THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 93
Chapter 27: SEEKING PRAJÑĀ (5)
Kauśika, the Tathāgata with respect to the four dhyānas is neither concordant nor non-concordant; with respect to the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the four dhyānas is neither concordant nor non-concordant; with respect to the suchness of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the four dhyānas is neither concordant nor non-concordant; with respect to the dharma-nature of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the four dhyānas is neither concordant nor non-concordant; with respect to the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the four dhyānas is neither concordant nor non-concordant; with respect to the suchness of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the four dhyānas is neither concordant nor non-concordant; with respect to the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the four dhyānas is neither concordant nor non-concordant; with respect to the dharma-nature of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the suchness of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the suchness of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the four immeasurables and four formless concentrations is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the four dhyānas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four immeasurables and four formless concentrations is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the eight liberations is neither concordant nor non-concordant; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the eight liberations is neither concordant nor non-concordant; with respect to the suchness of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the eight liberations is neither concordant nor non-concordant; with respect to the dharma-nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the eight liberations is neither concordant nor non-concordant; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the eight liberations is neither concordant nor non-concordant; with respect to the suchness of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the eight liberations is neither concordant nor non-concordant; with respect to the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the eight liberations is neither concordant nor non-concordant; with respect to the dharma-nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the eight liberations is neither concordant nor non-concordant; with respect to the separation from the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the eight liberations is neither concordant nor non-concordant; with respect to the separation from the suchness of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the eight liberations is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the eight liberations is neither concordant nor non-concordant; with respect to the separation from the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the eight liberations is neither concordant nor non-concordant; with respect to the separation from the suchness of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the eight liberations is neither concordant nor non-concordant; with respect to the separation from the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the eight liberations is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the eight spheres of mastery, nine successive concentrations, and ten totalities is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the suchness of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the dharma-nature of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the suchness of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the dharma-nature of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the suchness of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the suchness of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the four right efforts through the noble eightfold 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 four foundations of mindfulness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four right efforts through the noble eightfold path is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the suchness of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the suchness of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the dharma-nature of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the suchness of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the dharma gate of liberation through emptiness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the dharma gates of liberation through signlessness and wishlessness is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the five kinds of eyes is neither concordant nor non-concordant; with respect to the six supernatural powers is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the five kinds of eyes is neither concordant nor non-concordant; with respect to the suchness of the six supernatural powers is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the five kinds of eyes is neither concordant nor non-concordant; with respect to the dharma-nature of the six supernatural powers is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the five kinds of eyes is neither concordant nor non-concordant; with respect to the six supernatural powers is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the five kinds of eyes is neither concordant nor non-concordant; with respect to the suchness of the six supernatural powers is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the five kinds of eyes is neither concordant nor non-concordant; with respect to the six supernatural powers is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the five kinds of eyes is neither concordant nor non-concordant; with respect to the dharma-nature of the six supernatural powers is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the six supernatural powers is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the suchness of the six supernatural powers is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the six supernatural powers is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the six supernatural powers is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the suchness of the six supernatural powers is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the six supernatural powers is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the five kinds of eyes is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the six supernatural powers is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the suchness of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature in the ten powers of the Buddha is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the nature of constant equanimity is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the suchness of the nature of constant equanimity is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the dharma-nature of the nature of constant equanimity is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the nature of constant equanimity is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the suchness of the nature of constant equanimity is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the nature of constant equanimity is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the dharma-nature of the nature of constant equanimity is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the nature of constant equanimity is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the suchness of the nature of constant equanimity is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the nature of constant equanimity is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the nature of constant equanimity is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the suchness of the nature of constant equanimity is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the nature of constant equanimity is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the dharma of non-forgetfulness is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the nature of constant equanimity is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the suchness of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the dharma-nature of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the suchness of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the dharma-nature of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the suchness of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the suchness of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the wisdom of all-knowing is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the wisdom of the aspects of the path and wisdom of all aspects is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to all the samādhi dharma gates is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the suchness of all the samādhi dharma gates is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the dharma-nature of all the samādhi dharma gates is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to all the samādhi dharma gates is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the suchness of all the samādhi dharma gates is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to all the samādhi dharma gates is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the dharma-nature of all the samādhi dharma gates is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from all the samādhi dharma gates is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from the suchness of all the samādhi dharma gates is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of all the samādhi dharma gates is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from all the samādhi dharma gates is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from the suchness of all the samādhi dharma gates is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from all the samādhi dharma gates is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of all the dhāraṇī dharma gates is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of all the samādhi dharma gates is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to stream-enterers is neither concordant nor non-concordant; with respect to once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of stream-enterers is neither concordant nor non-concordant; with respect to the suchness of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of stream-enterers is neither concordant nor non-concordant; with respect to the dharma-nature of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to stream-enterers is neither concordant nor non-concordant; with respect to once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of stream-enterers is neither concordant nor non-concordant; with respect to the suchness of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to stream-enterers is neither concordant nor non-concordant; with respect to once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of stream-enterers is neither concordant nor non-concordant; with respect to the dharma-nature of once-returners, non-returners, and arahants is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from stream-enterers is neither concordant nor non-concordant; with respect to the separation from once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of stream-enterers is neither concordant nor non-concordant; with respect to the separation from the suchness of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of stream-enterers is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from stream-enterers is neither concordant nor non-concordant; with respect to the separation from once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of stream-enterers is neither concordant nor non-concordant; with respect to the separation from the suchness of once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from stream-enterers is neither concordant nor non-concordant; with respect to the separation from once-returners, non-returners, and arahants is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of stream-enterers is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of once-returners, non-returners, and arahants is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the suchness of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the stream-entry path and stream-entry fruit is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to pratyekabuddhas is neither concordant nor non-concordant; with respect to the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of pratyekabuddhas is neither concordant nor non-concordant; with respect to the suchness of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of pratyekabuddhas is neither concordant nor non-concordant; with respect to the dharma-nature of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to pratyekabuddhas is neither concordant nor non-concordant; with respect to the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of pratyekabuddhas is neither concordant nor non-concordant; with respect to the suchness of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to pratyekabuddhas is neither concordant nor non-concordant; with respect to the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of pratyekabuddhas is neither concordant nor non-concordant; with respect to the dharma-nature of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the suchness of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the suchness of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of pratyekabuddhas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the pratyekabuddha path and pratyekabuddha fruit is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to Great Bodhisattvas is neither concordant nor non-concordant; with respect to the Samyaksaṃbuddha is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the suchness of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the dharma-nature of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to Great Bodhisattvas is neither concordant nor non-concordant; with respect to the Samyaksaṃbuddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the suchness of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to Great Bodhisattvas is neither concordant nor non-concordant; with respect to the Samyaksaṃbuddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the dharma-nature of the Samyaksaṃbuddha is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the Samyaksaṃbuddha is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the suchness of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the Samyaksaṃbuddha is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the suchness of the Samyaksaṃbuddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the Samyaksaṃbuddha is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the Samyaksaṃbuddha is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the suchness of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the dharma-nature of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the suchness of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the dharma-nature of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the suchness of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the suchness of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the fruit of Supreme Enlightenment is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature in the dharmas of Great Bodhisattvas is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the fruit of Supreme Enlightenment is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The Tathāgata with respect to the suchness of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the suchness of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The Tathāgata with respect to the dharma-nature of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the dharma-nature of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the suchness of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the suchness of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the dharma-nature of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the dharma-nature of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant.
Kauśika, the Tathāgata with respect to the separation from the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the suchness of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the suchness of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The Tathāgata with respect to the separation from the dharma-nature of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The suchness of the Tathāgata with respect to the separation from the suchness of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the suchness of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant. The dharma-nature of the Tathāgata with respect to the separation from the dharma-nature of the Śrāvaka vehicle is neither concordant nor non-concordant; with respect to the separation from the dharma-nature of the Pratyekabuddha vehicle and the Supreme Vehicle is also neither concordant nor non-concordant.
Kauśika, what the Venerable Śāriputra has said — that with respect to all dharmas [the Tathāgata] is neither separate from them nor identical with them, neither concordant nor non-concordant — this is the supernatural power of the Tathāgata; the Tathāgata is the refuge, because the refugeless is taken as the refuge.