Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖7,924 words · ~32 min read

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🪷 AI interpretation

LV. CHAPTER ON TRAINING IN SKILLFUL MEANS

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains with regard to the exhaustion of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the exhaustion of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the separation of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the separation of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the cessation of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the cessation of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-arising of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the non-arising of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-cessation of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the non-cessation of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the primordial quiescence of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the primordial quiescence of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the intrinsic nirvana of the perfection of giving, is this training in the knowledge of omniscience? If one trains with regard to the intrinsic nirvana of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita, is this training in the knowledge of omniscience? Subhuti, what do you think? Does the true suchness of the perfection of giving undergo exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Does the true suchness of the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita undergo 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 manner, this is training in the knowledge of omniscience.

Subhuti! You should know that true suchness is inexhaustible, unceasing, indestructible, and cannot be realized as an attainment. If a great bodhisattva trains in true suchness in this manner, this is training in the knowledge of omniscience.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains with regard to the exhaustion of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the exhaustion of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the separation of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the separation of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the cessation of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the cessation of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-arising of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the non-arising of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-cessation of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the non-cessation of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the primordial quiescence of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the primordial quiescence of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the intrinsic nirvana of internal emptiness, is this training in the knowledge of omniscience? If one trains with regard to the intrinsic nirvana of external emptiness through to the emptiness of the intrinsic nature of nonbeing, is this training in the knowledge of omniscience? Subhuti, what do you think? Does the true suchness of internal emptiness undergo exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Does the true suchness of external emptiness through to the emptiness of the intrinsic nature of nonbeing undergo 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 manner, this is training in the knowledge of omniscience.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains with regard to the exhaustion of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the exhaustion of the dharma-dhatu, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the separation of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the separation of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the cessation of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the cessation of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-arising of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the non-arising of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the non-cessation of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the non-cessation of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the primordial quiescence of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the primordial quiescence of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? If a great bodhisattva trains with regard to the intrinsic nirvana of true suchness, is this training in the knowledge of omniscience? If one trains with regard to the intrinsic nirvana of the dharma-dhatu through to the inconceivable realm, is this training in the knowledge of omniscience? Subhuti, what do you think? Does the true suchness of true suchness undergo exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Does the true suchness of the dharma-dhatu through to the inconceivable realm undergo exhaustion, cessation, or destruction?

Subhuti replied:

– No, Blessed One! No, Sugata!

The Buddha said:

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

Subhuti! You should know that suchness is not exhausted, extinguished, or severed, and cannot be realized as an attainment. If a great bodhisattva trains in 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 Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the exhaustion of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the relinquishment of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the cessation of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the non-arising of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the non-cessation of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the primordial quiescence of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the Noble Truth of Suffering, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the Noble Truths of the Origin, Cessation, and Path, is this training in omniscient knowledge? Then, Subhuti, what do you think? Is the suchness of the Noble Truth of Suffering subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! What do you think? Is the suchness of the Noble Truths of the Origin, Cessation, and Path subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in 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 four dhyanas, is this training in omniscient knowledge? If one trains for the exhaustion of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of the four dhyanas, is this training in omniscient knowledge? If one trains for the relinquishment of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the four dhyanas, is this training in omniscient knowledge? If one trains for the cessation of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the four dhyanas, is this training in omniscient knowledge? If one trains for the non-arising of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of the four dhyanas, is this training in omniscient knowledge? If one trains for the non-cessation of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the four dhyanas, is this training in omniscient knowledge? If one trains for the primordial quiescence of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the four dhyanas, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the four immeasurables and the four formless concentrations, is this training in omniscient knowledge? Then, Subhuti, what do you think? Is the suchness of the four dhyanas subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! What do you think? Is the suchness of the four immeasurables and the four formless concentrations subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in 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 eight liberations, is this training in omniscient knowledge? If one trains for the exhaustion of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the relinquishment of the eight liberations, is this training in omniscient knowledge? If one trains for the relinquishment of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the cessation of the eight liberations, is this training in omniscient knowledge? If one trains for the cessation of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the non-arising of the eight liberations, is this training in omniscient knowledge? If one trains for the non-arising of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the non-cessation of the eight liberations, is this training in omniscient knowledge? If one trains for the non-cessation of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the primordial quiescence of the eight liberations, is this training in omniscient knowledge? If one trains for the primordial quiescence of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? If a great bodhisattva trains for the intrinsic nirvana of the eight liberations, is this training in omniscient knowledge? If one trains for the intrinsic nirvana of the eight spheres of mastery, the nine successive attainments, and the ten totalities, is this training in omniscient knowledge? Then, Subhuti, what do you think? Is the suchness of the eight liberations subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! What do you think? Is the suchness of the eight spheres of mastery, the nine successive attainments, and the ten totalities subject to exhaustion, extinction, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in 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 four foundations of mindfulness, is this 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 enlightenment, and eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the relinquishment of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the relinquishment of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the cessation of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the four foundations of mindfulness, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the four right efforts through the eightfold noble path, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the true suchness of the four foundations of mindfulness subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the four right efforts through the eightfold noble path subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in the knowledge of all-knowledge.

Subhuti! You should know that true suchness is inexhaustible, unceasing, indestructible, and cannot be directly realized. If a great bodhisattva trains in true suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the relinquishment of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the relinquishment of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the cessation of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the gateway to liberation through emptiness, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the gateways to liberation through signlessness and wishlessness, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the true suchness of the gateway to liberation through emptiness subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the gateways to liberation through signlessness and wishlessness subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground Difficult to Conquer, the Ground of Manifest Presence, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, and the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the relinquishment of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the relinquishment of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the cessation of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the Ground of Extreme Joy, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the Ground of Stainlessness through the Dharma Cloud Ground, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the true suchness of the Ground of Extreme Joy subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the Ground of Stainlessness through the Dharma Cloud Ground subject to exhaustion, cessation, or destruction?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the detachment of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the detachment of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the cessation of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the six superknowledges, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the five kinds of eyes, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the six superknowledges, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the suchness of the five kinds of eyes subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the suchness of the six superknowledges subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

Subhuti! You should know that suchness is inexhaustible, unceasing, indestructible, and cannot be realized as an attainment. If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the detachment of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the detachment of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the cessation of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the Buddha’s ten powers, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the suchness of the Buddha’s ten powers subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the suchness of the four fearlessnesses through the eighteen distinctive qualities of a Buddha subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the exhaustion of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the detachment of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the detachment of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the cessation of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the cessation of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the non-arising of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-cessation of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the non-cessation of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the primordial quiescence of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? If a great bodhisattva trains for the intrinsic nirvana of the Dharma of non-forgetfulness, is this training in the knowledge of all-knowledge? If one trains for the intrinsic nirvana of the nature of perpetual equanimity, is this training in the knowledge of all-knowledge? Subhuti, what do you think? Is the suchness of the Dharma of non-forgetfulness subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the suchness of the nature of perpetual equanimity subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in suchness in this way, this is training in the knowledge of all-knowledge.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the knowledge of all things, does he train in omniscient wisdom? If he trains for the exhaustion of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the relinquishment of the knowledge of all things, does he train in omniscient wisdom? If he trains for the relinquishment of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the cessation of the knowledge of all things, does he train in omniscient wisdom? If he trains for the cessation of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the non-arising of the knowledge of all things, does he train in omniscient wisdom? If he trains for the non-arising of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the non-cessation of the knowledge of all things, does he train in omniscient wisdom? If he trains for the non-cessation of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the primordial quiescence of the knowledge of all things, does he train in omniscient wisdom? If he trains for the primordial quiescence of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? If a great bodhisattva trains for the intrinsic nirvana of the knowledge of all things, does he train in omniscient wisdom? If he trains for the intrinsic nirvana of the knowledge of the aspects of the paths and the knowledge of all aspects, does he train in omniscient wisdom? Subhuti, what do you think? Is the true suchness of the knowledge of all things subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the knowledge of the aspects of the paths and the knowledge of all aspects subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, he trains in omniscient wisdom.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of all dharani gateways, does he train in omniscient wisdom? If he trains for the exhaustion of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the relinquishment of all dharani gateways, does he train in omniscient wisdom? If he trains for the relinquishment of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the cessation of all dharani gateways, does he train in omniscient wisdom? If he trains for the cessation of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the non-arising of all dharani gateways, does he train in omniscient wisdom? If he trains for the non-arising of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the non-cessation of all dharani gateways, does he train in omniscient wisdom? If he trains for the non-cessation of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the primordial quiescence of all dharani gateways, does he train in omniscient wisdom? If he trains for the primordial quiescence of all samadhi gateways, does he train in omniscient wisdom? If a great bodhisattva trains for the intrinsic nirvana of all dharani gateways, does he train in omniscient wisdom? If he trains for the intrinsic nirvana of all samadhi gateways, does he train in omniscient wisdom? Subhuti, what do you think? Is the true suchness of all dharani gateways subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the true suchness of all samadhi gateways subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, he trains in omniscient wisdom.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the exhaustion of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the relinquishment of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the relinquishment of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the cessation of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the cessation of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the non-arising of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the non-arising of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the non-cessation of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the non-cessation of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the primordial quiescence of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the primordial quiescence of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? If a great bodhisattva trains for the intrinsic nirvana of the fruit of stream-entry, does he train in omniscient wisdom? If he trains for the intrinsic nirvana of the fruits of once-returning, non-returning, and arhatship, does he train in omniscient wisdom? Subhuti, what do you think? Is the true suchness of the fruit of stream-entry subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti, what do you think? Is the true suchness of the fruits of once-returning, non-returning, and arhatship subject to exhaustion, cessation, or destruction?

Subhuti replied:

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

The Buddha said:

– Subhuti! If a great bodhisattva trains in true suchness in this way, he trains in omniscient wisdom.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the detachment of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the cessation of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the non-arising of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the non-cessation of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the primordial quiescence of the realization of a pratyekabuddha, is this training in omniscience? If a great bodhisattva trains for the intrinsic nirvana of the realization of a pratyekabuddha, is this training in omniscience? Subhuti, what do you think? Is the true suchness of the realization of a pratyekabuddha subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

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

Subhuti! You should know that true suchness is not exhausted, does not cease, is not severed, and cannot be made an object of realization. If a great bodhisattva trains in true suchness in this way, this is training in omniscience.

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the detachment of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the cessation of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the non-arising of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the non-cessation of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the primordial quiescence of all the practices of great bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the intrinsic nirvana of all the practices of great bodhisattvas, is this training in omniscience? Subhuti, what do you think? Is the true suchness of all the practices of great bodhisattvas subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

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

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the detachment of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the cessation of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the non-arising of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the non-cessation of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the primordial quiescence of the unsurpassed awakening of the Buddhas, is this training in omniscience? If a great bodhisattva trains for the intrinsic nirvana of the unsurpassed awakening of the Buddhas, is this training in omniscience? Subhuti, what do you think? Is the true suchness of the unsurpassed awakening of the Buddhas subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

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

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of sentient beings, is this training in omniscience? If a great bodhisattva trains for the detachment of sentient beings, is this training in omniscience? If a great bodhisattva trains for the cessation of sentient beings, is this training in omniscience? If a great bodhisattva trains for the non-arising of sentient beings, is this training in omniscience? If a great bodhisattva trains for the non-cessation of sentient beings, is this training in omniscience? If a great bodhisattva trains for the primordial quiescence of sentient beings, is this training in omniscience? If a great bodhisattva trains for the intrinsic nirvana of sentient beings, is this training in omniscience? Subhuti, what do you think? Is the true suchness of sentient beings subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

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

The Buddha said:

– Subhuti! As you have asked, if a great bodhisattva trains for the exhaustion of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the detachment of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the cessation of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the non-arising of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the non-cessation of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the primordial quiescence of bodhisattvas, is this training in omniscience? If a great bodhisattva trains for the intrinsic nirvana of bodhisattvas, is this training in omniscience? Subhuti, what do you think? Is the true suchness of bodhisattvas subject to exhaustion, cessation, or severance?

Subhuti replied:

– No, World-Honored One! No, Sugata!

The Buddha said:

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

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THE END

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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