大般若波羅蜜多經

LV. CHAPTER ON TRAINING IN SKILLFUL MEANS

03

“Blessed One! If a great bodhisattva trains for the exhaustion of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge? If one trains for the exhaustion of the four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and eightfold noble path, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the detachment of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge? If one trains for the detachment of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge?

If one trains for the cessation of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the non-arising of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge? If one trains for the non-arising of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the non-cessation of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge? If one trains for the non-cessation of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge?

If one trains for the primordial quiescence of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the intrinsic nirvana of the four foundations of mindfulness, does that constitute training in the knowledge of all knowledge? If one trains for the intrinsic nirvana of the four right efforts through the eightfold noble path, does that constitute training in the knowledge of all knowledge?

“Blessed One! If a great bodhisattva trains for the exhaustion of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge? If one trains for the exhaustion of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the detachment of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge? If one trains for the detachment of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge?

If one trains for the cessation of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the non-arising of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge? If one trains for the non-arising of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the non-cessation of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge? If one trains for the non-cessation of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge?

If one trains for the primordial quiescence of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the intrinsic nirvana of the emptiness gateway to liberation, does that constitute training in the knowledge of all knowledge? If one trains for the intrinsic nirvana of the signless and wishless gateways to liberation, does that constitute training in the knowledge of all knowledge?

“Blessed One! If a great bodhisattva trains for the exhaustion of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge? If one trains for the exhaustion of the Ground of Stainlessness, Ground of Radiance, Ground of Blazing Wisdom, Ground Difficult to Conquer, Ground of Manifest Presence, Far-Going Ground, Immovable Ground, Ground of Excellent Wisdom, and Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the detachment of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge? If one trains for the detachment of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge?

If one trains for the cessation of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the non-arising of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge? If one trains for the non-arising of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the non-cessation of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge? If one trains for the non-cessation of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge?

If one trains for the primordial quiescence of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the intrinsic nirvana of the Ground of Great Joy, does that constitute training in the knowledge of all knowledge? If one trains for the intrinsic nirvana of the Ground of Stainlessness through the Ground of the Dharma Cloud, does that constitute training in the knowledge of all knowledge?

“Blessed One! If a great bodhisattva trains for the exhaustion of the five kinds of eyes, does that constitute training in the knowledge of all knowledge? If one trains for the exhaustion of the six superknowledges, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the detachment of the five kinds of eyes, does that constitute training in the knowledge of all knowledge? If one trains for the detachment of the six superknowledges, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the cessation of the five kinds of eyes, does that constitute training in the knowledge of all knowledge?

If one trains for the cessation of the six superknowledges, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the non-arising of the five kinds of eyes, does that constitute training in the knowledge of all knowledge? If one trains for the non-arising of the six superknowledges, does that constitute training in the knowledge of all knowledge?

If a great bodhisattva trains for the non-cessation of the five kinds of eyes, does that constitute training in the knowledge of all knowledge? If one trains for the non-cessation of the six superknowledges, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the primordial quiescence of the five kinds of eyes, does that constitute training in the knowledge of all knowledge?

If one trains for the primordial quiescence of the six superknowledges, does that constitute training in the knowledge of all knowledge? If a great bodhisattva trains for the intrinsic nirvana of the five kinds of eyes, does that constitute training in the knowledge of all knowledge? If one trains for the intrinsic nirvana of the six superknowledges, does that constitute training in the knowledge of all knowledge?”

Blessed One! If a great bodhisattva trains for the exhaustion of the ten powers of a Buddha, is this training in all-knowledge? If one trains for the exhaustion of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha, is this training in all-knowledge?

If a great bodhisattva trains for the detachment of the ten powers of a Buddha, is this training in all-knowledge? If one trains for the detachment of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge? If a great bodhisattva trains for the cessation of the ten powers of a Buddha, is this training in all-knowledge?

If one trains for the cessation of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge? If a great bodhisattva trains for the non-arising of the ten powers of a Buddha, is this training in all-knowledge? If one trains for the non-arising of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge?

If a great bodhisattva trains for the non-cessation of the ten powers of a Buddha, is this training in all-knowledge? If one trains for the non-cessation of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge? If a great bodhisattva trains for the original quiescence of the ten powers of a Buddha, is this training in all-knowledge?

If one trains for the original quiescence of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the ten powers of a Buddha, is this training in all-knowledge? If one trains for the intrinsic nirvana of the four fearlessnesses through to the eighteen special qualities of a Buddha, is this training in all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the quality of never losing mindfulness, is this training in all-knowledge? If one trains for the exhaustion of the nature of constant equanimity, is this training in all-knowledge?

If a great bodhisattva trains for the detachment of the quality of never losing mindfulness, is this training in all-knowledge? If one trains for the detachment of the nature of constant equanimity, is this training in all-knowledge? If a great bodhisattva trains for the cessation of the quality of never losing mindfulness, is this training in all-knowledge?

If one trains for the cessation of the nature of constant equanimity, is this training in all-knowledge? If a great bodhisattva trains for the non-arising of the quality of never losing mindfulness, is this training in all-knowledge? If one trains for the non-arising of the nature of constant equanimity, is this training in all-knowledge?

If a great bodhisattva trains for the non-cessation of the quality of never losing mindfulness, is this training in all-knowledge? If one trains for the non-cessation of the nature of constant equanimity, is this training in all-knowledge? If a great bodhisattva trains for the original quiescence of the quality of never losing mindfulness, is this training in all-knowledge?

If one trains for the original quiescence of the nature of constant equanimity, is this training in all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the quality of never losing mindfulness, is this training in all-knowledge? If one trains for the intrinsic nirvana of the nature of constant equanimity, is this training in all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the knowledge of all things, is this training in all-knowledge? If one trains for the exhaustion of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge?

If a great bodhisattva trains for the detachment of the knowledge of all things, is this training in all-knowledge? If one trains for the detachment of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge? If a great bodhisattva trains for the cessation of the knowledge of all things, is this training in all-knowledge?

If one trains for the cessation of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge? If a great bodhisattva trains for the non-arising of the knowledge of all things, is this training in all-knowledge? If one trains for the non-arising of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge?

If a great bodhisattva trains for the non-cessation of the knowledge of all things, is this training in all-knowledge? If one trains for the non-cessation of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge? If a great bodhisattva trains for the original quiescence of the knowledge of all things, is this training in all-knowledge?

If one trains for the original quiescence of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the knowledge of all things, is this training in all-knowledge? If one trains for the intrinsic nirvana of the knowledge of the aspects of the paths and the knowledge of all aspects, is this training in all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of all dharani gateways, is this training in all-knowledge? If one trains for the exhaustion of all samadhi gateways, is this training in all-knowledge?

If a great bodhisattva trains for the detachment of all dharani gateways, is this training in all-knowledge? If one trains for the detachment of all samadhi gateways, is this training in all-knowledge? If a great bodhisattva trains for the cessation of all dharani gateways, is this training in all-knowledge?

If one trains for the cessation of all samadhi gateways, is this training in all-knowledge? If a great bodhisattva trains for the non-arising of all dharani gateways, is this training in all-knowledge? If one trains for the non-arising of all samadhi gateways, is this training in all-knowledge?

If a great bodhisattva trains for the non-cessation of all dharani gateways, is this training in all-knowledge? If one trains for the non-cessation of all samadhi gateways, is this training in all-knowledge? If a great bodhisattva trains for the original quiescence of all dharani gateways, is this training in all-knowledge?

If one trains for the original quiescence of all samadhi gateways, is this training in all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of all dharani gateways, is this training in all-knowledge? If one trains for the intrinsic nirvana of all samadhi gateways, is this training in all-knowledge?

“World-Honored One! If a great bodhisattva trains for the exhaustion of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom? If one trains for the exhaustion of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the detachment of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom? If one trains for the detachment of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the cessation of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom?

If one trains for the cessation of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom? If one trains for the non-arising of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the non-cessation of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom? If one trains for the non-cessation of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the primordial quiescence of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom?

If one trains for the primordial quiescence of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of the fruit of stream-entry, is this training in the knowledge of all-knowing wisdom? If one trains for the intrinsic nirvana of the fruits of once-returning, non-returning, and arhatship, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of the fruit of a pratyekabuddha, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of all the practices of great bodhisattvas, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of the supreme enlightenment of the Buddhas, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of sentient beings, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of sentient beings, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of sentient beings, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of sentient beings, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of sentient beings, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of sentient beings, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of sentient beings, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of bodhisattvas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of bodhisattvas, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of bodhisattvas, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of bodhisattvas, is this training in the knowledge of all-knowing wisdom?

“World-Honored One! If a great bodhisattva trains for the exhaustion of the Tathagata, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of the Tathagata, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the cessation of the Tathagata, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of the Tathagata, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of the Tathagata, is this training in the knowledge of all-knowing wisdom?

If a great bodhisattva trains for the primordial quiescence of the Tathagata, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of the Tathagata, is this training in the knowledge of all-knowing wisdom?”

The Buddha said:

– “Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of form, is this training in the knowledge of all-knowing wisdom? If one trains for the exhaustion of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the detachment of form, is this training in the knowledge of all-knowing wisdom? If one trains for the detachment of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the cessation of form, is this training in the knowledge of all-knowing wisdom? If one trains for the cessation of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-arising of form, is this training in the knowledge of all-knowing wisdom? If one trains for the non-arising of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the non-cessation of form, is this training in the knowledge of all-knowing wisdom? If one trains for the non-cessation of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the primordial quiescence of form, is this training in the knowledge of all-knowing wisdom? If one trains for the primordial quiescence of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? If a great bodhisattva trains for the intrinsic nirvana of form, is this training in the knowledge of all-knowing wisdom? If one trains for the intrinsic nirvana of feeling, perception, formations, and consciousness, is this training in the knowledge of all-knowing wisdom? Subhuti, what do you think? Is the true suchness of form subject to exhaustion, cessation, or severance?”

Subhuti replied:

– “No, World-Honored One! No, Well-Gone One!”

The Buddha said:

– Subhuti, what do you think? Is the true suchness of feeling, perception, formations, and consciousness subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, if a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

Subhuti, you should know that true suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

The Buddha said:

– Subhuti, as to your question: If a great bodhisattva trains for the exhaustion of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the exhaustion of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for detachment from the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for detachment from the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the cessation of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-arising of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-cessation of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the primordial quiescence of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eye ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the intrinsic nirvana of the ear, nose, tongue, body, and mind ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? Then, Subhuti, what do you think? Is the true suchness of the eye ayatana subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the ear, nose, tongue, body, and mind ayatanas subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, if a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

Subhuti, you should know that true suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

The Buddha said:

– Subhuti, as to your question: If a great bodhisattva trains for the exhaustion of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the exhaustion of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for detachment from the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for detachment from the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the cessation of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-cessation of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the primordial quiescence of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the form ayatana, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the intrinsic nirvana of the sound, odor, taste, tangible-object, and dharma ayatanas, does that great bodhisattva train in the knowledge of all-knowledge? Then, Subhuti, what do you think? Is the true suchness of the form ayatana subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the sound, odor, taste, tangible-object, and dharma ayatanas subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, if a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

Subhuti, you should know that true suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

The Buddha said:

– Subhuti, as to your question: If a great bodhisattva trains for the exhaustion of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the exhaustion of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for detachment from the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for detachment from the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the cessation of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-arising of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the non-cessation of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the primordial quiescence of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eye dhatu, does that great bodhisattva train in the knowledge of all-knowledge? If that great bodhisattva trains for the intrinsic nirvana of the ear, nose, tongue, body, and mind dhatus, does that great bodhisattva train in the knowledge of all-knowledge? Then, Subhuti, what do you think? Is the true suchness of the eye dhatu subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the ear, nose, tongue, body, and mind dhatus subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, if a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

Subhuti, you should know that true suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in true suchness in this manner, then that great bodhisattva trains in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of the form dhatu, is this training in omniscient knowledge? If a great bodhisattva 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 the detachment of the form dhatu, is this training in omniscient knowledge? If a great bodhisattva trains for the detachment of 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva trains for the intrinsic nirvana of the sound, odor, taste, tangible-object, and mental-object dhatus, is this training in omniscient knowledge? Subhuti, what do you think? Is the true suchness of the form dhatu subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the sound, odor, taste, tangible-object, and mental-object dhatus subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

Subhuti! You should know that true suchness is inexhaustible, unceasing, indestructible, and cannot be directly realized as something attained. If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of the eye-consciousness dhatu, is this training in omniscient knowledge? If a great bodhisattva 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 the detachment of the eye-consciousness dhatu, is this training in omniscient knowledge? If a great bodhisattva trains for the detachment of 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva trains for the intrinsic nirvana of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, is this training in omniscient knowledge? Subhuti, what do you think? Is the true suchness of the eye-consciousness dhatu subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

Subhuti! You should know that true suchness is inexhaustible, unceasing, indestructible, and cannot be directly realized as something attained. If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of eye-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the exhaustion of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the detachment of eye-contact, is this training in omniscient knowledge? If a great bodhisattva trains for the detachment of 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva 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 a great bodhisattva trains for the intrinsic nirvana of ear-, nose-, tongue-, body-, and mind-contact, is this training in omniscient knowledge? Subhuti, what do you think? Is the true suchness of eye-contact subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of ear-, nose-, tongue-, body-, and mind-contact subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

Subhuti! You should know that true suchness is inexhaustible, unceasing, indestructible, and cannot be directly realized as something attained. If a great bodhisattva trains in true suchness in this way, this is training in omniscient knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the exhaustion of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the relinquishment of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the cessation of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the cessation of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the non-arising of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the non-cessation of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the primordial quiescence of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the feelings that arise conditioned by eye-contact, does that constitute training in omniscient knowledge? If one trains for the intrinsic nirvana of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact, does that constitute training in omniscient knowledge? Subhuti, what do you think? Is the suchness of the feelings that arise conditioned by eye-contact subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

Subhuti! You should know that suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the exhaustion of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the relinquishment of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the cessation of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the cessation of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the non-arising of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the non-cessation of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the primordial quiescence of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the earth dhatu, does that constitute training in omniscient knowledge? If one trains for the intrinsic nirvana of the water, fire, wind, space, and consciousness dhatus, does that constitute training in omniscient knowledge? Subhuti, what do you think? Is the suchness of the earth dhatu subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the suchness of the water, fire, wind, space, and consciousness dhatus subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

Subhuti! You should know that suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

The Buddha said:

– Subhuti! As you have asked: If a great bodhisattva trains for the exhaustion of ignorance, does that constitute training in omniscient knowledge? If one trains for the exhaustion of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of ignorance, does that constitute training in omniscient knowledge? If one trains for the relinquishment of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the cessation of ignorance, does that constitute training in omniscient knowledge? If one trains for the cessation of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-arising of ignorance, does that constitute training in omniscient knowledge? If one trains for the non-arising of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of ignorance, does that constitute training in omniscient knowledge? If one trains for the non-cessation of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of ignorance, does that constitute training in omniscient knowledge? If one trains for the primordial quiescence of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of ignorance, does that constitute training in omniscient knowledge? If one trains for the intrinsic nirvana of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, does that constitute training in omniscient knowledge? Subhuti, what do you think? Is the suchness of ignorance subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti, what do you think? Is the suchness of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Well-Gone One!

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

Subhuti! You should know that suchness is not exhausted, does not cease, is not severed, and cannot be realized as an attainment. If a great bodhisattva trains in suchness in this way, that constitutes training in omniscient knowledge.

Fascicle 339

END