and consciousness; apart from the suchness of form there is no great Bodhisattva; apart from the suchness of feeling, perception, formations, and consciousness there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as form, or feeling, perception, formations, and consciousness — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of form and suchness of feeling, perception, formations, and consciousness! Since these suchnesses are already non-existent, how could one say that the suchness of form itself is the great Bodhisattva, the suchness of feeling, perception, formations, and consciousness themselves are the great Bodhisattva; what is other than the suchness of form is the great Bodhisattva; what is other than the suchness of feeling, perception, formations, and consciousness is the great Bodhisattva; within the suchness of form there is a great Bodhisattva; within the suchness of feeling, perception, formations, and consciousness there is a great Bodhisattva; within the great Bodhisattva there is the suchness of form; within the great Bodhisattva there is the suchness of feeling, perception, formations, and consciousness; apart from the suchness of form there is a great Bodhisattva; apart from the suchness of feeling, perception, formations, and consciousness there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the eye base itself is not the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind bases themselves are not the great Bodhisattva; what is other than the suchness of the eye base is not the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind bases is not the great Bodhisattva; within the suchness of the eye base there is no great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind bases there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the eye base; within the great Bodhisattva there is no suchness of the ear, nose, tongue, body, and mind bases; apart from the suchness of the eye base there is no great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind bases there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the eye base, or the ear, nose, tongue, body, and mind bases — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the eye base and suchness of the ear, nose, tongue, body, and mind bases! Since these suchnesses are already non-existent, how could one say that the suchness of the eye base itself is the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind bases themselves are the great Bodhisattva; what is other than the suchness of the eye base is the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind bases is the great Bodhisattva; within the suchness of the eye base there is a great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind bases there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the eye base; within the great Bodhisattva there is the suchness of the ear, nose, tongue, body, and mind bases; apart from the suchness of the eye base there is a great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind bases there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the form base itself is not the great Bodhisattva, the suchness of the sound, smell, taste, touch, and dharma bases themselves are not the great Bodhisattva; what is other than the suchness of the form base is not the great Bodhisattva; what is other than the suchness of the sound, smell, taste, touch, and dharma bases is not the great Bodhisattva; within the suchness of the form base there is no great Bodhisattva; within the suchness of the sound, smell, taste, touch, and dharma bases there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the form base; within the great Bodhisattva there is no suchness of the sound, smell, taste, touch, and dharma bases; apart from the suchness of the form base there is no great Bodhisattva; apart from the suchness of the sound, smell, taste, touch, and dharma bases there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the form base, or the sound, smell, taste, touch, and dharma bases — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the form base and suchness of the sound, smell, taste, touch, and dharma bases! Since these suchnesses are already non-existent, how could one say that the suchness of the form base itself is the great Bodhisattva, the suchness of the sound, smell, taste, touch, and dharma bases themselves are the great Bodhisattva; what is other than the suchness of the form base is the great Bodhisattva; what is other than the suchness of the sound, smell, taste, touch, and dharma bases is the great Bodhisattva; within the suchness of the form base there is a great Bodhisattva; within the suchness of the sound, smell, taste, touch, and dharma bases there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the form base; within the great Bodhisattva there is the suchness of the sound, smell, taste, touch, and dharma bases; apart from the suchness of the form base there is a great Bodhisattva; apart from the suchness of the sound, smell, taste, touch, and dharma bases there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the eye element itself is not the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind elements themselves are not the great Bodhisattva; what is other than the suchness of the eye element is not the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind elements is not the great Bodhisattva; within the suchness of the eye element there is no great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind elements there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the eye element; within the great Bodhisattva there is no suchness of the ear, nose, tongue, body, and mind elements; apart from the suchness of the eye element there is no great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind elements there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the eye element, or the ear, nose, tongue, body, and mind elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the eye element and suchness of the ear, nose, tongue, body, and mind elements! Since these suchnesses are already non-existent, how could one say that the suchness of the eye element itself is the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind elements themselves are the great Bodhisattva; what is other than the suchness of the eye element is the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind elements is the great Bodhisattva; within the suchness of the eye element there is a great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind elements there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the eye element; within the great Bodhisattva there is the suchness of the ear, nose, tongue, body, and mind elements; apart from the suchness of the eye element there is a great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind elements there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the form element itself is not the great Bodhisattva, the suchness of the sound, smell, taste, touch, and dharma elements themselves are not the great Bodhisattva; what is other than the suchness of the form element is not the great Bodhisattva; what is other than the suchness of the sound, smell, taste, touch, and dharma elements is not the great Bodhisattva; within the suchness of the form element there is no great Bodhisattva; within the suchness of the sound, smell, taste, touch, and dharma elements there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the form element; within the great Bodhisattva there is no suchness of the sound, smell, taste, touch, and dharma elements; apart from the suchness of the form element there is no great Bodhisattva; apart from the suchness of the sound, smell, taste, touch, and dharma elements there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the form element, or the sound, smell, taste, touch, and dharma elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the form element and suchness of the sound, smell, taste, touch, and dharma elements! Since these suchnesses are already non-existent, how could one say that the suchness of the form element itself is the great Bodhisattva, the suchness of the sound, smell, taste, touch, and dharma elements themselves are the great Bodhisattva; what is other than the suchness of the form element is the great Bodhisattva; what is other than the suchness of the sound, smell, taste, touch, and dharma elements is the great Bodhisattva; within the suchness of the form element there is a great Bodhisattva; within the suchness of the sound, smell, taste, touch, and dharma elements there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the form element; within the great Bodhisattva there is the suchness of the sound, smell, taste, touch, and dharma elements; apart from the suchness of the form element there is a great Bodhisattva; apart from the suchness of the sound, smell, taste, touch, and dharma elements there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the eye-consciousness element itself is not the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind-consciousness elements themselves are not the great Bodhisattva; what is other than the suchness of the eye-consciousness element is not the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind-consciousness elements is not the great Bodhisattva; within the suchness of the eye-consciousness element there is no great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind-consciousness elements there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the eye-consciousness element; within the great Bodhisattva there is no suchness of the ear, nose, tongue, body, and mind-consciousness elements; apart from the suchness of the eye-consciousness element there is no great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind-consciousness elements there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the eye-consciousness element, or the ear, nose, tongue, body, and mind-consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the eye-consciousness element and suchness of the ear, nose, tongue, body, and mind-consciousness elements! Since these suchnesses are already non-existent, how could one say that the suchness of the eye-consciousness element itself is the great Bodhisattva, the suchness of the ear, nose, tongue, body, and mind-consciousness elements themselves are the great Bodhisattva; what is other than the suchness of the eye-consciousness element is the great Bodhisattva; what is other than the suchness of the ear, nose, tongue, body, and mind-consciousness elements is the great Bodhisattva; within the suchness of the eye-consciousness element there is a great Bodhisattva; within the suchness of the ear, nose, tongue, body, and mind-consciousness elements there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the eye-consciousness element; within the great Bodhisattva there is the suchness of the ear, nose, tongue, body, and mind-consciousness elements; apart from the suchness of the eye-consciousness element there is a great Bodhisattva; apart from the suchness of the ear, nose, tongue, body, and mind-consciousness elements there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of eye contact itself is not the great Bodhisattva, the suchness of ear, nose, tongue, body, and mind contact themselves are not the great Bodhisattva; what is other than the suchness of eye contact is not the great Bodhisattva; what is other than the suchness of ear, nose, tongue, body, and mind contact is not the great Bodhisattva; within the suchness of eye contact there is no great Bodhisattva; within the suchness of ear, nose, tongue, body, and mind contact there is no great Bodhisattva; within the great Bodhisattva there is no suchness of eye contact; within the great Bodhisattva there is no suchness of ear, nose, tongue, body, and mind contact; apart from the suchness of eye contact there is no great Bodhisattva; apart from the suchness of ear, nose, tongue, body, and mind contact there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as eye contact, or ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of eye contact and suchness of ear, nose, tongue, body, and mind contact! Since these suchnesses are already non-existent, how could one say that the suchness of eye contact itself is the great Bodhisattva, the suchness of ear, nose, tongue, body, and mind contact themselves are the great Bodhisattva; what is other than the suchness of eye contact is the great Bodhisattva; what is other than the suchness of ear, nose, tongue, body, and mind contact is the great Bodhisattva; within the suchness of eye contact there is a great Bodhisattva; within the suchness of ear, nose, tongue, body, and mind contact there is a great Bodhisattva; within the great Bodhisattva there is eye contact [suchness]; within the great Bodhisattva there is the suchness of ear, nose, tongue, body, and mind contact; apart from the suchness of eye contact there is a great Bodhisattva; apart from the suchness of ear, nose, tongue, body, and mind contact there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the feelings arising conditioned by eye contact themselves are not the great Bodhisattva, the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact themselves are not the great Bodhisattva; what is other than the suchness of the feelings arising conditioned by eye contact is not the great Bodhisattva; what is other than the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is not the great Bodhisattva; within the suchness of the feelings arising conditioned by eye contact there is no great Bodhisattva; within the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the feelings arising conditioned by eye contact; within the great Bodhisattva there is no suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact; apart from the suchness of the feelings arising conditioned by eye contact there is no great Bodhisattva; apart from the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the feelings arising conditioned by eye contact, or the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the feelings arising conditioned by eye contact and suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact! Since these suchnesses are already non-existent, how could one say that the suchness of the feelings arising conditioned by eye contact themselves are the great Bodhisattva, the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact themselves are the great Bodhisattva; what is other than the suchness of the feelings arising conditioned by eye contact is the great Bodhisattva; what is other than the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact is the great Bodhisattva; within the suchness of the feelings arising conditioned by eye contact there is a great Bodhisattva; within the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the feelings arising conditioned by eye contact; within the great Bodhisattva there is the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact; apart from the suchness of the feelings arising conditioned by eye contact there is a great Bodhisattva; apart from the suchness of the feelings arising conditioned by ear, nose, tongue, body, and mind contact there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the earth element itself is not the great Bodhisattva, the suchness of the water, fire, wind, space, and consciousness elements themselves are not the great Bodhisattva; what is other than the suchness of the earth element is not the great Bodhisattva; what is other than the suchness of the water, fire, wind, space, and consciousness elements is not the great Bodhisattva; within the suchness of the earth element there is no great Bodhisattva; within the suchness of the water, fire, wind, space, and consciousness elements there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the earth element; within the great Bodhisattva there is no suchness of the water, fire, wind, space, and consciousness elements; apart from the suchness of the earth element there is no great Bodhisattva; apart from the suchness of the water, fire, wind, space, and consciousness elements there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the earth element, or the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the earth element and suchness of the water, fire, wind, space, and consciousness elements! Since these suchnesses are already non-existent, how could one say that the suchness of the earth element itself is the great Bodhisattva, the suchness of the water, fire, wind, space, and consciousness elements themselves are the great Bodhisattva; what is other than the suchness of the earth element is the great Bodhisattva; what is other than the suchness of the water, fire, wind, space, and consciousness elements is the great Bodhisattva; within the suchness of the earth element there is a great Bodhisattva; within the suchness of the water, fire, wind, space, and consciousness elements there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the earth element; within the great Bodhisattva there is the suchness of the water, fire, wind, space, and consciousness elements; apart from the suchness of the earth element there is a great Bodhisattva; apart from the suchness of the water, fire, wind, space, and consciousness elements there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the causal condition itself is not the great Bodhisattva, the suchness of the immediate condition, object condition, and dominant condition themselves are not the great Bodhisattva; what is other than the suchness of the causal condition is not the great Bodhisattva; what is other than the suchness of the immediate condition, object condition, and dominant condition is not the great Bodhisattva; within the suchness of the causal condition there is no great Bodhisattva; within the suchness of the immediate condition, object condition, and dominant condition there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the causal condition; within the great Bodhisattva there is no suchness of the immediate condition, object condition, and dominant condition; apart from the suchness of the causal condition there is no great Bodhisattva; apart from the suchness of the immediate condition, object condition, and dominant condition there is no great Bodhisattva?
World-Honored One, just as the causal condition, or the immediate condition, object condition, and dominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the causal condition and suchness of the immediate condition, object condition, and dominant condition! Since these suchnesses are already non-existent, how could one say that the suchness of the causal condition itself is the great Bodhisattva, the suchness of the immediate condition, object condition, and dominant condition themselves are the great Bodhisattva; what is other than the suchness of the causal condition is the great Bodhisattva; what is other than the suchness of the immediate condition, object condition, and dominant condition is the great Bodhisattva; within the suchness of the causal condition there is a great Bodhisattva; within the suchness of the immediate condition, object condition, and dominant condition there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the causal condition; within the great Bodhisattva there is the suchness of the immediate condition, object condition, and dominant condition; apart from the suchness of the causal condition there is a great Bodhisattva; apart from the suchness of the immediate condition, object condition, and dominant condition there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of dharmas arising from conditions itself is not the great Bodhisattva; what is other than the suchness of dharmas arising from conditions is not the great Bodhisattva; within the suchness of dharmas arising from conditions there is no great Bodhisattva; within the great Bodhisattva there is no suchness of dharmas arising from conditions; apart from the suchness of dharmas arising from conditions there is no great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of dharmas arising from conditions! Since this suchness is already non-existent, how could one say that the suchness of dharmas arising from conditions itself is the great Bodhisattva; what is other than the suchness of dharmas arising from conditions is the great Bodhisattva; within the suchness of dharmas arising from conditions there is a great Bodhisattva; within the great Bodhisattva there is the suchness of dharmas arising from conditions; apart from the suchness of dharmas arising from conditions there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of ignorance itself is not the great Bodhisattva, the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and old age and death themselves are not the great Bodhisattva; what is other than the suchness of ignorance is not the great Bodhisattva; what is other than the suchness of formations through old age and death is not the great Bodhisattva; within the suchness of ignorance there is no great Bodhisattva; within the suchness of formations through old age and death there is no great Bodhisattva; within the great Bodhisattva there is no suchness of ignorance; within the great Bodhisattva there is no suchness of formations through old age and death; apart from the suchness of ignorance there is no great Bodhisattva; apart from the suchness of formations through old age and death there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as ignorance, or formations through old age and death — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of ignorance and suchness of formations through old age and death! Since these suchnesses are already non-existent, how could one say that the suchness of ignorance itself is the great Bodhisattva, the suchness of formations through old age and death themselves are the great Bodhisattva; what is other than the suchness of ignorance is the great Bodhisattva; what is other than the suchness of formations through old age and death is the great Bodhisattva; within the suchness of ignorance there is a great Bodhisattva; within the suchness of formations through old age and death there is a great Bodhisattva; within the great Bodhisattva there is the suchness of ignorance; within the great Bodhisattva there is the suchness of formations through old age and death; apart from the suchness of ignorance there is a great Bodhisattva; apart from the suchness of formations through old age and death there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the Perfection of Generosity itself is not the great Bodhisattva, the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita themselves are not the great Bodhisattva; what is other than the suchness of the Perfection of Generosity is not the great Bodhisattva; what is other than the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita is not the great Bodhisattva; within the suchness of the Perfection of Generosity there is no great Bodhisattva; within the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the Perfection of Generosity; within the great Bodhisattva there is no suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; apart from the suchness of the Perfection of Generosity there is no great Bodhisattva; apart from the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the Perfection of Generosity, or the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the Perfection of Generosity and suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita! Since these suchnesses are already non-existent, how could one say that the suchness of the Perfection of Generosity itself is the great Bodhisattva, the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita themselves are the great Bodhisattva; what is other than the suchness of the Perfection of Generosity is the great Bodhisattva; what is other than the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita is the great Bodhisattva; within the suchness of the Perfection of Generosity there is a great Bodhisattva; within the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the Perfection of Generosity; within the great Bodhisattva there is the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita; apart from the suchness of the Perfection of Generosity there is a great Bodhisattva; apart from the suchness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of inner emptiness itself is not the great Bodhisattva, the suchness of outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, and emptiness of non-nature of own-nature themselves are not the great Bodhisattva; what is other than the suchness of inner emptiness is not the great Bodhisattva; what is other than the suchness of outer emptiness through emptiness of non-nature of own-nature is not the great Bodhisattva; within the suchness of inner emptiness there is no great Bodhisattva; within the suchness of outer emptiness through emptiness of non-nature of own-nature there is no great Bodhisattva; within the great Bodhisattva there is no suchness of inner emptiness; within the great Bodhisattva there is no suchness of outer emptiness through emptiness of non-nature of own-nature; apart from the suchness of inner emptiness there is no great Bodhisattva; apart from the suchness of outer emptiness through emptiness of non-nature of own-nature there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as inner emptiness, or outer emptiness through emptiness of non-nature of own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of inner emptiness and suchness of outer emptiness through emptiness of non-nature of own-nature! Since these suchnesses are already non-existent, how could one say that the suchness of inner emptiness itself is the great Bodhisattva; the suchness of outer emptiness through emptiness of non-nature of own-nature themselves are the great
Bodhisattva; what is other than the suchness of inner emptiness is the great Bodhisattva; what is other than the suchness of outer emptiness through emptiness of non-nature of own-nature is the great Bodhisattva; within the suchness of inner emptiness there is a great Bodhisattva; within the suchness of outer emptiness through emptiness of non-nature of own-nature there is a great Bodhisattva; within the great Bodhisattva there is the suchness of inner emptiness; within the great Bodhisattva there is the suchness of outer emptiness through emptiness of non-nature of own-nature; apart from the suchness of inner emptiness there is a great Bodhisattva; apart from the suchness of outer emptiness through emptiness of non-nature of own-nature there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the four foundations of mindfulness itself is not the great Bodhisattva, the suchness of the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, and noble eightfold path themselves are not the great Bodhisattva; what is other than the suchness of the four foundations of mindfulness is not the great Bodhisattva; what is other than the suchness of the four right efforts through the noble eightfold path is not the great Bodhisattva; within the suchness of the four foundations of mindfulness there is no great Bodhisattva; within the suchness of the four right efforts through the noble eightfold path there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the four foundations of mindfulness; within the great Bodhisattva there is no suchness of the four right efforts through the noble eightfold path; apart from the suchness of the four foundations of mindfulness there is no great Bodhisattva; apart from the suchness of the four right efforts through the noble eightfold path there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the four foundations of mindfulness, or the four right efforts through the noble eightfold path — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the four foundations of mindfulness and suchness of the four right efforts through the noble eightfold path! Since these suchnesses are already non-existent, how could one say that the suchness of the four foundations of mindfulness itself is the great Bodhisattva, the suchness of the four right efforts through the noble eightfold path themselves are the great Bodhisattva; what is other than the suchness of the four foundations of mindfulness is the great Bodhisattva; what is other than the suchness of the four right efforts through the noble eightfold path is the great Bodhisattva; within the suchness of the four foundations of mindfulness there is a great Bodhisattva; within the suchness of the four right efforts through the noble eightfold path there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the four foundations of mindfulness; within the great Bodhisattva there is the suchness of the four right efforts through the noble eightfold path; apart from the suchness of the four foundations of mindfulness there is a great Bodhisattva; apart from the suchness of the four right efforts through the noble eightfold path there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the Noble Truth of Suffering itself is not the great Bodhisattva, the suchness of the Noble Truths of Origination, Cessation, and Path themselves are not the great Bodhisattva; what is other than the suchness of the Noble Truth of Suffering is not the great Bodhisattva; what is other than the suchness of the Noble Truths of Origination, Cessation, and Path is not the great Bodhisattva; within the suchness of the Noble Truth of Suffering there is no great Bodhisattva; within the suchness of the Noble Truths of Origination, Cessation, and Path there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the Noble Truth of Suffering; within the great Bodhisattva there is no suchness of the Noble Truths of Origination, Cessation, and Path; apart from the suchness of the Noble Truth of Suffering there is no great Bodhisattva; apart from the suchness of the Noble Truths of Origination, Cessation, and Path there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the Noble Truth of Suffering, or the Noble Truths of Origination, Cessation, and Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the Noble Truth of Suffering and suchness of the Noble Truths of Origination, Cessation, and Path! Since these suchnesses are already non-existent, how could one say that the suchness of the Noble Truth of Suffering itself is the great Bodhisattva, the suchness of the Noble Truths of Origination, Cessation, and Path themselves are the great Bodhisattva; what is other than the suchness of the Noble Truth of Suffering is the great Bodhisattva; what is other than the suchness of the Noble Truths of Origination, Cessation, and Path is the great Bodhisattva; within the suchness of the Noble Truth of Suffering there is a great Bodhisattva; within the suchness of the Noble Truths of Origination, Cessation, and Path there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the Noble Truth of Suffering; within the great Bodhisattva there is the suchness of the Noble Truths of Origination, Cessation, and Path; apart from the suchness of the Noble Truth of Suffering there is a great Bodhisattva; apart from the suchness of the Noble Truths of Origination, Cessation, and Path there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the four dhyanas itself is not the great Bodhisattva, the suchness of the four immeasurables and four formless absorptions themselves are not the great Bodhisattva; what is other than the suchness of the four dhyanas is not the great Bodhisattva; what is other than the suchness of the four immeasurables and four formless absorptions is not the great Bodhisattva; within the suchness of the four dhyanas there is no great Bodhisattva; within the suchness of the four immeasurables and four formless absorptions there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the four dhyanas; within the great Bodhisattva there is no
suchness of the four immeasurables and four formless absorptions; apart from the suchness of the four dhyanas there is no great Bodhisattva; apart from the suchness of the four immeasurables and four formless absorptions there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the four dhyanas, or the four immeasurables and four formless absorptions — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the four dhyanas and suchness of the four immeasurables and four formless absorptions! Since these suchnesses are already non-existent, how could one say that the suchness of the four dhyanas itself is the great Bodhisattva, the suchness of the four immeasurables and four formless absorptions themselves are the great Bodhisattva; what is other than the suchness of the four dhyanas is the great Bodhisattva; what is other than the suchness of the four immeasurables and four formless absorptions is the great Bodhisattva; within the suchness of the four dhyanas there is a great Bodhisattva; within the suchness of the four immeasurables and four formless absorptions there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the four dhyanas; within the great Bodhisattva there is the suchness of the four immeasurables and four formless absorptions; apart from the suchness of the four dhyanas there is a great Bodhisattva; apart from the suchness of the four immeasurables and four formless absorptions there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the eight liberations itself is not the great Bodhisattva, the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases themselves are not the great Bodhisattva; what is other than the suchness of the eight liberations is not the great Bodhisattva; what is other than the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases is not the great Bodhisattva; within the suchness of the eight liberations there is no great Bodhisattva; within the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the eight liberations; within the great Bodhisattva there is no suchness of the eight mastery bases, nine successive absorptions, and ten totality bases; apart from the suchness of the eight liberations there is no great Bodhisattva; apart from the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the eight liberations, or the eight mastery bases, nine successive absorptions, and ten totality bases — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the eight liberations and suchness of the eight liberations, eight mastery bases, nine successive absorptions, and ten totality bases! Since these suchnesses are already non-existent, how could one say that the suchness of the eight liberations itself is the great Bodhisattva, the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases themselves are the great Bodhisattva; what is other than the suchness of the eight liberations is the great Bodhisattva; what is other than the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases is the great Bodhisattva; within the suchness of the eight liberations there is a great Bodhisattva; within the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the eight liberations; within the great Bodhisattva there is the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases; apart from the suchness of the eight liberations there is a great Bodhisattva; apart from the suchness of the eight mastery bases, nine successive absorptions, and ten totality bases there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the liberation door of Emptiness itself is not the great Bodhisattva, the suchness of the liberation doors of Signlessness and Wishlessness themselves are not the great Bodhisattva; what is other than the suchness of the liberation door of Emptiness is not the great Bodhisattva; what is other than the suchness of the liberation doors of Signlessness and Wishlessness is not the great Bodhisattva; within the suchness of the liberation door of Emptiness there is no great Bodhisattva; within the suchness of the liberation doors of Signlessness and Wishlessness there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the liberation door of Emptiness; within the great Bodhisattva there is no suchness of the liberation doors of Signlessness and Wishlessness; apart from the suchness of the liberation door of Emptiness there is no great Bodhisattva; apart from the suchness of the liberation doors of Signlessness and Wishlessness there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the liberation door of Emptiness, or the liberation doors of Signlessness and Wishlessness — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the liberation door of Emptiness and suchness of the liberation doors of Signlessness and Wishlessness! Since these suchnesses are already non-existent, how could one say that the suchness of the liberation door of Emptiness itself is the great Bodhisattva, the suchness of the liberation doors of Signlessness and Wishlessness themselves are the great Bodhisattva; what is other than the suchness of the liberation door of Emptiness is the great Bodhisattva; what is other than the suchness of the liberation doors of Signlessness and Wishlessness is the great Bodhisattva; within the suchness of the liberation door of Emptiness there is a great Bodhisattva; within the suchness of the liberation doors of Signlessness and Wishlessness
there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the liberation door of Emptiness; within the great Bodhisattva there is the suchness of the liberation doors of Signlessness and Wishlessness; apart from the suchness of the liberation door of Emptiness there is a great Bodhisattva; apart from the suchness of the liberation doors of Signlessness and Wishlessness there is a great Bodhisattva?
Furthermore, Subhuti, upon what meaning did you contemplate to say that the suchness of the dharani gateway itself is not the great Bodhisattva, the suchness of the samadhi gateway itself is not the great Bodhisattva; what is other than the suchness of the dharani gateway is not the great Bodhisattva; what is other than the suchness of the samadhi gateway is not the great Bodhisattva; within the suchness of the dharani gateway there is no great Bodhisattva; within the suchness of the samadhi gateway there is no great Bodhisattva; within the great Bodhisattva there is no suchness of the dharani gateway; within the great Bodhisattva there is no suchness of the samadhi gateway; apart from the suchness of the dharani gateway there is no great Bodhisattva; apart from the suchness of the samadhi gateway there is no great Bodhisattva?
The Venerable Subhuti addressed the Buddha:
World-Honored One, just as the dharani gateway, or the samadhi gateway — these are ultimately unobtainable, because their nature is non-existent — how much less is there suchness of the dharani gateway and suchness of the samadhi gateway! Since these suchnesses are already non-existent, how could one say that the suchness of the dharani gateway itself is the great Bodhisattva, the suchness of the samadhi gateway itself is the great Bodhisattva; what is other than the suchness of the dharani gateway is the great Bodhisattva; what is other than the suchness of the samadhi gateway is the great Bodhisattva; within the suchness of the dharani gateway there is a great Bodhisattva; within the suchness of the samadhi gateway there is a great Bodhisattva; within the great Bodhisattva there is the suchness of the dharani gateway; within the great Bodhisattva there is the suchness of the samadhi gateway; apart from the suchness of the dharani gateway there is a great Bodhisattva; apart from the suchness of the samadhi gateway there is a great Bodhisattva?
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End Of Volume 16