大般若波羅蜜多經

05

Furthermore, Subhuti! In contemplation of what meaning do you say that the Noble Truth of suffering itself is not a great bodhisattva; that the Noble Truths of the origin, cessation, and path themselves are not a great bodhisattva; that what is other than the Noble Truth of suffering is not a great bodhisattva; that what is other than the Noble Truths of the origin, cessation, and path is not a great bodhisattva; that within the Noble Truth of suffering there is no great bodhisattva; that within the Noble Truths of the origin, cessation, and path there is no great bodhisattva; that within a great bodhisattva there is no Noble Truth of suffering; that within a great bodhisattva there are no Noble Truths of the origin, cessation, and path;

that apart from the Noble Truth of suffering there is no great bodhisattva; and that apart from the Noble Truths of the origin, cessation, and path there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the Noble Truth of suffering, or the Noble Truths of the origin, cessation, and 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 Noble Truth of suffering itself is a great bodhisattva; that the Noble Truths of the origin, cessation, and path themselves are a great bodhisattva; that what is other than the Noble Truth of suffering is a great bodhisattva; that what is other than the Noble Truths of the origin, cessation, and path is a great bodhisattva; that within the Noble Truth of suffering there is a great bodhisattva;

that within the Noble Truths of the origin, cessation, and path there is a great bodhisattva; that within a great bodhisattva there is the Noble Truth of suffering; that within a great bodhisattva there are the Noble Truths of the origin, cessation, and path; that apart from the Noble Truth of suffering there is a great bodhisattva; or that apart from the Noble Truths of the origin, cessation, and path there is a great bodhisattva?

Furthermore, Subhuti! In contemplation of what meaning do you say that the four dhyanas themselves are not a great bodhisattva; that the four immeasurables and the four formless absorptions themselves are not a great bodhisattva; that what is other than the four dhyanas is not a great bodhisattva; that what is other than the four immeasurables and the four formless absorptions is not a great bodhisattva; that within the four dhyanas there is no great bodhisattva; that within the four immeasurables and the four formless absorptions there is no great bodhisattva; that within a great bodhisattva there are no four dhyanas; that within a great bodhisattva there are no four immeasurables or four formless absorptions; that apart from the four dhyanas there is no great bodhisattva;

and that apart from the four immeasurables and the four formless absorptions there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the four dhyanas, the four immeasurables, or the four formless absorptions, 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 dhyanas themselves are a great bodhisattva; that the four immeasurables and the four formless absorptions themselves are a great bodhisattva; that what is other than the four dhyanas is a great bodhisattva; that what is other than the four immeasurables and the four formless absorptions is a great bodhisattva; that within the four dhyanas there is a great bodhisattva; that within the four immeasurables and the four formless absorptions there is a great bodhisattva;

that within a great bodhisattva there are the four dhyanas; that within a great bodhisattva there are the four immeasurables and the four formless absorptions; that apart from the four dhyanas there is a great bodhisattva; or that apart from the four immeasurables and the four formless absorptions there is a great bodhisattva?

Furthermore, Subhuti! In contemplation of what meaning do you say that the eight liberations themselves are not a great bodhisattva; that the eight bases of mastery, the nine successive absorptions, and the ten universal bases themselves are not a great bodhisattva; that what is other than the eight liberations is not a great bodhisattva; that what is other than the eight bases of mastery, the nine successive absorptions, and the ten universal bases is not a great bodhisattva; that within the eight liberations there is no great bodhisattva; that within the eight bases of mastery, the nine successive absorptions, and the ten universal bases there is no great bodhisattva; that within a great bodhisattva there are no eight liberations;

that within a great bodhisattva there are no eight bases of mastery, nine successive absorptions, or ten universal bases; that apart from the eight liberations there is no great bodhisattva; and that apart from the eight bases of mastery, the nine successive absorptions, and the ten universal bases there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the eight liberations, the eight bases of mastery, the nine successive absorptions, or the ten universal bases, 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 eight liberations themselves are a great bodhisattva; that the eight bases of mastery, the nine successive absorptions, and the ten universal bases themselves are a great bodhisattva; that what is other than the eight liberations is a great bodhisattva; that what is other than the eight bases of mastery, the nine successive absorptions, and the ten universal bases is a great bodhisattva; that within the eight liberations there is a great bodhisattva;

that within the eight bases of mastery, the nine successive absorptions, and the ten universal bases there is a great bodhisattva; that within a great bodhisattva there are the eight liberations; that within a great bodhisattva there are the eight bases of mastery, the nine successive absorptions, and the ten universal bases; that apart from the eight liberations there is a great bodhisattva; or that apart from the eight bases of mastery, the nine successive absorptions, and the ten universal bases there is a great bodhisattva?

Furthermore, Subhuti! In contemplation of what meaning do you say that the liberation gate of emptiness itself is not a great bodhisattva; that the liberation gates of signlessness and wishlessness themselves are not a great bodhisattva; that what is other than the liberation gate of emptiness is not a great bodhisattva; that what is other than the liberation gates of signlessness and wishlessness is not a great bodhisattva; that within the liberation gate of emptiness there is no great bodhisattva; that within the liberation gates of signlessness and wishlessness there is no great bodhisattva; that within a great bodhisattva there is no liberation gate of emptiness; that within a great bodhisattva there are no liberation gates of signlessness or wishlessness;

that apart from the liberation gate of emptiness there is no great bodhisattva; and that apart from the liberation gates of signlessness and wishlessness there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the liberation gate of emptiness, or the liberation gates of signlessness and wishlessness, 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 liberation gate of emptiness itself is a great bodhisattva; that the liberation gates of signlessness and wishlessness themselves are a great bodhisattva; that what is other than the liberation gate of emptiness is a great bodhisattva; that what is other than the liberation gates of signlessness and wishlessness is a great bodhisattva; that within the liberation gate of emptiness there is a great bodhisattva;

that within the liberation gates of signlessness and wishlessness there is a great bodhisattva; that within a great bodhisattva there is the liberation gate of emptiness; that within a great bodhisattva there are the liberation gates of signlessness and wishlessness; that apart from the liberation gate of emptiness there is a great bodhisattva; or that apart from the liberation gates of signlessness and wishlessness there is a great bodhisattva?

Furthermore, Subhuti! In contemplation of what meaning do you say that the dharani gate itself is not a great bodhisattva; that the samadhi gate itself is not a great bodhisattva; that what is other than the dharani gate is not a great bodhisattva; that what is other than the samadhi gate is not a great bodhisattva; that within the dharani gate there is no great bodhisattva; that within the samadhi gate there is no great bodhisattva; that within a great bodhisattva there is no dharani gate; that within a great bodhisattva there is no samadhi gate; that apart from the dharani gate there is no great bodhisattva; and that apart from the samadhi gate there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the dharani gate, or the samadhi gate, 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 dharani gate itself is a great bodhisattva; that the samadhi gate itself is a great bodhisattva; that what is other than the dharani gate is a great bodhisattva; that what is other than the samadhi gate is a great bodhisattva; that within the dharani gate there is a great bodhisattva; that within the samadhi gate there is a great bodhisattva; that within a great bodhisattva there is the dharani gate; that within a great bodhisattva there is the samadhi gate; that apart from the dharani gate there is a great bodhisattva;

or that apart from the samadhi gate there is a great bodhisattva?

Furthermore, Subhuti, with regard to what meaning do you say that the Stage of Extreme Joy itself is not a great bodhisattva; that the Stage of Stainlessness, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud themselves are not a great bodhisattva; that what is other than the Stage of Extreme Joy is not a great bodhisattva; that what is other than the Stage of Stainlessness through the Stage of the Dharma Cloud is not a great bodhisattva; that within the Stage of Extreme Joy there is no great bodhisattva;

that within the Stage of Stainlessness through the Stage of the Dharma Cloud there is no great bodhisattva; that within a great bodhisattva there is no Stage of Extreme Joy; that within a great bodhisattva there is no Stage of Stainlessness through the Stage of the Dharma Cloud; that apart from the Stage of Extreme Joy there is no great bodhisattva; and that apart from the Stage of Stainlessness through the Stage of the Dharma Cloud there is no great bodhisattva?

Blessed One, whether bodhi, sattva, the Stage of Extreme Joy, or the Stage of Stainlessness through the Stage of the Dharma Cloud, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that the Stage of Extreme Joy itself is a great bodhisattva; that the Stage of Stainlessness through the Stage of the Dharma Cloud themselves are a great bodhisattva; that what is other than the Stage of Extreme Joy is a great bodhisattva; that what is other than the Stage of Stainlessness through the Stage of the Dharma Cloud is a great bodhisattva; that within the Stage of Extreme Joy there is a great bodhisattva;

that within the Stage of Stainlessness through the Stage of the Dharma Cloud there is a great bodhisattva; that within a great bodhisattva there is the Stage of Extreme Joy; that within a great bodhisattva there is the Stage of Stainlessness through the Stage of the Dharma Cloud; that apart from the Stage of Extreme Joy there is a great bodhisattva; or that apart from the Stage of Stainlessness through the Stage of the Dharma Cloud there is a great bodhisattva?

Furthermore, Subhuti, with regard to what meaning do you say that the five kinds of eyes themselves are not a great bodhisattva; that the six superknowledges themselves are not a great bodhisattva; that what is other than the five kinds of eyes is not a great bodhisattva; that what is other than the six superknowledges is not a great bodhisattva; that within the five kinds of eyes there is no great bodhisattva; that within the six superknowledges there is no great bodhisattva; that within a great bodhisattva there are no five kinds of eyes; that within a great bodhisattva there are no six superknowledges; that apart from the five kinds of eyes there is no great bodhisattva; and that apart from the six superknowledges there is no great bodhisattva?

Blessed One, whether bodhi, sattva, the five kinds of eyes, or the six superknowledges, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that the five kinds of eyes themselves are a great bodhisattva; that the six superknowledges themselves are a great bodhisattva; that what is other than the five kinds of eyes is a great bodhisattva; that what is other than the six superknowledges is a great bodhisattva; that within the five kinds of eyes there is a great bodhisattva; that within the six superknowledges there is a great bodhisattva; that within a great bodhisattva there are the five kinds of eyes;

that within a great bodhisattva there are the six superknowledges; that apart from the five kinds of eyes there is a great bodhisattva; or that apart from the six superknowledges there is a great bodhisattva?

Furthermore, Subhuti, with regard to what meaning do you say that the ten powers of a Buddha themselves are not a great bodhisattva; that the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha themselves are not a great bodhisattva; that what is other than the ten powers of a Buddha is not a great bodhisattva; that what is other than the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha is not a great bodhisattva; that within the ten powers of a Buddha there is no great bodhisattva; that within the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha there is no great bodhisattva;

that within a great bodhisattva there are no ten powers of a Buddha; that within a great bodhisattva there are no four fearlessnesses, four unhindered analytical knowledges, or eighteen unshared qualities of a Buddha; that apart from the ten powers of a Buddha there is no great bodhisattva; and that apart from the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha there is no great bodhisattva?

Blessed One, whether bodhi, sattva, the ten powers of a Buddha, the four fearlessnesses, the four unhindered analytical knowledges, or the eighteen unshared qualities of a Buddha, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that the ten powers of a Buddha themselves are a great bodhisattva; that the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha themselves are a great bodhisattva; that what is other than the ten powers of a Buddha is a great bodhisattva;

that what is other than the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha is a great bodhisattva; that within the ten powers of a Buddha there is a great bodhisattva; that within the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha there is a great bodhisattva; that within a great bodhisattva there are the ten powers of a Buddha; that within a great bodhisattva there are the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha; that apart from the ten powers of a Buddha there is a great bodhisattva;

or that apart from the four fearlessnesses, the four unhindered analytical knowledges, and the eighteen unshared qualities of a Buddha there is a great bodhisattva?

Furthermore, Subhuti, with regard to what meaning do you say that great loving-kindness itself is not a great bodhisattva; that great compassion, great sympathetic joy, and great equanimity themselves are not a great bodhisattva; that what is other than great loving-kindness is not a great bodhisattva; that what is other than great compassion, great sympathetic joy, and great equanimity is not a great bodhisattva; that within great loving-kindness there is no great bodhisattva; that within great compassion, great sympathetic joy, and great equanimity there is no great bodhisattva; that within a great bodhisattva there is no great loving-kindness; that within a great bodhisattva there are no great compassion, great sympathetic joy, or great equanimity;

that apart from great loving-kindness there is no great bodhisattva; and that apart from great compassion, great sympathetic joy, and great equanimity there is no great bodhisattva?

Blessed One, whether bodhi, sattva, great loving-kindness, great compassion, great sympathetic joy, or great equanimity, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be a great bodhisattva! Since a great bodhisattva does not exist, how could it be said that great loving-kindness itself is a great bodhisattva; that great compassion, great sympathetic joy, and great equanimity themselves are a great bodhisattva; that what is other than great loving-kindness is a great bodhisattva; that what is other than great compassion, great sympathetic joy, and great equanimity is a great bodhisattva; that within great loving-kindness there is a great bodhisattva;

that within great compassion, great sympathetic joy, and great equanimity there is a great bodhisattva; that within a great bodhisattva there is great loving-kindness; that within a great bodhisattva there are great compassion, great sympathetic joy, and great equanimity; that apart from great loving-kindness there is a great bodhisattva; or that apart from great compassion, great sympathetic joy, and great equanimity there is a great bodhisattva?

Furthermore, Subhuti, with regard to what meaning do you say that the thirty-two marks of a great being themselves are not a great bodhisattva; that the eighty subsidiary characteristics themselves are not a great bodhisattva; that what is other than the thirty-two marks of a great being is not a great bodhisattva; that what is other than the eighty subsidiary characteristics is not a great bodhisattva; that within the thirty-two marks of a great being there is no great bodhisattva; that within the eighty subsidiary characteristics there is no great bodhisattva; that within a great bodhisattva there are no thirty-two marks of a great being; that within a great bodhisattva there are no eighty subsidiary characteristics;

that apart from the thirty-two marks of a great being there is no great bodhisattva; and that apart from the eighty subsidiary characteristics there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the thirty-two marks of a great person, or the eighty subsidiary characteristics, ultimately none can be apprehended, for their nature is nonexistent; how much less could a great bodhisattva be apprehended! Since a great bodhisattva does not exist, how could it be said that the thirty-two marks of a great person themselves are the great bodhisattva; that the eighty subsidiary characteristics themselves are the great bodhisattva; that something other than the thirty-two marks of a great person is the great bodhisattva; that something other than the eighty subsidiary characteristics is the great bodhisattva; that within the thirty-two marks of a great person there is a great bodhisattva;

that within the eighty subsidiary characteristics there is a great bodhisattva; that within the great bodhisattva there are the thirty-two marks of a great person; that within the great bodhisattva there are the eighty subsidiary characteristics; that apart from the thirty-two marks of a great person there is a great bodhisattva; or that apart from the eighty subsidiary characteristics there is a great bodhisattva?

Furthermore, Subhuti! In consideration of what meaning do you say that the dharma of non-forgetfulness itself is not the great bodhisattva; that the nature of constant equanimity itself is not the great bodhisattva; that something other than the dharma of non-forgetfulness is not the great bodhisattva; that something other than the nature of constant equanimity is not the great bodhisattva; that within the dharma of non-forgetfulness there is no great bodhisattva; that within the nature of constant equanimity there is no great bodhisattva; that within the great bodhisattva there is no dharma of non-forgetfulness; that within the great bodhisattva there is no nature of constant equanimity; that apart from the dharma of non-forgetfulness there is no great bodhisattva;

or that apart from the nature of constant equanimity there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, the dharma of non-forgetfulness, or the nature of constant equanimity, ultimately none can be apprehended, for their nature is nonexistent; how much less could a great bodhisattva be apprehended! Since a great bodhisattva does not exist, how could it be said that the dharma of non-forgetfulness itself is the great bodhisattva; that the nature of constant equanimity itself is the great bodhisattva; that something other than the dharma of non-forgetfulness is the great bodhisattva; that something other than the nature of constant equanimity is the great bodhisattva; that within the dharma of non-forgetfulness there is a great bodhisattva; that within the nature of constant equanimity there is a great bodhisattva;

that within the great bodhisattva there is the dharma of non-forgetfulness; that within the great bodhisattva there is the nature of constant equanimity; that apart from the dharma of non-forgetfulness there is a great bodhisattva; or that apart from the nature of constant equanimity there is a great bodhisattva?

Furthermore, Subhuti! In consideration of what meaning do you say that knowledge of all things itself is not the great bodhisattva; that knowledge of the aspects of the paths and all-aspect knowledge themselves are not the great bodhisattva; that something other than knowledge of all things is not the great bodhisattva; that something other than knowledge of the aspects of the paths and all-aspect knowledge is not the great bodhisattva; that within knowledge of all things there is no great bodhisattva; that within knowledge of the aspects of the paths and all-aspect knowledge there is no great bodhisattva; that within the great bodhisattva there is no knowledge of all things; that within the great bodhisattva there is no knowledge of the aspects of the paths or all-aspect knowledge;

that apart from knowledge of all things there is no great bodhisattva; or that apart from knowledge of the aspects of the paths and all-aspect knowledge there is no great bodhisattva?

Blessed One! Whether bodhi, sattva, knowledge of all things, knowledge of the aspects of the paths, or all-aspect knowledge, ultimately none can be apprehended, for their nature is nonexistent; how much less could a great bodhisattva be apprehended! Since a great bodhisattva does not exist, how could it be said that knowledge of all things itself is the great bodhisattva; that knowledge of the aspects of the paths and all-aspect knowledge themselves are the great bodhisattva; that something other than knowledge of all things is the great bodhisattva; that something other than knowledge of the aspects of the paths and all-aspect knowledge is the great bodhisattva; that within knowledge of all things there is a great bodhisattva;

that within knowledge of the aspects of the paths and all-aspect knowledge there is a great bodhisattva; that within the great bodhisattva there is knowledge of all things; that within the great bodhisattva there is knowledge of the aspects of the paths and all-aspect knowledge; that apart from knowledge of all things there is a great bodhisattva; or that apart from knowledge of the aspects of the paths and all-aspect knowledge there is a great bodhisattva?

Blessed One! Since bodhi, sattva, form, and all the other dharmas cannot be apprehended, it is impossible to say that form and all the other dharmas themselves are the great bodhisattva; that something other than form and all the other dharmas is the great bodhisattva; that within form and all the other dharmas there is a great bodhisattva; that within the great bodhisattva there are form and all the other dharmas; or that apart from form and all the other dharmas there is a great bodhisattva!

The Buddha said to Subhuti: Excellent! Excellent! It is so! It is so! It is just as you have said. Subhuti! Because form and all the other dharmas cannot be apprehended, the great bodhisattva also cannot be apprehended. Because the great bodhisattva cannot be apprehended, the practice of prajnaparamita also cannot be apprehended. Subhuti! When great bodhisattvas practice prajnaparamita, they should train in this way.

Furthermore, Subhuti! As for what is called a great bodhisattva, what do you think? Is the true suchness of form itself the great bodhisattva?

– No, Blessed One!

– Is the true suchness of feeling, perception, formations, and consciousness itself the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of form the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of feeling, perception, formations, and consciousness the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of form?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of feeling, perception, formations, and consciousness?

– No, Blessed One!

– Is the true suchness of form present within the great bodhisattva?

– No, Blessed One!

– Is the true suchness of feeling, perception, formations, and consciousness present within the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the true suchness of form?

– No, Blessed One!

– Is there a great bodhisattva apart from the true suchness of feeling, perception, formations, and consciousness?

– No, Blessed One!

Furthermore, Subhuti! As for what is called a great bodhisattva, what do you think? Is the true suchness of the eye ayatana itself the great bodhisattva?

– No, Blessed One!

– Is the true suchness of the ear, nose, tongue, body, and mind ayatanas itself the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of the eye ayatana the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of the ear, nose, tongue, body, and mind ayatanas the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of the eye ayatana?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of the ear, nose, tongue, body, and mind ayatanas?

– No, Blessed One!

– Is the true suchness of the eye ayatana present within the great bodhisattva?

– No, Blessed One!

– Is the true suchness of the ear, nose, tongue, body, and mind ayatanas present within the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the true suchness of the eye ayatana?

– No, Blessed One!

– Is there a great bodhisattva apart from the true suchness of the ear, nose, tongue, body, and mind ayatanas?

– No, Blessed One!

Furthermore, Subhuti! As for what is called a great bodhisattva, what do you think? Is the true suchness of the form ayatana itself the great bodhisattva?

– No, Blessed One!

– Is the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas itself the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of the form ayatana the great bodhisattva?

– No, Blessed One!

– Is something other than the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of the form ayatana?

– No, Blessed One!

– Is there a great bodhisattva within the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas?

– No, Blessed One!

– Is the true suchness of the form ayatana present within the great bodhisattva?

– No, Blessed One!

– Is the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas present within the great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the true suchness of the form ayatana?

– No, Blessed One!

– Apart from the true suchness of the fields of sound, odor, taste, touch, and mental objects, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the eye dhatu itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the ear, nose, tongue, body, and mind dhatus itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the eye dhatu a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the ear, nose, tongue, body, and mind dhatus a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the eye dhatu?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the ear, nose, tongue, body, and mind dhatus?

– No, Blessed One!

– Is the true suchness of the eye dhatu present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the ear, nose, tongue, body, and mind dhatus present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the eye dhatu, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the ear, nose, tongue, body, and mind dhatus, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the form dhatu itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the sound, odor, taste, touch, and mental-object dhatus itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the form dhatu a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the sound, odor, taste, touch, and mental-object dhatus a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the form dhatu?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the sound, odor, taste, touch, and mental-object dhatus?

– No, Blessed One!

– Is the true suchness of the form dhatu present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the sound, odor, taste, touch, and mental-object dhatus present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the form dhatu, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the sound, odor, taste, touch, and mental-object dhatus, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the eye-consciousness dhatu itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the eye-consciousness dhatu a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the eye-consciousness dhatu?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus?

– No, Blessed One!

– Is the true suchness of the eye-consciousness dhatu present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the eye-consciousness dhatu, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of eye-contact itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of ear-, nose-, tongue-, body-, and mind-contact itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of eye-contact a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of ear-, nose-, tongue-, body-, and mind-contact a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of eye-contact?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of ear-, nose-, tongue-, body-, and mind-contact?

– No, Blessed One!

– Is the true suchness of eye-contact present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of ear-, nose-, tongue-, body-, and mind-contact present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of eye-contact, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of ear-, nose-, tongue-, body-, and mind-contact, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the feelings that arise conditioned by eye-contact itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the feelings that arise conditioned by eye-contact a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the feelings that arise conditioned by eye-contact?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact?

– No, Blessed One!

– Is the true suchness of the feelings that arise conditioned by eye-contact present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the feelings that arise conditioned by eye-contact, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the earth dhatu itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the water, fire, wind, space, and consciousness dhatus itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the earth dhatu a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the water, fire, wind, space, and consciousness dhatus a bodhisattva-mahasattva?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the earth dhatu?

– No, Blessed One!

– Is there a bodhisattva-mahasattva within the true suchness of the water, fire, wind, space, and consciousness dhatus?

– No, Blessed One!

– Is the true suchness of the earth dhatu present within a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the water, fire, wind, space, and consciousness dhatus present within a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the earth dhatu, is there a bodhisattva-mahasattva?

– No, Blessed One!

– Apart from the true suchness of the water, fire, wind, space, and consciousness dhatus, is there a bodhisattva-mahasattva?

– No, Blessed One!

Furthermore, Subhuti, what do you think? Is the true suchness of the causal condition itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is the true suchness of the immediately antecedent condition, the objective condition, and the predominant condition itself a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the true suchness of the causal condition a bodhisattva-mahasattva?

– No, Blessed One!

– Is that which is other than the suchness of the immediately antecedent condition, the objective condition, and the predominant condition a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the causal condition?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the immediately antecedent condition, the objective condition, and the predominant condition?

– No, Blessed One!

– Is the suchness of the causal condition within a great bodhisattva?

– No, Blessed One!

– Is the suchness of the immediately antecedent condition, the objective condition, and the predominant condition within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the causal condition?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the immediately antecedent condition, the objective condition, and the predominant condition?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of dependently arisen dharmas a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of dependently arisen dharmas a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of dependently arisen dharmas?

– No, Blessed One!

– Is the suchness of dependently arisen dharmas within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of dependently arisen dharmas?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of ignorance a great bodhisattva?

– No, Blessed One!

– Is the very suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of ignorance a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of formations through aging-and-death a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of ignorance?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of formations through aging-and-death?

– No, Blessed One!

– Is the suchness of ignorance within a great bodhisattva?

– No, Blessed One!

– Is the suchness of formations through aging-and-death within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of ignorance?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of formations through aging-and-death?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of the perfection of generosity a great bodhisattva?

– No, Blessed One!

– Is the very suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the perfection of generosity a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the perfection of generosity?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita?

– No, Blessed One!

– Is the suchness of the perfection of generosity within a great bodhisattva?

– No, Blessed One!

– Is the suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the perfection of generosity?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of inner emptiness a great bodhisattva?

– No, Blessed One!

– Is the very suchness of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of inner emptiness a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of outer emptiness through the emptiness of the nonexistence of self-nature a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of inner emptiness?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of outer emptiness through the emptiness of the nonexistence of self-nature?

– No, Blessed One!

– Is the suchness of inner emptiness within a great bodhisattva?

– No, Blessed One!

– Is the suchness of outer emptiness through the emptiness of the nonexistence of self-nature within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of inner emptiness?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of outer emptiness through the emptiness of the nonexistence of self-nature?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of the four foundations of mindfulness a great bodhisattva?

– No, Blessed One!

– Is the very suchness of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the four foundations of mindfulness a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the four right efforts through the Noble Eightfold Path a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the four foundations of mindfulness?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the four right efforts through the Noble Eightfold Path?

– No, Blessed One!

– Is the suchness of the four foundations of mindfulness within a great bodhisattva?

– No, Blessed One!

– Is the suchness of the four right efforts through the Noble Eightfold Path within a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the four foundations of mindfulness?

– No, Blessed One!

– Is there a great bodhisattva apart from the suchness of the four right efforts through the Noble Eightfold Path?

– No, Blessed One!

Furthermore, Subhuti! Regarding what is called a great bodhisattva, what do you think? Is the very suchness of the Noble Truth of suffering a great bodhisattva?

– No, Blessed One!

– Is the very suchness of the Noble Truths of the origin of suffering, its cessation, and the path a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the Noble Truth of suffering a great bodhisattva?

– No, Blessed One!

– Is that which is other than the suchness of the Noble Truths of the origin of suffering, its cessation, and the path a great bodhisattva?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the Noble Truth of suffering?

– No, Blessed One!

– Is there a great bodhisattva within the suchness of the Noble Truths of the origin of suffering, its cessation, and the path?

– No, Blessed One!

– Is the suchness of the Noble Truth of suffering within a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the noble truths of origin, cessation, and the path?

– No, Blessed One!

– Apart from the true suchness of the noble truth of suffering, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the noble truths of origin, cessation, and the path, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the four dhyanas itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the four immeasurables and the four formless attainments itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the four dhyanas a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the four immeasurables and the four formless attainments a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the four dhyanas, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the four immeasurables and the four formless attainments, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the four dhyanas?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the four immeasurables and the four formless attainments?

– No, Blessed One!

– Apart from the true suchness of the four dhyanas, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the four immeasurables and the four formless attainments, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the eight liberations itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the eight liberations a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the eight liberations, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the eight liberations?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities?

– No, Blessed One!

– Apart from the true suchness of the eight liberations, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the gateway to liberation through emptiness itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the gateways to liberation through signlessness and wishlessness itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the gateway to liberation through emptiness a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the gateways to liberation through signlessness and wishlessness a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the gateway to liberation through emptiness, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the gateways to liberation through signlessness and wishlessness, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the gateway to liberation through emptiness?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the gateways to liberation through signlessness and wishlessness?

– No, Blessed One!

– Apart from the true suchness of the gateway to liberation through emptiness, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the gateways to liberation through signlessness and wishlessness, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the dharani gateways itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the samadhi gateways itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the dharani gateways a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the samadhi gateways a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the dharani gateways, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the samadhi gateways, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the dharani gateways?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the samadhi gateways?

– No, Blessed One!

– Apart from the true suchness of the dharani gateways, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the samadhi gateways, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the Ground of Extreme Joy itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Most Difficult to Conquer, the Ground of Direct Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Ground of the Dharma Cloud itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the Ground of Extreme Joy a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the Ground of Stainlessness through the Ground of the Dharma Cloud a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the Ground of Extreme Joy, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the Ground of Stainlessness through the Ground of the Dharma Cloud, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the Ground of Extreme Joy?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the Ground of Stainlessness through the Ground of the Dharma Cloud?

– No, Blessed One!

– Apart from the true suchness of the Ground of Extreme Joy, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the Ground of Stainlessness through the Ground of the Dharma Cloud, is there a great bodhisattva?

– No, Blessed One!

Furthermore, Subhuti, as for what is called a great bodhisattva, what do you think? Is the true suchness of the five kinds of eyes itself a great bodhisattva?

– No, Blessed One!

– Is the true suchness of the six superknowledges itself a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the five kinds of eyes a great bodhisattva?

– No, Blessed One!

– Is that which is other than the true suchness of the six superknowledges a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the five kinds of eyes, is there a great bodhisattva?

– No, Blessed One!

– Within the true suchness of the six superknowledges, is there a great bodhisattva?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the five kinds of eyes?

– No, Blessed One!

– Within a great bodhisattva, is there the true suchness of the six superknowledges?

– No, Blessed One!

– Apart from the true suchness of the five kinds of eyes, is there a great bodhisattva?

– No, Blessed One!

– Apart from the true suchness of the six superknowledges, is there a great bodhisattva?

– No, Blessed One!

Fascicle 15

End