THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 15
Chapter 7: INSTRUCTING AND TRANSMITTING (5)
Furthermore, Subhūti, upon what meaning do you observe when you say that the very Noble Truth of Suffering itself is not a Great Bodhisattva; that the very Noble Truths of Origination, Cessation, and Path themselves are not Great Bodhisattvas; that apart from the Noble Truth of Suffering there is not a Great Bodhisattva; that apart from the Noble Truths of Origination, Cessation, and Path there is not a Great Bodhisattva; that within the Noble Truth of Suffering there is no Great Bodhisattva; that within the Noble Truths of Origination, Cessation, and Path there is no Great Bodhisattva; that within a Great Bodhisattva there is no Noble Truth of Suffering; that within a Great Bodhisattva there are no Noble Truths of Origination, Cessation, and Path; that apart from the Noble Truth of Suffering there is no Great Bodhisattva; that apart from the Noble Truths of Origination, Cessation, and Path there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the Noble Truth of Suffering, or the Noble Truths of Origination, Cessation, and Path, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very Noble Truth of Suffering is a Great Bodhisattva; that the very Noble Truths of Origination, Cessation, and Path are Great Bodhisattvas; that what is different from the Noble Truth of Suffering is a Great Bodhisattva; that what is different from the Noble Truths of Origination, Cessation, and Path is a Great Bodhisattva; that within the Noble Truth of Suffering there is a Great Bodhisattva; that within the Noble Truths of Origination, Cessation, and Path there is a Great Bodhisattva; that within a Great Bodhisattva there is the Noble Truth of Suffering; that within a Great Bodhisattva there are the Noble Truths of Origination, Cessation, and Path; that apart from the Noble Truth of Suffering there is a Great Bodhisattva; that apart from the Noble Truths of Origination, Cessation, and Path there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very four meditations (dhyānas) are not Great Bodhisattvas; that the very four immeasurables and the four formless absorptions are not Great Bodhisattvas; that what is different from the four meditations is not a Great Bodhisattva; that what is different from the four immeasurables and the four formless absorptions is not a Great Bodhisattva; that within the four meditations there is no Great Bodhisattva; that within the four immeasurables and the four formless absorptions there is no Great Bodhisattva; that within a Great Bodhisattva there are no four meditations; that within a Great Bodhisattva there are no four immeasurables and four formless absorptions; that apart from the four meditations there is no Great Bodhisattva; that apart from the four immeasurables and four formless absorptions there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the four meditations, or the four immeasurables and four formless absorptions, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very four meditations are Great Bodhisattvas; that the very four immeasurables and four formless absorptions are Great Bodhisattvas; that what is different from the four meditations is a Great Bodhisattva; that what is different from the four immeasurables and four formless absorptions is a Great Bodhisattva; that within the four meditations there is a Great Bodhisattva; that within the four immeasurables and four formless absorptions there is a Great Bodhisattva; that within a Great Bodhisattva there are four meditations; that within a Great Bodhisattva there are four immeasurables and four formless absorptions; that apart from the four meditations there is a Great Bodhisattva; that apart from the four immeasurables and four formless absorptions there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very eight liberations are not Great Bodhisattvas; that the very eight spheres of mastery, the nine successive concentrations, and the ten universal bases are not Great Bodhisattvas; that what is different from the eight liberations is not a Great Bodhisattva; that what is different from the eight spheres of mastery, the nine successive concentrations, and the ten universal bases is not a Great Bodhisattva; that within the eight liberations there is no Great Bodhisattva; that within the eight spheres of mastery, the nine successive concentrations, and the ten universal bases there is no Great Bodhisattva; that within a Great Bodhisattva there are no eight liberations; that within a Great Bodhisattva there are no eight spheres of mastery, nine successive concentrations, and ten universal bases; that apart from the eight liberations there is no Great Bodhisattva; that apart from the eight spheres of mastery, the nine successive concentrations, and the ten universal bases there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the eight liberations, or the eight spheres of mastery, the nine successive concentrations, and the ten universal bases, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very eight liberations are Great Bodhisattvas; that the very eight spheres of mastery, nine successive concentrations, and ten universal bases are Great Bodhisattvas; that what is different from the eight liberations is a Great Bodhisattva; that what is different from the eight spheres of mastery, nine successive concentrations, and ten universal bases is a Great Bodhisattva; that within the eight liberations there is a Great Bodhisattva; that within the eight spheres of mastery, nine successive concentrations, and ten universal bases there is a Great Bodhisattva; that within a Great Bodhisattva there are eight liberations; that within a Great Bodhisattva there are eight spheres of mastery, nine successive concentrations, and ten universal bases; that apart from the eight liberations there is a Great Bodhisattva; that apart from the eight spheres of mastery, nine successive concentrations, and ten universal bases there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very liberation door of emptiness is not a Great Bodhisattva; that the very liberation doors of signlessness and wishlessness are not Great Bodhisattvas; that what is different from the liberation door of emptiness is not a Great Bodhisattva; that what is different from the liberation doors of signlessness and wishlessness is not a Great Bodhisattva; that within the liberation door of emptiness there is no Great Bodhisattva; that within the liberation doors of signlessness and wishlessness there is no Great Bodhisattva; that within a Great Bodhisattva there is no liberation door of emptiness; that within a Great Bodhisattva there are no liberation doors of signlessness and wishlessness; that apart from the liberation door of emptiness there is no Great Bodhisattva; that apart from the liberation doors of signlessness and wishlessness there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the liberation door of emptiness, or the liberation doors of signlessness and wishlessness, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very liberation door of emptiness is a Great Bodhisattva; that the very liberation doors of signlessness and wishlessness are Great Bodhisattvas; that what is different from the liberation door of emptiness is a Great Bodhisattva; that what is different from the liberation doors of signlessness and wishlessness is a Great Bodhisattva; that within the liberation door of emptiness there is a Great Bodhisattva; that within the liberation doors of signlessness and wishlessness there is a Great Bodhisattva; that within a Great Bodhisattva there is the liberation door of emptiness; that within a Great Bodhisattva there are the liberation doors of signlessness and wishlessness; that apart from the liberation door of emptiness there is a Great Bodhisattva; that apart from the liberation doors of signlessness and wishlessness there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very dhāraṇī methods are not Great Bodhisattvas; that the very samādhi methods are not Great Bodhisattvas; that what is different from the dhāraṇī methods is not a Great Bodhisattva; that what is different from the samādhi methods is not a Great Bodhisattva; that within the dhāraṇī methods there is no Great Bodhisattva; that within the samādhi methods there is no Great Bodhisattva; that within a Great Bodhisattva there are no dhāraṇī methods; that within a Great Bodhisattva there are no samādhi methods; that apart from the dhāraṇī methods there is no Great Bodhisattva; that apart from the samādhi methods there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the dhāraṇī methods, or the samādhi methods, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very dhāraṇī methods are Great Bodhisattvas; that the very samādhi methods are Great Bodhisattvas; that what is different from the dhāraṇī methods is a Great Bodhisattva; that what is different from the samādhi methods is a Great Bodhisattva; that within the dhāraṇī methods there is a Great Bodhisattva; that within the samādhi methods there is a Great Bodhisattva; that within a Great Bodhisattva there are dhāraṇī methods; that within a Great Bodhisattva there are samādhi methods; that apart from the dhāraṇī methods there is a Great Bodhisattva; that apart from the samādhi methods there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very stage of Supreme Joy is not a Great Bodhisattva; that the very stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Reaching, Immovable, Excellent Wisdom, and Dharma Cloud are not Great Bodhisattvas; that what is different from the stage of Supreme Joy is not a Great Bodhisattva; that what is different from the stage of Stainlessness up to the stage of Dharma Cloud is not a Great Bodhisattva; that within the stage of Supreme Joy there is no Great Bodhisattva; that within the stage of Stainlessness up to the stage of Dharma Cloud there is no Great Bodhisattva; that within a Great Bodhisattva there is no stage of Supreme Joy; that within a Great Bodhisattva there are no stages from Stainlessness up to Dharma Cloud; that apart from the stage of Supreme Joy there is no Great Bodhisattva; that apart from the stages from Stainlessness up to Dharma Cloud there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the stage of Supreme Joy, or the stage of Stainlessness up to the stage of Dharma Cloud, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very stage of Supreme Joy is a Great Bodhisattva; that the stages from Stainlessness up to Dharma Cloud are Great Bodhisattvas; that what is different from the stage of Supreme Joy is a Great Bodhisattva; that what is different from the stages from Stainlessness up to Dharma Cloud is a Great Bodhisattva; that within the stage of Supreme Joy there is a Great Bodhisattva; that within the stages from Stainlessness up to Dharma Cloud there is a Great Bodhisattva; that within a Great Bodhisattva there is the stage of Supreme Joy; that within a Great Bodhisattva there are the stages from Stainlessness up to Dharma Cloud; that apart from the stage of Supreme Joy there is a Great Bodhisattva; that apart from the stages from Stainlessness up to Dharma Cloud there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very five kinds of eyes are not Great Bodhisattvas; that the very six supernatural powers are not Great Bodhisattvas; that what is different from the five kinds of eyes is not a Great Bodhisattva; that what is different from the six supernatural powers is not a Great Bodhisattva; that within the five kinds of eyes there is no Great Bodhisattva; that within the six supernatural powers there is no Great Bodhisattva; that within a Great Bodhisattva there are no five kinds of eyes; that within a Great Bodhisattva there are no six supernatural powers; that apart from the five kinds of eyes there is no Great Bodhisattva; that apart from the six supernatural powers there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the five kinds of eyes, or the six supernatural powers, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very five kinds of eyes are Great Bodhisattvas; that the very six supernatural powers are Great Bodhisattvas; that what is different from the five kinds of eyes is a Great Bodhisattva; that what is different from the six supernatural powers is a Great Bodhisattva; that within the five kinds of eyes there is a Great Bodhisattva; that within the six supernatural powers there is a Great Bodhisattva; that within a Great Bodhisattva there are five kinds of eyes; that within a Great Bodhisattva there are six supernatural powers; that apart from the five kinds of eyes there is a Great Bodhisattva; that apart from the six supernatural powers there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very ten powers of the Buddha are not Great Bodhisattvas; that the very four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities are not Great Bodhisattvas; that what is different from the ten powers of the Buddha is not a Great Bodhisattva; that what is different from the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities is not a Great Bodhisattva; that within the ten powers of the Buddha there is no Great Bodhisattva; that within the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities there is no Great Bodhisattva; that within a Great Bodhisattva there are no ten powers of the Buddha; that within a Great Bodhisattva there are no four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities; that apart from the ten powers of the Buddha there is no Great Bodhisattva; that apart from the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the ten powers of the Buddha, or the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very ten powers of the Buddha are Great Bodhisattvas; that the very four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities are Great Bodhisattvas; that what is different from the ten powers of the Buddha is a Great Bodhisattva; that what is different from the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities is a Great Bodhisattva; that within the ten powers of the Buddha there is a Great Bodhisattva; that within the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities there is a Great Bodhisattva; that within a Great Bodhisattva there are the ten powers of the Buddha; that within a Great Bodhisattva there are the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities; that apart from the ten powers of the Buddha there is a Great Bodhisattva; that apart from the four fearlessnesses, four unobstructed knowledges, and eighteen uncommon Buddha qualities there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that great Loving-Kindness itself is not a Great Bodhisattva; that great Compassion, great Joy, and great Equanimity themselves are not Great Bodhisattvas; that what is different from great Loving-Kindness is not a Great Bodhisattva; that what is different from great Compassion, great Joy, and great Equanimity is not a Great Bodhisattva; that within great Loving-Kindness there is no Great Bodhisattva; that within great Compassion, great Joy, and great Equanimity there is no Great Bodhisattva; that within a Great Bodhisattva there is no great Loving-Kindness; that within a Great Bodhisattva there are no great Compassion, great Joy, and great Equanimity; that apart from great Loving-Kindness there is no Great Bodhisattva; that apart from great Compassion, great Joy, and great Equanimity there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or great Loving-Kindness, or great Compassion, great Joy, and great Equanimity, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that great Loving-Kindness itself is a Great Bodhisattva; that great Compassion, great Joy, and great Equanimity are Great Bodhisattvas; that what is different from great Loving-Kindness is a Great Bodhisattva; that what is different from great Compassion, great Joy, and great Equanimity is a Great Bodhisattva; that within great Loving-Kindness there is a Great Bodhisattva; that within great Compassion, great Joy, and great Equanimity there is a Great Bodhisattva; that within a Great Bodhisattva there is great Loving-Kindness; that within a Great Bodhisattva there are great Compassion, great Joy, and great Equanimity; that apart from great Loving-Kindness there is a Great Bodhisattva; that apart from great Compassion, great Joy, and great Equanimity there is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you observe when you say that the very thirty-two marks of the Great Person are not Great Bodhisattvas; that the very eighty subsidiary marks of excellence are not Great Bodhisattvas; that what is different from the thirty-two marks of the Great Person is not a Great Bodhisattva; that what is different from the eighty subsidiary marks of excellence is not a Great Bodhisattva; that within the thirty-two marks of the Great Person there is no Great Bodhisattva; that within the eighty subsidiary marks of excellence there is no Great Bodhisattva; that within a Great Bodhisattva there are no thirty-two marks of the Great Person; that within a Great Bodhisattva there are no eighty subsidiary marks of excellence; that apart from the thirty-two marks of the Great Person there is no Great Bodhisattva; that apart from the eighty subsidiary marks of excellence there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or a being (sattva), or the thirty-two marks of the Great Person, or the eighty subsidiary marks of excellence, ultimately cannot be obtained, because their nature is non-existent, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva does not exist, how can one say that the very thirty-two marks of the Great Person are a Great Bodhisattva; that the very eighty subsidiary marks of excellence are a Great Bodhisattva; that what is different from the thirty-two marks of the Great Person is a Great Bodhisattva; that what is different from the eighty subsidiary marks of excellence is a Great Bodhisattva; that within the thirty-two marks of the Great Person there is a Great Bodhisattva; that within the eighty subsidiary marks of excellence there is a Great Bodhisattva; that within a Great Bodhisattva there are the thirty-two marks of the Great Person; that within a Great Bodhisattva there are the eighty subsidiary marks of excellence; that apart from the thirty-two marks of the Great Person there is a Great Bodhisattva; that apart from the eighty subsidiary marks of excellence there is a Great Bodhisattva.
Again, Subhuti, according to what meaning do you say that the right Dharma of non-forgetfulness is not a Great Bodhisattva, that the nature of always renouncing is not a Great Bodhisattva; that what is different from the Dharma of non-forgetfulness is not a Great Bodhisattva; that what is different from the nature of always renouncing is not a Great Bodhisattva; that within the Dharma of non-forgetfulness there is no Great Bodhisattva; that within the nature of always renouncing there is no Great Bodhisattva; that within the Great Bodhisattva there is no Dharma of non-forgetfulness; that within the Great Bodhisattva there is no nature of always renouncing; that apart from the Dharma of non-forgetfulness there is no Great Bodhisattva; that apart from the nature of always renouncing there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or sattva, or the Dharma of non-forgetfulness, or the nature of always renouncing, ultimately cannot be obtained, because their natures do not exist, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva cannot be obtained, how can one say that the right Dharma of non-forgetfulness is a Great Bodhisattva, that the nature of always renouncing is a Great Bodhisattva; that what is different from the Dharma of non-forgetfulness is a Great Bodhisattva; that what is different from the nature of always renouncing is a Great Bodhisattva; that within the Dharma of non-forgetfulness there is a Great Bodhisattva; that within the nature of always renouncing there is a Great Bodhisattva; that within the Great Bodhisattva there is the Dharma of non-forgetfulness; that within the Great Bodhisattva there is the nature of always renouncing; that apart from the Dharma of non-forgetfulness there is a Great Bodhisattva; that apart from the nature of always renouncing there is a Great Bodhisattva?
Again, Subhuti, according to what meaning do you say that the right wisdom of all is not a Great Bodhisattva, that the wisdom of the path-aspect and the wisdom of all aspects are not a Great Bodhisattva; that what is different from the wisdom of all is not a Great Bodhisattva; that what is different from the wisdom of the path-aspect and the wisdom of all aspects is not a Great Bodhisattva; that within the wisdom of all there is no Great Bodhisattva; that within the wisdom of the path-aspect and the wisdom of all aspects there is no Great Bodhisattva; that within the Great Bodhisattva there is no wisdom of all; that within the Great Bodhisattva there is no wisdom of the path-aspect and wisdom of all aspects; that apart from the wisdom of all there is no Great Bodhisattva; that apart from the wisdom of the path-aspect and wisdom of all aspects there is no Great Bodhisattva?
The World-Honored One, just as Bodhi, or sattva, or the wisdom of all, or the wisdom of the path-aspect and wisdom of all aspects ultimately cannot be obtained, because their natures do not exist, how much less can there be a Great Bodhisattva! Since a Great Bodhisattva cannot be obtained, how can one say that the right wisdom of all is a Great Bodhisattva, that the wisdom of the path-aspect and wisdom of all aspects are Great Bodhisattvas; that what is different from the wisdom of all is a Great Bodhisattva; that what is different from the wisdom of the path-aspect and wisdom of all aspects is a Great Bodhisattva; that within the wisdom of all there is a Great Bodhisattva; that within the wisdom of the path-aspect and wisdom of all aspects there is a Great Bodhisattva; that within the Great Bodhisattva there is the wisdom of all; that within the Great Bodhisattva there is the wisdom of the path-aspect and wisdom of all aspects; that apart from the wisdom of all there is a Great Bodhisattva; that apart from the wisdom of the path-aspect and wisdom of all aspects there is a Great Bodhisattva?
The World-Honored One, since Bodhi, sattva, and form… and all phenomena cannot be obtained, to say that form… and all phenomena themselves are Great Bodhisattvas; or that what is different from form… and all phenomena is a Great Bodhisattva; or that within form… and all phenomena there is a Great Bodhisattva; or that within the Great Bodhisattva there are form… and all phenomena; or that apart from form… and all phenomena there is a Great Bodhisattva—this does not exist!
The Buddha said to Subhuti: Good, good! It is exactly as you have said! Subhuti, because form… and all phenomena cannot be obtained, therefore the Great Bodhisattva also cannot be obtained; because the Great Bodhisattva cannot be obtained, therefore the practice of Prajñāpāramitā also cannot be obtained. Subhuti, when the Great Bodhisattvas practice Prajñāpāramitā, they should train in this way.
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of form itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of feeling, perception, formations, and consciousness itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of form a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of feeling, perception, formations, and consciousness a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of form?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of feeling, perception, formations, and consciousness?
The World-Honored One, no!
Is the suchness of form within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of feeling, perception, formations, and consciousness within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of form, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of feeling, perception, formations, and consciousness, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of the eye faculty itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the ear, nose, tongue, body, and mind faculties itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the eye faculty a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the eye faculty?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the ear, nose, tongue, body, and mind faculties?
The World-Honored One, no!
Is the suchness of the eye faculty within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the ear, nose, tongue, body, and mind faculties within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the eye faculty, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the ear, nose, tongue, body, and mind faculties, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of the form sphere itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the sound, smell, taste, touch, and dharma spheres itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the form sphere a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the sound, smell, taste, touch, and dharma spheres a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the form sphere?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the sound, smell, taste, touch, and dharma spheres?
The World-Honored One, no!
Is the suchness of the form sphere within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the sound, smell, taste, touch, and dharma spheres within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the form sphere, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the sound, smell, taste, touch, and dharma spheres, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of the eye-consciousness element itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the eye-consciousness element a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the eye-consciousness element?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements?
The World-Honored One, no!
Is the suchness of the eye-consciousness element within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the eye-consciousness element, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the ear-, nose-, tongue-, body-, and mind-consciousness elements, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of eye-contact itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of ear-, nose-, tongue-, body-, and mind-contact itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of eye-contact a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of ear-, nose-, tongue-, body-, and mind-contact a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of eye-contact?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of ear-, nose-, tongue-, body-, and mind-contact?
The World-Honored One, no!
Is the suchness of eye-contact within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of ear-, nose-, tongue-, body-, and mind-contact within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of eye-contact, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of ear-, nose-, tongue-, body-, and mind-contact, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of the various feelings arising dependent upon eye-contact a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the various feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the various feelings arising dependent upon eye-contact a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the various feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the various feelings arising dependent upon eye-contact?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the various feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact?
The World-Honored One, no!
Is the suchness of the various feelings arising dependent upon eye-contact within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the various feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the various feelings arising dependent upon eye-contact, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the various feelings arising dependent upon ear-, nose-, tongue-, body-, and mind-contact, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of the earth element itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the water, fire, wind, space, and consciousness elements itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the earth element a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the water, fire, wind, space, and consciousness elements a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the earth element?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the water, fire, wind, space, and consciousness elements?
The World-Honored One, no!
Is the suchness of the earth element within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the water, fire, wind, space, and consciousness elements within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the earth element, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the water, fire, wind, space, and consciousness elements, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of causes and conditions itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the sequential uninterrupted condition, the objective condition, and the dominant condition itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of causes and conditions a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of the sequential uninterrupted condition, the objective condition, and the dominant condition a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of causes and conditions?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the sequential uninterrupted condition, the objective condition, and the dominant condition?
The World-Honored One, no!
Is the suchness of causes and conditions within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of the sequential uninterrupted condition, the objective condition, and the dominant condition within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of causes and conditions, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of the sequential uninterrupted condition, the objective condition, and the dominant condition, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of phenomena produced through conditions a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of phenomena produced through conditions a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of phenomena produced through conditions?
The World-Honored One, no!
Is the suchness of phenomena produced through conditions within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of phenomena produced through conditions, is there a Great Bodhisattva?
The World-Honored One, no!
Again, Subhuti, what is called a Great Bodhisattva—what do you think? Is the suchness of ignorance itself a Great Bodhisattva?
The World-Honored One, no!
Is the suchness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, and aging-and-death itself a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of ignorance a Great Bodhisattva?
The World-Honored One, no!
Is something different from the suchness of formations through aging-and-death a Great Bodhisattva?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of ignorance?
The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of formations through aging-and-death?
The World-Honored One, no!
Is the suchness of ignorance within the Great Bodhisattva?
The World-Honored One, no!
Is the suchness of formations through aging-and-death within the Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of ignorance, is there a Great Bodhisattva?
The World-Honored One, no!
Apart from the suchness of formations through aging-and-death, is there a Great Bodhisattva?
The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the perfection of giving itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the perfection of pure morality, patience, diligence, meditative absorption, and wisdom itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the perfection of giving? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the perfection of pure morality, patience, diligence, meditative absorption, and wisdom? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the perfection of giving? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the perfection of pure morality, patience, diligence, meditative absorption, and wisdom? The World-Honored One, no!
Is the suchness of the perfection of giving within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the perfection of pure morality, patience, diligence, meditative absorption, and wisdom within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the perfection of giving? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the perfection of pure morality, patience, diligence, meditative absorption, and wisdom? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the emptiness of internal phenomena itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of what cannot be grasped, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-emptiness itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the emptiness of internal phenomena? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the emptiness of external phenomena up to the emptiness of the self-nature of non-emptiness? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the emptiness of internal phenomena? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the emptiness of external phenomena up to the emptiness of the self-nature of non-emptiness? The World-Honored One, no!
Is the suchness of the emptiness of internal phenomena within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the emptiness of external phenomena up to the emptiness of the self-nature of non-emptiness within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the emptiness of internal phenomena? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the emptiness of external phenomena up to the emptiness of the self-nature of non-emptiness? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the four foundations of mindfulness itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the four foundations of mindfulness? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the four right efforts up to the eightfold noble path? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the four foundations of mindfulness? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the four right efforts up to the eightfold noble path? The World-Honored One, no!
Is the suchness of the four foundations of mindfulness within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the four right efforts up to the eightfold noble path within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the four foundations of mindfulness? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the four right efforts up to the eightfold noble path? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the noble truth of suffering itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the noble truths of origin, cessation, and the path itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the noble truth of suffering? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the noble truths of origin, cessation, and the path? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the noble truth of suffering? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the noble truths of origin, cessation, and the path? The World-Honored One, no!
Is the suchness of the noble truth of suffering within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the noble truths of origin, cessation, and the path within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the noble truth of suffering? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the noble truths of origin, cessation, and the path? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the four meditative absorptions itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the four immeasurables and the four formless absorptions itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the four meditative absorptions? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the four immeasurables and the four formless absorptions? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the four meditative absorptions? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the four immeasurables and the four formless absorptions? The World-Honored One, no!
Is the suchness of the four meditative absorptions within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the four immeasurables and the four formless absorptions within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the four meditative absorptions? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the four immeasurables and the four formless absorptions? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the eight liberations itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the eight liberations? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases? The World-Honored One, no! Is there a Great Bodhisattva within the suchness of the eight liberations? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases? The World-Honored One, no! Is the suchness of the eight liberations within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the eight liberations? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the liberation door of emptiness itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the liberation doors of signlessness and wishlessness itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the liberation door of emptiness? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the liberation doors of signlessness and wishlessness? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the liberation door of emptiness? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the liberation doors of signlessness and wishlessness? The World-Honored One, no!
Is the suchness of the liberation door of emptiness within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the liberation doors of signlessness and wishlessness within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the liberation door of emptiness? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the liberation doors of signlessness and wishlessness? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the dhāraṇī methods itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the samādhi methods itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the dhāraṇī methods? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the samādhi methods? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the dhāraṇī methods? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the samādhi methods? The World-Honored One, no!
Is the suchness of the dhāraṇī methods within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the samādhi methods within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the dhāraṇī methods? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the samādhi methods? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the stage of Great Joy itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the stages of Stainlessness, Radiance, Blazing Wisdom, Difficult to Conquer, Manifestation, Far-Going, Immoveable, Excellent Wisdom, and Dharma Cloud itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the stage of Great Joy? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the stage of Stainlessness up to the stage of Dharma Cloud? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the stage of Great Joy? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the stage of Stainlessness up to the stage of Dharma Cloud? The World-Honored One, no!
Is the suchness of the stage of Great Joy within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the stage of Stainlessness up to the stage of Dharma Cloud within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the stage of Great Joy? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the stage of Stainlessness up to the stage of Dharma Cloud? The World-Honored One, no!
Furthermore, Subhūti, what do you think regarding what is called a Great Bodhisattva?
Is the suchness of the five kinds of eyes itself a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the six supernormal powers itself a Great Bodhisattva? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the five kinds of eyes? The World-Honored One, no!
Is a Great Bodhisattva something different from the suchness of the six supernormal powers? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the five kinds of eyes? The World-Honored One, no!
Is there a Great Bodhisattva within the suchness of the six supernormal powers? The World-Honored One, no!
Is the suchness of the five kinds of eyes within a Great Bodhisattva? The World-Honored One, no!
Is the suchness of the six supernormal powers within a Great Bodhisattva? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the five kinds of eyes? The World-Honored One, no!
Is there a Great Bodhisattva apart from the suchness of the six supernormal powers? The World-Honored One, no!