大般若波羅蜜多經

04

Kauśika! The Tathagata is neither associated nor unassociated with form; likewise, he is neither associated nor unassociated with feeling, perception, formations, and consciousness. The Tathagata is neither associated nor unassociated with the suchness of form; likewise, he is neither associated nor unassociated with the suchness of feeling, perception, formations, and consciousness.

The Tathagata is neither associated nor unassociated with the dharma-nature of form; likewise, he is neither associated nor unassociated with the dharma-nature of feeling, perception, formations, and consciousness. The suchness of the Tathagata is neither associated nor unassociated with form; likewise, it is neither associated nor unassociated with feeling, perception, formations, and consciousness. The suchness of the Tathagata is neither associated nor unassociated with the suchness of form; likewise, it is neither associated nor unassociated with the suchness of feeling, perception, formations, and consciousness.

The dharma-nature of the Tathagata is neither associated nor unassociated with form; likewise, it is neither associated nor unassociated with feeling, perception, formations, and consciousness. The dharma-nature of the Tathagata is neither associated nor unassociated with the dharma-nature of form; likewise, it is neither associated nor unassociated with the dharma-nature of feeling, perception, formations, and consciousness.

Kauśika! The Tathagata is neither associated nor unassociated with separation from form; likewise, he is neither associated nor unassociated with separation from feeling, perception, formations, and consciousness. The Tathagata is neither associated nor unassociated with separation from the suchness of form; likewise, he is neither associated nor unassociated with separation from the suchness of feeling, perception, formations, and consciousness.

The Tathagata is neither associated nor unassociated with separation from the dharma-nature of form; likewise, he is neither associated nor unassociated with separation from the dharma-nature of feeling, perception, formations, and consciousness. The suchness of the Tathagata is neither associated nor unassociated with separation from form; likewise, it is neither associated nor unassociated with separation from feeling, perception, formations, and consciousness.

The suchness of the Tathagata is neither associated nor unassociated with separation from the suchness of form; likewise, it is neither associated nor unassociated with separation from the suchness of feeling, perception, formations, and consciousness. The dharma-nature of the Tathagata is neither associated nor unassociated with separation from form; likewise, it is neither associated nor unassociated with separation from feeling, perception, formations, and consciousness.

The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the dharma-nature of form; likewise, it is neither associated nor unassociated with separation from the dharma-nature of feeling, perception, formations, and consciousness.

Kauśika! The Tathagata is neither associated nor unassociated with the eye ayatana; likewise, he is neither associated nor unassociated with the ear, nose, tongue, body, and mind ayatanas. The Tathagata is neither associated nor unassociated with the suchness of the eye ayatana; likewise, he is neither associated nor unassociated with the suchness of the ear, nose, tongue, body, and mind ayatanas.

The Tathagata is neither associated nor unassociated with the dharma-nature of the eye ayatana; likewise, he is neither associated nor unassociated with the dharma-nature of the ear, nose, tongue, body, and mind ayatanas. The suchness of the Tathagata is neither associated nor unassociated with the eye ayatana; likewise, it is neither associated nor unassociated with the ear, nose, tongue, body, and mind ayatanas. The suchness of the Tathagata is neither associated nor unassociated with the suchness of the eye ayatana; likewise, it is neither associated nor unassociated with the suchness of the ear, nose, tongue, body, and mind ayatanas.

The dharma-nature of the Tathagata is neither associated nor unassociated with the eye ayatana; likewise, it is neither associated nor unassociated with the ear, nose, tongue, body, and mind ayatanas. The dharma-nature of the Tathagata is neither associated nor unassociated with the dharma-nature of the eye ayatana; likewise, it is neither associated nor unassociated with the dharma-nature of the ear, nose, tongue, body, and mind ayatanas.

Kauśika! The Tathagata is neither associated nor unassociated with separation from the eye ayatana; likewise, he is neither associated nor unassociated with separation from the ear, nose, tongue, body, and mind ayatanas. The Tathagata is neither associated nor unassociated with separation from the suchness of the eye ayatana; likewise, he is neither associated nor unassociated with separation from the suchness of the ear, nose, tongue, body, and mind ayatanas.

The Tathagata is neither associated nor unassociated with separation from the dharma-nature of the eye ayatana; likewise, he is neither associated nor unassociated with separation from the dharma-nature of the ear, nose, tongue, body, and mind ayatanas. The suchness of the Tathagata is neither associated nor unassociated with separation from the eye ayatana; likewise, it is neither associated nor unassociated with separation from the ear, nose, tongue, body, and mind ayatanas.

The suchness of the Tathagata is neither associated nor unassociated with separation from the suchness of the eye ayatana; likewise, it is neither associated nor unassociated with separation from the suchness of the ear, nose, tongue, body, and mind ayatanas. The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the eye ayatana; likewise, it is neither associated nor unassociated with separation from the ear, nose, tongue, body, and mind ayatanas.

The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the dharma-nature of the eye ayatana; likewise, it is neither associated nor unassociated with separation from the dharma-nature of the ear, nose, tongue, body, and mind ayatanas.

Kausika! The Tathagata is neither associated nor not associated with the form ayatana; likewise, he is neither associated nor not associated with the sound, odor, taste, touch, and dharma ayatanas. The Tathagata is neither associated nor not associated with the suchness of the form ayatana; likewise, he is neither associated nor not associated with the suchness of the sound, odor, taste, touch, and dharma ayatanas.

The Tathagata is neither associated nor not associated with the dharma-nature of the form ayatana; likewise, he is neither associated nor not associated with the dharma-nature of the sound, odor, taste, touch, and dharma ayatanas. The suchness of the Tathagata is neither associated nor not associated with the form ayatana; likewise, it is neither associated nor not associated with the sound, odor, taste, touch, and dharma ayatanas.

The suchness of the Tathagata is neither associated nor not associated with the suchness of the form ayatana; likewise, it is neither associated nor not associated with the suchness of the sound, odor, taste, touch, and dharma ayatanas. The dharma-nature of the Tathagata is neither associated nor not associated with the form ayatana; likewise, it is neither associated nor not associated with the sound, odor, taste, touch, and dharma ayatanas.

The dharma-nature of the Tathagata is neither associated nor not associated with the dharma-nature of the form ayatana; likewise, it is neither associated nor not associated with the dharma-nature of the sound, odor, taste, touch, and dharma ayatanas.

Kausika! The Tathagata is neither associated nor not associated with detachment from the form ayatana; likewise, he is neither associated nor not associated with detachment from the sound, odor, taste, touch, and dharma ayatanas. The Tathagata is neither associated nor not associated with detachment from the suchness of the form ayatana; likewise, he is neither associated nor not associated with detachment from the suchness of the sound, odor, taste, touch, and dharma ayatanas.

The Tathagata is neither associated nor not associated with detachment from the dharma-nature of the form ayatana; likewise, he is neither associated nor not associated with detachment from the dharma-nature of the sound, odor, taste, touch, and dharma ayatanas. The suchness of the Tathagata is neither associated nor not associated with detachment from the form ayatana; likewise, it is neither associated nor not associated with detachment from the sound, odor, taste, touch, and dharma ayatanas.

The suchness of the Tathagata is neither associated nor not associated with detachment from the suchness of the form ayatana; likewise, it is neither associated nor not associated with detachment from the suchness of the sound, odor, taste, touch, and dharma ayatanas. The dharma-nature of the Tathagata is neither associated nor not associated with detachment from the form ayatana; likewise, it is neither associated nor not associated with detachment from the sound, odor, taste, touch, and dharma ayatanas.

The dharma-nature of the Tathagata is neither associated nor not associated with detachment from the dharma-nature of the form ayatana; likewise, it is neither associated nor not associated with detachment from the dharma-nature of the sound, odor, taste, touch, and dharma ayatanas.

Kausika! The Tathagata is neither associated nor not associated with the eye dhatu; likewise, he is neither associated nor not associated with the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact. The Tathagata is neither associated nor not associated with the suchness of the eye dhatu; likewise, he is neither associated nor not associated with the suchness of the form dhatu through to the feelings that arise conditioned by eye-contact.

The Tathagata is neither associated nor not associated with the dharma-nature of the eye dhatu; likewise, he is neither associated nor not associated with the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact. The suchness of the Tathagata is neither associated nor not associated with the eye dhatu; likewise, it is neither associated nor not associated with the form dhatu through to the feelings that arise conditioned by eye-contact.

The suchness of the Tathagata is neither associated nor not associated with the suchness of the eye dhatu; likewise, it is neither associated nor not associated with the suchness of the form dhatu through to the feelings that arise conditioned by eye-contact. The dharma-nature of the Tathagata is neither associated nor not associated with the eye dhatu; likewise, it is neither associated nor not associated with the form dhatu through to the feelings that arise conditioned by eye-contact.

The dharma-nature of the Tathagata is neither associated nor not associated with the dharma-nature of the eye dhatu; likewise, it is neither associated nor not associated with the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact.

Kausika! The Tathagata is neither associated nor not associated with detachment from the eye dhatu; likewise, he is neither associated nor not associated with detachment from the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact. The Tathagata is neither associated nor not associated with detachment from the suchness of the eye dhatu; likewise, he is neither associated nor not associated with detachment from the suchness of the form dhatu through to the feelings that arise conditioned by eye-contact.

The Tathagata is neither associated nor not associated with detachment from the dharma-nature of the eye dhatu; likewise, he is neither associated nor not associated with detachment from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact. The suchness of the Tathagata is neither associated nor not associated with detachment from the eye dhatu; likewise, it is neither associated nor not associated with detachment from the form dhatu through to the feelings that arise conditioned by eye-contact.

The suchness of the Tathagata is neither associated nor not associated with detachment from the suchness of the eye dhatu; likewise, it is neither associated nor not associated with detachment from the suchness of the form dhatu through to the feelings that arise conditioned by eye-contact. The dharma-nature of the Tathagata is neither associated nor not associated with detachment from the eye dhatu; likewise, it is neither associated nor not associated with detachment from the form dhatu through to the feelings that arise conditioned by eye-contact.

The dharma-nature of the Tathagata is neither associated nor not associated with detachment from the dharma-nature of the eye dhatu; likewise, it is neither associated nor not associated with detachment from the dharma-nature of the form dhatu through to the feelings that arise conditioned by eye-contact.

Kausika! The Tathagata is neither associated nor not associated with the ear dhatu; with the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, the Tathagata is likewise neither associated nor not associated. The Tathagata is neither associated nor not associated with the suchness of the ear dhatu; with the suchness of the sound dhatu through to the feelings that arise with ear-contact as condition, the Tathagata is likewise neither associated nor not associated.

The Tathagata is neither associated nor not associated with the Dharma-nature of the ear dhatu; with the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition, the Tathagata is neither associated nor not associated. The suchness of the Tathagata is neither associated nor not associated with the ear dhatu; with the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

The suchness of the Tathagata is neither associated nor not associated with the suchness of the ear dhatu; with the suchness of the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated. The Dharma-nature of the Tathagata is neither associated nor not associated with the ear dhatu; with the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

The Dharma-nature of the Tathagata is neither associated nor not associated with the Dharma-nature of the ear dhatu; with the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

Kausika! The Tathagata is neither associated nor not associated with separation from the ear dhatu; with separation from the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, the Tathagata is likewise neither associated nor not associated. The Tathagata is neither associated nor not associated with separation from the suchness of the ear dhatu; with separation from the suchness of the sound dhatu through to the feelings that arise with ear-contact as condition, the Tathagata is likewise neither associated nor not associated.

The Tathagata is neither associated nor not associated with separation from the Dharma-nature of the ear dhatu; with separation from the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition, the Tathagata is likewise neither associated nor not associated. The suchness of the Tathagata is neither associated nor not associated with separation from the ear dhatu; with separation from the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

The suchness of the Tathagata is neither associated nor not associated with separation from the suchness of the ear dhatu; with separation from the suchness of the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated. The Dharma-nature of the Tathagata is neither associated nor not associated with separation from the ear dhatu; with separation from the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

The Dharma-nature of the Tathagata is neither associated nor not associated with separation from the Dharma-nature of the ear dhatu; with separation from the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition, it is likewise neither associated nor not associated.

Kausika! The Tathagata is neither associated nor not associated with the nose dhatu; with the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated. The Tathagata is neither associated nor not associated with the suchness of the nose dhatu; with the suchness of the odor dhatu through to the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated.

The Tathagata is neither associated nor not associated with the Dharma-nature of the nose dhatu; with the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated. The suchness of the Tathagata is neither associated nor not associated with the nose dhatu; with the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

The suchness of the Tathagata is neither associated nor not associated with the suchness of the nose dhatu; with the suchness of the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated. The Dharma-nature of the Tathagata is neither associated nor not associated with the nose dhatu; with the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

The Dharma-nature of the Tathagata is neither associated nor not associated with the Dharma-nature of the nose dhatu; with the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

Kausika! The Tathagata is neither associated nor not associated with separation from the nose dhatu; with separation from the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated. The Tathagata is neither associated nor not associated with separation from the suchness of the nose dhatu; with separation from the suchness of the odor dhatu through to the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated.

The Tathagata is neither associated nor not associated with separation from the Dharma-nature of the nose dhatu; with separation from the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition, the Tathagata is likewise neither associated nor not associated. The suchness of the Tathagata is neither associated nor not associated with separation from the nose dhatu; with separation from the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

The suchness of the Tathagata is neither associated nor not associated with separation from the suchness of the nose dhatu; with separation from the suchness of the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated. The Dharma-nature of the Tathagata is neither associated nor not associated with separation from the nose dhatu; with separation from the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

The Dharma-nature of the Tathagata is neither associated nor not associated with separation from the Dharma-nature of the nose dhatu; with separation from the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition, it is likewise neither associated nor not associated.

Kausika! The Tathagata is neither associated nor unassociated with the tongue dhatu; he is likewise neither associated nor unassociated with the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition. The Tathagata is neither associated nor unassociated with the true suchness of the tongue dhatu; he is likewise neither associated nor unassociated with the true suchness of the taste dhatu through to the feelings that arise with tongue-contact as condition.

The Tathagata is neither associated nor unassociated with the Dharma-nature of the tongue dhatu; he is likewise neither associated nor unassociated with the Dharma-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition. The true suchness of the Tathagata is neither associated nor unassociated with the tongue dhatu; it is likewise neither associated nor unassociated with the taste dhatu through to the feelings that arise with tongue-contact as condition.

The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of the tongue dhatu; it is likewise neither associated nor unassociated with the true suchness of the taste dhatu through to the feelings that arise with tongue-contact as condition. The Dharma-nature of the Tathagata is neither associated nor unassociated with the tongue dhatu; it is likewise neither associated nor unassociated with the taste dhatu through to the feelings that arise with tongue-contact as condition.

The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of the tongue dhatu; it is likewise neither associated nor unassociated with the Dharma-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition.

Kausika! The Tathagata is neither associated nor unassociated with separation from the tongue dhatu; he is likewise neither associated nor unassociated with separation from the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition. The Tathagata is neither associated nor unassociated with separation from the true suchness of the tongue dhatu; he is likewise neither associated nor unassociated with separation from the true suchness of the taste dhatu through to the feelings that arise with tongue-contact as condition.

The Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the tongue dhatu; he is likewise neither associated nor unassociated with separation from the Dharma-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition. The true suchness of the Tathagata is neither associated nor unassociated with separation from the tongue dhatu; it is likewise neither associated nor unassociated with separation from the taste dhatu through to the feelings that arise with tongue-contact as condition.

The true suchness of the Tathagata is neither associated nor unassociated with separation from the true suchness of the tongue dhatu; it is likewise neither associated nor unassociated with separation from the true suchness of the taste dhatu through to the feelings that arise with tongue-contact as condition. The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the tongue dhatu; it is likewise neither associated nor unassociated with separation from the taste dhatu through to the feelings that arise with tongue-contact as condition.

The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the tongue dhatu; it is likewise neither associated nor unassociated with separation from the Dharma-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition.

Kausika! The Tathagata is neither associated nor unassociated with the body dhatu; he is likewise neither associated nor unassociated with the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition. The Tathagata is neither associated nor unassociated with the true suchness of the body dhatu; he is likewise neither associated nor unassociated with the true suchness of the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The Tathagata is neither associated nor unassociated with the Dharma-nature of the body dhatu; he is likewise neither associated nor unassociated with the Dharma-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition. The true suchness of the Tathagata is neither associated nor unassociated with the body dhatu; it is likewise neither associated nor unassociated with the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of the body dhatu; it is likewise neither associated nor unassociated with the true suchness of the tangible-object dhatu through to the feelings that arise with body-contact as condition. The Dharma-nature of the Tathagata is neither associated nor unassociated with the body dhatu; it is likewise neither associated nor unassociated with the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of the body dhatu; it is likewise neither associated nor unassociated with the Dharma-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition.

Kausika! The Tathagata is neither associated nor unassociated with separation from the body dhatu; he is likewise neither associated nor unassociated with separation from the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition. The Tathagata is neither associated nor unassociated with separation from the true suchness of the body dhatu; he is likewise neither associated nor unassociated with separation from the true suchness of the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the body dhatu; he is likewise neither associated nor unassociated with separation from the Dharma-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition. The true suchness of the Tathagata is neither associated nor unassociated with separation from the body dhatu; it is likewise neither associated nor unassociated with separation from the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The true suchness of the Tathagata is neither associated nor unassociated with separation from the true suchness of the body dhatu; it is likewise neither associated nor unassociated with separation from the true suchness of the tangible-object dhatu through to the feelings that arise with body-contact as condition. The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the body dhatu; it is likewise neither associated nor unassociated with separation from the tangible-object dhatu through to the feelings that arise with body-contact as condition.

The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the body dhatu; it is likewise neither associated nor unassociated with separation from the Dharma-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition.

Kausika! The Tathagata is neither associated nor unassociated with the mind-element; with the dharma-element, the mind-consciousness-element, mind-contact, and the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated. The Tathagata is neither associated nor unassociated with the true suchness of the mind-element; with the true suchness of the dharma-element through to the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with the Dharma-nature of the mind-element; with the Dharma-nature of the dharma-element through to the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with the mind-element; with the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of the mind-element; with the true suchness of the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with the mind-element; with the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of the mind-element; with the Dharma-nature of the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with separation from the mind-element; with separation from the dharma-element, the mind-consciousness-element, mind-contact, and the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated. The Tathagata is neither associated nor unassociated with separation from the true suchness of the mind-element; with separation from the true suchness of the dharma-element through to the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the mind-element; with separation from the Dharma-nature of the dharma-element through to the feelings that arise conditioned by mind-contact, he is likewise neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with separation from the mind-element; with separation from the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with separation from the true suchness of the mind-element; with separation from the true suchness of the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the mind-element; with separation from the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the mind-element; with separation from the Dharma-nature of the dharma-element through to the feelings that arise conditioned by mind-contact, it is likewise neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with the earth-element; with the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated. The Tathagata is neither associated nor unassociated with the true suchness of the earth-element; with the true suchness of the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with the Dharma-nature of the earth-element; with the Dharma-nature of the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with the earth-element; with the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of the earth-element; with the true suchness of the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with the earth-element; with the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of the earth-element; with the Dharma-nature of the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with separation from the earth-element; with separation from the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated. The Tathagata is neither associated nor unassociated with separation from the true suchness of the earth-element; with separation from the true suchness of the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the earth-element; with separation from the Dharma-nature of the water, fire, wind, space, and consciousness elements, he is likewise neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with separation from the earth-element; with separation from the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with separation from the true suchness of the earth-element; with separation from the true suchness of the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the earth-element; with separation from the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the Dharma-nature of the earth-element; with separation from the Dharma-nature of the water, fire, wind, space, and consciousness elements, it is likewise neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor not associated with the Noble Truth of suffering; likewise, he is neither associated nor not associated with the Noble Truths of the origin, cessation, and path. The Tathagata is neither associated nor not associated with the suchness of the Noble Truth of suffering; likewise, he is neither associated nor not associated with the suchness of the Noble Truths of the origin, cessation, and path.

The Tathagata is neither associated nor not associated with the dharma-nature of the Noble Truth of suffering; likewise, he is neither associated nor not associated with the dharma-nature of the Noble Truths of the origin, cessation, and path. The suchness of the Tathagata is neither associated nor not associated with the Noble Truth of suffering; likewise, it is neither associated nor not associated with the Noble Truths of the origin, cessation, and path.

The suchness of the Tathagata is neither associated nor not associated with the suchness of the Noble Truth of suffering; likewise, it is neither associated nor not associated with the suchness of the Noble Truths of the origin, cessation, and path. The dharma-nature of the Tathagata is neither associated nor not associated with the Noble Truth of suffering; likewise, it is neither associated nor not associated with the Noble Truths of the origin, cessation, and path.

The dharma-nature of the Tathagata is neither associated nor not associated with the dharma-nature of the Noble Truth of suffering; likewise, it is neither associated nor not associated with the dharma-nature of the Noble Truths of the origin, cessation, and path.

Kausika! The Tathagata is neither associated nor not associated with separation from the Noble Truth of suffering; likewise, he is neither associated nor not associated with separation from the Noble Truths of the origin, cessation, and path. The Tathagata is neither associated nor not associated with separation from the suchness of the Noble Truth of suffering; likewise, he is neither associated nor not associated with separation from the suchness of the Noble Truths of the origin, cessation, and path.

The Tathagata is neither associated nor not associated with separation from the dharma-nature of the Noble Truth of suffering; likewise, he is neither associated nor not associated with separation from the dharma-nature of the Noble Truths of the origin, cessation, and path. The suchness of the Tathagata is neither associated nor not associated with separation from the Noble Truth of suffering; likewise, it is neither associated nor not associated with separation from the Noble Truths of the origin, cessation, and path.

The suchness of the Tathagata is neither associated nor not associated with separation from the suchness of the Noble Truth of suffering; likewise, it is neither associated nor not associated with separation from the suchness of the Noble Truths of the origin, cessation, and path. The dharma-nature of the Tathagata is neither associated nor not associated with separation from the Noble Truth of suffering; likewise, it is neither associated nor not associated with separation from the Noble Truths of the origin, cessation, and path.

The dharma-nature of the Tathagata is neither associated nor not associated with separation from the dharma-nature of the Noble Truth of suffering; likewise, it is neither associated nor not associated with separation from the dharma-nature of the Noble Truths of the origin, cessation, and path.

Kausika! The Tathagata is neither associated nor not associated with ignorance; likewise, he is neither associated nor not associated with formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress. The Tathagata is neither associated nor not associated with the suchness of ignorance; likewise, he is neither associated nor not associated with the suchness of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The Tathagata is neither associated nor not associated with the dharma-nature of ignorance; likewise, he is neither associated nor not associated with the dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress. The suchness of the Tathagata is neither associated nor not associated with ignorance; likewise, it is neither associated nor not associated with formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The suchness of the Tathagata is neither associated nor not associated with the suchness of ignorance; likewise, it is neither associated nor not associated with the suchness of formations through aging and death, sorrow, lamentation, suffering, grief, and distress. The dharma-nature of the Tathagata is neither associated nor not associated with ignorance; likewise, it is neither associated nor not associated with formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The dharma-nature of the Tathagata is neither associated nor not associated with the dharma-nature of ignorance; likewise, it is neither associated nor not associated with the dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Kausika! The Tathagata is neither associated nor not associated with separation from ignorance; likewise, he is neither associated nor not associated with separation from formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress. The Tathagata is neither associated nor not associated with separation from the suchness of ignorance; likewise, he is neither associated nor not associated with separation from the suchness of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The Tathagata is neither associated nor not associated with separation from the dharma-nature of ignorance; likewise, he is neither associated nor not associated with separation from the dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress. The suchness of the Tathagata is neither associated nor not associated with separation from ignorance; likewise, it is neither associated nor not associated with separation from formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The suchness of the Tathagata is neither associated nor not associated with separation from the suchness of ignorance; likewise, it is neither associated nor not associated with separation from the suchness of formations through aging and death, sorrow, lamentation, suffering, grief, and distress. The dharma-nature of the Tathagata is neither associated nor not associated with separation from ignorance; likewise, it is neither associated nor not associated with separation from formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

The dharma-nature of the Tathagata is neither associated nor not associated with separation from the dharma-nature of ignorance; likewise, it is neither associated nor not associated with separation from the dharma-nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress.

Kausika! The Tathagata is neither associated nor unassociated with internal emptiness; and with external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with the true suchness of internal emptiness; and with the true suchness of external emptiness through the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated. The Tathagata is neither associated nor unassociated with the Dharma-nature of internal emptiness; and with the Dharma-nature of external emptiness through the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with internal emptiness; and with external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of internal emptiness; and with the true suchness of external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with internal emptiness; and with external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of internal emptiness; and with the Dharma-nature of external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with separation from internal emptiness; and with separation from external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with separation from the true suchness of internal emptiness; and with separation from the true suchness of external emptiness through the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated. The Tathagata is neither associated nor unassociated with separation from the Dharma-nature of internal emptiness; and with separation from the Dharma-nature of external emptiness through the emptiness of the nonexistence of self-nature, he is also neither associated nor unassociated.

The true suchness of the Tathagata is neither associated nor unassociated with separation from internal emptiness; and with separation from external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with separation from the true suchness of internal emptiness; and with separation from the true suchness of external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from internal emptiness; and with separation from external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with separation from the Dharma-nature of internal emptiness; and with separation from the Dharma-nature of external emptiness through the emptiness of the nonexistence of self-nature, it is also neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with true suchness; and with the Dharma-realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm, he is also neither associated nor unassociated. The Tathagata is neither associated nor unassociated with the true suchness of true suchness; and with the true suchness of the Dharma-realm through the inconceivable realm, he is also neither associated nor unassociated.

The Tathagata is neither associated nor unassociated with the Dharma-nature of true suchness; and with the Dharma-nature of the Dharma-realm through the inconceivable realm, he is neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with true suchness; and with the Dharma-realm through the inconceivable realm, it is also neither associated nor unassociated. The true suchness of the Tathagata is neither associated nor unassociated with the true suchness of true suchness; and with the true suchness of the Dharma-realm through the inconceivable realm, it is also neither associated nor unassociated.

The Dharma-nature of the Tathagata is neither associated nor unassociated with true suchness; and with the Dharma-realm through the inconceivable realm, it is also neither associated nor unassociated. The Dharma-nature of the Tathagata is neither associated nor unassociated with the Dharma-nature of true suchness; and with the Dharma-nature of the Dharma-realm through the inconceivable realm, it is also neither associated nor unassociated.

Kausika! The Tathagata is neither associated nor unassociated with separation from suchness; he is likewise neither associated nor unassociated with separation from the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

The Tathagata is neither associated nor unassociated with separation from the suchness of suchness; he is likewise neither associated nor unassociated with separation from the suchness of the dharma realm through the inconceivable realm. The Tathagata is neither associated nor unassociated with separation from the dharma-nature of suchness; he is likewise neither associated nor unassociated with separation from the dharma-nature of the dharma realm through the inconceivable realm.

The suchness of the Tathagata is neither associated nor unassociated with separation from suchness; it is likewise neither associated nor unassociated with separation from the dharma realm through the inconceivable realm. The suchness of the Tathagata is neither associated nor unassociated with separation from the suchness of suchness; it is likewise neither associated nor unassociated with separation from the suchness of the dharma realm through the inconceivable realm.

The dharma-nature of the Tathagata is neither associated nor unassociated with separation from suchness; it is likewise neither associated nor unassociated with separation from the dharma realm through the inconceivable realm. The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the dharma-nature of suchness; it is likewise neither associated nor unassociated with separation from the dharma-nature of the dharma realm through the inconceivable realm.

Kausika! The Tathagata is neither associated nor unassociated with the perfection of generosity; he is likewise neither associated nor unassociated with the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The Tathagata is neither associated nor unassociated with the suchness of the perfection of generosity; he is likewise neither associated nor unassociated with the suchness of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The Tathagata is neither associated nor unassociated with the dharma-nature of the perfection of generosity; he is likewise neither associated nor unassociated with the dharma-nature of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The suchness of the Tathagata is neither associated nor unassociated with the perfection of generosity; it is likewise neither associated nor unassociated with the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The suchness of the Tathagata is neither associated nor unassociated with the suchness of the perfection of generosity; it is likewise neither associated nor unassociated with the suchness of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The dharma-nature of the Tathagata is neither associated nor unassociated with the perfection of generosity; it is likewise neither associated nor unassociated with the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The dharma-nature of the Tathagata is neither associated nor unassociated with the dharma-nature of the perfection of generosity; it is likewise neither associated nor unassociated with the dharma-nature of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

Kausika! The Tathagata is neither associated nor unassociated with separation from the perfection of generosity; he is likewise neither associated nor unassociated with separation from the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The Tathagata is neither associated nor unassociated with separation from the suchness of the perfection of generosity; he is likewise neither associated nor unassociated with separation from the suchness of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The Tathagata is neither associated nor unassociated with separation from the dharma-nature of the perfection of generosity; he is likewise neither associated nor unassociated with separation from the dharma-nature of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The suchness of the Tathagata is neither associated nor unassociated with separation from the perfection of generosity; it is likewise neither associated nor unassociated with separation from the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The suchness of the Tathagata is neither associated nor unassociated with separation from the suchness of the perfection of generosity; it is likewise neither associated nor unassociated with separation from the suchness of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita. The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the perfection of generosity; it is likewise neither associated nor unassociated with separation from the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

The dharma-nature of the Tathagata is neither associated nor unassociated with separation from the dharma-nature of the perfection of generosity; it is likewise neither associated nor unassociated with separation from the dharma-nature of the perfections of pure morality, patience, vigor, meditation, and prajnaparamita.

Fascicle 92

End