大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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04
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is ignorance itself the great bodhisattva?
– Blessed One! No!
– Are volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging, and death themselves the great bodhisattva?
– Blessed One! No!
– Is something other than ignorance the great bodhisattva?
– Blessed One! No!
– Is something other than volitional formations through aging and death the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within ignorance?
– Blessed One! No!
– Is there a great bodhisattva within volitional formations through aging and death?
– Blessed One! No!
– Is there ignorance within the great bodhisattva?
– Blessed One! No!
– Are there volitional formations through aging and death within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from ignorance?
– Blessed One! No!
– Is there a great bodhisattva apart from volitional formations through aging and death?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the perfection of generosity itself the great bodhisattva?
– Blessed One! No!
– Are the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita themselves the great bodhisattva?
– Blessed One! No!
– Is something other than the perfection of generosity the great bodhisattva?
– Blessed One! No!
– Is something other than the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within the perfection of generosity?
– Blessed One! No!
– Is there a great bodhisattva within the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?
– Blessed One! No!
– Is the perfection of generosity within the great bodhisattva?
– Blessed One! No!
– Are the perfections of pure morality, patient acceptance, diligence, pure power, and prajnaparamita within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from the perfection of generosity?
– Blessed One! No!
– Is there a great bodhisattva apart from the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is internal emptiness itself the great bodhisattva?
– Blessed One! No!
– Are external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of non-apprehension, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature themselves the great bodhisattva?
– Blessed One! No!
– Is something other than internal emptiness the great bodhisattva?
– Blessed One! No!
– Is something other than external emptiness through the emptiness of the nonexistence of self-nature the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within internal emptiness?
– Blessed One! No!
– Is there a great bodhisattva within external emptiness through the emptiness of the nonexistence of self-nature?
– Blessed One! No!
– Is internal emptiness within the great bodhisattva?
– Blessed One! No!
– Are external emptiness through the emptiness of the nonexistence of self-nature within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from internal emptiness?
– Blessed One! No!
– Is there a great bodhisattva apart from external emptiness through the emptiness of the nonexistence of self-nature?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is suchness itself the great bodhisattva?
– Blessed One! No!
– Are the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm themselves the great bodhisattva?
– Blessed One! No!
– Is something other than suchness the great bodhisattva?
– - Blessed One! No!
– Is something other than the dharma realm through the inconceivable realm the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within suchness?
– Blessed One! No!
– Is there a great bodhisattva within the dharma realm through the inconceivable realm?
– Blessed One! No!
– Is suchness within the great bodhisattva?
– Blessed One! No!
– Are the dharma realm through the inconceivable realm within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from suchness?
– Blessed One! No!
– Is there a great bodhisattva apart from the dharma realm through the inconceivable realm?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Are the four establishments of mindfulness themselves the great bodhisattva?
– Blessed One! No!
– Are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path themselves the great bodhisattva?
– Blessed One! No!
– Is something other than the four establishments of mindfulness the great bodhisattva?
– Blessed One! No!
– Is something other than the four right efforts through the eightfold noble path the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within the four establishments of mindfulness?
– Blessed One! No!
– Is there a great bodhisattva within the four right efforts through the eightfold noble path?
– Blessed One! No!
– Are the four establishments of mindfulness within the great bodhisattva?
– Blessed One! No!
– Are the four right efforts through the eightfold noble path within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from the four establishments of mindfulness?
– Blessed One! No!
– Is there a great bodhisattva apart from the four right efforts through the eightfold noble path?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the noble truth of suffering itself the great bodhisattva?
– Blessed One! No!
– Are the noble truths of the origin of suffering, its cessation, and the path themselves the great bodhisattva?
– Blessed One! No!
– Is something other than the noble truth of suffering the great bodhisattva?
– Blessed One! No!
– Is something other than the noble truths of the origin of suffering, its cessation, and the path the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within the noble truth of suffering?
– Blessed One! No!
– Is there a great bodhisattva within the noble truths of the origin of suffering, its cessation, and the path?
– Blessed One! No!
– Is the noble truth of suffering within the great bodhisattva?
– Blessed One! No!
– Are the noble truths of the origin of suffering, its cessation, and the path within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from the noble truth of suffering?
– Blessed One! No!
– Is there a great bodhisattva apart from the noble truths of the origin of suffering, its cessation, and the path?
– Blessed One! No!
Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Are the four meditative absorptions themselves the great bodhisattva?
– Blessed One! No!
– Are the four immeasurables and the four formless attainments themselves the great bodhisattva?
– Blessed One! No!
– Is something other than the four meditative absorptions the great bodhisattva?
– Blessed One! No!
– Is something other than the four immeasurables and the four formless attainments the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva within the four meditative absorptions?
– Blessed One! No!
– Is there a great bodhisattva within the four immeasurables and the four formless attainments?
– Blessed One! No!
– Are the four meditative absorptions within the great bodhisattva?
– Blessed One! No!
– Are the four immeasurables and the four formless attainments within the great bodhisattva?
– Blessed One! No!
– Is there a great bodhisattva apart from the four dhyanas?
– No, Blessed One!
– Is there a great bodhisattva apart from the four immeasurables and the four formless absorptions?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Are the eight liberations themselves the great bodhisattva?
– No, Blessed One!
– Are the eight spheres of mastery, the nine successive absorptions, and the ten totalities themselves the great bodhisattva?
– No, Blessed One!
– Is something other than the eight liberations the great bodhisattva?
– No, Blessed One!
– Is something other than the eight spheres of mastery, the nine successive absorptions, and the ten totalities the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the eight liberations?
– No, Blessed One!
– Is there a great bodhisattva within the eight spheres of mastery, the nine successive absorptions, and the ten totalities?
– No, Blessed One!
– Are the eight liberations within the great bodhisattva?
– No, Blessed One!
– Are the eight spheres of mastery, the nine successive absorptions, and the ten totalities within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the eight liberations?
– No, Blessed One!
– Is there a great bodhisattva apart from the eight spheres of mastery, the nine successive absorptions, and the ten totalities?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Is the gateway of liberation through emptiness itself the great bodhisattva?
– No, Blessed One!
– Are the gateways of liberation through signlessness and wishlessness themselves the great bodhisattva?
– No, Blessed One!
– Is something other than the gateway of liberation through emptiness the great bodhisattva?
– No, Blessed One!
– Is something other than the gateways of liberation through signlessness and wishlessness the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the gateway of liberation through emptiness?
– No, Blessed One!
– Is there a great bodhisattva within the gateways of liberation through signlessness and wishlessness?
– No, Blessed One!
– Is the gateway of liberation through emptiness within the great bodhisattva?
– No, Blessed One!
– Are the gateways of liberation through signlessness and wishlessness within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the gateway of liberation through emptiness?
– No, Blessed One!
– Is there a great bodhisattva apart from the gateways of liberation through signlessness and wishlessness?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Is the dharani gateway itself the great bodhisattva?
– No, Blessed One!
– Is the samadhi gateway itself the great bodhisattva?
– No, Blessed One!
– Is something other than the dharani gateway the great bodhisattva?
– No, Blessed One!
– Is something other than the samadhi gateway the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the dharani gateway?
– No, Blessed One!
– Is there a great bodhisattva within the samadhi gateway?
– No, Blessed One!
– Is the dharani gateway within the great bodhisattva?
– No, Blessed One!
– Is the samadhi gateway within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the dharani gateway?
– No, Blessed One!
– Is there a great bodhisattva apart from the samadhi gateway?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Is the Ground of Great Joy itself the great bodhisattva?
– No, Blessed One!
– Are the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma-Cloud Ground themselves the great bodhisattva?
– No, Blessed One!
– Is something other than the Ground of Great Joy the great bodhisattva?
– No, Blessed One!
– Is something other than the Ground of Stainlessness through the Dharma-Cloud Ground the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the Ground of Great Joy?
– No, Blessed One!
– Is there a great bodhisattva within the Ground of Stainlessness through the Dharma-Cloud Ground?
– No, Blessed One!
– Is the Ground of Great Joy within the great bodhisattva?
– No, Blessed One!
– Are the Ground of Stainlessness through the Dharma-Cloud Ground within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the Ground of Great Joy?
– No, Blessed One!
– Is there a great bodhisattva apart from the Ground of Stainlessness through the Dharma-Cloud Ground?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Are the five kinds of eyes themselves the great bodhisattva?
– No, Blessed One!
– Are the six superknowledges themselves the great bodhisattva?
– No, Blessed One!
– Is something other than the five kinds of eyes the great bodhisattva?
– No, Blessed One!
– Is something other than the six superknowledges the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the five kinds of eyes?
– No, Blessed One!
– Is there a great bodhisattva within the six superknowledges?
– No, Blessed One!
– Are the five kinds of eyes within the great bodhisattva?
– No, Blessed One!
– Are the six superknowledges within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the five kinds of eyes?
– No, Blessed One!
– Is there a great bodhisattva apart from the six superknowledges?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Are the Buddha's ten powers themselves the great bodhisattva?
– No, Blessed One!
– Are the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha themselves the great bodhisattva?
– No, Blessed One!
– Is something other than the Buddha's ten powers the great bodhisattva?
– No, Blessed One!
– Is something other than the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the Buddha's ten powers?
– No, Blessed One!
– Is there a great bodhisattva within the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha?
– No, Blessed One!
– Are the Buddha's ten powers within the great bodhisattva?
– No, Blessed One!
– Are the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the Buddha's ten powers?
– No, Blessed One!
– Is there a great bodhisattva apart from the four fearlessnesses, the four unobstructed understandings, and the eighteen unique qualities of a Buddha?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Is great loving-kindness itself the great bodhisattva?
– No, Blessed One!
– Are great compassion, great sympathetic joy, and great equanimity themselves the great bodhisattva?
– No, Blessed One!
– Is something other than great loving-kindness the great bodhisattva?
– No, Blessed One!
– Is something other than great compassion, great sympathetic joy, and great equanimity the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within great loving-kindness?
– No, Blessed One!
– Is there a great bodhisattva within great compassion, great sympathetic joy, and great equanimity?
– No, Blessed One!
– Is great loving-kindness within the great bodhisattva?
– No, Blessed One!
– Are great compassion, great sympathetic joy, and great equanimity within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from great loving-kindness?
– No, Blessed One!
– Is there a great bodhisattva apart from great compassion, great sympathetic joy, and great equanimity?
– No, Blessed One!
Furthermore, Subhuti, concerning what is called a great bodhisattva, what do you think? Are the thirty-two marks of a great being themselves the great bodhisattva?
– No, Blessed One!
– Are the eighty accompanying minor marks themselves the great bodhisattva?
– No, Blessed One!
– Is that which is other than the thirty-two marks of a great being the great bodhisattva?
– No, Blessed One!
– Is that which is other than the eighty accompanying minor marks the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the thirty-two marks of a great being?
– No, Blessed One!
– Is there a great bodhisattva within the eighty accompanying minor marks?
– No, Blessed One!
– Are the thirty-two marks of a great being present within the great bodhisattva?
– No, Blessed One!
– Are the eighty accompanying minor marks present within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the thirty-two marks of a great being?
– No, Blessed One!
– Is there a great bodhisattva apart from the eighty accompanying minor marks?
– No, Blessed One!
Furthermore, Subhuti, what do you think? Is the Dharma of non-forgetfulness itself the great bodhisattva?
– No, Blessed One!
– Is the nature of constant equanimity itself the great bodhisattva?
– No, Blessed One!
– Is that which is other than the Dharma of non-forgetfulness the great bodhisattva?
– No, Blessed One!
– Is that which is other than the nature of constant equanimity the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the Dharma of non-forgetfulness?
– No, Blessed One!
– Is there a great bodhisattva within the nature of constant equanimity?
– No, Blessed One!
– Is the Dharma of non-forgetfulness present within the great bodhisattva?
– No, Blessed One!
– Is the nature of constant equanimity present within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the Dharma of non-forgetfulness?
– No, Blessed One!
– Is there a great bodhisattva apart from the nature of constant equanimity?
– No, Blessed One!
Furthermore, Subhuti, what do you think? Is the knowledge of all things itself the great bodhisattva?
– No, Blessed One!
– Are the knowledge of paths and the knowledge of all aspects themselves the great bodhisattva?
– No, Blessed One!
– Is that which is other than the knowledge of all things the great bodhisattva?
– No, Blessed One!
– Is that which is other than the knowledge of paths and the knowledge of all aspects the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva within the knowledge of all things?
– No, Blessed One!
– Is there a great bodhisattva within the knowledge of paths and the knowledge of all aspects?
– No, Blessed One!
– Is the knowledge of all things present within the great bodhisattva?
– No, Blessed One!
– Are the knowledge of paths and the knowledge of all aspects present within the great bodhisattva?
– No, Blessed One!
– Is there a great bodhisattva apart from the knowledge of all things?
– No, Blessed One!
– Is there a great bodhisattva apart from the knowledge of paths and the knowledge of all aspects?
– No, Blessed One!
At that time, the Buddha said to the Venerable Subhuti: What meaning did you contemplate when you said that form itself is not the great bodhisattva; feeling, perception, volitional formations, and consciousness themselves are not the great bodhisattva; that which is other than form is not the great bodhisattva; that which is other than feeling, perception, volitional formations, and consciousness is not the great bodhisattva; within form there is no great bodhisattva; within feeling, perception, volitional formations, and consciousness there is no great bodhisattva; within the great bodhisattva there is no form; within the great bodhisattva there are no feeling, perception, volitional formations, or consciousness; apart from form there is no great bodhisattva;
and apart from feeling, perception, volitional formations, and consciousness there is no great bodhisattva?
The Venerable Subhuti replied: Blessed One! Whether bodhi, sattva, form, or feeling, perception, volitional formations, and consciousness, ultimately none can be apprehended, for their nature is nonexistent; how much less could there be a great bodhisattva! Since the great bodhisattva does not exist, how could it be said that form itself is the great bodhisattva; feeling, perception, volitional formations, and consciousness themselves are the great bodhisattva; that which is other than form is the great bodhisattva; that which is other than feeling, perception, volitional formations, and consciousness is the great bodhisattva; within form there is a great bodhisattva; within feeling, perception, volitional formations, and consciousness there is a great bodhisattva;
within the great bodhisattva there is form; within the great bodhisattva there are feeling, perception, volitional formations, and consciousness; apart from form there is a great bodhisattva; or apart from feeling, perception, volitional formations, and consciousness there is a great bodhisattva?
Furthermore, Subhuti, what meaning did you contemplate when you said that the eye ayatana itself is not the great bodhisattva; the ear, nose, tongue, body, and mind ayatanas themselves are not the great bodhisattva; that which is other than the eye ayatana is not the great bodhisattva; that which is other than the ear, nose, tongue, body, and mind ayatanas is not the great bodhisattva; within the eye ayatana there is no great bodhisattva; within the ear, nose, tongue, body, and mind ayatanas there is no great bodhisattva; within the great bodhisattva there is no eye ayatana; within the great bodhisattva there are no ear, nose, tongue, body, or mind ayatanas; apart from the eye ayatana there is no great bodhisattva;
and apart from the ear, nose, tongue, body, and mind ayatanas there is no great bodhisattva?
Blessed One! Whether bodhi, sattva, the eye ayatana, or the ear, nose, tongue, body, and mind ayatanas, ultimately none can be apprehended, for their nature is nonexistent; how much less could there be a great bodhisattva! Since the great bodhisattva does not exist, how could it be said that the eye ayatana itself is the great bodhisattva; the ear, nose, tongue, body, and mind ayatanas themselves are the great bodhisattva; that which is other than the eye ayatana is the great bodhisattva; that which is other than the ear, nose, tongue, body, and mind ayatanas is the great bodhisattva; within the eye ayatana there is a great bodhisattva; within the ear, nose, tongue, body, and mind ayatanas there is a great bodhisattva; within the great bodhisattva there is the eye ayatana;
within the great bodhisattva there are the ear, nose, tongue, body, and mind ayatanas; apart from the eye ayatana there is a great bodhisattva; or apart from the ear, nose, tongue, body, and mind ayatanas there is a great bodhisattva?
Furthermore, Subhuti, what meaning did you contemplate when you said that the form ayatana itself is not the great bodhisattva; the sound, odor, taste, tangible object, and Dharma ayatanas themselves are not the great bodhisattva; that which is other than the form ayatana is not the great bodhisattva; that which is other than the sound, odor, taste, tangible object, and Dharma ayatanas is not the great bodhisattva; within the form ayatana there is no great bodhisattva; within the sound, odor, taste, tangible object, and Dharma ayatanas there is no great bodhisattva; within the great bodhisattva there is no form ayatana; within the great bodhisattva there are no sound, odor, taste, tangible object, or Dharma ayatanas; apart from the form ayatana there is no great bodhisattva;
and apart from the sound, odor, taste, tangible object, and Dharma ayatanas there is no great bodhisattva?
Blessed One! Whether bodhi, sattva, the form ayatana, or the sound, odor, taste, tangible object, and Dharma ayatanas, ultimately none can be apprehended, for their nature is nonexistent; how much less could there be a great bodhisattva! Since the great bodhisattva does not exist, how could it be said that the form ayatana itself is the great bodhisattva; the sound, odor, taste, tangible object, and Dharma ayatanas themselves are the great bodhisattva; that which is other than the form ayatana is the great bodhisattva; that which is other than the sound, odor, taste, tangible object, and Dharma ayatanas is the great bodhisattva; within the form ayatana there is a great bodhisattva; within the sound, odor, taste, tangible object, and Dharma ayatanas there is a great bodhisattva;
within the great bodhisattva there is the form ayatana; within the great bodhisattva there are the sound, odor, taste, tangible object, and Dharma ayatanas; apart from the form ayatana there is a great bodhisattva; or apart from the sound, odor, taste, tangible object, and Dharma ayatanas there is a great bodhisattva?
Furthermore, Subhuti, what meaning did you contemplate when you said that the eye dhatu itself is not the great bodhisattva; the ear, nose, tongue, body, and mind dhatus themselves are not the great bodhisattva; that which is other than the eye dhatu is not the great bodhisattva; that which is other than the ear, nose, tongue, body, and mind dhatus is not the great bodhisattva; within the eye dhatu there is no great bodhisattva; within the ear, nose, tongue, body, and mind dhatus there is no great bodhisattva; within the great bodhisattva there is no eye dhatu; within the great bodhisattva there are no ear, nose, tongue, body, or mind dhatus; apart from the eye dhatu there is no great bodhisattva; and apart from the ear, nose, tongue, body, and mind dhatus there is no great bodhisattva?
“Blessed One! Whether bodhi, sattva, the eye dhatu, or the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist; how much less could a great bodhisattva exist! Since a great bodhisattva does not exist, how could it be said that the eye dhatu itself is the great bodhisattva; that the ear, nose, tongue, body, and mind dhatus themselves are the great bodhisattva; that something other than the eye dhatu is the great bodhisattva; that something other than the ear, nose, tongue, body, and mind dhatus is the great bodhisattva; that within the eye dhatu there is a great bodhisattva; that within the ear, nose, tongue, body, and mind dhatus there is a great bodhisattva; that within the great bodhisattva there is the eye dhatu;
that within the great bodhisattva there are the ear, nose, tongue, body, and mind dhatus; that apart from the eye dhatu there is a great bodhisattva; or that apart from the ear, nose, tongue, body, and mind dhatus there is a great bodhisattva?”
“Furthermore, Subhuti, what meaning do you perceive that you say the visible-form dhatu itself is not the great bodhisattva; that the sound, odor, taste, tangible-object, and mental-object dhatus themselves are not the great bodhisattva; that something other than the visible-form dhatu is not the great bodhisattva; that something other than the sound, odor, taste, tangible-object, and mental-object dhatus is not the great bodhisattva; that within the visible-form dhatu there is no great bodhisattva; that within the sound, odor, taste, tangible-object, and mental-object dhatus there is no great bodhisattva; that within the great bodhisattva there is no visible-form dhatu; that within the great bodhisattva there are no sound, odor, taste, tangible-object, and mental-object dhatus;
that apart from the visible-form dhatu there is no great bodhisattva; or that apart from the sound, odor, taste, tangible-object, and mental-object dhatus there is no great bodhisattva?”
“Blessed One! Whether bodhi, sattva, the visible-form dhatu, or the sound, odor, taste, tangible-object, and mental-object dhatus, ultimately none can be apprehended, because their nature does not exist; how much less could a great bodhisattva exist! Since a great bodhisattva does not exist, how could it be said that the visible-form dhatu itself is the great bodhisattva; that the sound, odor, taste, tangible-object, and mental-object dhatus themselves are the great bodhisattva; that something other than the visible-form dhatu is the great bodhisattva; that something other than the sound, odor, taste, tangible-object, and mental-object dhatus is the great bodhisattva; that within the visible-form dhatu there is a great bodhisattva;
that within the sound, odor, taste, tangible-object, and mental-object dhatus there is a great bodhisattva; that within the great bodhisattva there is the visible-form dhatu; that within the great bodhisattva there are the sound, odor, taste, tangible-object, and mental-object dhatus; that apart from the visible-form dhatu there is a great bodhisattva; or that apart from the sound, odor, taste, tangible-object, and mental-object dhatus there is a great bodhisattva?”
“Furthermore, Subhuti, what meaning do you perceive that you say the eye-consciousness dhatu itself is not the great bodhisattva; that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus themselves are not the great bodhisattva; that something other than the eye-consciousness dhatu is not the great bodhisattva; that something other than the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is not the great bodhisattva; that within the eye-consciousness dhatu there is no great bodhisattva; that within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there is no great bodhisattva; that within the great bodhisattva there is no eye-consciousness dhatu; that within the great bodhisattva there are no ear-, nose-, tongue-, body-, and mind-consciousness dhatus;
that apart from the eye-consciousness dhatu there is no great bodhisattva; or that apart from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there is no great bodhisattva?”
“Blessed One! Whether bodhi, sattva, the eye-consciousness dhatu, or the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, ultimately none can be apprehended, because their nature does not exist; how much less could a great bodhisattva exist! Since a great bodhisattva does not exist, how could it be said that the eye-consciousness dhatu itself is the great bodhisattva; that the ear-, nose-, tongue-, body-, and mind-consciousness dhatus themselves are the great bodhisattva; that something other than the eye-consciousness dhatu is the great bodhisattva; that something other than the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is the great bodhisattva; that within the eye-consciousness dhatu there is a great bodhisattva;
that within the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there is a great bodhisattva; that within the great bodhisattva there is the eye-consciousness dhatu; that within the great bodhisattva there are the ear-, nose-, tongue-, body-, and mind-consciousness dhatus; that apart from the eye-consciousness dhatu there is a great bodhisattva; or that apart from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus there is a great bodhisattva?”
“Furthermore, Subhuti, what meaning do you perceive that you say eye-contact itself is not the great bodhisattva; that ear-, nose-, tongue-, body-, and mind-contact themselves are not the great bodhisattva; that something other than eye-contact is not the great bodhisattva; that something other than ear-, nose-, tongue-, body-, and mind-contact is not the great bodhisattva; that within eye-contact there is no great bodhisattva; that within ear-, nose-, tongue-, body-, and mind-contact there is no great bodhisattva; that within the great bodhisattva there is no eye-contact; that within the great bodhisattva there is no ear-, nose-, tongue-, body-, or mind-contact; that apart from eye-contact there is no great bodhisattva;
or that apart from ear-, nose-, tongue-, body-, and mind-contact there is no great bodhisattva?”
“Blessed One! Whether bodhi, sattva, eye-contact, or ear-, nose-, tongue-, body-, and mind-contact, ultimately none can be apprehended, because their nature does not exist; how much less could a great bodhisattva exist! Since a great bodhisattva does not exist, how could it be said that eye-contact itself is the great bodhisattva; that ear-, nose-, tongue-, body-, and mind-contact themselves are the great bodhisattva; that something other than eye-contact is the great bodhisattva; that something other than ear-, nose-, tongue-, body-, and mind-contact is the great bodhisattva; that within eye-contact there is a great bodhisattva; that within ear-, nose-, tongue-, body-, and mind-contact there is a great bodhisattva; that within the great bodhisattva there is eye-contact;
that within the great bodhisattva there is ear-, nose-, tongue-, body-, and mind-contact; that apart from eye-contact there is a great bodhisattva; or that apart from ear-, nose-, tongue-, body-, and mind-contact there is a great bodhisattva?”
“Furthermore, Subhuti, what meaning do you perceive that you say the feelings arising with eye-contact as condition are not themselves the great bodhisattva; that the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are not themselves the great bodhisattva; that something other than the feelings arising with eye-contact as condition is not the great bodhisattva; that something other than the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is not the great bodhisattva; that within the feelings arising with eye-contact as condition there is no great bodhisattva; that within the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition there is no great bodhisattva;
that within the great bodhisattva there are no feelings arising with eye-contact as condition; that within the great bodhisattva there are no feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; that apart from the feelings arising with eye-contact as condition there is no great bodhisattva; or that apart from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition there is no great bodhisattva?”
“Blessed One! Whether bodhi, sattva, the feelings arising with eye-contact as condition, or the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, ultimately none can be apprehended, because their nature does not exist; how much less could a great bodhisattva exist! Since a great bodhisattva does not exist, how could it be said that the feelings arising with eye-contact as condition are themselves the great bodhisattva; that the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are themselves the great bodhisattva; that something other than the feelings arising with eye-contact as condition is the great bodhisattva;
that something other than the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition is the great bodhisattva; that within the feelings arising with eye-contact as condition there is a great bodhisattva; that within the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition there is a great bodhisattva; that within the great bodhisattva there are the feelings arising with eye-contact as condition; that within the great bodhisattva there are the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition; that apart from the feelings arising with eye-contact as condition there is a great bodhisattva;
or that apart from the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition there is a great bodhisattva?”
Furthermore, Subhuti! In light of what meaning do you say that the earth element itself is not a great bodhisattva; that the water, fire, air, space, and consciousness elements themselves are not a great bodhisattva; that what is other than the earth element is not a great bodhisattva; that what is other than the water, fire, air, space, and consciousness elements is not a great bodhisattva; that within the earth element there is no great bodhisattva; that within the water, fire, air, space, and consciousness elements there is no great bodhisattva; that within a great bodhisattva there is no earth element; that within a great bodhisattva there are no water, fire, air, space, or consciousness elements; that apart from the earth element there is no great bodhisattva;
and that apart from the water, fire, air, space, and consciousness elements there is no great bodhisattva?
Blessed One! Whether Bodhi, sattva, the earth element, or the water, fire, air, space, and consciousness elements, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva cannot be found, how could it be said that the earth element itself is a great bodhisattva; that the water, fire, air, space, and consciousness elements themselves are a great bodhisattva; that what is other than the earth element is a great bodhisattva; that what is other than the water, fire, air, space, and consciousness elements is a great bodhisattva; that within the earth element there is a great bodhisattva; that within the water, fire, air, space, and consciousness elements there is a great bodhisattva;
that within a great bodhisattva there is the earth element; that within a great bodhisattva there are the water, fire, air, space, and consciousness elements; that apart from the earth element there is a great bodhisattva; or that apart from the water, fire, air, space, and consciousness elements there is a great bodhisattva?
Furthermore, Subhuti! In light of what meaning do you say that the causal condition itself is not a great bodhisattva; that the immediately preceding condition, objective condition, and dominant condition themselves are not a great bodhisattva; that what is other than the causal condition is not a great bodhisattva; that what is other than the immediately preceding condition, objective condition, and dominant condition is not a great bodhisattva; that within the causal condition there is no great bodhisattva; that within the immediately preceding condition, objective condition, and dominant condition there is no great bodhisattva; that within a great bodhisattva there is no causal condition;
that within a great bodhisattva there are no immediately preceding condition, objective condition, or dominant condition; that apart from the causal condition there is no great bodhisattva; and that apart from the immediately preceding condition, objective condition, and dominant condition there is no great bodhisattva?
Blessed One! Whether Bodhi, sattva, the causal condition, or the immediately preceding condition, objective condition, and dominant condition, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva cannot be found, how could it be said that the causal condition itself is a great bodhisattva; that the immediately preceding condition, objective condition, and dominant condition themselves are a great bodhisattva; that what is other than the causal condition is a great bodhisattva; that what is other than the immediately preceding condition, objective condition, and dominant condition is a great bodhisattva; that within the causal condition there is a great bodhisattva;
that within the immediately preceding condition, objective condition, and dominant condition there is a great bodhisattva; that within a great bodhisattva there is the causal condition; that within a great bodhisattva there are the immediately preceding condition, objective condition, and dominant condition; that apart from the causal condition there is a great bodhisattva; or that apart from the immediately preceding condition, objective condition, and dominant condition there is a great bodhisattva?
Furthermore, Subhuti! In light of what meaning do you say that a dependently arisen dharma itself is not a great bodhisattva; that what is other than a dependently arisen dharma is not a great bodhisattva; that within a dependently arisen dharma there is no great bodhisattva; that within a great bodhisattva there is no dependently arisen dharma; and that apart from a dependently arisen dharma there is no great bodhisattva?
Blessed One! Whether Bodhi, sattva, or a dependently arisen dharma, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva cannot be found, how could it be said that a dependently arisen dharma itself is a great bodhisattva; that what is other than a dependently arisen dharma is a great bodhisattva; that within a dependently arisen dharma there is a great bodhisattva; that within a great bodhisattva there is a dependently arisen dharma; or that apart from a dependently arisen dharma there is a great bodhisattva?
Furthermore, Subhuti! In light of what meaning do you say that ignorance itself is not a great bodhisattva; that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death themselves are not a great bodhisattva; that what is other than ignorance is not a great bodhisattva; that what is other than formations through aging-and-death is not a great bodhisattva; that within ignorance there is no great bodhisattva; that within formations through aging-and-death there is no great bodhisattva; that within a great bodhisattva there is no ignorance; that within a great bodhisattva there are no formations through aging-and-death; that apart from ignorance there is no great bodhisattva;
and that apart from formations through aging-and-death there is no great bodhisattva?
Blessed One! Whether Bodhi, sattva, ignorance, or formations through aging-and-death, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva cannot be found, how could it be said that ignorance itself is a great bodhisattva; that formations through aging-and-death themselves are a great bodhisattva; that what is other than ignorance is a great bodhisattva; that what is other than formations through aging-and-death is a great bodhisattva; that within ignorance there is a great bodhisattva; that within formations through aging-and-death there is a great bodhisattva; that within a great bodhisattva there is ignorance; that within a great bodhisattva there are formations through aging-and-death;
that apart from ignorance there is a great bodhisattva; or that apart from formations through aging-and-death there is a great bodhisattva?
Furthermore, Subhuti! In light of what meaning do you say that the perfection of generosity itself is not a great bodhisattva; that the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita themselves are not a great bodhisattva; that what is other than the perfection of generosity is not a great bodhisattva; that what is other than the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita is not a great bodhisattva; that within the perfection of generosity there is no great bodhisattva; that within the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita there is no great bodhisattva; that within a great bodhisattva there is no perfection of generosity;
that within a great bodhisattva there are no perfections of moral discipline, patience, diligence, meditation, or prajnaparamita; that apart from the perfection of generosity there is no great bodhisattva; and that apart from the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita there is no great bodhisattva?
Blessed One! Whether Bodhi, sattva, the perfection of generosity, or the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva cannot be found, how could it be said that the perfection of generosity itself is a great bodhisattva; that the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita themselves are a great bodhisattva; that what is other than the perfection of generosity is a great bodhisattva; that what is other than the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita is a great bodhisattva;
that within the perfection of generosity there is a great bodhisattva; that within the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita there is a great bodhisattva; that within a great bodhisattva there is the perfection of generosity; that within a great bodhisattva there are the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita; that apart from the perfection of generosity there is a great bodhisattva; or that apart from the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that inner emptiness itself is not a great bodhisattva; that outer emptiness itself, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are not a great bodhisattva; that what is other than inner emptiness is not a great bodhisattva;
that what is other than outer emptiness through the emptiness of the self-nature of nonexistence is not a great bodhisattva; that within inner emptiness there is no great bodhisattva; that within outer emptiness through the emptiness of the self-nature of nonexistence there is no great bodhisattva; that within a great bodhisattva there is no inner emptiness; that within a great bodhisattva there is no outer emptiness through the emptiness of the self-nature of nonexistence; that apart from inner emptiness there is no great bodhisattva; and that apart from outer emptiness through the emptiness of the self-nature of nonexistence there is no great bodhisattva?
Blessed One! Whether bodhi, sattva, inner emptiness, or outer emptiness through the emptiness of the self-nature of nonexistence, ultimately none can be apprehended, because their nature does not exist; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that inner emptiness itself is a great bodhisattva; that outer emptiness through the emptiness of the self-nature of nonexistence itself is a great bodhisattva; that what is other than inner emptiness is a great bodhisattva; that what is other than outer emptiness through the emptiness of the self-nature of nonexistence is a great bodhisattva; that within inner emptiness there is a great bodhisattva;
that within outer emptiness through the emptiness of the self-nature of nonexistence there is a great bodhisattva; that within a great bodhisattva there is inner emptiness; that within a great bodhisattva there is outer emptiness through the emptiness of the self-nature of nonexistence; that apart from inner emptiness there is a great bodhisattva; or that apart from outer emptiness through the emptiness of the self-nature of nonexistence there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that suchness itself is not a great bodhisattva; that the dharma-dhatu itself, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding nature of Dharma, the reality-limit, the realm of space, and the inconceivable realm are not a great bodhisattva; that what is other than suchness is not a great bodhisattva; that what is other than the dharma-dhatu through the inconceivable realm is not a great bodhisattva; that within suchness there is no great bodhisattva; that within the dharma-dhatu through the inconceivable realm there is no great bodhisattva; that within a great bodhisattva there is no suchness;
that within a great bodhisattva there is no dharma-dhatu through the inconceivable realm; that apart from suchness there is no great bodhisattva; and that apart from the dharma-dhatu through the inconceivable realm there is no great bodhisattva?
Blessed One! Whether bodhi, sattva, suchness, or the dharma-dhatu through the inconceivable realm, ultimately none can be apprehended, because their nature does not exist; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that suchness itself is a great bodhisattva; that the dharma-dhatu through the inconceivable realm itself is a great bodhisattva; that what is other than suchness is a great bodhisattva; that what is other than the dharma-dhatu through the inconceivable realm is a great bodhisattva; that within suchness there is a great bodhisattva; that within the dharma-dhatu through the inconceivable realm there is a great bodhisattva; that within a great bodhisattva there is suchness;
that within a great bodhisattva there is the dharma-dhatu through the inconceivable realm; that apart from suchness there is a great bodhisattva; or that apart from the dharma-dhatu through the inconceivable realm there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that the four establishments of mindfulness themselves are not a great bodhisattva; that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path themselves are not a great bodhisattva; that what is other than the four establishments of mindfulness is not a great bodhisattva; that what is other than the four right efforts through the eight factors of the Noble Path is not a great bodhisattva; that within the four establishments of mindfulness there is no great bodhisattva; that within the four right efforts through the eight factors of the Noble Path there is no great bodhisattva;
that within a great bodhisattva there are no four establishments of mindfulness; that within a great bodhisattva there are no four right efforts through the eight factors of the Noble Path; that apart from the four establishments of mindfulness there is no great bodhisattva; and that apart from the four right efforts through the eight factors of the Noble Path there is no great bodhisattva?
Blessed One! Whether bodhi, sattva, the four establishments of mindfulness, or the four right efforts through the eight factors of the Noble Path, ultimately none can be apprehended, because their nature does not exist; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that the four establishments of mindfulness themselves are a great bodhisattva; that the four right efforts through the eight factors of the Noble Path themselves are a great bodhisattva; that what is other than the four establishments of mindfulness is a great bodhisattva; that what is other than the four right efforts through the eight factors of the Noble Path is a great bodhisattva;
that within the four establishments of mindfulness there is a great bodhisattva; that within the four right efforts through the eight factors of the Noble Path there is a great bodhisattva; that within a great bodhisattva there are the four establishments of mindfulness; that within a great bodhisattva there are the four right efforts through the eight factors of the Noble Path; that apart from the four establishments of mindfulness there is a great bodhisattva; or that apart from the four right efforts through the eight factors of the Noble Path there is a great bodhisattva?
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