大般若波羅蜜多經

LV. CHAPTER ON LEARNING SKILLFUL MEANS

02

At that time, Ananda addressed the Buddha:

“Blessed One! How should great bodhisattvas dwell together?”

The Buddha said:

“Ananda! When great bodhisattvas dwell together, they should regard one another as the Great Teacher. Why?

Because great bodhisattvas watch over one another in succession, they should think: ‘This one is truly our good spiritual friend, my companion, and one who travels with me in the same vessel. What we and this one study, the time at which we study, and the Dharma we study are in every respect no different. Just as this one must train in generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, so must I train.

Just as this one must train in internal emptiness, external emptiness, internal-and-external 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, so must I train.

Just as this one must train in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm, so must I train. Just as this one must train in the noble truths of suffering, its origin, its cessation, and the path, so must I train.

Just as this one must train in the four meditative concentrations, the four immeasurables, and the four formless absorptions, so must I train. Just as this one must train in the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities, so must I train. Just as this one must train in the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path, so must I train.

Just as this one must train in the liberation gateways of emptiness, signlessness, and wishlessness, so must I train. Just as this one must train in the ten bodhisattva bhumis, so must I train. Just as this one must train in the five kinds of eyes and the six superknowledges, so must I train.

Just as this one must train in the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, so must I train. Just as this one must train in the Dharma of never losing mindfulness and the nature of constant equanimity, so must I train. Just as this one must train in the dharani gateways and samadhi gateways, so must I train.

Just as this one must train in purifying Buddha-fields and bringing sentient beings to maturity, so must I train. Just as this one must train in the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects, so must I train.’ They should further think: ‘These great bodhisattvas teach us the path to great awakening; therefore, they are my true friends and also my teachers. If such a great bodhisattva abides in distracted mental activity and remains far removed from mental activity corresponding to the knowledge of all-knowing wisdom, I shall not train together with that one.

If such a great bodhisattva is free from distracted mental activity and does not depart from mental activity corresponding to the knowledge of all-knowing wisdom, I shall always train together with that one.’

“Ananda, you should know that if assemblies of great bodhisattvas constantly train in this way, their provisions for awakening will swiftly reach perfection. When assemblies of great bodhisattvas train in this way, it is called training in equality.”

Then the Venerable Subhuti addressed the Buddha:

“Blessed One! What is the nature of equality of great bodhisattvas, in which great bodhisattvas should train, so that it is called training in equality?”

The Buddha said:

“Subhuti! Internal emptiness is the nature of equality of great bodhisattvas; external emptiness, internal-and-external 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 unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are the nature of equality of great bodhisattvas.

Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! Form and the emptiness of form’s self-nature are the nature of equality of great bodhisattvas; feeling, perception, formations, and consciousness, together with the emptiness of the self-nature of feeling, perception, formations, and consciousness, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The eye ayatana and the emptiness of the eye ayatana’s self-nature are the nature of equality of great bodhisattvas; the ear, nose, tongue, body, and mind ayatanas, together with the emptiness of the self-nature of the ear, nose, tongue, body, and mind ayatanas, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The form ayatana and the emptiness of the form ayatana’s self-nature are the nature of equality of great bodhisattvas; the sound, odor, taste, tangible-object, and dharma ayatanas, together with the emptiness of the self-nature of the sound, odor, taste, tangible-object, and dharma ayatanas, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The eye dhatu and the emptiness of the eye dhatu’s self-nature are the nature of equality of great bodhisattvas; the ear, nose, tongue, body, and mind dhatus, together with the emptiness of the self-nature of the ear, nose, tongue, body, and mind dhatus, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The form dhatu and the emptiness of the form dhatu’s self-nature are the nature of equality of great bodhisattvas; the sound, odor, taste, tangible-object, and dharma dhatus, together with the emptiness of the self-nature of the sound, odor, taste, tangible-object, and dharma dhatus, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The eye-consciousness dhatu and the emptiness of the eye-consciousness dhatu’s self-nature are the nature of equality of great bodhisattvas; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, together with the emptiness of the self-nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! Eye-contact and the emptiness of eye-contact’s self-nature are the nature of equality of great bodhisattvas; ear-, nose-, tongue-, body-, and mind-contact, together with the emptiness of the self-nature of ear-, nose-, tongue-, body-, and mind-contact, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.

“Furthermore, Subhuti! The feelings arising with eye-contact as condition and the emptiness of the self-nature of the feelings arising with eye-contact as condition are the nature of equality of great bodhisattvas; the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, together with the emptiness of the self-nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition, are the nature of equality of great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, it is called training in equality. By training in equality, they swiftly realize unsurpassed awakening.”

Furthermore, Subhuti! The earth element and the emptiness of the earth element’s own nature are the nature of equality of a great bodhisattva; the water, fire, wind, space, and consciousness elements, and the emptiness of the own nature of the water, fire, wind, space, and consciousness elements, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! Ignorance and the emptiness of ignorance’s own nature are the nature of equality of a great bodhisattva; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, and the emptiness of the own nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The perfection of generosity and the emptiness of the perfection of generosity’s own nature are the nature of equality of a great bodhisattva; the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita, and the emptiness of the own nature of the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! Inner emptiness and the emptiness of inner emptiness’s own nature are the nature of equality of a great bodhisattva; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of own nature, emptiness of the own nature of nonexistence, and the emptiness of the own nature of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness,

ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of own nature, and emptiness of the own nature of nonexistence, are the nature of equality of a great bodhisattva.

Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! Suchness and the emptiness of suchness’s own nature are the nature of equality of a great bodhisattva; the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the emptiness of the own nature of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, are the nature of equality of a great bodhisattva.

Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The Noble Truth of suffering and the emptiness of the Noble Truth of suffering’s own nature are the nature of equality of a great bodhisattva. The Noble Truths of the origin of suffering, cessation, and the path, and the emptiness of the own nature of the Noble Truths of the origin of suffering, cessation, and the path, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The four dhyanas and the emptiness of the four dhyanas’ own nature are the nature of equality of a great bodhisattva; the four immeasurables, the four formless concentrations, and the emptiness of the own nature of the four immeasurables and the four formless concentrations, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The eight liberations and the emptiness of the eight liberations’ own nature are the nature of equality of a great bodhisattva; the eight spheres of mastery, the nine successive concentrations, the ten spheres of totality, and the emptiness of the own nature of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The four establishments of mindfulness and the emptiness of the own nature of the four four establishments of mindfulness are the nature of equality of a great bodhisattva; the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the emptiness of the own nature of the four right efforts, the four bases of supernatural power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The liberation gateway of emptiness and the emptiness of the liberation gateway of emptiness’s own nature are the nature of equality of a great bodhisattva; the liberation gateways of signlessness and wishlessness, and the emptiness of the own nature of the liberation gateways of signlessness and wishlessness, are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The bhumi of Great Joy and the emptiness of the bhumi of Great Joy’s own nature are the nature of equality of a great bodhisattva; the bhumi of Stainlessness, the bhumi of Radiance, the bhumi of Blazing Wisdom, the bhumi Difficult to Conquer, the bhumi of Manifest Presence, the Far-Going bhumi, the Immovable bhumi, the bhumi of Excellent Wisdom, the Dharma Cloud bhumi, and the emptiness of the own nature of the bhumi of Stainlessness, the bhumi of Radiance, the bhumi of Blazing Wisdom, the bhumi Difficult to Conquer, the bhumi of Manifest Presence, the Far-Going bhumi, the Immovable bhumi, the bhumi of Excellent Wisdom, and the Dharma Cloud bhumi, are the nature of equality of a great bodhisattva.

Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The five kinds of eyes and the emptiness of the five kinds of eyes’ own nature are the nature of equality of a great bodhisattva; the six superknowledges and the emptiness of the six superknowledges’ own nature are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The ten powers of a Buddha and the emptiness of the ten powers of a Buddha’s own nature are the nature of equality of a great bodhisattva; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the emptiness of the own nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, are the nature of equality of a great bodhisattva.

Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The dharma of non-forgetfulness and the emptiness of the dharma of non-forgetfulness’s own nature are the nature of equality of a great bodhisattva; the nature of perpetual equanimity and the emptiness of the nature of perpetual equanimity’s own nature are the nature of equality of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The knowledge of all and the emptiness of the intrinsic nature of the knowledge of all are the equality-nature of a great bodhisattva; the knowledge of paths, the knowledge of all aspects, and the emptiness of the intrinsic nature of the knowledge of paths and the knowledge of all aspects are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! All dharani gateways and the emptiness of the intrinsic nature of all dharani gateways are the equality-nature of a great bodhisattva; all samadhi gateways and the emptiness of the intrinsic nature of all samadhi gateways are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The fruit of stream-entry and the emptiness of the intrinsic nature of the fruit of stream-entry are the equality-nature of a great bodhisattva; the fruits of once-returning, non-returning, and arhatship, and the emptiness of the intrinsic nature of the fruits of once-returning, non-returning, and arhatship, are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The fruit of a pratyekabuddha and the emptiness of the intrinsic nature of the fruit of a pratyekabuddha are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! All the practices of great bodhisattvas and the emptiness of the intrinsic nature of all the practices of great bodhisattvas are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

Furthermore, Subhuti! The unsurpassed perfect enlightenment of all Buddhas and the emptiness of the intrinsic nature of the unsurpassed perfect enlightenment of all Buddhas are the equality-nature of a great bodhisattva. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize unsurpassed perfect enlightenment.

The Venerable Subhuti again addressed the Buddha:

– Blessed One! If a great bodhisattva trains for the exhaustion of form, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the detachment of form, is this training in the knowledge of all-knowledge? If one trains for the detachment of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of form, is this training in the knowledge of all-knowledge? If one trains for the cessation of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of form, is this training in the knowledge of all-knowledge? If one trains for the non-arising of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of form, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of form, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of form, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the eye ayatana, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge?

If a great bodhisattva trains for the detachment of the eye ayatana, is this training in the knowledge of all-knowledge? If one trains for the detachment of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the eye ayatana, is this training in the knowledge of all-knowledge?

If one trains for the cessation of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the eye ayatana, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge?

If a great bodhisattva trains for the non-cessation of the eye ayatana, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the eye ayatana, is this training in the knowledge of all-knowledge?

If one trains for the primordial quiescence of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eye ayatana, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the ear, nose, tongue, body, and mind ayatanas, is this training in the knowledge of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the form ayatana, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge?

If a great bodhisattva trains for the detachment of the form ayatana, is this training in the knowledge of all-knowledge? If one trains for the detachment of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the form ayatana, is this training in the knowledge of all-knowledge?

If one trains for the cessation of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the form ayatana, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge?

If a great bodhisattva trains for the non-cessation of the form ayatana, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the form ayatana, is this training in the knowledge of all-knowledge?

If one trains for the primordial quiescence of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the form ayatana, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the sound, odor, taste, tangible object, and dharma ayatanas, is this training in the knowledge of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the eye dhatu, is this training in omniscient knowledge? If one trains for the exhaustion of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for dispassion toward the eye dhatu, is this training in omniscient knowledge? If one trains for dispassion toward the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the eye dhatu, is this training in omniscient knowledge?

If one trains for the cessation of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the eye dhatu, is this training in omniscient knowledge? If one trains for the non-arising of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for the non-cessation of the eye dhatu, is this training in omniscient knowledge? If one trains for the non-cessation of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the eye dhatu, is this training in omniscient knowledge?

If one trains for the primordial quiescence of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eye dhatu, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the ear, nose, tongue, body, and mind dhatus, is this training in omniscient knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the form dhatu, is this training in omniscient knowledge? If one trains for the exhaustion of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for dispassion toward the form dhatu, is this training in omniscient knowledge? If one trains for dispassion toward the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the form dhatu, is this training in omniscient knowledge?

If one trains for the cessation of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the form dhatu, is this training in omniscient knowledge? If one trains for the non-arising of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for the non-cessation of the form dhatu, is this training in omniscient knowledge? If one trains for the non-cessation of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the form dhatu, is this training in omniscient knowledge?

If one trains for the primordial quiescence of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the form dhatu, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the eye-consciousness dhatu, is this training in omniscient knowledge? If one trains for the exhaustion of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for dispassion toward the eye-consciousness dhatu, is this training in omniscient knowledge? If one trains for dispassion toward the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the eye-consciousness dhatu, is this training in omniscient knowledge?

If one trains for the cessation of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the eye-consciousness dhatu, is this training in omniscient knowledge? If one trains for the non-arising of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge?

If a great bodhisattva trains for the non-cessation of the eye-consciousness dhatu, is this training in omniscient knowledge? If one trains for the non-cessation of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the eye-consciousness dhatu, is this training in omniscient knowledge?

If one trains for the primordial quiescence of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eye-consciousness dhatu, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of eye-contact, is this training in omniscient knowledge? If one trains for the exhaustion of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge?

If a great bodhisattva trains for dispassion toward eye-contact, is this training in omniscient knowledge? If one trains for dispassion toward ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of eye-contact, is this training in omniscient knowledge?

If one trains for the cessation of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of eye-contact, is this training in omniscient knowledge? If one trains for the non-arising of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge?

If a great bodhisattva trains for the non-cessation of eye-contact, is this training in omniscient knowledge? If one trains for the non-cessation of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of eye-contact, is this training in omniscient knowledge?

If one trains for the primordial quiescence of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of eye-contact, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the exhaustion of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the detachment from the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the detachment from the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the cessation of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the cessation of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the non-cessation of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-cessation of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains in the primordial quiescence of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience?

If a great bodhisattva trains in the primordial quiescence of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the feelings that arise conditioned by eye-contact, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, is this training in the wisdom of omniscience?

Blessed One! If a great bodhisattva trains for the exhaustion of the earth element, is this training in the wisdom of omniscience? If a great bodhisattva trains for the exhaustion of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience?

If a great bodhisattva trains for detachment from the earth element, is this training in the wisdom of omniscience? If a great bodhisattva trains for detachment from the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience? If a great bodhisattva trains for the cessation of the earth element, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the cessation of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the earth element, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the non-cessation of the earth element, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-cessation of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience? If a great bodhisattva trains in the primordial quiescence of the earth element, is this training in the wisdom of omniscience?

If a great bodhisattva trains in the primordial quiescence of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the earth element, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the water, fire, wind, space, and consciousness elements, is this training in the wisdom of omniscience?

Blessed One! If a great bodhisattva trains for the exhaustion of ignorance, is this training in the wisdom of omniscience? If a great bodhisattva trains for the exhaustion of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience?

If a great bodhisattva trains for detachment from ignorance, is this training in the wisdom of omniscience? If a great bodhisattva trains for detachment from formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience? If a great bodhisattva trains for the cessation of ignorance, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the cessation of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of ignorance, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the non-cessation of ignorance, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-cessation of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience? If a great bodhisattva trains in the primordial quiescence of ignorance, is this training in the wisdom of omniscience?

If a great bodhisattva trains in the primordial quiescence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of ignorance, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death, is this training in the wisdom of omniscience?

Blessed One! If a great bodhisattva trains for the exhaustion of the perfection of generosity, is this training in the wisdom of omniscience? If a great bodhisattva trains for the exhaustion of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience?

If a great bodhisattva trains for detachment from the perfection of generosity, is this training in the wisdom of omniscience? If a great bodhisattva trains for detachment from the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience? If a great bodhisattva trains for the cessation of the perfection of generosity, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the cessation of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the perfection of generosity, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-arising of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience?

If a great bodhisattva trains for the non-cessation of the perfection of generosity, is this training in the wisdom of omniscience? If a great bodhisattva trains for the non-cessation of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience? If a great bodhisattva trains in the primordial quiescence of the perfection of generosity, is this training in the wisdom of omniscience?

If a great bodhisattva trains in the primordial quiescence of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the perfection of generosity, is this training in the wisdom of omniscience? If a great bodhisattva trains in the intrinsic nirvana of the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita, is this training in the wisdom of omniscience?

Blessed One! If a great bodhisattva trains for the exhaustion of internal emptiness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the exhaustion of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature,

does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for detachment from internal emptiness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for detachment from external emptiness through the emptiness of the nonexistence of self-nature, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of internal emptiness, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the cessation of external emptiness through the emptiness of the nonexistence of self-nature, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of internal emptiness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of external emptiness through the emptiness of the nonexistence of self-nature, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the nonceasing of internal emptiness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonceasing of external emptiness through the emptiness of the nonexistence of self-nature, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of internal emptiness, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the primordial quiescence of external emptiness through the emptiness of the nonexistence of self-nature, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of internal emptiness as nirvana, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of external emptiness through the emptiness of the nonexistence of self-nature as nirvana, does that constitute training in the knowledge of all knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of suchness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the exhaustion of the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for detachment from suchness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for detachment from the dharma realm through the inconceivable realm, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of suchness, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the cessation of the dharma realm through the inconceivable realm, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of suchness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of the dharma realm through the inconceivable realm, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the nonceasing of suchness, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonceasing of the dharma realm through the inconceivable realm, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of suchness, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the primordial quiescence of the dharma realm through the inconceivable realm, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of suchness as nirvana, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of the dharma realm through the inconceivable realm as nirvana, does that constitute training in the knowledge of all knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the exhaustion of the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for detachment from the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for detachment from the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the cessation of the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the nonceasing of the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonceasing of the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the Noble Truth of suffering, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the primordial quiescence of the Noble Truths of the origin of suffering, cessation, and the path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of the Noble Truth of suffering as nirvana, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of the Noble Truths of the origin of suffering, cessation, and the path as nirvana, does that constitute training in the knowledge of all knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the four meditative absorptions, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the exhaustion of the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for detachment from the four meditative absorptions, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for detachment from the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the four meditative absorptions, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the cessation of the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of the four meditative absorptions, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonarising of the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the nonceasing of the four meditative absorptions, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the nonceasing of the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the four meditative absorptions, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the primordial quiescence of the four immeasurables and the four formless attainments, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of the four meditative absorptions as nirvana, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the self-nature of the four immeasurables and the four formless attainments as nirvana, does that constitute training in the knowledge of all knowledge?

World-Honored One! If a great bodhisattva trains for the exhaustion of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the exhaustion of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the detachment of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the detachment of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the cessation of the eight liberations, is this training in the knowledge of all-knowing wisdom?

If one trains for the cessation of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the non-arising of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the non-cessation of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the non-cessation of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the primordial quiescence of the eight liberations, is this training in the knowledge of all-knowing wisdom?

If one trains for the primordial quiescence of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the intrinsic nirvana of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, is this training in the knowledge of all-knowing wisdom?

Fascicle 338

THE END