THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 92
Chapter 27: SEEKING PRAJÑĀ (4)
Kauśika, the Tathāgata with respect to form is neither concordant nor non-concordant; with respect to feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of form is neither concordant nor non-concordant; with respect to the suchness of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of form is neither concordant nor non-concordant; with respect to the dharma-nature of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to form is neither concordant nor non-concordant; with respect to feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of form is neither concordant nor non-concordant; with respect to the suchness of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to form is neither concordant nor non-concordant; with respect to feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of form is neither concordant nor non-concordant; with respect to the dharma-nature of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from form is neither concordant nor non-concordant; with respect to the separation from feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of form is neither concordant nor non-concordant; with respect to the separation from the suchness of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of form is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from form is neither concordant nor non-concordant; with respect to the separation from feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of form is neither concordant nor non-concordant; with respect to the separation from the suchness of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from form is neither concordant nor non-concordant; with respect to the separation from feeling, perception, formation, and consciousness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of form is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of feeling, perception, formation, and consciousness is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the eye base is neither concordant nor non-concordant; with respect to the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the eye base is neither concordant nor non-concordant; with respect to the suchness of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the eye base is neither concordant nor non-concordant; with respect to the dharma-nature of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the eye base is neither concordant nor non-concordant; with respect to the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the eye base is neither concordant nor non-concordant; with respect to the suchness of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the eye base is neither concordant nor non-concordant; with respect to the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the eye base is neither concordant nor non-concordant; with respect to the dharma-nature of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the eye base is neither concordant nor non-concordant; with respect to the separation from the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the eye base is neither concordant nor non-concordant; with respect to the separation from the suchness of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the eye base is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the eye base is neither concordant nor non-concordant; with respect to the separation from the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the eye base is neither concordant nor non-concordant; with respect to the separation from the suchness of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the eye base is neither concordant nor non-concordant; with respect to the separation from the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the eye base is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the ear, nose, tongue, body, and mind bases is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the form base is neither concordant nor non-concordant; with respect to the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the form base is neither concordant nor non-concordant; with respect to the suchness of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the form base is neither concordant nor non-concordant; with respect to the dharma-nature of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the form base is neither concordant nor non-concordant; with respect to the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the form base is neither concordant nor non-concordant; with respect to the suchness of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the form base is neither concordant nor non-concordant; with respect to the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the form base is neither concordant nor non-concordant; with respect to the dharma-nature of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the form base is neither concordant nor non-concordant; with respect to the separation from the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the form base is neither concordant nor non-concordant; with respect to the separation from the suchness of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the form base is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the form base is neither concordant nor non-concordant; with respect to the separation from the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the form base is neither concordant nor non-concordant; with respect to the separation from the suchness of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the form base is neither concordant nor non-concordant; with respect to the separation from the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the form base is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the sound, smell, taste, touch, and dharma bases is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the eye element is neither concordant nor non-concordant; with respect to the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the eye element is neither concordant nor non-concordant; with respect to the suchness of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the eye element is neither concordant nor non-concordant; with respect to the dharma-nature of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the eye element is neither concordant nor non-concordant; with respect to the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the eye element is neither concordant nor non-concordant; with respect to the suchness of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the eye element is neither concordant nor non-concordant; with respect to the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the eye element is neither concordant nor non-concordant; with respect to the dharma-nature of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the eye element is neither concordant nor non-concordant; with respect to the separation from the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the eye element is neither concordant nor non-concordant; with respect to the separation from the suchness of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the eye element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the eye element is neither concordant nor non-concordant; with respect to the separation from the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the eye element is neither concordant nor non-concordant; with respect to the separation from the suchness of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the eye element is neither concordant nor non-concordant; with respect to the separation from the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the eye element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the form element through the feelings arising from eye contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the ear element is neither concordant nor non-concordant; with respect to the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the ear element is neither concordant nor non-concordant; with respect to the suchness of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the ear element is neither concordant nor non-concordant; with respect to the dharma-nature of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the ear element is neither concordant nor non-concordant; with respect to the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the ear element is neither concordant nor non-concordant; with respect to the suchness of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the ear element is neither concordant nor non-concordant; with respect to the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the ear element is neither concordant nor non-concordant; with respect to the dharma-nature of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the ear element is neither concordant nor non-concordant; with respect to the separation from the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the ear element is neither concordant nor non-concordant; with respect to the separation from the suchness of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the ear element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the ear element is neither concordant nor non-concordant; with respect to the separation from the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the ear element is neither concordant nor non-concordant; with respect to the separation from the suchness of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the ear element is neither concordant nor non-concordant; with respect to the separation from the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the ear element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the sound element through the feelings arising from ear contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the nose element is neither concordant nor non-concordant; with respect to the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the nose element is neither concordant nor non-concordant; with respect to the suchness of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the nose element is neither concordant nor non-concordant; with respect to the dharma-nature of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the nose element is neither concordant nor non-concordant; with respect to the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the nose element is neither concordant nor non-concordant; with respect to the suchness of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the nose element is neither concordant nor non-concordant; with respect to the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the nose element is neither concordant nor non-concordant; with respect to the dharma-nature of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the nose element is neither concordant nor non-concordant; with respect to the separation from the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the nose element is neither concordant nor non-concordant; with respect to the separation from the suchness of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the nose element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the nose element is neither concordant nor non-concordant; with respect to the separation from the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the nose element is neither concordant nor non-concordant; with respect to the separation from the suchness of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the nose element is neither concordant nor non-concordant; with respect to the separation from the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the nose element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the smell element through the feelings arising from nose contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the tongue element is neither concordant nor non-concordant; with respect to the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the tongue element is neither concordant nor non-concordant; with respect to the suchness of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the tongue element is neither concordant nor non-concordant; with respect to the dharma-nature of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the tongue element is neither concordant nor non-concordant; with respect to the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the tongue element is neither concordant nor non-concordant; with respect to the suchness of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the tongue element is neither concordant nor non-concordant; with respect to the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the tongue element is neither concordant nor non-concordant; with respect to the dharma-nature of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the tongue element is neither concordant nor non-concordant; with respect to the separation from the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the tongue element is neither concordant nor non-concordant; with respect to the separation from the suchness of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the tongue element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the tongue element is neither concordant nor non-concordant; with respect to the separation from the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the tongue element is neither concordant nor non-concordant; with respect to the separation from the suchness of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the tongue element is neither concordant nor non-concordant; with respect to the separation from the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the tongue element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the taste element through the feelings arising from tongue contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the body element is neither concordant nor non-concordant; with respect to the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the body element is neither concordant nor non-concordant; with respect to the suchness of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the body element is neither concordant nor non-concordant; with respect to the dharma-nature of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the body element is neither concordant nor non-concordant; with respect to the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the body element is neither concordant nor non-concordant; with respect to the suchness of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the body element is neither concordant nor non-concordant; with respect to the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the body element is neither concordant nor non-concordant; with respect to the dharma-nature of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the body element is neither concordant nor non-concordant; with respect to the separation from the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the body element is neither concordant nor non-concordant; with respect to the separation from the suchness of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the body element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the body element is neither concordant nor non-concordant; with respect to the separation from the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the body element is neither concordant nor non-concordant; with respect to the separation from the suchness of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the body element is neither concordant nor non-concordant; with respect to the separation from the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the body element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the touch element through the feelings arising from body contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the mind element is neither concordant nor non-concordant; with respect to the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the mind element is neither concordant nor non-concordant; with respect to the suchness of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the mind element is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the mind element is neither concordant nor non-concordant; with respect to the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the mind element is neither concordant nor non-concordant; with respect to the suchness of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the mind element is neither concordant nor non-concordant; with respect to the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the mind element is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the mind element is neither concordant nor non-concordant; with respect to the separation from the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the mind element is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the mind element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the mind element is neither concordant nor non-concordant; with respect to the separation from the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the mind element is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the mind element is neither concordant nor non-concordant; with respect to the separation from the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the mind element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma element through the feelings arising from mind contact as condition is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the earth element is neither concordant nor non-concordant; with respect to the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the earth element is neither concordant nor non-concordant; with respect to the suchness of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the earth element is neither concordant nor non-concordant; with respect to the dharma-nature of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the earth element is neither concordant nor non-concordant; with respect to the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the earth element is neither concordant nor non-concordant; with respect to the suchness of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the earth element is neither concordant nor non-concordant; with respect to the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the earth element is neither concordant nor non-concordant; with respect to the dharma-nature of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the earth element is neither concordant nor non-concordant; with respect to the separation from the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the earth element is neither concordant nor non-concordant; with respect to the separation from the suchness of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the earth element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the earth element is neither concordant nor non-concordant; with respect to the separation from the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the earth element is neither concordant nor non-concordant; with respect to the separation from the suchness of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the earth element is neither concordant nor non-concordant; with respect to the separation from the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the earth element is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the water, fire, wind, space, and consciousness elements is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the noble truth of suffering is neither concordant nor non-concordant; with respect to the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the noble truth of suffering is neither concordant nor non-concordant; with respect to the suchness of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the noble truth of suffering is neither concordant nor non-concordant; with respect to the dharma-nature of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the noble truth of suffering is neither concordant nor non-concordant; with respect to the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the noble truth of suffering is neither concordant nor non-concordant; with respect to the suchness of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the noble truth of suffering is neither concordant nor non-concordant; with respect to the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the noble truth of suffering is neither concordant nor non-concordant; with respect to the dharma-nature of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the suchness of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the suchness of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the noble truth of suffering is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the noble truths of origination, cessation, and the path is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to ignorance is neither concordant nor non-concordant; with respect to formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of ignorance is neither concordant nor non-concordant; with respect to the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of ignorance is neither concordant nor non-concordant; with respect to the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to ignorance is neither concordant nor non-concordant; with respect to formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of ignorance is neither concordant nor non-concordant; with respect to the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to ignorance is neither concordant nor non-concordant; with respect to formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of ignorance is neither concordant nor non-concordant; with respect to the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from ignorance is neither concordant nor non-concordant; with respect to the separation from formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of ignorance is neither concordant nor non-concordant; with respect to the separation from the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of ignorance is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from ignorance is neither concordant nor non-concordant; with respect to the separation from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of ignorance is neither concordant nor non-concordant; with respect to the separation from the suchness of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from ignorance is neither concordant nor non-concordant; with respect to the separation from formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of ignorance is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to inner emptiness is neither concordant nor non-concordant; with respect to outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of inner emptiness is neither concordant nor non-concordant; with respect to the suchness of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of inner emptiness is neither concordant nor non-concordant; with respect to the dharma-nature of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to inner emptiness is neither concordant nor non-concordant; with respect to outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of inner emptiness is neither concordant nor non-concordant; with respect to the suchness of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to inner emptiness is neither concordant nor non-concordant; with respect to outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of inner emptiness is neither concordant nor non-concordant; with respect to the dharma-nature of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from inner emptiness is neither concordant nor non-concordant; with respect to the separation from outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of inner emptiness is neither concordant nor non-concordant; with respect to the separation from the suchness of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of inner emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from inner emptiness is neither concordant nor non-concordant; with respect to the separation from outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of inner emptiness is neither concordant nor non-concordant; with respect to the separation from the suchness of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from inner emptiness is neither concordant nor non-concordant; with respect to the separation from outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of inner emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of outer emptiness through emptiness of non-nature-self-nature is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to suchness is neither concordant nor non-concordant; with respect to the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of suchness is neither concordant nor non-concordant; with respect to the suchness of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of suchness is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to suchness is neither concordant nor non-concordant; with respect to the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of suchness is neither concordant nor non-concordant; with respect to the suchness of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to suchness is neither concordant nor non-concordant; with respect to the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of suchness is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from suchness is neither concordant nor non-concordant; with respect to the separation from the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of suchness is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of suchness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from suchness is neither concordant nor non-concordant; with respect to the separation from the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of suchness is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from suchness is neither concordant nor non-concordant; with respect to the separation from the dharma realm through the inconceivable realm is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of suchness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma realm through the inconceivable realm is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the perfection of generosity is neither concordant nor non-concordant; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the perfection of generosity is neither concordant nor non-concordant; with respect to the suchness of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the perfection of generosity is neither concordant nor non-concordant; with respect to the dharma-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the perfection of generosity is neither concordant nor non-concordant; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the perfection of generosity is neither concordant nor non-concordant; with respect to the suchness of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the perfection of generosity is neither concordant nor non-concordant; with respect to the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the perfection of generosity is neither concordant nor non-concordant; with respect to the dharma-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the suchness of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the suchness of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the perfection of generosity is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is also neither concordant nor non-concordant.