THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 17
Chapter 7: INSTRUCTION AND TRANSMISSION (7)
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of the First Joyful Stage is not a Great Bodhisattva; the true suchness of the Stages of Leaving Defilement, Radiant, Flaming Wisdom, Most Difficult to Overcome, Manifest Before One, Far-Going, Unmoving, Excellent Wisdom, and Dharma Cloud is not a Great Bodhisattva; that which is different from the true suchness of the First Joyful Stage is not a Great Bodhisattva; that which is different from the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage is not a Great Bodhisattva; within the true suchness of the First Joyful Stage there is no Great Bodhisattva; within the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of the First Joyful Stage; within the Great Bodhisattva there is no true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage; apart from the true suchness of the First Joyful Stage there is no Great Bodhisattva; apart from the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as the First Joyful Stage, or the Stage of Leaving Defilement up to the Dharma Cloud Stage, ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of the First Joyful Stage and the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage! Since these true suchnesses do not exist, how can one say that the very true suchness of the First Joyful Stage is a Great Bodhisattva, that the very true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage is a Great Bodhisattva; that something different from the true suchness of the First Joyful Stage is a Great Bodhisattva; that something different from the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage is a Great Bodhisattva; that within the true suchness of the First Joyful Stage there is a Great Bodhisattva; that within the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of the First Joyful Stage; that within the Great Bodhisattva there is the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage; that apart from the true suchness of the First Joyful Stage there is a Great Bodhisattva; that apart from the true suchness of the Stage of Leaving Defilement up to the Dharma Cloud Stage there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of the five kinds of eyes is not a Great Bodhisattva, and the true suchness of the six supernormal powers is not a Great Bodhisattva; that which is different from the true suchness of the five kinds of eyes is not a Great Bodhisattva; that which is different from the true suchness of the six supernormal powers is not a Great Bodhisattva; within the true suchness of the five kinds of eyes there is no Great Bodhisattva; within the true suchness of the six supernormal powers there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of the five kinds of eyes; within the Great Bodhisattva there is no true suchness of the six supernormal powers; apart from the true suchness of the five kinds of eyes there is no Great Bodhisattva; apart from the true suchness of the six supernormal powers there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as the five kinds of eyes or the six supernormal powers ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of the five kinds of eyes and the true suchness of the six supernormal powers! Since these true suchnesses do not exist, how can one say that the very true suchness of the five kinds of eyes is a Great Bodhisattva, that the very true suchness of the six supernormal powers is a Great Bodhisattva; that something different from the true suchness of the five kinds of eyes is a Great Bodhisattva; that something different from the true suchness of the six supernormal powers is a Great Bodhisattva; that within the true suchness of the five kinds of eyes there is a Great Bodhisattva; that within the true suchness of the six supernormal powers there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of the five kinds of eyes; that within the Great Bodhisattva there is the true suchness of the six supernormal powers; that apart from the true suchness of the five kinds of eyes there is a Great Bodhisattva; that apart from the true suchness of the six supernormal powers there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of the Buddha’s ten powers is not a Great Bodhisattva; that the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is not a Great Bodhisattva; that which is different from the true suchness of the Buddha’s ten powers is not a Great Bodhisattva; that which is different from the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is not a Great Bodhisattva; within the true suchness of the Buddha’s ten powers there is no Great Bodhisattva; within the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of the Buddha’s ten powers; within the Great Bodhisattva there is no true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; apart from the true suchness of the Buddha’s ten powers there is no Great Bodhisattva; apart from the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as the Buddha’s ten powers, or the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of the Buddha’s ten powers and the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha! Since these true suchnesses do not exist, how can one say that the very true suchness of the Buddha’s ten powers is a Great Bodhisattva, that the very true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is a Great Bodhisattva; that something different from the true suchness of the Buddha’s ten powers is a Great Bodhisattva; that something different from the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha is a Great Bodhisattva; that within the true suchness of the Buddha’s ten powers there is a Great Bodhisattva; that within the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of the Buddha’s ten powers; that within the Great Bodhisattva there is the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha; that apart from the true suchness of the Buddha’s ten powers there is a Great Bodhisattva; that apart from the true suchness of the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of great loving-kindness is not a Great Bodhisattva; that the true suchness of great compassion, great joy, and great equanimity is not a Great Bodhisattva; that which is different from the true suchness of great loving-kindness is not a Great Bodhisattva; that which is different from the true suchness of great compassion, great joy, and great equanimity is not a Great Bodhisattva; within the true suchness of great loving-kindness there is no Great Bodhisattva; within the true suchness of great compassion, great joy, and great equanimity there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of great loving-kindness; within the Great Bodhisattva there is no true suchness of great compassion, great joy, and great equanimity; apart from the true suchness of great loving-kindness there is no Great Bodhisattva; apart from the true suchness of great compassion, great joy, and great equanimity there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as great loving-kindness, or great compassion, great joy, and great equanimity ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of great loving-kindness and the true suchness of great compassion, great joy, and great equanimity! Since these true suchnesses do not exist, how can one say that the very true suchness of great loving-kindness is a Great Bodhisattva, that the very true suchness of great compassion, great joy, and great equanimity is a Great Bodhisattva; that something different from the true suchness of great loving-kindness is a Great Bodhisattva; that something different from the true suchness of great compassion, great joy, and great equanimity is a Great Bodhisattva; that within the true suchness of great loving-kindness there is a Great Bodhisattva; that within the true suchness of great compassion, great joy, and great equanimity there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of great loving-kindness; that within the Great Bodhisattva there is the true suchness of great compassion, great joy, and great equanimity; that apart from the true suchness of great loving-kindness there is a Great Bodhisattva; that apart from the true suchness of great compassion, great joy, and great equanimity there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of the thirty-two marks of a Great Person is not a Great Bodhisattva; that the true suchness of the eighty accompanying marks of excellence is not a Great Bodhisattva; that which is different from the true suchness of the thirty-two marks of a Great Person is not a Great Bodhisattva; that which is different from the true suchness of the eighty accompanying marks of excellence is not a Great Bodhisattva; within the true suchness of the thirty-two marks of a Great Person there is no Great Bodhisattva; within the true suchness of the eighty accompanying marks of excellence there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of the thirty-two marks of a Great Person; within the Great Bodhisattva there is no true suchness of the eighty accompanying marks of excellence; apart from the true suchness of the thirty-two marks of a Great Person there is no Great Bodhisattva; apart from the true suchness of the eighty accompanying marks of excellence there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as the thirty-two marks of a Great Person, or the eighty accompanying marks of excellence, ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of the thirty-two marks of a Great Person and the true suchness of the eighty accompanying marks of excellence! Since these true suchnesses do not exist, how can one say that the very true suchness of the thirty-two marks of a Great Person is a Great Bodhisattva, that the very true suchness of the eighty accompanying marks of excellence is a Great Bodhisattva; that something different from the true suchness of the thirty-two marks of a Great Person is a Great Bodhisattva; that something different from the true suchness of the eighty accompanying marks of excellence is a Great Bodhisattva; that within the true suchness of the thirty-two marks of a Great Person there is a Great Bodhisattva; that within the true suchness of the eighty accompanying marks of excellence there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of the thirty-two marks of a Great Person; that within the Great Bodhisattva there is the true suchness of the eighty accompanying marks of excellence; that apart from the true suchness of the thirty-two marks of a Great Person there is a Great Bodhisattva; that apart from the true suchness of the eighty accompanying marks of excellence there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of the dharma of not forgetting is not a Great Bodhisattva; that the true suchness of the nature of always maintaining equanimity is not a Great Bodhisattva; that which is different from the true suchness of the dharma of not forgetting is not a Great Bodhisattva; that which is different from the true suchness of the nature of always maintaining equanimity is not a Great Bodhisattva; within the true suchness of the dharma of not forgetting there is no Great Bodhisattva; within the true suchness of the nature of always maintaining equanimity there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of the dharma of not forgetting; within the Great Bodhisattva there is no true suchness of the nature of always maintaining equanimity; apart from the true suchness of the dharma of not forgetting there is no Great Bodhisattva; apart from the true suchness of the nature of always maintaining equanimity there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as the dharma of not forgetting, or the nature of always maintaining equanimity, ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of the dharma of not forgetting and the true suchness of the nature of always maintaining equanimity! Since these true suchnesses do not exist, how can one say that the very true suchness of the dharma of not forgetting is a Great Bodhisattva, that the very true suchness of the nature of always maintaining equanimity is a Great Bodhisattva; that something different from the true suchness of the dharma of not forgetting is a Great Bodhisattva; that something different from the true suchness of the nature of always maintaining equanimity is a Great Bodhisattva; that within the true suchness of the dharma of not forgetting there is a Great Bodhisattva; that within the true suchness of the nature of always maintaining equanimity there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of the dharma of not forgetting; that within the Great Bodhisattva there is the true suchness of the nature of always maintaining equanimity; that apart from the true suchness of the dharma of not forgetting there is a Great Bodhisattva; that apart from the true suchness of the nature of always maintaining equanimity there is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the true suchness of all-knowledge is not a Great Bodhisattva; that the true suchness of path-knowing wisdom and all-aspect wisdom is not a Great Bodhisattva; that which is different from the true suchness of all-knowledge is not a Great Bodhisattva; that which is different from the true suchness of path-knowing wisdom and all-aspect wisdom is not a Great Bodhisattva; within the true suchness of all-knowledge there is no Great Bodhisattva; within the true suchness of path-knowing wisdom and all-aspect wisdom there is no Great Bodhisattva; within the Great Bodhisattva there is no true suchness of all-knowledge; within the Great Bodhisattva there is no true suchness of path-knowing wisdom and all-aspect wisdom; apart from the true suchness of all-knowledge there is no Great Bodhisattva; apart from the true suchness of path-knowing wisdom and all-aspect wisdom there is no Great Bodhisattva?
The Venerable Subhūti said to the Buddha: World-Honored One, just as all-knowledge, or path-knowing wisdom and all-aspect wisdom, ultimately cannot be obtained, because their nature does not exist, how much less can there be the true suchness of all-knowledge and the true suchness of path-knowing wisdom and all-aspect wisdom! Since these true suchnesses do not exist, how can one say that the very true suchness of all-knowledge is a Great Bodhisattva, that the very true suchness of path-knowing wisdom and all-aspect wisdom is a Great Bodhisattva; that something different from the true suchness of all-knowledge is a Great Bodhisattva; that something different from the true suchness of path-knowing wisdom and all-aspect wisdom is a Great Bodhisattva; that within the true suchness of all-knowledge there is a Great Bodhisattva; that within the true suchness of path-knowing wisdom and all-aspect wisdom there is a Great Bodhisattva; that within the Great Bodhisattva there is the true suchness of all-knowledge; that within the Great Bodhisattva there is the true suchness of path-knowing wisdom and all-aspect wisdom; that apart from the true suchness of all-knowledge there is a Great Bodhisattva; that apart from the true suchness of path-knowing wisdom and all-aspect wisdom there is a Great Bodhisattva.
Venerable World-Honored One, form… all dharmas and suchness cannot be obtained, yet to say that the very suchness of form… all dharmas is the Great Bodhisattva; or that the Great Bodhisattva is different from the suchness of form… all dharmas; or that within the suchness of form… all dharmas there is a Great Bodhisattva; or that within the Great Bodhisattva there is the suchness of form… all dharmas; or that apart from the suchness of form… all dharmas there is a Great Bodhisattva—this does not exist! The Buddha said to Subhūti: Well said, well said! It is exactly so, exactly so, just as you have said! Subhūti, because form… all dharmas cannot be obtained, therefore the suchness of form… all dharmas also cannot be obtained; because dharmas and suchness cannot be obtained, therefore the Great Bodhisattva cannot be obtained; because the Great Bodhisattva cannot be obtained, therefore the practice of Prajñāpāramitā cannot be obtained. Subhūti, when the Great Bodhisattvas practice Prajñāpāramitā, they should learn in this way!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva, what do you think? Is the very name of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “permanent” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “permanent” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impermanent” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impermanent” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “bliss” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “bliss” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “suffering” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “suffering” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “self” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “self” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “non-self” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “non-self” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “pure” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “pure” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impure” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impure” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “empty” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “empty” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not empty” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not empty” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with characteristics” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with characteristics” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without characteristics” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without characteristics” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with aspiration” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with aspiration” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without aspiration” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without aspiration” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “quiescent” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “quiescent” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not quiescent” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not quiescent” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “far removed” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “far removed” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not far removed” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not far removed” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “conditioned” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “conditioned” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unconditioned” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unconditioned” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with outflows” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with outflows” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without outflows” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without outflows” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “arising” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “arising” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “cessation” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “cessation” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “wholesome” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “wholesome” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not wholesome” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not wholesome” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “having faults” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “having faults” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without faults” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without faults” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with afflictions” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with afflictions” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without afflictions” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without afflictions” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “worldly” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “worldly” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “supramundane” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “supramundane” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “defiled” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “defiled” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “purified” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “purified” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to saṃsāra” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to saṃsāra” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to Nirvāṇa” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to Nirvāṇa” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “within” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “within” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “outside” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “outside” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “both within and outside” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “both within and outside” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “obtainable” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “obtainable” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unobtainable” of form a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unobtainable” of feeling, perception, formations, and consciousness a Great Bodhisattva? Venerable World-Honored One, no!
Furthermore, Subhūti, regarding what is called a Great Bodhisattva, what do you think? Is the very name of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “permanent” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “permanent” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impermanent” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impermanent” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “bliss” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “bliss” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “suffering” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “suffering” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “self” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “self” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “non-self” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “non-self” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “pure” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “pure” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impure” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “impure” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “empty” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “empty” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not empty” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not empty” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with characteristics” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with characteristics” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without characteristics” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without characteristics” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with aspiration” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with aspiration” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without aspiration” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without aspiration” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “quiescent” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “quiescent” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not quiescent” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not quiescent” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “far removed” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “far removed” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not far removed” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not far removed” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “conditioned” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “conditioned” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unconditioned” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unconditioned” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with outflows” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with outflows” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without outflows” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without outflows” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “arising” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “arising” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “cessation” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “cessation” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “wholesome” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “wholesome” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not wholesome” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “not wholesome” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “having faults” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “having faults” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without faults” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without faults” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with afflictions” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “with afflictions” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without afflictions” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “without afflictions” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “worldly” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “worldly” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “supramundane” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “supramundane” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “defiled” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “defiled” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “purified” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “purified” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to saṃsāra” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to saṃsāra” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to Nirvāṇa” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “belonging to Nirvāṇa” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “within” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “within” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “outside” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “outside” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “both within and outside” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “both within and outside” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “obtainable” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “obtainable” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unobtainable” of the eye faculty a Great Bodhisattva? Venerable World-Honored One, no! Is the very name “unobtainable” of the ear, nose, tongue, body, and mind faculties a Great Bodhisattva? Venerable World-Honored One, no!
Again, Subhūti, what do you think about the designation “Great Bodhisattva”? Is the very name of the form realm itself the Great Bodhisattva?
The World-Honored One, no!
Is the very name of the sound, smell, taste, touch, and dharma realms itself the Great Bodhisattva?
The World-Honored One, no!
Is the very name “permanent” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “permanent” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “impermanent” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “impermanent” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “bliss” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “bliss” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “suffering” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “suffering” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “self” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “self” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “non-self” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “non-self” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “pure” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “pure” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “impure” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “impure” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “emptiness” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “emptiness” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not empty” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not empty” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “having marks” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “having marks” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without marks” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without marks” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with vows” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with vows” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without vows” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without vows” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “quiescent” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “quiescent” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not quiescent” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not quiescent” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “detached” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “detached” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not detached” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not detached” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “conditioned” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “conditioned” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “unconditioned” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “unconditioned” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with outflows” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with outflows” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without outflows” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without outflows” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “arising” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “arising” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “cessation” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “cessation” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “wholesome” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “wholesome” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not wholesome” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not wholesome” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “having faults” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “having faults” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without faults” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without faults” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with afflictions” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “with afflictions” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without afflictions” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “without afflictions” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “worldly” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “worldly” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “supramundane” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “supramundane” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “defiled” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “defiled” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “purified” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “purified” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “belonging to birth and death” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “belonging to birth and death” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “belonging to Nirvāṇa” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “belonging to Nirvāṇa” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “within” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “within” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “outside” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “outside” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “both within and outside” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “both within and outside” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “attained” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “attained” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not attained” of the form realm the Great Bodhisattva?
The World-Honored One, no!
Is the very name “not attained” of the sound, smell, taste, touch, and dharma realms the Great Bodhisattva?
The World-Honored One, no!