大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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07
Furthermore, Subhuti! In consideration of what meaning do you say that the very suchness of the Stage of Great Joy is not a great bodhisattva; that the very suchness of the Stage of Stainlessness, the Stage of Luminousness, the Stage of Blazing Wisdom, the Stage of Utmost Difficulty to Conquer, the Stage of Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud is not a great bodhisattva; that what is other than the suchness of the Stage of Great Joy is not a great bodhisattva; that what is other than the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud is not a great bodhisattva; that within the suchness of the Stage of Great Joy there is no great bodhisattva;
that within the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud there is no great bodhisattva; that within a great bodhisattva there is no suchness of the Stage of Great Joy; that within a great bodhisattva there is no suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud; that apart from the suchness of the Stage of Great Joy there is no great bodhisattva; and that apart from the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud there is no great bodhisattva?
The Venerable Subhuti said to the Buddha: Blessed One! Whether the Stage of Great 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 the suchness of the Stage of Great Joy and the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud! Since these instances of suchness do not exist, how could it be said that the very suchness of the Stage of Great Joy is a great bodhisattva; that the very suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud is a great bodhisattva; that what is other than the suchness of the Stage of Great Joy is a great bodhisattva;
that what is other than the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud is a great bodhisattva; that within the suchness of the Stage of Great Joy there is a great bodhisattva; that within the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud there is a great bodhisattva; that within a great bodhisattva there is the suchness of the Stage of Great Joy; that within a great bodhisattva there is the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud; that apart from the suchness of the Stage of Great Joy there is a great bodhisattva; or that apart from the suchness of the Stage of Stainlessness through the Stage of the Dharma Cloud there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that the very suchness of the five kinds of eyes is not a great bodhisattva; that the very suchness of the six superknowledges is not a great bodhisattva; that what is other than the suchness of the five kinds of eyes is not a great bodhisattva; that what is other than the suchness of the six superknowledges is not a great bodhisattva; that within the suchness of the five kinds of eyes there is no great bodhisattva; that within the suchness of the six superknowledges there is no great bodhisattva; that within a great bodhisattva there is no suchness of the five kinds of eyes; that within a great bodhisattva there is no suchness of the six superknowledges;
that apart from the suchness of the five kinds of eyes there is no great bodhisattva; and that apart from the suchness of the six superknowledges there is no great bodhisattva?
The Venerable Subhuti said to the Buddha: Blessed One! Whether 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 the suchness of the five kinds of eyes and the suchness of the six superknowledges! Since these instances of suchness do not exist, how could it be said that the very suchness of the five kinds of eyes is a great bodhisattva; that the very suchness of the six superknowledges is a great bodhisattva; that what is other than the suchness of the five kinds of eyes is a great bodhisattva; that what is other than the suchness of the six superknowledges is a great bodhisattva; that within the suchness of the five kinds of eyes there is a great bodhisattva;
that within the suchness of the six superknowledges there is a great bodhisattva; that within a great bodhisattva there is the suchness of the five kinds of eyes; that within a great bodhisattva there is the suchness of the six superknowledges; that apart from the suchness of the five kinds of eyes there is a great bodhisattva; or that apart from the suchness of the six superknowledges there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that the very suchness of the Buddha’s ten powers is not a great bodhisattva; that the very suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha is not a great bodhisattva; that what is other than the suchness of the Buddha’s ten powers is not a great bodhisattva; that what is other than the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha is not a great bodhisattva; that within the suchness of the Buddha’s ten powers there is no great bodhisattva;
that within the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha there is no great bodhisattva; that within a great bodhisattva there is no suchness of the Buddha’s ten powers; that within a great bodhisattva there is no suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha; that apart from the suchness of the Buddha’s ten powers there is no great bodhisattva; and that apart from the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha there is no great bodhisattva?
The Venerable Subhuti said to the Buddha: Blessed One! Whether the Buddha’s ten powers or the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha, ultimately none can be apprehended, because their nature is nonexistent; how much less could there be the suchness of the Buddha’s ten powers and the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha!
Since these instances of suchness do not exist, how could it be said that the very suchness of the Buddha’s ten powers is a great bodhisattva; that the very suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha is a great bodhisattva; that what is other than the suchness of the Buddha’s ten powers is a great bodhisattva; that what is other than the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha is a great bodhisattva; that within the suchness of the Buddha’s ten powers there is a great bodhisattva;
that within the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha there is a great bodhisattva; that within a great bodhisattva there is the suchness of the Buddha’s ten powers; that within a great bodhisattva there is the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha; that apart from the suchness of the Buddha’s ten powers there is a great bodhisattva; or that apart from the suchness of the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha there is a great bodhisattva?
Furthermore, Subhuti! In consideration of what meaning do you say that the very suchness of great loving-kindness is not a great bodhisattva; that the very suchness of great compassion, great sympathetic joy, and great equanimity is not a great bodhisattva; that what is other than the suchness of great loving-kindness is not a great bodhisattva; that what is other than the suchness of great compassion, great sympathetic joy, and great equanimity is not a great bodhisattva; that within the suchness of great loving-kindness there is no great bodhisattva; that within the suchness of great compassion, great sympathetic joy, and great equanimity there is no great bodhisattva; that within a great bodhisattva there is no suchness of great loving-kindness;
that within a great bodhisattva there is no suchness of great compassion, great sympathetic joy, and great equanimity; that apart from the suchness of great loving-kindness there is no great bodhisattva; and that apart from the suchness of great compassion, great sympathetic joy, and great equanimity there is no great bodhisattva?
The Venerable Subhuti said: “Blessed One! Whether great loving-kindness, great compassion, great sympathetic joy, or great equanimity, ultimately none can be apprehended, because they are devoid of intrinsic nature; how much less could there be the true suchness of great loving-kindness or the true suchness of great compassion, great sympathetic joy, and great equanimity! Since these true suchnesses do not exist, how could it be said that the true suchness of great loving-kindness itself is a great bodhisattva; that the true suchness of great compassion, great sympathetic joy, and great equanimity itself is a great bodhisattva; that what is other than the true suchness of great loving-kindness is a great bodhisattva;
that what is other than the true suchness of great compassion, great sympathetic joy, and great equanimity is a great bodhisattva; that within the true suchness of great loving-kindness there is a great bodhisattva; that within the true suchness of great compassion, great sympathetic joy, and great equanimity there is a great bodhisattva; that within a great bodhisattva there is the true suchness of great loving-kindness; that within a great bodhisattva there is the true suchness of great compassion, great sympathetic joy, and great equanimity; that apart from the true suchness of great loving-kindness there is a great bodhisattva; or that apart from the true suchness of great compassion, great sympathetic joy, and great equanimity there is a great bodhisattva?”
“Furthermore, Subhuti! In view of what meaning do you say that the true suchness of the thirty-two marks of a great person itself is not a great bodhisattva; that the true suchness of the eighty subsidiary characteristics itself is not a great bodhisattva; that what is other than the true suchness of the thirty-two marks of a great person is not a great bodhisattva; that what is other than the true suchness of the eighty subsidiary characteristics is not a great bodhisattva; that within the true suchness of the thirty-two marks of a great person there is no great bodhisattva; that within the true suchness of the eighty subsidiary characteristics there is no great bodhisattva; that within a great bodhisattva there is no true suchness of the thirty-two marks of a great person;
that within a great bodhisattva there is no true suchness of the eighty subsidiary characteristics; that apart from the true suchness of the thirty-two marks of a great person there is no great bodhisattva; or that apart from the true suchness of the eighty subsidiary characteristics there is no great bodhisattva?”
The Venerable Subhuti said: “Blessed One! Whether the thirty-two marks of a great person or the eighty subsidiary characteristics, ultimately none can be apprehended, because they are devoid of intrinsic nature; how much less could there be the true suchness of the thirty-two marks of a great person or the true suchness of the eighty subsidiary characteristics! Since these true suchnesses do not exist, how could it be said that the true suchness of the thirty-two marks of a great person itself is a great bodhisattva; that the true suchness of the eighty subsidiary characteristics itself is a great bodhisattva; that what is other than the true suchness of the thirty-two marks of a great person is a great bodhisattva;
that what is other than the true suchness of the eighty subsidiary characteristics is a great bodhisattva; that within the true suchness of the thirty-two marks of a great person there is a great bodhisattva; that within the true suchness of the eighty subsidiary characteristics there is a great bodhisattva; that within a great bodhisattva there is the true suchness of the thirty-two marks of a great person; that within a great bodhisattva there is the true suchness of the eighty subsidiary characteristics; that apart from the true suchness of the thirty-two marks of a great person there is a great bodhisattva; or that apart from the true suchness of the eighty subsidiary characteristics there is a great bodhisattva?”
“Furthermore, Subhuti! In view of what meaning do you say that the true suchness of the Dharma of non-forgetfulness itself is not a great bodhisattva; that the true suchness of the nature of constant equanimity itself is not a great bodhisattva; that what is other than the true suchness of the Dharma of non-forgetfulness is not a great bodhisattva; that what is other than the true suchness of the nature of constant equanimity is not a great bodhisattva; that within the true suchness of the Dharma of non-forgetfulness there is no great bodhisattva; that within the true suchness of the nature of constant equanimity there is no great bodhisattva; that within a great bodhisattva there is no true suchness of the Dharma of non-forgetfulness;
that within a great bodhisattva there is no true suchness of the nature of constant equanimity; that apart from the true suchness of the Dharma of non-forgetfulness there is no great bodhisattva; or that apart from the true suchness of the nature of constant equanimity there is no great bodhisattva?”
The Venerable Subhuti said: “Blessed One! Whether the Dharma of non-forgetfulness or the nature of constant equanimity, ultimately neither can be apprehended, because they are devoid of intrinsic nature; how much less could there be the true suchness of the Dharma of non-forgetfulness or the true suchness of the nature of constant equanimity! Since these true suchnesses do not exist, how could it be said that the true suchness of the Dharma of non-forgetfulness itself is a great bodhisattva; that the true suchness of the nature of constant equanimity itself is a great bodhisattva; that what is other than the true suchness of the Dharma of non-forgetfulness is a great bodhisattva; that what is other than the true suchness of the nature of constant equanimity is a great bodhisattva;
that within the true suchness of the Dharma of non-forgetfulness there is a great bodhisattva; that within the true suchness of the nature of constant equanimity there is a great bodhisattva; that within a great bodhisattva there is the true suchness of the Dharma of non-forgetfulness; that within a great bodhisattva there is the true suchness of the nature of constant equanimity; that apart from the true suchness of the Dharma of non-forgetfulness there is a great bodhisattva; or that apart from the true suchness of the nature of constant equanimity there is a great bodhisattva?”
“Furthermore, Subhuti! In view of what meaning do you say that the true suchness of all-knowledge itself is not a great bodhisattva; that the true suchness of the knowledge of paths and the knowledge of all aspects itself is not a great bodhisattva; that what is other than the true suchness of all-knowledge is not a great bodhisattva; that what is other than the true suchness of the knowledge of paths and the knowledge of all aspects is not a great bodhisattva; that within the true suchness of all-knowledge there is no great bodhisattva; that within the true suchness of the knowledge of paths and the knowledge of all aspects there is no great bodhisattva; that within a great bodhisattva there is no true suchness of all-knowledge;
that within a great bodhisattva there is no true suchness of the knowledge of paths and the knowledge of all aspects; that apart from the true suchness of all-knowledge there is no great bodhisattva; or that apart from the true suchness of the knowledge of paths and the knowledge of all aspects there is no great bodhisattva?”
The Venerable Subhuti said: “Blessed One! Whether all-knowledge, the knowledge of paths, or the knowledge of all aspects, ultimately none can be apprehended, because they are devoid of intrinsic nature; how much less could there be the true suchness of all-knowledge or the true suchness of the knowledge of paths and the knowledge of all aspects! Since these true suchnesses do not exist, how could it be said that the true suchness of all-knowledge itself is a great bodhisattva; that the true suchness of the knowledge of paths and the knowledge of all aspects itself is a great bodhisattva; that what is other than the true suchness of all-knowledge is a great bodhisattva;
that what is other than the true suchness of the knowledge of paths and the knowledge of all aspects is a great bodhisattva; that within the true suchness of all-knowledge there is a great bodhisattva; that within the true suchness of the knowledge of paths and the knowledge of all aspects there is a great bodhisattva; that within a great bodhisattva there is the true suchness of all-knowledge; that within a great bodhisattva there is the true suchness of the knowledge of paths and the knowledge of all aspects; that apart from the true suchness of all-knowledge there is a great bodhisattva; or that apart from the true suchness of the knowledge of paths and the knowledge of all aspects there is a great bodhisattva?”
“Blessed One! Since form ... all dharmas and their true suchness cannot be apprehended, there is no possibility of saying that the true suchness of form ... all dharmas itself is a great bodhisattva; that what is other than the true suchness of form ... all dharmas is a great bodhisattva; that within the true suchness of form ... all dharmas there is a great bodhisattva; that within a great bodhisattva there is the true suchness of form ... all dharmas; or that apart from the true suchness of form ... all dharmas there is a great bodhisattva!”
The Buddha told Subhuti: “Excellent! Excellent! It is so! It is so! It is exactly as you have said. Subhuti! Because form ... all dharmas cannot be apprehended, the true suchness of form ... all dharmas also cannot be apprehended. Because dharmas and true suchness cannot be apprehended, a great bodhisattva also cannot be apprehended. Because a 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! What do you think? Is the very designation of form a great bodhisattva?
– No, Blessed One!
– Is the very designation of feeling, perception, formations, and consciousness a great bodhisattva?
– No, Blessed One!
– Is the designation of form as permanent a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as permanent a great bodhisattva?
– No, Blessed One!
– Is the designation of form as impermanent a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as impermanent a great bodhisattva?
– No, Blessed One!
– Is the designation of form as pleasant a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as pleasant a great bodhisattva?
– No, Blessed One!
– Is the designation of form as suffering a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as suffering a great bodhisattva?
– No, Blessed One!
– Is the designation of form as self a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as self a great bodhisattva?
– No, Blessed One!
– Is the designation of form as non-self a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as non-self a great bodhisattva?
– No, Blessed One!
– Is the designation of form as pure a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as pure a great bodhisattva?
– No, Blessed One!
– Is the designation of form as impure a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as impure a great bodhisattva?
– No, Blessed One!
– Is the designation of form as empty a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as empty a great bodhisattva?
– No, Blessed One!
– Is the designation of form as not empty a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as not empty a great bodhisattva?
– No, Blessed One!
– Is the designation of form as possessing characteristics a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as possessing characteristics a great bodhisattva?
– No, Blessed One!
– Is the designation of form as signless a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as signless a great bodhisattva?
– No, Blessed One!
– Is the designation of form as involving aspiration a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as involving aspiration a great bodhisattva?
– No, Blessed One!
– Is the designation of form as wishless a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as wishless a great bodhisattva?
– No, Blessed One!
– Is the designation of form as quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of form as not quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as not quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of form as detached a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as detached a great bodhisattva?
– No, Blessed One!
– Is the designation of form as not detached a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as not detached a great bodhisattva?
– No, Blessed One!
– Is the designation of form as conditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as conditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of form as unconditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as unconditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of form as contaminated a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as contaminated a great bodhisattva?
– No, Blessed One!
– Is the designation of form as uncontaminated a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as uncontaminated a great bodhisattva?
– No, Blessed One!
– Is the designation of form as arising a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as arising a great bodhisattva?
– No, Blessed One!
– Is the designation of form as ceasing a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as ceasing a great bodhisattva?
– No, Blessed One!
– Is the designation of form as wholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as wholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of form as unwholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as unwholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of form as blameworthy a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as blameworthy a great bodhisattva?
– No, Blessed One!
– Is the designation of form as blameless a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as blameless a great bodhisattva?
– No, Blessed One!
– Is the designation of form as afflicted a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as afflicted a great bodhisattva?
– No, Blessed One!
– Is the designation of form as unafflicted a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as unafflicted a great bodhisattva?
– No, Blessed One!
– Is the designation of form as mundane a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as mundane a great bodhisattva?
– No, Blessed One!
– Is the designation of form as supramundane a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as supramundane a great bodhisattva?
– No, Blessed One!
– Is the designation of form as defiled a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as defiled a great bodhisattva?
– No, Blessed One!
– Is the designation of form as purified a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as purified a great bodhisattva?
– No, Blessed One!
– Is the designation of form as belonging to birth and death a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as belonging to birth and death a great bodhisattva?
– No, Blessed One!
– Is the designation pertaining to the nirvana of form a great bodhisattva?
– No, Blessed One!
– Is the designation pertaining to the nirvana of feeling, perception, formations, and consciousness a great bodhisattva?
– No, Blessed One!
– Is the designation of form as internal a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as internal a great bodhisattva?
– No, Blessed One!
– Is the designation of form as external a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as external a great bodhisattva?
– No, Blessed One!
– Is the designation of form as being between the two a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as being between the two a great bodhisattva?
– No, Blessed One!
– Is the designation of form as apprehensible a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as apprehensible a great bodhisattva?
– No, Blessed One!
– Is the designation of form as unapprehensible a great bodhisattva?
– No, Blessed One!
– Is the designation of feeling, perception, formations, and consciousness as unapprehensible a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti! As for what is called a great bodhisattva, what do you think? Is the designation “eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the designation “ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as permanent a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as permanent a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as impermanent a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as impermanent a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as pleasurable a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as pleasurable a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as suffering a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as suffering a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as self a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as self a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as non-self a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as non-self a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as pure a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as pure a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as impure a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as impure a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as empty a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as empty a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as not empty a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as not empty a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as possessing marks a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as possessing marks a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as signless a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as signless a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as involving aspiration a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as involving aspiration a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as wishless a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as wishless a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as not quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as not quiescent a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as detached a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as detached a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as not detached a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as not detached a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as conditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as conditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as unconditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as unconditioned a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as tainted a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as tainted a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as untainted a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as untainted a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as arising a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as arising a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as ceasing a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as ceasing a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as wholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as wholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as unwholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as unwholesome a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as blameworthy a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as blameworthy a great bodhisattva?
– No, Blessed One!
– Is the designation of the eye ayatana as blameless a great bodhisattva?
– No, Blessed One!
– Is the designation of the ear, nose, tongue, body, and mind ayatanas as blameless a great bodhisattva?
– No, Blessed One!
– Is the very name “the eye ayatana with afflictions” a great bodhisattva?
– No, Blessed One!
– Is the very name “the ear, nose, tongue, body, and mind ayatanas with afflictions” a great bodhisattva?
– No, Blessed One!
– Is the very name “the eye ayatana without afflictions” a great bodhisattva?
– No, Blessed One!
– Is the very name “the ear, nose, tongue, body, and mind ayatanas without afflictions” a great bodhisattva?
– No, Blessed One!
– Is the very name “the worldly eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the worldly ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the supramundane eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the supramundane ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the defiled eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the defiled ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the purified eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the purified ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the eye ayatana belonging to samsara” a great bodhisattva?
– No, Blessed One!
– Is the very name “the ear, nose, tongue, body, and mind ayatanas belonging to samsara” a great bodhisattva?
– No, Blessed One!
– Is the very name “the eye ayatana belonging to nirvana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the ear, nose, tongue, body, and mind ayatanas belonging to nirvana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the internal eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the internal ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the external eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the external ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the eye ayatana between the two” a great bodhisattva?
– No, Blessed One!
– Is the very name “the ear, nose, tongue, body, and mind ayatanas between the two” a great bodhisattva?
– No, Blessed One!
– Is the very name “the apprehensible eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the apprehensible ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the inapprehensible eye ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the inapprehensible ear, nose, tongue, body, and mind ayatanas” a great bodhisattva?
– No, Blessed One!
Furthermore, Subhuti! As for what is called a great bodhisattva, what do you think? Is the very name of the form ayatana a great bodhisattva?
– No, Blessed One!
– Is the very name of the sound, odor, taste, touch, and dharma ayatanas a great bodhisattva?
– No, Blessed One!
– Is the very name “the permanent form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the permanent sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the impermanent form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the impermanent sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the pleasurable form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the pleasurable sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the painful form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the painful sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the selfhood of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the selfhood of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the selflessness of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the selflessness of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the purity of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the purity of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the impurity of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the impurity of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the emptiness of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the emptiness of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the nonemptiness of the form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the nonemptiness of the sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the form ayatana possessing characteristics” a great bodhisattva?
– No, Blessed One!
– Is the very name “the sound, odor, taste, touch, and dharma ayatanas possessing characteristics” a great bodhisattva?
– No, Blessed One!
– Is the very name “the signless form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the signless sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the form ayatana possessing aspiration” a great bodhisattva?
– No, Blessed One!
– Is the very name “the sound, odor, taste, touch, and dharma ayatanas possessing aspiration” a great bodhisattva?
– No, Blessed One!
– Is the very name “the wishless form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the wishless sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the quiescent form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the quiescent sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the unquieted form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the unquieted sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the form ayatana in seclusion” a great bodhisattva?
– No, Blessed One!
– Is the very name “the sound, odor, taste, touch, and dharma ayatanas in seclusion” a great bodhisattva?
– No, Blessed One!
– Is the very name “the form ayatana not in seclusion” a great bodhisattva?
– No, Blessed One!
– Is the very name “the sound, odor, taste, touch, and dharma ayatanas not in seclusion” a great bodhisattva?
– No, Blessed One!
– Is the very name “the conditioned form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the conditioned sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– No, Blessed One!
– Is the very name “the unconditioned form ayatana” a great bodhisattva?
– No, Blessed One!
– Is the very name “the unconditioned sound, odor, taste, touch, and dharma ayatanas” a great bodhisattva?
– Blessed One! No!
– Is the designation “with outflows” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “with outflows” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “without outflows” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “without outflows” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “arising” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “arising” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “cessation” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “cessation” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “wholesome” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “wholesome” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “unwholesome” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “unwholesome” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “culpable” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “culpable” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “blameless” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “blameless” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “with afflictions” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “with afflictions” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “without afflictions” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “without afflictions” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “mundane” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “mundane” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “supramundane” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “supramundane” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “defiled” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “defiled” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “purified” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “purified” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “belonging to samsara” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “belonging to samsara” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “belonging to nirvana” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “belonging to nirvana” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “internal” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “internal” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “external” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “external” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “between the two” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “between the two” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “obtainable” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “obtainable” of the sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
– Is the designation “unobtainable” of the visible-form ayatana a great bodhisattva?
– Blessed One! No!
– Is the designation “unobtainable” of the unobtainable sound, odor, taste, tangible-object, and dharma ayatanas a great bodhisattva?
– Blessed One! No!
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