大般若波羅蜜多經

LV. CHAPTER ON LEARNING SKILLFUL MEANS

02

At that time, Ananda addressed the Buddha:

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

The Buddha said:

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

Because great bodhisattvas watch over one another in turn, they should think: ‘That one is truly our good spiritual friend, accompanying me as a companion and traveling with me in the same boat. What we and that one study, the time at which we study, and the Dharma we study are in every respect no different. Just as that one must train in generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, so must I train.

Just as that one must train in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, so must I train.

Just as that one must train in suchness, the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm, so must I train. Just as that one must train in the Noble Truths of suffering, its origin, its cessation, and the path, so must I train.

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

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

Just as that one must train in the ten powers of a Buddha, 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, so must I train. Just as that one must train in the Dharma of non-forgetfulness and the nature of perpetual equanimity, so must I train. Just as that one must train in the dharani gateways and the samadhi gateways, so must I train.

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

If a great bodhisattva is free from distracted mental activity and never departs from mental activity associated with the knowledge of all-knowing wisdom, I shall always train together with that one.’

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

At that time, the Venerable Subhuti addressed the Buddha:

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

The Buddha said:

“Subhuti! The emptiness of the internal is the nature of equality of great bodhisattvas; the emptiness of the external, the emptiness of the internal and external, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are the nature of equality of great bodhisattvas.

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

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

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

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

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

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

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

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

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

Furthermore, Subhuti! The earth dhatu and the emptiness of the intrinsic nature of the earth dhatu are the equality-nature of the great bodhisattvas; the water, fire, wind, space, and consciousness dhatus, and the emptiness of the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

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

Furthermore, Subhuti! The perfection of generosity and the emptiness of the intrinsic nature of the perfection of generosity are the equality-nature of the great bodhisattvas; the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, and the emptiness of the intrinsic nature of the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

Furthermore, Subhuti! The emptiness of the internal and the emptiness of the intrinsic nature of the emptiness of the internal are the equality-nature of the great bodhisattvas; the emptiness of the external, the emptiness of the internal and external, 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 unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence, together with the emptiness of the intrinsic nature of the emptiness of the external, the emptiness of the internal and external, 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 unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence, are the equality-nature of the great bodhisattvas.

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

Furthermore, Subhuti! Suchness and the emptiness of the intrinsic nature of suchness are the equality-nature of the great bodhisattvas; the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm, together with the emptiness of the intrinsic nature of the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm, are the equality-nature of the great bodhisattvas.

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

Furthermore, Subhuti! The Noble Truth of suffering and the emptiness of the intrinsic nature of the Noble Truth of suffering are the equality-nature of the great bodhisattvas. The Noble Truths of the origin of suffering, its cessation, and the path, together with the emptiness of the intrinsic nature of the Noble Truths of the origin of suffering, its cessation, and the path, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

Furthermore, Subhuti! The four meditative concentrations and the emptiness of the intrinsic nature of the four meditative concentrations are the equality-nature of the great bodhisattvas; the four immeasurables and the four formless absorptions, together with the emptiness of the intrinsic nature of the four immeasurables and the four formless absorptions, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

Furthermore, Subhuti! The eight liberations and the emptiness of the intrinsic nature of the eight liberations are the equality-nature of the great bodhisattvas; the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, together with the emptiness of the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

Furthermore, Subhuti! The four establishments of mindfulness and the emptiness of the intrinsic nature of the four four establishments of mindfulness are the equality-nature of the great bodhisattvas; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path, together with the emptiness of the intrinsic nature of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path, are the equality-nature of the great bodhisattvas.

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

Furthermore, Subhuti! The liberation gateway of emptiness and the emptiness of the intrinsic nature of the liberation gateway of emptiness are the equality-nature of the great bodhisattvas; the liberation gateways of signlessness and wishlessness, together with the emptiness of the intrinsic nature of the liberation gateways of signlessness and wishlessness, are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

Furthermore, Subhuti! The Stage of Utmost Joy and the emptiness of the intrinsic nature of the Stage of Utmost Joy are the equality-nature of the great bodhisattvas; the Stage of Stainlessness, the Stage of Luminosity, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far Progression, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud, together with the emptiness of the intrinsic nature of the Stage of Stainlessness, the Stage of Luminosity, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far Progression, the Stage of Immovability, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud,

are the equality-nature of the great bodhisattvas.

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

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

Furthermore, Subhuti! The ten powers of a Buddha and the emptiness of the intrinsic nature of the ten powers of a Buddha are the equality-nature of the great bodhisattvas; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, together with the emptiness of the intrinsic nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, are the equality-nature of the great bodhisattvas.

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

Furthermore, Subhuti! The quality of never losing mindfulness and the emptiness of the intrinsic nature of the quality of never losing mindfulness are the equality-nature of the great bodhisattvas; the nature of constant equanimity and the emptiness of the intrinsic nature of the nature of constant equanimity are the equality-nature of the great bodhisattvas. Great bodhisattvas should train in these dharmas; therefore, this is called training in equality. By training in equality, they swiftly realize the fruit of unsurpassed enlightenment.

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

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

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

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

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

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

The Venerable Subhuti again addressed the Buddha:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Blessed One! If a great bodhisattva trains for the exhaustion of the earth dhatu, is this training in the wisdom of all-knowledge? If he trains for the exhaustion of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains for the relinquishment of the earth dhatu, is this training in the wisdom of all-knowledge? If he trains for the relinquishment of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge? If a great bodhisattva trains for the cessation of the earth dhatu, is this training in the wisdom of all-knowledge?

If he trains for the cessation of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the non-arising of the earth dhatu, is this training in the wisdom of all-knowledge? If he trains in the non-arising of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains in the non-cessation of the earth dhatu, is this training in the wisdom of all-knowledge? If he trains in the non-cessation of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the primordial quiescence of the earth dhatu, is this training in the wisdom of all-knowledge?

If he trains in the primordial quiescence of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the intrinsic nirvana of the earth dhatu, is this training in the wisdom of all-knowledge? If he trains in the intrinsic nirvana of the water, fire, wind, space, and consciousness dhatus, is this training in the wisdom of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of ignorance, is this training in the wisdom of all-knowledge? If he trains for the exhaustion of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains for the relinquishment of ignorance, is this training in the wisdom of all-knowledge? If he trains for the relinquishment of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge? If a great bodhisattva trains for the cessation of ignorance, is this training in the wisdom of all-knowledge?

If he trains for the cessation of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the non-arising of ignorance, is this training in the wisdom of all-knowledge? If he trains in the non-arising of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains in the non-cessation of ignorance, is this training in the wisdom of all-knowledge? If he trains in the non-cessation of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the primordial quiescence of ignorance, is this training in the wisdom of all-knowledge?

If he trains in the primordial quiescence of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the intrinsic nirvana of ignorance, is this training in the wisdom of all-knowledge? If he trains in the intrinsic nirvana of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, and aging-and-death, is this training in the wisdom of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of the perfection of generosity, is this training in the wisdom of all-knowledge? If he trains for the exhaustion of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains for the relinquishment of the perfection of generosity, is this training in the wisdom of all-knowledge? If he trains for the relinquishment of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge? If a great bodhisattva trains for the cessation of the perfection of generosity, is this training in the wisdom of all-knowledge?

If he trains for the cessation of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the non-arising of the perfection of generosity, is this training in the wisdom of all-knowledge? If he trains in the non-arising of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge?

If a great bodhisattva trains in the non-cessation of the perfection of generosity, is this training in the wisdom of all-knowledge? If he trains in the non-cessation of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the primordial quiescence of the perfection of generosity, is this training in the wisdom of all-knowledge?

If he trains in the primordial quiescence of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge? If a great bodhisattva trains in the intrinsic nirvana of the perfection of generosity, is this training in the wisdom of all-knowledge? If he trains in the intrinsic nirvana of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, is this training in the wisdom of all-knowledge?

Blessed One! If a great bodhisattva trains for the exhaustion of internal emptiness, does that constitute training in the knowledge of all-knowledge? If one trains for 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature,

does that constitute training in the knowledge of all-knowledge?

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

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

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

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

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

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

If one trains for the cessation of the dharma-dhatu through the inconceivable realm, does that constitute training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of suchness, does that constitute training in the knowledge of all-knowledge? If one trains for the non-arising of the dharma-dhatu through the inconceivable realm, does that constitute training in the knowledge of all-knowledge?

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

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

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

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

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

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

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

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

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

If one trains for the cessation of the four immeasurables and the four formless concentrations, does that constitute training in the knowledge of all-knowledge? If a great bodhisattva trains for the non-arising of the four meditative absorptions, does that constitute training in the knowledge of all-knowledge? If one trains for the non-arising of the four immeasurables and the four formless concentrations, does that constitute training in the knowledge of all-knowledge?

If a great bodhisattva trains for the non-cessation of the four meditative absorptions, does that constitute training in the knowledge of all-knowledge? If one trains for the non-cessation of the four immeasurables and the four formless concentrations, does that constitute training in the knowledge of all-knowledge? If a great bodhisattva trains for the primordial quiescence of the four meditative absorptions, does that constitute training in the knowledge of all-knowledge?

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

Blessed One! If a great bodhisattva trains for the cessation of the eight liberations, is this training in the knowledge of all-knowing wisdom? If one trains for the cessation of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, is this training in the knowledge of all-knowing wisdom?

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

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

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

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

Fascicle 338

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