THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 29
Section 7: TEACHING AND TRANSMITTING (19)
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of inner emptiness is not the great Bodhisattva; the name “with-wishes or wishless” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of inner emptiness, or with-wishes and wishless of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of inner emptiness and the name “with-wishes, wishless” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of inner emptiness is the great Bodhisattva; the name “with-wishes or wishless” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of inner emptiness is not the great Bodhisattva; the name “tranquil or not-tranquil” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of inner emptiness, or tranquil and not-tranquil of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of inner emptiness and the name “tranquil, not-tranquil” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of inner emptiness is the great Bodhisattva; the name “tranquil or not-tranquil” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of inner emptiness is not the great Bodhisattva; the name “remote or not-remote” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of inner emptiness, or remote and not-remote of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of inner emptiness and the name “remote, not-remote” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “remote or not-remote” of inner emptiness is the great Bodhisattva; the name “remote or not-remote” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of inner emptiness is not the great Bodhisattva; the name “conditioned or unconditioned” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of inner emptiness, or conditioned and unconditioned of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of inner emptiness and the name “conditioned, unconditioned” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of inner emptiness is the great Bodhisattva; the name “conditioned or unconditioned” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of inner emptiness is not the great Bodhisattva; the name “defiled or undefiled” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of inner emptiness, or defiled and undefiled of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of inner emptiness and the name “defiled, undefiled” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of inner emptiness is the great Bodhisattva; the name “defiled or undefiled” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of inner emptiness is not the great Bodhisattva; the name “arising or ceasing” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of inner emptiness, or arising and ceasing of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of inner emptiness and the name “arising, ceasing” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “arising or ceasing” of inner emptiness is the great Bodhisattva; the name “arising or ceasing” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of inner emptiness is not the great Bodhisattva; the name “wholesome or unwholesome” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of inner emptiness, or wholesome and unwholesome of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of inner emptiness and the name “wholesome, unwholesome” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of inner emptiness is the great Bodhisattva; the name “wholesome or unwholesome” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of inner emptiness is not the great Bodhisattva; the name “faulty or faultless” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of inner emptiness, or faulty and faultless of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of inner emptiness and the name “faulty, faultless” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “faulty or faultless” of inner emptiness is the great Bodhisattva; the name “faulty or faultless” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of inner emptiness is not the great Bodhisattva; the name “afflicted or unafflicted” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of inner emptiness, or afflicted and unafflicted of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of inner emptiness and the name “afflicted, unafflicted” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of inner emptiness is the great Bodhisattva; the name “afflicted or unafflicted” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of inner emptiness is not the great Bodhisattva; the name “worldly or supramundane” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of inner emptiness, or worldly and supramundane of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of inner emptiness and the name “worldly, supramundane” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of inner emptiness is the great Bodhisattva; the name “worldly or supramundane” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of inner emptiness is not the great Bodhisattva; the name “impure or pure” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as impure and pure of inner emptiness, or impure and pure of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of inner emptiness and the name “impure, pure” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “impure or pure” of inner emptiness is the great Bodhisattva; the name “impure or pure” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of inner emptiness is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of inner emptiness, or belonging to samsara and belonging to nirvana of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of inner emptiness and the name “belonging to samsara, belonging to nirvana” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of inner emptiness is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of inner emptiness is not the great Bodhisattva; the name “within, without, or on both sides” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of inner emptiness, or within, without, and on both sides of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of inner emptiness and the name “within, without, on both sides” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of inner emptiness is the great Bodhisattva; the name “within, without, or on both sides” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of inner emptiness is not the great Bodhisattva; the name “obtainable or unobtainable” of outer emptiness through emptiness of the non-existent own-nature is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of inner emptiness, or obtainable and unobtainable of outer emptiness through emptiness of the non-existent own-nature — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of inner emptiness and the name “obtainable, unobtainable” of outer emptiness through emptiness of the non-existent own-nature! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of inner emptiness is the great Bodhisattva; the name “obtainable or unobtainable” of outer emptiness through emptiness of the non-existent own-nature is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “true suchness” is not the great Bodhisattva; the name “dharma-realm, dharma-nature, non-deceptive nature, non-alternating nature, equalness, transcendence of birth, dharma-certainty, dharma-abiding, ultimate reality, realm of space, or inconceivable realm” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as true suchness, or dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “true suchness” and the name “dharma-realm through inconceivable realm”! Since these names are already non-existent, how could one say that the name “true suchness” is the great Bodhisattva; the name “dharma-realm through inconceivable realm” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of true suchness is not the great Bodhisattva; the name “permanent or impermanent” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of true suchness, or permanent and impermanent of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of true suchness and the name “permanent, impermanent” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of true suchness is the great Bodhisattva; the name “permanent or impermanent” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of true suchness is not the great Bodhisattva; the name “pleasurable or suffering” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of true suchness, or pleasurable and suffering of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of true suchness and the name “pleasurable, suffering” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of true suchness is the great Bodhisattva; the name “pleasurable or suffering” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of true suchness is not the great Bodhisattva; the name “self or no-self” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as self and no-self of true suchness, or self and no-self of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of true suchness and the name “self, no-self” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “self or no-self” of true suchness is the great Bodhisattva; the name “self or no-self” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of true suchness is not the great Bodhisattva; the name “pure or impure” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as pure and impure of true suchness, or pure and impure of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of true suchness and the name “pure, impure” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “pure or impure” of true suchness is the great Bodhisattva; the name “pure or impure” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of true suchness is not the great Bodhisattva; the name “empty or not-empty” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of true suchness, or empty and not-empty of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of true suchness and the name “empty, not-empty” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “empty or not-empty” of true suchness is the great Bodhisattva; the name “empty or not-empty” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of true suchness is not the great Bodhisattva; the name “with-signs or signless” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of true suchness, or with-signs and signless of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of true suchness and the name “with-signs, signless” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “with-signs or signless” of true suchness is the great Bodhisattva; the name “with-signs or signless” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of true suchness is not the great Bodhisattva; the name “with-wishes or wishless” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of true suchness, or with-wishes and wishless of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of true suchness and the name “with-wishes, wishless” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of true suchness is the great Bodhisattva; the name “with-wishes or wishless” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of true suchness is not the great Bodhisattva; the name “tranquil or not-tranquil” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of true suchness, or tranquil and not-tranquil of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of true suchness and the name “tranquil, not-tranquil” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of true suchness is the great Bodhisattva; the name “tranquil or not-tranquil” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of true suchness is not the great Bodhisattva; the name “remote or not-remote” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of true suchness, or remote and not-remote of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of true suchness and the name “remote, not-remote” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “remote or not-remote” of true suchness is the great Bodhisattva; the name “remote or not-remote” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of true suchness is not the great Bodhisattva; the name “conditioned or unconditioned” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of true suchness, or conditioned and unconditioned of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of true suchness and the name “conditioned, unconditioned” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of true suchness is the great Bodhisattva; the name “conditioned or unconditioned” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of true suchness is not the great Bodhisattva; the name “defiled or undefiled” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of true suchness, or defiled and undefiled of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of true suchness and the name “defiled, undefiled” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of true suchness is the great Bodhisattva; the name “defiled or undefiled” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of true suchness is not the great Bodhisattva; the name “arising or ceasing” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of true suchness, or arising and ceasing of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of true suchness and the name “arising, ceasing” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “arising or ceasing” of true suchness is the great Bodhisattva; the name “arising or ceasing” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of true suchness is not the great Bodhisattva; the name “wholesome or unwholesome” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of true suchness, or wholesome and unwholesome of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of true suchness and the name “wholesome, unwholesome” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of true suchness is the great Bodhisattva; the name “wholesome or unwholesome” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of true suchness is not the great Bodhisattva; the name “faulty or faultless” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of true suchness, or faulty and faultless of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of true suchness and the name “faulty, faultless” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “faulty or faultless” of true suchness is the great Bodhisattva; the name “faulty or faultless” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of true suchness is not the great Bodhisattva; the name “afflicted or unafflicted” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of true suchness, or afflicted and unafflicted of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of true suchness and the name “afflicted, unafflicted” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of true suchness is the great Bodhisattva; the name “afflicted or unafflicted” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of true suchness is not the great Bodhisattva; the name “worldly or supramundane” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of true suchness, or worldly and supramundane of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of true suchness and the name “worldly, supramundane” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of true suchness is the great Bodhisattva; the name “worldly or supramundane” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of true suchness is not the great Bodhisattva; the name “impure or pure” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as impure and pure of true suchness, or impure and pure of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of true suchness and the name “impure, pure” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “impure or pure” of true suchness is the great Bodhisattva; the name “impure or pure” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of true suchness is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of true suchness, or belonging to samsara and belonging to nirvana of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of true suchness and the name “belonging to samsara, belonging to nirvana” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of true suchness is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of true suchness is not the great Bodhisattva; the name “within, without, or on both sides” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of true suchness, or within, without, and on both sides of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of true suchness and the name “within, without, on both sides” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of true suchness is the great Bodhisattva; the name “within, without, or on both sides” of dharma-realm through inconceivable realm is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of true suchness is not the great Bodhisattva; the name “obtainable or unobtainable” of dharma-realm through inconceivable realm is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of true suchness, or obtainable and unobtainable of dharma-realm through inconceivable realm — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of true suchness and the name “obtainable, unobtainable” of dharma-realm through inconceivable realm! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of true suchness is the great Bodhisattva; the name “obtainable or unobtainable” of dharma-realm through inconceivable realm is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “four Foundations of Mindfulness” is not the great Bodhisattva; the name “four Right Efforts, four Bases of Supernatural Power, five Faculties, five Powers, seven Factors of Awakening, or eight Factors of the Noble Path” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as the four Foundations of Mindfulness, or four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “four Foundations of Mindfulness” and the name “four Right Efforts through eight Factors of the Noble Path”! Since these names are already non-existent, how could one say that the name “four Foundations of Mindfulness” is the great Bodhisattva; the name “four Right Efforts through eight Factors of the Noble Path” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “permanent or impermanent” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of the four Foundations of Mindfulness, or permanent and impermanent of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of the four Foundations of Mindfulness and the name “permanent, impermanent” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of the four Foundations of Mindfulness is the great Bodhisattva; the name “permanent or impermanent” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “pleasurable or suffering” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of the four Foundations of Mindfulness, or pleasurable and suffering of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of the four Foundations of Mindfulness and the name “pleasurable, suffering” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of the four Foundations of Mindfulness is the great Bodhisattva; the name “pleasurable or suffering” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “self or no-self” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as self and no-self of the four Foundations of Mindfulness, or self and no-self of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of the four Foundations of Mindfulness and the name “self, no-self” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “self or no-self” of the four Foundations of Mindfulness is the great Bodhisattva; the name “self or no-self” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “pure or impure” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as pure and impure of the four Foundations of Mindfulness, or pure and impure of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of the four Foundations of Mindfulness and the name “pure, impure” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “pure or impure” of the four Foundations of Mindfulness is the great Bodhisattva; the name “pure or impure” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “empty or not-empty” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of the four Foundations of Mindfulness, or empty and not-empty of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of the four Foundations of Mindfulness and the name “empty, not-empty” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “empty or not-empty” of the four Foundations of Mindfulness is the great Bodhisattva; the name “empty or not-empty” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “with-signs or signless” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of the four Foundations of Mindfulness, or with-signs and signless of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of the four Foundations of Mindfulness and the name “with-signs, signless” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “with-signs or signless” of the four Foundations of Mindfulness is the great Bodhisattva; the name “with-signs or signless” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “with-wishes or wishless” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the four Foundations of Mindfulness, or with-wishes and wishless of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the four Foundations of Mindfulness and the name “with-wishes, wishless” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the four Foundations of Mindfulness is the great Bodhisattva; the name “with-wishes or wishless” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “tranquil or not-tranquil” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the four Foundations of Mindfulness, or tranquil and not-tranquil of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the four Foundations of Mindfulness and the name “tranquil, not-tranquil” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the four Foundations of Mindfulness is the great Bodhisattva; the name “tranquil or not-tranquil” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “remote or not-remote” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the four Foundations of Mindfulness, or remote and not-remote of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the four Foundations of Mindfulness and the name “remote, not-remote” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the four Foundations of Mindfulness is the great Bodhisattva; the name “remote or not-remote” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “conditioned or unconditioned” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the four Foundations of Mindfulness, or conditioned and unconditioned of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the four Foundations of Mindfulness and the name “conditioned, unconditioned” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the four Foundations of Mindfulness is the great Bodhisattva; the name “conditioned or unconditioned” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “defiled or undefiled” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the four Foundations of Mindfulness, or defiled and undefiled of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the four Foundations of Mindfulness and the name “defiled, undefiled” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the four Foundations of Mindfulness is the great Bodhisattva; the name “defiled or undefiled” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “arising or ceasing” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the four Foundations of Mindfulness, or arising and ceasing of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the four Foundations of Mindfulness and the name “arising, ceasing” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the four Foundations of Mindfulness is the great Bodhisattva; the name “arising or ceasing” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “wholesome or unwholesome” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the four Foundations of Mindfulness, or wholesome and unwholesome of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the four Foundations of Mindfulness and the name “wholesome, unwholesome” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the four Foundations of Mindfulness is the great Bodhisattva; the name “wholesome or unwholesome” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “faulty or faultless” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the four Foundations of Mindfulness, or faulty and faultless of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the four Foundations of Mindfulness and the name “faulty, faultless” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the four Foundations of Mindfulness is the great Bodhisattva; the name “faulty or faultless” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “afflicted or unafflicted” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of the four Foundations of Mindfulness, or afflicted and unafflicted of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the four Foundations of Mindfulness and the name “afflicted, unafflicted” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the four Foundations of Mindfulness is the great Bodhisattva; the name “afflicted or unafflicted” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the four Foundations of Mindfulness is not the great Bodhisattva; the name “worldly or supramundane” of the four Right Efforts through eight Factors of the Noble Path is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of the four Foundations of Mindfulness, or worldly and supramundane of the four Right Efforts through eight Factors of the Noble Path — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the four Foundations of Mindfulness and the name “worldly, supramundane” of the four Right Efforts through eight Factors of the Noble Path! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the four Foundations of Mindfulness is the great Bodhisattva; the name “worldly or supramundane” of the four Right Efforts through eight Factors of the Noble Path is the great Bodhisattva.
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End Of Volume 29