THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 27
Section 7: TEACHING AND TRANSMITTING (17)
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of the earth element is not the great Bodhisattva; the name “pure or impure” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as pure and impure of the earth element, or pure and impure of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of the earth element and the name “pure, impure” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “pure or impure” of the earth element is the great Bodhisattva; the name “pure or impure” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of the earth element is not the great Bodhisattva; the name “empty or not-empty” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of the earth element, or empty and not-empty of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of the earth element and the name “empty, not-empty” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “empty or not-empty” of the earth element is the great Bodhisattva; the name “empty or not-empty” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of the earth element is not the great Bodhisattva; the name “with-signs or signless” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of the earth element, or with-signs and signless of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of the earth element and the name “with-signs, signless” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “with-signs or signless” of the earth element is the great Bodhisattva; the name “with-signs or signless” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the earth element is not the great Bodhisattva; the name “with-wishes or wishless” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the earth element, or with-wishes and wishless of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the earth element and the name “with-wishes, wishless” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the earth element is the great Bodhisattva; the name “with-wishes or wishless” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the earth element is not the great Bodhisattva; the name “tranquil or not-tranquil” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the earth element, or tranquil and not-tranquil of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the earth element and the name “tranquil, not-tranquil” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the earth element is the great Bodhisattva; the name “tranquil or not-tranquil” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the earth element is not the great Bodhisattva; the name “remote or not-remote” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the earth element, or remote and not-remote of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the earth element and the name “remote, not-remote” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the earth element is the great Bodhisattva; the name “remote or not-remote” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the earth element is not the great Bodhisattva; the name “conditioned or unconditioned” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the earth element, or conditioned and unconditioned of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the earth element and the name “conditioned, unconditioned” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the earth element is the great Bodhisattva; the name “conditioned or unconditioned” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the earth element is not the great Bodhisattva; the name “defiled or undefiled” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the earth element, or defiled and undefiled of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the earth element and the name “defiled, undefiled” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the earth element is the great Bodhisattva; the name “defiled or undefiled” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the earth element is not the great Bodhisattva; the name “arising or ceasing” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the earth element, or arising and ceasing of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the earth element and the name “arising, ceasing” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the earth element is the great Bodhisattva; the name “arising or ceasing” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the earth element is not the great Bodhisattva; the name “wholesome or unwholesome” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the earth element, or wholesome and unwholesome of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the earth element and the name “wholesome, unwholesome” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the earth element is the great Bodhisattva; the name “wholesome or unwholesome” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the earth element is not the great Bodhisattva; the name “faulty or faultless” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the earth element, or faulty and faultless of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the earth element and the name “faulty, faultless” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the earth element is the great Bodhisattva; the name “faulty or faultless” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the earth element is not the great Bodhisattva; the name “afflicted or unafflicted” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of the earth element, or afflicted and unafflicted of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the earth element and the name “afflicted, unafflicted” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the earth element is the great Bodhisattva; the name “afflicted or unafflicted” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the earth element is not the great Bodhisattva; the name “worldly or supramundane” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of the earth element, or worldly and supramundane of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the earth element and the name “worldly, supramundane” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the earth element is the great Bodhisattva; the name “worldly or supramundane” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of the earth element is not the great Bodhisattva; the name “impure or pure” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as impure and pure of the earth element, or impure and pure of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of the earth element and the name “impure, pure” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “impure or pure” of the earth element is the great Bodhisattva; the name “impure or pure” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of the earth element is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of the earth element, or belonging to samsara and belonging to nirvana of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of the earth element and the name “belonging to samsara, belonging to nirvana” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of the earth element is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of the earth element is not the great Bodhisattva; the name “within, without, or on both sides” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of the earth element, or within, without, and on both sides of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of the earth element and the name “within, without, on both sides” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of the earth element is the great Bodhisattva; the name “within, without, or on both sides” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of the earth element is not the great Bodhisattva; the name “obtainable or unobtainable” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of the earth element, or obtainable and unobtainable of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of the earth element and the name “obtainable, unobtainable” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of the earth element is the great Bodhisattva; the name “obtainable or unobtainable” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “causal condition” is not the great Bodhisattva; the name “immediately contiguous condition, object condition, or predominant condition” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as the causal condition, or the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “causal condition” and the name “immediately contiguous condition, object condition, or predominant condition”! Since these names are already non-existent, how could one say that the name “causal condition” is the great Bodhisattva; the name “immediately contiguous condition, object condition, or predominant condition” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of the causal condition is not the great Bodhisattva; the name “permanent or impermanent” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of the causal condition, or permanent and impermanent of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of the causal condition and the name “permanent, impermanent” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of the causal condition is the great Bodhisattva; the name “permanent or impermanent” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of the causal condition is not the great Bodhisattva; the name “pleasurable or suffering” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of the causal condition, or pleasurable and suffering of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of the causal condition and the name “pleasurable, suffering” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of the causal condition is the great Bodhisattva; the name “pleasurable or suffering” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of the causal condition is not the great Bodhisattva; the name “self or no-self” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as self and no-self of the causal condition, or self and no-self of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of the causal condition and the name “self, no-self” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “self or no-self” of the causal condition is the great Bodhisattva; the name “self or no-self” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of the causal condition is not the great Bodhisattva; the name “pure or impure” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as pure and impure of the causal condition, or pure and impure of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of the causal condition and the name “pure, impure” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “pure or impure” of the causal condition is the great Bodhisattva; the name “pure or impure” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of the causal condition is not the great Bodhisattva; the name “empty or not-empty” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of the causal condition, or empty and not-empty of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of the causal condition and the name “empty, not-empty” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “empty or not-empty” of the causal condition is the great Bodhisattva; the name “empty or not-empty” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of the causal condition is not the great Bodhisattva; the name “with-signs or signless” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of the causal condition, or with-signs and signless of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of the causal condition and the name “with-signs, signless” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “with-signs or signless” of the causal condition is the great Bodhisattva; the name “with-signs or signless” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the causal condition is not the great Bodhisattva; the name “with-wishes or wishless” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the causal condition, or with-wishes and wishless of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the causal condition and the name “with-wishes, wishless” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the causal condition is the great Bodhisattva; the name “with-wishes or wishless” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the causal condition is not the great Bodhisattva; the name “tranquil or not-tranquil” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the causal condition, or tranquil and not-tranquil of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the causal condition and the name “tranquil, not-tranquil” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the causal condition is the great Bodhisattva; the name “tranquil or not-tranquil” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the causal condition is not the great Bodhisattva; the name “remote or not-remote” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the causal condition, or remote and not-remote of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the causal condition and the name “remote, not-remote” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the causal condition is the great Bodhisattva; the name “remote or not-remote” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the causal condition is not the great Bodhisattva; the name “conditioned or unconditioned” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the causal condition, or conditioned and unconditioned of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the causal condition and the name “conditioned, unconditioned” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the causal condition is the great Bodhisattva; the name “conditioned or unconditioned” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the causal condition is not the great Bodhisattva; the name “defiled or undefiled” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the causal condition, or defiled and undefiled of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the causal condition and the name “defiled, undefiled” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the causal condition is the great Bodhisattva; the name “defiled or undefiled” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the causal condition is not the great Bodhisattva; the name “arising or ceasing” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the causal condition, or arising and ceasing of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the causal condition and the name “arising, ceasing” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the causal condition is the great Bodhisattva; the name “arising or ceasing” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the causal condition is not the great Bodhisattva; the name “wholesome or unwholesome” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the causal condition, or wholesome and unwholesome of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the causal condition and the name “wholesome, unwholesome” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the causal condition is the great Bodhisattva; the name “wholesome or unwholesome” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the causal condition is not the great Bodhisattva; the name “faulty or faultless” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the causal condition, or faulty and faultless of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the causal condition and the name “faulty, faultless” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the causal condition is the great Bodhisattva; the name “faulty or faultless” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the causal condition is not the great Bodhisattva; the name “afflicted or unafflicted” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of the causal condition, or afflicted and unafflicted of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the causal condition and the name “afflicted, unafflicted” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the causal condition is the great Bodhisattva; the name “afflicted or unafflicted” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the causal condition is not the great Bodhisattva; the name “worldly or supramundane” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of the causal condition, or worldly and supramundane of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the causal condition and the name “worldly, supramundane” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the causal condition is the great Bodhisattva; the name “worldly or supramundane” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of the causal condition is not the great Bodhisattva; the name “impure or pure” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as impure and pure of the causal condition, or impure and pure of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of the causal condition and the name “impure, pure” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “impure or pure” of the causal condition is the great Bodhisattva; the name “impure or pure” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of the causal condition is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of the causal condition, or belonging to samsara and belonging to nirvana of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of the causal condition and the name “belonging to samsara, belonging to nirvana” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of the causal condition is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of the causal condition is not the great Bodhisattva; the name “within, without, or on both sides” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of the causal condition, or within, without, and on both sides of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of the causal condition and the name “within, without, on both sides” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of the causal condition is the great Bodhisattva; the name “within, without, or on both sides” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of the causal condition is not the great Bodhisattva; the name “obtainable or unobtainable” of the immediately contiguous condition, object condition, or predominant condition is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of the causal condition, or obtainable and unobtainable of the immediately contiguous condition, object condition, and predominant condition — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of the causal condition and the name “obtainable, unobtainable” of the immediately contiguous condition, object condition, or predominant condition! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of the causal condition is the great Bodhisattva; the name “obtainable or unobtainable” of the immediately contiguous condition, object condition, or predominant condition is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “dharmas arising from conditions” is not the 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 the name “dharmas arising from conditions”! Since this name is already non-existent, how could one say that the name “dharmas arising from conditions” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, permanent and impermanent of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, pleasurable and suffering of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, self and no-self of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “self or no-self” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, pure and impure of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “pure or impure” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, empty and not-empty of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “empty or not-empty” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, with-signs and signless of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “with-signs or signless” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, with-wishes and wishless of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, tranquil and not-tranquil of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, remote and not-remote of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “remote or not-remote” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, conditioned and unconditioned of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, defiled and undefiled of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, arising and ceasing of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “arising or ceasing” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, wholesome and unwholesome of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, faulty and faultless of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “faulty or faultless” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, afflicted and unafflicted of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, worldly and supramundane of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, impure and pure of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “impure or pure” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, belonging to samsara and belonging to nirvana of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, within, without, and on both sides of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of dharmas arising from conditions is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of dharmas arising from conditions is not the great Bodhisattva?
World-Honored One, obtainable and unobtainable of dharmas arising from conditions are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of dharmas arising from conditions! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of dharmas arising from conditions is the great Bodhisattva.
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End Of Volume 27