THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 33
Section 7: TEACHING AND TRANSMITTING (23)
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the ten powers of the Buddha is not the great Bodhisattva; the name “with-wishes or wishless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the ten powers of the Buddha, or with-wishes and wishless of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the ten powers of the Buddha and the name “with-wishes, wishless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the ten powers of the Buddha is the great Bodhisattva; the name “with-wishes or wishless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the ten powers of the Buddha is not the great Bodhisattva; the name “tranquil or not-tranquil” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the ten powers of the Buddha, or tranquil and not-tranquil of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the ten powers of the Buddha and the name “tranquil, not-tranquil” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the ten powers of the Buddha is the great Bodhisattva; the name “tranquil or not-tranquil” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the ten powers of the Buddha is not the great Bodhisattva; the name “remote or not-remote” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the ten powers of the Buddha, or remote and not-remote of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the ten powers of the Buddha and the name “remote, not-remote” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the ten powers of the Buddha is the great Bodhisattva; the name “remote or not-remote” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the ten powers of the Buddha is not the great Bodhisattva; the name “conditioned or unconditioned” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the ten powers of the Buddha, or conditioned and unconditioned of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the ten powers of the Buddha and the name “conditioned, unconditioned” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the ten powers of the Buddha is the great Bodhisattva; the name “conditioned or unconditioned” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the ten powers of the Buddha is not the great Bodhisattva; the name “defiled or undefiled” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the ten powers of the Buddha, or defiled and undefiled of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the ten powers of the Buddha and the name “defiled, undefiled” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the ten powers of the Buddha is the great Bodhisattva; the name “defiled or undefiled” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the ten powers of the Buddha is not the great Bodhisattva; the name “arising or ceasing” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the ten powers of the Buddha, or arising and ceasing of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the ten powers of the Buddha and the name “arising, ceasing” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the ten powers of the Buddha is the great Bodhisattva; the name “arising or ceasing” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the ten powers of the Buddha is not the great Bodhisattva; the name “wholesome or unwholesome” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the ten powers of the Buddha, or wholesome and unwholesome of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the ten powers of the Buddha and the name “wholesome, unwholesome” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the ten powers of the Buddha is the great Bodhisattva; the name “wholesome or unwholesome” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the ten powers of the Buddha is not the great Bodhisattva; the name “faulty or faultless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the ten powers of the Buddha, or faulty and faultless of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the ten powers of the Buddha and the name “faulty, faultless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the ten powers of the Buddha is the great Bodhisattva; the name “faulty or faultless” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the ten powers of the Buddha is not the great Bodhisattva; the name “afflicted or unafflicted” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of the ten powers of the Buddha, or afflicted and unafflicted of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the ten powers of the Buddha and the name “afflicted, unafflicted” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the ten powers of the Buddha is the great Bodhisattva; the name “afflicted or unafflicted” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the ten powers of the Buddha is not the great Bodhisattva; the name “worldly or supramundane” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of the ten powers of the Buddha, or worldly and supramundane of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the ten powers of the Buddha and the name “worldly, supramundane” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the ten powers of the Buddha is the great Bodhisattva; the name “worldly or supramundane” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of the ten powers of the Buddha is not the great Bodhisattva; the name “impure or pure” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as impure and pure of the ten powers of the Buddha, or impure and pure of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of the ten powers of the Buddha and the name “impure, pure” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “impure or pure” of the ten powers of the Buddha is the great Bodhisattva; the name “impure or pure” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of the ten powers of the Buddha is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of the ten powers of the Buddha, or belonging to samsara and belonging to nirvana of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of the ten powers of the Buddha and the name “belonging to samsara, belonging to nirvana” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of the ten powers of the Buddha is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of the ten powers of the Buddha is not the great Bodhisattva; the name “within, without, or on both sides” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of the ten powers of the Buddha, or within, without, and on both sides of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of the ten powers of the Buddha and the name “within, without, on both sides” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of the ten powers of the Buddha is the great Bodhisattva; the name “within, without, or on both sides” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of the ten powers of the Buddha is not the great Bodhisattva; the name “obtainable or unobtainable” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of the ten powers of the Buddha, or obtainable and unobtainable of the four fearlessnesses, four analytical knowledges, and eighteen unique Buddha dharmas — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of the ten powers of the Buddha and the name “obtainable, unobtainable” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of the ten powers of the Buddha is the great Bodhisattva; the name “obtainable or unobtainable” of the four fearlessnesses, four analytical knowledges, or eighteen unique Buddha dharmas is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “great lovingkindness” is not the great Bodhisattva; the name “great compassion, great empathetic joy, or great equanimity” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as great lovingkindness, or great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “great lovingkindness, great compassion, great empathetic joy, great equanimity”! Since these names are already non-existent, how could one say that the name “great lovingkindness” is the great Bodhisattva; the name “great compassion, great empathetic joy, or great equanimity” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of great lovingkindness is not the great Bodhisattva; the name “permanent or impermanent” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of great lovingkindness, or permanent and impermanent of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of great lovingkindness and the name “permanent, impermanent” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of great lovingkindness is the great Bodhisattva; the name “permanent or impermanent” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of great lovingkindness is not the great Bodhisattva; the name “pleasurable or suffering” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of great lovingkindness, or pleasurable and suffering of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of great lovingkindness and the name “pleasurable, suffering” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of great lovingkindness is the great Bodhisattva; the name “pleasurable or suffering” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of great lovingkindness is not the great Bodhisattva; the name “self or no-self” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as self and no-self of great lovingkindness, or self and no-self of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of great lovingkindness and the name “self, no-self” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “self or no-self” of great lovingkindness is the great Bodhisattva; the name “self or no-self” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of great lovingkindness is not the great Bodhisattva; the name “pure or impure” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as pure and impure of great lovingkindness, or pure and impure of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of great lovingkindness and the name “pure, impure” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “pure or impure” of great lovingkindness is the great Bodhisattva; the name “pure or impure” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of great lovingkindness is not the great Bodhisattva; the name “empty or not-empty” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of great lovingkindness, or empty and not-empty of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of great lovingkindness and the name “empty, not-empty” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “empty or not-empty” of great lovingkindness is the great Bodhisattva; the name “empty or not-empty” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of great lovingkindness is not the great Bodhisattva; the name “with-signs or signless” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of great lovingkindness, or with-signs and signless of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of great lovingkindness and the name “with-signs, signless” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “with-signs or signless” of great lovingkindness is the great Bodhisattva; the name “with-signs or signless” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of great lovingkindness is not the great Bodhisattva; the name “with-wishes or wishless” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of great lovingkindness, or with-wishes and wishless of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of great lovingkindness and the name “with-wishes, wishless” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of great lovingkindness is the great Bodhisattva; the name “with-wishes or wishless” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of great lovingkindness is not the great Bodhisattva; the name “tranquil or not-tranquil” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of great lovingkindness, or tranquil and not-tranquil of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of great lovingkindness and the name “tranquil, not-tranquil” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of great lovingkindness is the great Bodhisattva; the name “tranquil or not-tranquil” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of great lovingkindness is not the great Bodhisattva; the name “remote or not-remote” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of great lovingkindness, or remote and not-remote of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of great lovingkindness and the name “remote, not-remote” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “remote or not-remote” of great lovingkindness is the great Bodhisattva; the name “remote or not-remote” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of great lovingkindness is not the great Bodhisattva; the name “conditioned or unconditioned” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of great lovingkindness, or conditioned and unconditioned of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of great lovingkindness and the name “conditioned, unconditioned” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of great lovingkindness is the great Bodhisattva; the name “conditioned or unconditioned” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of great lovingkindness is not the great Bodhisattva; the name “defiled or undefiled” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of great lovingkindness, or defiled and undefiled of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of great lovingkindness and the name “defiled, undefiled” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of great lovingkindness is the great Bodhisattva; the name “defiled or undefiled” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of great lovingkindness is not the great Bodhisattva; the name “arising or ceasing” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of great lovingkindness, or arising and ceasing of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of great lovingkindness and the name “arising, ceasing” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “arising or ceasing” of great lovingkindness is the great Bodhisattva; the name “arising or ceasing” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of great lovingkindness is not the great Bodhisattva; the name “wholesome or unwholesome” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of great lovingkindness, or wholesome and unwholesome of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of great lovingkindness and the name “wholesome, unwholesome” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of great lovingkindness is the great Bodhisattva; the name “wholesome or unwholesome” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of great lovingkindness is not the great Bodhisattva; the name “faulty or faultless” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of great lovingkindness, or faulty and faultless of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of great lovingkindness and the name “faulty, faultless” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “faulty or faultless” of great lovingkindness is the great Bodhisattva; the name “faulty or faultless” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of great lovingkindness is not the great Bodhisattva; the name “afflicted or unafflicted” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of great lovingkindness, or afflicted and unafflicted of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of great lovingkindness and the name “afflicted, unafflicted” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of great lovingkindness is the great Bodhisattva; the name “afflicted or unafflicted” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of great lovingkindness is not the great Bodhisattva; the name “worldly or supramundane” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of great lovingkindness, or worldly and supramundane of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of great lovingkindness and the name “worldly, supramundane” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of great lovingkindness is the great Bodhisattva; the name “worldly or supramundane” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of great lovingkindness is not the great Bodhisattva; the name “impure or pure” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as impure and pure of great lovingkindness, or impure and pure of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of great lovingkindness and the name “impure, pure” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “impure or pure” of great lovingkindness is the great Bodhisattva; the name “impure or pure” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of great lovingkindness is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of great lovingkindness, or belonging to samsara and belonging to nirvana of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of great lovingkindness and the name “belonging to samsara, belonging to nirvana” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of great lovingkindness is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of great lovingkindness is not the great Bodhisattva; the name “within, without, or on both sides” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of great lovingkindness, or within, without, and on both sides of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of great lovingkindness and the name “within, without, on both sides” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of great lovingkindness is the great Bodhisattva; the name “within, without, or on both sides” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of great lovingkindness is not the great Bodhisattva; the name “obtainable or unobtainable” of great compassion, great empathetic joy, or great equanimity is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of great lovingkindness, or obtainable and unobtainable of great compassion, great empathetic joy, and great equanimity — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of great lovingkindness and the name “obtainable, unobtainable” of great compassion, great empathetic joy, or great equanimity! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of great lovingkindness is the great Bodhisattva; the name “obtainable or unobtainable” of great compassion, great empathetic joy, or great equanimity is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “thirty-two major marks of a great being” is not the great Bodhisattva; the name “eighty minor marks” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as the thirty-two major marks of a great being, or the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “thirty-two major marks of a great being” and the name “eighty minor marks”! Since these names are already non-existent, how could one say that the name “thirty-two major marks of a great being” is the great Bodhisattva; the name “eighty minor marks” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “permanent or impermanent” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of the thirty-two major marks of a great being, or permanent and impermanent of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of the thirty-two major marks of a great being and the name “permanent, impermanent” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of the thirty-two major marks of a great being is the great Bodhisattva; the name “permanent or impermanent” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “pleasurable or suffering” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of the thirty-two major marks of a great being, or pleasurable and suffering of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of the thirty-two major marks of a great being and the name “pleasurable, suffering” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of the thirty-two major marks of a great being is the great Bodhisattva; the name “pleasurable or suffering” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “self or no-self” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as self and no-self of the thirty-two major marks of a great being, or self and no-self of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of the thirty-two major marks of a great being and the name “self, no-self” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “self or no-self” of the thirty-two major marks of a great being is the great Bodhisattva; the name “self or no-self” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “pure or impure” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as pure and impure of the thirty-two major marks of a great being, or pure and impure of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of the thirty-two major marks of a great being and the name “pure, impure” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “pure or impure” of the thirty-two major marks of a great being is the great Bodhisattva; the name “pure or impure” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “empty or not-empty” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of the thirty-two major marks of a great being, or empty and not-empty of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of the thirty-two major marks of a great being and the name “empty, not-empty” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “empty or not-empty” of the thirty-two major marks of a great being is the great Bodhisattva; the name “empty or not-empty” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “with-signs or signless” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of the thirty-two major marks of a great being, or with-signs and signless of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of the thirty-two major marks of a great being and the name “with-signs, signless” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “with-signs or signless” of the thirty-two major marks of a great being is the great Bodhisattva; the name “with-signs or signless” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “with-wishes or wishless” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the thirty-two major marks of a great being, or with-wishes and wishless of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the thirty-two major marks of a great being and the name “with-wishes, wishless” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the thirty-two major marks of a great being is the great Bodhisattva; the name “with-wishes or wishless” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “tranquil or not-tranquil” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the thirty-two major marks of a great being, or tranquil and not-tranquil of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the thirty-two major marks of a great being and the name “tranquil, not-tranquil” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the thirty-two major marks of a great being is the great Bodhisattva; the name “tranquil or not-tranquil” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “remote or not-remote” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the thirty-two major marks of a great being, or remote and not-remote of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the thirty-two major marks of a great being and the name “remote, not-remote” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the thirty-two major marks of a great being is the great Bodhisattva; the name “remote or not-remote” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “conditioned or unconditioned” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the thirty-two major marks of a great being, or conditioned and unconditioned of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the thirty-two major marks of a great being and the name “conditioned, unconditioned” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the thirty-two major marks of a great being is the great Bodhisattva; the name “conditioned or unconditioned” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “defiled or undefiled” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the thirty-two major marks of a great being, or defiled and undefiled of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the thirty-two major marks of a great being and the name “defiled, undefiled” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the thirty-two major marks of a great being is the great Bodhisattva; the name “defiled or undefiled” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “arising or ceasing” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the thirty-two major marks of a great being, or arising and ceasing of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the thirty-two major marks of a great being and the name “arising, ceasing” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the thirty-two major marks of a great being is the great Bodhisattva; the name “arising or ceasing” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “wholesome or unwholesome” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the thirty-two major marks of a great being, or wholesome and unwholesome of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the thirty-two major marks of a great being and the name “wholesome, unwholesome” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the thirty-two major marks of a great being is the great Bodhisattva; the name “wholesome or unwholesome” of the eighty minor marks is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the thirty-two major marks of a great being is not the great Bodhisattva; the name “faulty or faultless” of the eighty minor marks is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the thirty-two major marks of a great being, or faulty and faultless of the eighty minor marks — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the thirty-two major marks of a great being and the name “faulty, faultless” of the eighty minor marks! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the thirty-two major marks of a great being is the great Bodhisattva; the name “faulty or faultless” of the eighty minor marks is the great Bodhisattva.
– o0o –
End Of Volume 33