THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 14
Chapter 7: TEACHING AND TRANSMISSION (4)
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is ignorance itself a Great Bodhisattva?
World-Honored One, no!
Are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death a Great Bodhisattva?
World-Honored One, no!
Is what is other than ignorance a Great Bodhisattva?
World-Honored One, no!
Is what is other than formations through aging-and-death a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within ignorance?
World-Honored One, no!
Is there a Great Bodhisattva within formations through aging-and-death?
World-Honored One, no!
Is there ignorance within a Great Bodhisattva?
World-Honored One, no!
Are there formations through aging-and-death within a Great Bodhisattva?
World-Honored One, no!
Apart from ignorance, is there a Great Bodhisattva?
World-Honored One, no!
Apart from formations through aging-and-death, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the perfection of generosity itself a Great Bodhisattva?
World-Honored One, no!
Are the perfections of pure precepts, patience, energy, meditation, and wisdom a Great Bodhisattva?
World-Honored One, no!
Is what is other than the perfection of generosity a Great Bodhisattva?
World-Honored One, no!
Is what is other than the perfections of pure precepts, patience, energy, meditation, and wisdom a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the perfection of generosity?
World-Honored One, no!
Is there a Great Bodhisattva within the perfections of pure precepts, patience, energy, meditation, and wisdom?
World-Honored One, no!
Is there the perfection of generosity within a Great Bodhisattva?
World-Honored One, no!
Are there the perfections of pure precepts, patience, energy, meditation, and wisdom within a Great Bodhisattva?
World-Honored One, no!
Apart from the perfection of generosity, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the perfections of pure precepts, patience, energy, meditation, and wisdom, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is inner emptiness itself a Great Bodhisattva?
World-Honored One, no!
Are the dharma realm, the dharma nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature of separation from birth, the dharma-fixed, the dharma-abiding, the ultimate reality, the realm of empty space, and the inconceivable realm a Great Bodhisattva?
World-Honored One, no!
Is what is other than suchness a Great Bodhisattva?
World-Honored One, no!
Is what is other than the dharma realm through the inconceivable realm a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within suchness?
World-Honored One, no!
Is there a Great Bodhisattva within the dharma realm through the inconceivable realm?
World-Honored One, no!
Is there suchness within a Great Bodhisattva?
World-Honored One, no!
Is there the dharma realm through the inconceivable realm within a Great Bodhisattva?
World-Honored One, no!
Apart from suchness, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the dharma realm through the inconceivable realm, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the four foundations of mindfulness themselves a Great Bodhisattva?
World-Honored One, no!
Are the four right efforts, the four bases of supernatural power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path a Great Bodhisattva?
World-Honored One, no!
Is what is other than the four foundations of mindfulness a Great Bodhisattva?
World-Honored One, no!
Is what is other than the four right efforts through the noble eightfold path a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the four foundations of mindfulness?
World-Honored One, no!
Is there a Great Bodhisattva within the four right efforts through the noble eightfold path?
World-Honored One, no!
Are there the four foundations of mindfulness within a Great Bodhisattva?
World-Honored One, no!
Are there the four right efforts through the noble eightfold path within a Great Bodhisattva?
World-Honored One, no!
Apart from the four foundations of mindfulness, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the four right efforts through the noble eightfold path, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the noble truth of suffering itself a Great Bodhisattva?
World-Honored One, no!
Are the noble truth of origination, the noble truth of cessation, and the noble truth of the path a Great Bodhisattva?
World-Honored One, no!
Is what is other than the noble truth of suffering a Great Bodhisattva?
World-Honored One, no!
Is what is other than the noble truths of origination, cessation, and the path a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the noble truth of suffering?
World-Honored One, no!
Is there a Great Bodhisattva within the noble truths of origination, cessation, and the path?
World-Honored One, no!
Is there the noble truth of suffering within a Great Bodhisattva?
World-Honored One, no!
Are there the noble truths of origination, cessation, and the path within a Great Bodhisattva?
World-Honored One, no!
Apart from the noble truth of suffering, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the noble truths of origination, cessation, and the path, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the four dhyānas themselves a Great Bodhisattva?
World-Honored One, no!
Are the four immeasurables and the four formless concentrations a Great Bodhisattva?
World-Honored One, no!
Is what is other than the four dhyānas a Great Bodhisattva?
World-Honored One, no!
Is what is other than the four immeasurables and the four formless concentrations a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the four dhyānas?
World-Honored One, no!
Is there a Great Bodhisattva within the four immeasurables and the four formless concentrations?
World-Honored One, no!
Are there the four dhyānas within a Great Bodhisattva?
World-Honored One, no!
Are there the four immeasurables and the four formless concentrations within a Great Bodhisattva?
World-Honored One, no!
Apart from the four dhyānas, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the four immeasurables and the four formless concentrations, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the eight liberations themselves a Great Bodhisattva?
World-Honored One, no!
Are the eight spheres of mastery, the nine successive concentrations, and the ten totalities a Great Bodhisattva?
World-Honored One, no!
Is what is other than the eight liberations a Great Bodhisattva?
World-Honored One, no!
Is what is other than the eight spheres of mastery, the nine successive concentrations, and the ten totalities a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the eight liberations?
World-Honored One, no!
Is there a Great Bodhisattva within the eight spheres of mastery, the nine successive concentrations, and the ten totalities?
World-Honored One, no!
Are there the eight liberations within a Great Bodhisattva?
World-Honored One, no!
Are there the eight spheres of mastery, the nine successive concentrations, and the ten totalities within a Great Bodhisattva?
World-Honored One, no!
Apart from the eight liberations, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the eight spheres of mastery, the nine successive concentrations, and the ten totalities, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the dharma gate of liberation through emptiness itself a Great Bodhisattva?
World-Honored One, no!
Are the dharma gates of liberation through signlessness and wishlessness a Great Bodhisattva?
World-Honored One, no!
Is what is other than the dharma gate of liberation through emptiness a Great Bodhisattva?
World-Honored One, no!
Is what is other than the dharma gates of liberation through signlessness and wishlessness a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the dharma gate of liberation through emptiness?
World-Honored One, no!
Is there a Great Bodhisattva within the dharma gates of liberation through signlessness and wishlessness?
World-Honored One, no!
Is there the dharma gate of liberation through emptiness within a Great Bodhisattva?
World-Honored One, no!
Are there the dharma gates of liberation through signlessness and wishlessness within a Great Bodhisattva?
World-Honored One, no!
Apart from the dharma gate of liberation through emptiness, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the dharma gates of liberation through signlessness and wishlessness, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the dhāraṇī dharma gate itself a Great Bodhisattva?
World-Honored One, no!
Is the samādhi dharma gate a Great Bodhisattva?
World-Honored One, no!
Is what is other than the dhāraṇī dharma gate a Great Bodhisattva?
World-Honored One, no!
Is what is other than the samādhi dharma gate a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the dhāraṇī dharma gate?
World-Honored One, no!
Is there a Great Bodhisattva within the samādhi dharma gate?
World-Honored One, no!
Is there the dhāraṇī dharma gate within a Great Bodhisattva?
World-Honored One, no!
Is there the samādhi dharma gate within a Great Bodhisattva?
World-Honored One, no!
Apart from the dhāraṇī dharma gate, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the samādhi dharma gate, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the stage of Extreme Joy itself a Great Bodhisattva?
World-Honored One, no!
Are the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma a Great Bodhisattva?
World-Honored One, no!
Is what is other than the stage of Extreme Joy a Great Bodhisattva?
World-Honored One, no!
Is what is other than the stage of Stainless through the stage of Cloud of Dharma a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the stage of Extreme Joy?
World-Honored One, no!
Is there a Great Bodhisattva within the stage of Stainless through the stage of Cloud of Dharma?
World-Honored One, no!
Is there the stage of Extreme Joy within a Great Bodhisattva?
World-Honored One, no!
Is there the stage of Stainless through the stage of Cloud of Dharma within a Great Bodhisattva?
World-Honored One, no!
Apart from the stage of Extreme Joy, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the stage of Stainless through the stage of Cloud of Dharma, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the five kinds of eyes themselves a Great Bodhisattva?
World-Honored One, no!
Are the six supernatural powers a Great Bodhisattva?
World-Honored One, no!
Is what is other than the five kinds of eyes a Great Bodhisattva?
World-Honored One, no!
Is what is other than the six supernatural powers a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the five kinds of eyes?
World-Honored One, no!
Is there a Great Bodhisattva within the six supernatural powers?
World-Honored One, no!
Are there the five kinds of eyes within a Great Bodhisattva?
World-Honored One, no!
Are there the six supernatural powers within a Great Bodhisattva?
World-Honored One, no!
Apart from the five kinds of eyes, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the six supernatural powers, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the ten powers of the Buddha themselves a Great Bodhisattva?
World-Honored One, no!
Are the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared qualities of the Buddha a Great Bodhisattva?
World-Honored One, no!
Is what is other than the ten powers of the Buddha a Great Bodhisattva?
World-Honored One, no!
Is what is other than the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared qualities of the Buddha a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the ten powers of the Buddha?
World-Honored One, no!
Is there a Great Bodhisattva within the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared qualities of the Buddha?
World-Honored One, no!
Are there the ten powers of the Buddha within a Great Bodhisattva?
World-Honored One, no!
Are there the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared qualities of the Buddha within a Great Bodhisattva?
World-Honored One, no!
Apart from the ten powers of the Buddha, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the four fearlessnesses, the four unobstructed wisdoms, and the eighteen unshared qualities of the Buddha, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is great loving-kindness itself a Great Bodhisattva?
World-Honored One, no!
Are great compassion, great empathetic joy, and great equanimity a Great Bodhisattva?
World-Honored One, no!
Is what is other than great loving-kindness a Great Bodhisattva?
World-Honored One, no!
Is what is other than great compassion, great empathetic joy, and great equanimity a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within great loving-kindness?
World-Honored One, no!
Is there a Great Bodhisattva within great compassion, great empathetic joy, and great equanimity?
World-Honored One, no!
Is there great loving-kindness within a Great Bodhisattva?
World-Honored One, no!
Are there great compassion, great empathetic joy, and great equanimity within a Great Bodhisattva?
World-Honored One, no!
Apart from great loving-kindness, is there a Great Bodhisattva?
World-Honored One, no!
Apart from great compassion, great empathetic joy, and great equanimity, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Are the thirty-two marks of a great being themselves a Great Bodhisattva?
World-Honored One, no!
Are the eighty accompanying signs of excellence a Great Bodhisattva?
World-Honored One, no!
Is what is other than the thirty-two marks of a great being a Great Bodhisattva?
World-Honored One, no!
Is what is other than the eighty accompanying signs of excellence a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the thirty-two marks of a great being?
World-Honored One, no!
Is there a Great Bodhisattva within the eighty accompanying signs of excellence?
World-Honored One, no!
Are there the thirty-two marks of a great being within a Great Bodhisattva?
World-Honored One, no!
Are there the eighty accompanying signs of excellence within a Great Bodhisattva?
World-Honored One, no!
Apart from the thirty-two marks of a great being, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the eighty accompanying signs of excellence, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the dharma of non-forgetfulness itself a Great Bodhisattva?
World-Honored One, no!
Is the nature of constant equanimity a Great Bodhisattva?
World-Honored One, no!
Is what is other than the dharma of non-forgetfulness a Great Bodhisattva?
World-Honored One, no!
Is what is other than the nature of constant equanimity a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the dharma of non-forgetfulness?
World-Honored One, no!
Is there a Great Bodhisattva within the nature of constant equanimity?
World-Honored One, no!
Is there the dharma of non-forgetfulness within a Great Bodhisattva?
World-Honored One, no!
Is there the nature of constant equanimity within a Great Bodhisattva?
World-Honored One, no!
Apart from the dharma of non-forgetfulness, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the nature of constant equanimity, is there a Great Bodhisattva?
World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva — what do you think? Is the wisdom of all-knowing itself a Great Bodhisattva?
World-Honored One, no!
Are the wisdom of the aspects of the path and the wisdom of all aspects a Great Bodhisattva?
World-Honored One, no!
Is what is other than the wisdom of all-knowing a Great Bodhisattva?
World-Honored One, no!
Is what is other than the wisdom of the aspects of the path and the wisdom of all aspects a Great Bodhisattva?
World-Honored One, no!
Is there a Great Bodhisattva within the wisdom of all-knowing?
World-Honored One, no!
Is there a Great Bodhisattva within the wisdom of the aspects of the path and the wisdom of all aspects?
World-Honored One, no!
Is there the wisdom of all-knowing within a Great Bodhisattva?
World-Honored One, no!
Are there the wisdom of the aspects of the path and the wisdom of all aspects within a Great Bodhisattva?
World-Honored One, no!
Apart from the wisdom of all-knowing, is there a Great Bodhisattva?
World-Honored One, no!
Apart from the wisdom of the aspects of the path and the wisdom of all aspects, is there a Great Bodhisattva?
World-Honored One, no!
At that time, the Buddha said to the Venerable Subhūti:
By what meaning do you see to say that form itself is not a Great Bodhisattva, that feelings, perceptions, formations, and consciousness are not a Great Bodhisattva; that what is other than form is not a Great Bodhisattva; that what is other than feelings, perceptions, formations, and consciousness is not a Great Bodhisattva; that within form there is no Great Bodhisattva; that within feelings, perceptions, formations, and consciousness there is no Great Bodhisattva; that within a Great Bodhisattva there is no form; that within a Great Bodhisattva there are no feelings, perceptions, formations, and consciousness; that apart from form there is no Great Bodhisattva; that apart from feelings, perceptions, formations, and consciousness there is no Great Bodhisattva?
The Venerable Subhūti replied:
World-Honored One, as bodhi, or sattva, or form, or feelings, perceptions, formations, and consciousness are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that form itself is a Great Bodhisattva, that feelings, perceptions, formations, and consciousness are a Great Bodhisattva; that what is other than form is a Great Bodhisattva; that what is other than feelings, perceptions, formations, and consciousness is a Great Bodhisattva; that within form there is a Great Bodhisattva; that within feelings, perceptions, formations, and consciousness there is a Great Bodhisattva; that within a Great Bodhisattva there is form; that within a Great Bodhisattva there are feelings, perceptions, formations, and consciousness; that apart from form there is a Great Bodhisattva; that apart from feelings, perceptions, formations, and consciousness there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the eye base itself is not a Great Bodhisattva, that the ear, nose, tongue, body, and mind bases are not a Great Bodhisattva; that what is other than the eye base is not a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind bases is not a Great Bodhisattva; that within the eye base there is no Great Bodhisattva; that within the ear, nose, tongue, body, and mind bases there is no Great Bodhisattva; that within a Great Bodhisattva there is no eye base; that within a Great Bodhisattva there are no ear, nose, tongue, body, and mind bases; that apart from the eye base there is no Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind bases there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the eye base, or the ear, nose, tongue, body, and mind bases are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the eye base itself is a Great Bodhisattva, that the ear, nose, tongue, body, and mind bases are a Great Bodhisattva; that what is other than the eye base is a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind bases is a Great Bodhisattva; that within the eye base there is a Great Bodhisattva; that within the ear, nose, tongue, body, and mind bases there is a Great Bodhisattva; that within a Great Bodhisattva there is an eye base; that within a Great Bodhisattva there are ear, nose, tongue, body, and mind bases; that apart from the eye base there is a Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind bases there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the form base itself is not a Great Bodhisattva, that the sound, smell, taste, touch, and dharma bases are not a Great Bodhisattva; that what is other than the form base is not a Great Bodhisattva; that what is other than the sound, smell, taste, touch, and dharma bases is not a Great Bodhisattva; that within the form base there is no Great Bodhisattva; that within the sound, smell, taste, touch, and dharma bases there is no Great Bodhisattva; that within a Great Bodhisattva there is no form base; that within a Great Bodhisattva there are no sound, smell, taste, touch, and dharma bases; that apart from the form base there is no Great Bodhisattva; that apart from the sound, smell, taste, touch, and dharma bases there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the form base, or the sound, smell, taste, touch, and dharma bases are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the form base itself is a Great Bodhisattva, that the sound, smell, taste, touch, and dharma bases are a Great Bodhisattva; that what is other than the form base is a Great Bodhisattva; that what is other than the sound, smell, taste, touch, and dharma bases is a Great Bodhisattva; that within the form base there is a Great Bodhisattva; that within the sound, smell, taste, touch, and dharma bases there is a Great Bodhisattva; that within a Great Bodhisattva there is a form base; that within a Great Bodhisattva there are sound, smell, taste, touch, and dharma bases; that apart from the form base there is a Great Bodhisattva; that apart from the sound, smell, taste, touch, and dharma bases there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the eye element itself is not a Great Bodhisattva, that the ear, nose, tongue, body, and mind elements are not a Great Bodhisattva; that what is other than the eye element is not a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva; that within the eye element there is no Great Bodhisattva; that within the ear, nose, tongue, body, and mind elements there is no Great Bodhisattva; that within a Great Bodhisattva there is no eye element; that within a Great Bodhisattva there are no ear, nose, tongue, body, and mind elements; that apart from the eye element there is no Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind elements there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the eye element, or the ear, nose, tongue, body, and mind elements are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the eye element itself is a Great Bodhisattva, that the ear, nose, tongue, body, and mind elements are a Great Bodhisattva; that what is other than the eye element is a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind elements is a Great Bodhisattva; that within the eye element there is a Great Bodhisattva; that within the ear, nose, tongue, body, and mind elements there is a Great Bodhisattva; that within a Great Bodhisattva there is an eye element; that within a Great Bodhisattva there are ear, nose, tongue, body, and mind elements; that apart from the eye element there is a Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind elements there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the form element itself is not a Great Bodhisattva, that the sound, smell, taste, touch, and dharma elements are not a Great Bodhisattva; that what is other than the form element is not a Great Bodhisattva; that what is other than the sound, smell, taste, touch, and dharma elements is not a Great Bodhisattva; that within the form element there is no Great Bodhisattva; that within the sound, smell, taste, touch, and dharma elements there is no Great Bodhisattva; that within a Great Bodhisattva there is no form element; that within a Great Bodhisattva there are no sound, smell, taste, touch, and dharma elements; that apart from the form element there is no Great Bodhisattva; that apart from the sound, smell, taste, touch, and dharma elements there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the form element, or the sound, smell, taste, touch, and dharma elements are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the form element itself is a Great Bodhisattva, that the sound, smell, taste, touch, and dharma elements are a Great Bodhisattva; that what is other than the form element is a Great Bodhisattva; that what is other than the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva; that within the form element there is a Great Bodhisattva; that within the sound, smell, taste, touch, and dharma elements there is a Great Bodhisattva; that within a Great Bodhisattva there is a form element; that within a Great Bodhisattva there are sound, smell, taste, touch, and dharma elements; that apart from the form element there is a Great Bodhisattva; that apart from the sound, smell, taste, touch, and dharma elements there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the eye consciousness element itself is not a Great Bodhisattva, that the ear, nose, tongue, body, and mind consciousness elements are not a Great Bodhisattva; that what is other than the eye consciousness element is not a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind consciousness elements is not a Great Bodhisattva; that within the eye consciousness element there is no Great Bodhisattva; that within the ear, nose, tongue, body, and mind consciousness elements there is no Great Bodhisattva; that within a Great Bodhisattva there is no eye consciousness element; that within a Great Bodhisattva there are no ear, nose, tongue, body, and mind consciousness elements; that apart from the eye consciousness element there is no Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind consciousness elements there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the eye consciousness element, or the ear, nose, tongue, body, and mind consciousness elements are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the eye consciousness element itself is a Great Bodhisattva, that the ear, nose, tongue, body, and mind consciousness elements are a Great Bodhisattva; that what is other than the eye consciousness element is a Great Bodhisattva; that what is other than the ear, nose, tongue, body, and mind consciousness elements is a Great Bodhisattva; that within the eye consciousness element there is a Great Bodhisattva; that within the ear, nose, tongue, body, and mind consciousness elements there is a Great Bodhisattva; that within a Great Bodhisattva there is an eye consciousness element; that within a Great Bodhisattva there are ear, nose, tongue, body, and mind consciousness elements; that apart from the eye consciousness element there is a Great Bodhisattva; that apart from the ear, nose, tongue, body, and mind consciousness elements there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that eye contact itself is not a Great Bodhisattva, that ear, nose, tongue, body, and mind contact are not a Great Bodhisattva; that what is other than eye contact is not a Great Bodhisattva; that what is other than ear, nose, tongue, body, and mind contact is not a Great Bodhisattva; that within eye contact there is no Great Bodhisattva; that within ear, nose, tongue, body, and mind contact there is no Great Bodhisattva; that within a Great Bodhisattva there is no eye contact; that within a Great Bodhisattva there is no ear, nose, tongue, body, and mind contact; that apart from eye contact there is no Great Bodhisattva; that apart from ear, nose, tongue, body, and mind contact there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or eye contact, or ear, nose, tongue, body, and mind contact are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that eye contact itself is a Great Bodhisattva, that ear, nose, tongue, body, and mind contact are a Great Bodhisattva; that what is other than eye contact is a Great Bodhisattva; that what is other than ear, nose, tongue, body, and mind contact is a Great Bodhisattva; that within eye contact there is a Great Bodhisattva; that within ear, nose, tongue, body, and mind contact there is a Great Bodhisattva; that within a Great Bodhisattva there is eye contact; that within a Great Bodhisattva there is ear, nose, tongue, body, and mind contact; that apart from eye contact there is a Great Bodhisattva; that apart from ear, nose, tongue, body, and mind contact there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that feelings arising from eye contact as condition themselves are not a Great Bodhisattva, that feelings arising from ear, nose, tongue, body, and mind contact as condition are not a Great Bodhisattva; that what is other than feelings arising from eye contact as condition is not a Great Bodhisattva; that what is other than feelings arising from ear, nose, tongue, body, and mind contact as condition is not a Great Bodhisattva; that within feelings arising from eye contact as condition there is no Great Bodhisattva; that within feelings arising from ear, nose, tongue, body, and mind contact as condition there is no Great Bodhisattva; that within a Great Bodhisattva there are no feelings arising from eye contact as condition; that within a Great Bodhisattva there are no feelings arising from ear, nose, tongue, body, and mind contact as condition; that apart from feelings arising from eye contact as condition there is no Great Bodhisattva; that apart from feelings arising from ear, nose, tongue, body, and mind contact as condition there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or feelings arising from eye contact as condition, or feelings arising from ear, nose, tongue, body, and mind contact as condition are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that feelings arising from eye contact as condition themselves are a Great Bodhisattva, that feelings arising from ear, nose, tongue, body, and mind contact as condition are a Great Bodhisattva; that what is other than feelings arising from eye contact as condition is a Great Bodhisattva; that what is other than feelings arising from ear, nose, tongue, body, and mind contact as condition is a Great Bodhisattva; that within feelings arising from eye contact as condition there is a Great Bodhisattva; that within feelings arising from ear, nose, tongue, body, and mind contact as condition there is a Great Bodhisattva; that within a Great Bodhisattva there are feelings arising from eye contact as condition; that within a Great Bodhisattva there are feelings arising from ear, nose, tongue, body, and mind contact as condition; that apart from feelings arising from eye contact as condition there is a Great Bodhisattva; that apart from feelings arising from ear, nose, tongue, body, and mind contact as condition there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the earth element itself is not a Great Bodhisattva, that the water, fire, wind, space, and consciousness elements are not a Great Bodhisattva; that what is other than the earth element is not a Great Bodhisattva; that what is other than the water, fire, wind, space, and consciousness elements is not a Great Bodhisattva; that within the earth element there is no Great Bodhisattva; that within the water, fire, wind, space, and consciousness elements there is no Great Bodhisattva; that within a Great Bodhisattva there is no earth element; that within a Great Bodhisattva there are no water, fire, wind, space, and consciousness elements; that apart from the earth element there is no Great Bodhisattva; that apart from the water, fire, wind, space, and consciousness elements there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the earth element, or the water, fire, wind, space, and consciousness elements are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the earth element itself is a Great Bodhisattva, that the water, fire, wind, space, and consciousness elements are a Great Bodhisattva; that what is other than the earth element is a Great Bodhisattva; that what is other than the water, fire, wind, space, and consciousness elements is a Great Bodhisattva; that within the earth element there is a Great Bodhisattva; that within the water, fire, wind, space, and consciousness elements there is a Great Bodhisattva; that within a Great Bodhisattva there is an earth element; that within a Great Bodhisattva there are water, fire, wind, space, and consciousness elements; that apart from the earth element there is a Great Bodhisattva; that apart from the water, fire, wind, space, and consciousness elements there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the causal condition itself is not a Great Bodhisattva, that the equal and uninterrupted condition, the objective condition, and the dominant condition are not a Great Bodhisattva; that what is other than the causal condition is not a Great Bodhisattva; that what is other than the equal and uninterrupted condition, the objective condition, and the dominant condition is not a Great Bodhisattva; that within the causal condition there is no Great Bodhisattva; that within the equal and uninterrupted condition, the objective condition, and the dominant condition there is no Great Bodhisattva; that within a Great Bodhisattva there is no causal condition; that within a Great Bodhisattva there are no equal and uninterrupted condition, objective condition, and dominant condition; that apart from the causal condition there is no Great Bodhisattva; that apart from the equal and uninterrupted condition, the objective condition, and the dominant condition there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the causal condition, or the equal and uninterrupted condition, the objective condition, and the dominant condition are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the causal condition itself is a Great Bodhisattva, that the equal and uninterrupted condition, the objective condition, and the dominant condition are a Great Bodhisattva; that what is other than the causal condition is a Great Bodhisattva; that what is other than the equal and uninterrupted condition, the objective condition, and the dominant condition is a Great Bodhisattva; that within the causal condition there is a Great Bodhisattva; that within the equal and uninterrupted condition, the objective condition, and the dominant condition there is a Great Bodhisattva; that within a Great Bodhisattva there is a causal condition; that within a Great Bodhisattva there are equal and uninterrupted condition, objective condition, and dominant condition; that apart from the causal condition there is a Great Bodhisattva; that apart from the equal and uninterrupted condition, the objective condition, and the dominant condition there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that conditionally arisen phenomena themselves are not a Great Bodhisattva; that what is other than conditionally arisen phenomena is not a Great Bodhisattva; that within conditionally arisen phenomena there is no Great Bodhisattva; that within a Great Bodhisattva there are no conditionally arisen phenomena; that apart from conditionally arisen phenomena there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or conditionally arisen phenomena are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that conditionally arisen phenomena themselves are a Great Bodhisattva; that what is other than conditionally arisen phenomena is a Great Bodhisattva; that within conditionally arisen phenomena there is a Great Bodhisattva; that within a Great Bodhisattva there are conditionally arisen phenomena; that apart from conditionally arisen phenomena there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that ignorance itself is not a Great Bodhisattva, that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death are not a Great Bodhisattva; that what is other than ignorance is not a Great Bodhisattva; that what is other than formations through aging-and-death is not a Great Bodhisattva; that within ignorance there is no Great Bodhisattva; that within formations through aging-and-death there is no Great Bodhisattva; that within a Great Bodhisattva there is no ignorance; that within a Great Bodhisattva there are no formations through aging-and-death; that apart from ignorance there is no Great Bodhisattva; that apart from formations through aging-and-death there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or ignorance, or formations through aging-and-death are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that ignorance itself is a Great Bodhisattva, that formations through aging-and-death are a Great Bodhisattva; that what is other than ignorance is a Great Bodhisattva; that what is other than formations through aging-and-death is a Great Bodhisattva; that within ignorance there is a Great Bodhisattva; that within formations through aging-and-death there is a Great Bodhisattva; that within a Great Bodhisattva there is ignorance; that within a Great Bodhisattva there are formations through aging-and-death; that apart from ignorance there is a Great Bodhisattva; that apart from formations through aging-and-death there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the perfection of generosity itself is not a Great Bodhisattva, that the perfections of pure precepts, patience, energy, meditation, and wisdom are not a Great Bodhisattva; that what is other than the perfection of generosity is not a Great Bodhisattva; that what is other than the perfections of pure precepts, patience, energy, meditation, and wisdom is not a Great Bodhisattva; that within the perfection of generosity there is no Great Bodhisattva; that within the perfections of pure precepts, patience, energy, meditation, and wisdom there is no Great Bodhisattva; that within a Great Bodhisattva there is no perfection of generosity; that within a Great Bodhisattva there are no perfections of pure precepts, patience, energy, meditation, and wisdom; that apart from the perfection of generosity there is no Great Bodhisattva; that apart from the perfections of pure precepts, patience, energy, meditation, and wisdom there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the perfection of generosity, or the perfections of pure precepts, patience, energy, meditation, and wisdom are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the perfection of generosity itself is a Great Bodhisattva, that the perfections of pure precepts, patience, energy, meditation, and wisdom are a Great Bodhisattva; that what is other than the perfection of generosity is a Great Bodhisattva; that what is other than the perfections of pure precepts, patience, energy, meditation, and wisdom is a Great Bodhisattva; that within the perfection of generosity there is a Great Bodhisattva; that within the perfections of pure precepts, patience, energy, meditation, and wisdom there is a Great Bodhisattva; that within a Great Bodhisattva there is a perfection of generosity; that within a Great Bodhisattva there are perfections of pure precepts, patience, energy, meditation, and wisdom; that apart from the perfection of generosity there is a Great Bodhisattva; that apart from the perfections of pure precepts, patience, energy, meditation, and wisdom there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that inner emptiness itself is not a Great Bodhisattva, that outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature are not a Great Bodhisattva; that what is other than inner emptiness is not a Great Bodhisattva; that what is other than outer emptiness through emptiness of non-nature-self-nature is not a Great Bodhisattva; that within inner emptiness there is no Great Bodhisattva; that within outer emptiness through emptiness of non-nature-self-nature there is no Great Bodhisattva; that within a Great Bodhisattva there is no inner emptiness; that within a Great Bodhisattva there is no outer emptiness through emptiness of non-nature-self-nature; that apart from inner emptiness there is no Great Bodhisattva; that apart from outer emptiness through emptiness of non-nature-self-nature there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or inner emptiness, or outer emptiness through emptiness of non-nature-self-nature are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that inner emptiness itself is a Great Bodhisattva, that outer emptiness through emptiness of non-nature-self-nature is a Great Bodhisattva; that what is other than inner emptiness is a Great Bodhisattva; that what is other than outer emptiness through emptiness of non-nature-self-nature is a Great Bodhisattva; that within inner emptiness there is a Great Bodhisattva; that within outer emptiness through emptiness of non-nature-self-nature there is a Great Bodhisattva; that within a Great Bodhisattva there is inner emptiness; that within a Great Bodhisattva there is outer emptiness through emptiness of non-nature-self-nature; that apart from inner emptiness there is a Great Bodhisattva; that apart from outer emptiness through emptiness of non-nature-self-nature there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that suchness itself is not a Great Bodhisattva, that the dharma realm, the dharma nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature of separation from birth, the dharma-fixed, the dharma-abiding, the ultimate reality, the realm of empty space, and the inconceivable realm are not a Great Bodhisattva; that what is other than suchness is not a Great Bodhisattva; that what is other than the dharma realm through the inconceivable realm is not a Great Bodhisattva; that within suchness there is no Great Bodhisattva; that within the dharma realm through the inconceivable realm there is no Great Bodhisattva; that within a Great Bodhisattva there is no suchness; that within a Great Bodhisattva there is no dharma realm through the inconceivable realm; that apart from suchness there is no Great Bodhisattva; that apart from the dharma realm through the inconceivable realm there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or suchness, or the dharma realm through the inconceivable realm are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that suchness itself is a Great Bodhisattva, that the dharma realm through the inconceivable realm is a Great Bodhisattva; that what is other than suchness is a Great Bodhisattva; that what is other than the dharma realm through the inconceivable realm is a Great Bodhisattva; that within suchness there is a Great Bodhisattva; that within the dharma realm through the inconceivable realm there is a Great Bodhisattva; that within a Great Bodhisattva there is suchness; that within a Great Bodhisattva there is the dharma realm through the inconceivable realm; that apart from suchness there is a Great Bodhisattva; that apart from the dharma realm through the inconceivable realm there is a Great Bodhisattva.
Furthermore, Subhūti, by what meaning do you see to say that the four foundations of mindfulness themselves are not a Great Bodhisattva, that the four right efforts, the four bases of supernatural power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path are not a Great Bodhisattva; that what is other than the four foundations of mindfulness is not a Great Bodhisattva; that what is other than the four right efforts through the noble eightfold path is not a Great Bodhisattva; that within the four foundations of mindfulness there is no Great Bodhisattva; that within the four right efforts through the noble eightfold path there is no Great Bodhisattva; that within a Great Bodhisattva there are no four foundations of mindfulness; that within a Great Bodhisattva there are no four right efforts through the noble eightfold path; that apart from the four foundations of mindfulness there is no Great Bodhisattva; that apart from the four right efforts through the noble eightfold path there is no Great Bodhisattva?
World-Honored One, as bodhi, or sattva, or the four foundations of mindfulness, or the four right efforts through the noble eightfold path are ultimately unattainable — because their nature does not exist — how much less is there a Great Bodhisattva! Since there is no Great Bodhisattva, how could one possibly say that the four foundations of mindfulness themselves are a Great Bodhisattva, that the four right efforts through the noble eightfold path are a Great Bodhisattva; that what is other than the four foundations of mindfulness is a Great Bodhisattva; that what is other than the four right efforts through the noble eightfold path is a Great Bodhisattva; that within the four foundations of mindfulness there is a Great Bodhisattva; that within the four right efforts through the noble eightfold path there is a Great Bodhisattva; that within a Great Bodhisattva there are the four foundations of mindfulness; that within a Great Bodhisattva there are the four right efforts through the noble eightfold path; that apart from the four foundations of mindfulness there is a Great Bodhisattva; that apart from the four right efforts through the noble eightfold path there is a Great Bodhisattva.
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End Of Volume 14