THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 338
Chapter 55: LEARNING SKILLFUL MEANS (2)
At that time, Venerable Ānanda addressed the Buddha:
“World-Honored One, how should Great Bodhisattvas dwell together?”
The Buddha said:
“Ānanda, Great Bodhisattvas dwelling together should regard one another as Great Teachers. Why? Because Great Bodhisattvas, by repeatedly drawing close to one another, should think in this way: ‘This person is truly my spiritual friend, my companion, and we travel together in the same boat. What we learn, the time of our learning, and the Dharma we study are all no different from one another. Just as this person must learn the practices of Giving, Pure Conduct, Patience, Diligence, Meditative Absorption, and Prajñāpāramitā, so must I learn them.
Just as this person must learn inner emptiness, outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence of nature, emptiness of self-nature, and emptiness of the emptiness of self-nature, so must I learn them.
Just as this person must learn Suchness, the Dharma Realm, Dharma-nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the nature of settled Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm, so must I learn them.
Just as this person must learn the Noble Truths of suffering, accumulation, cessation, and the path, so must I learn them.
Just as this person must learn the four Meditations, the four Immeasurables, and the four Formless Concentrations, so must I learn them.
Just as this person must learn the eight Liberations, the eight Masteries, the nine Successive Concentrations, and the ten Universal Bases, so must I learn them.
Just as this person must learn the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Spiritual Power, the five Faculties, the five Powers, the seven Factors of Enlightenment, and the eightfold Noble Path, so must I learn them.
Just as this person must learn the liberation doors of Emptiness, Signlessness, and Wishlessness, so must I learn them.
Just as this person must learn the ten stages of Bodhisattvas, so must I learn them.
Just as this person must learn the five kinds of eyes and the six supernatural powers, so must I learn them.
Just as this person must learn the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha, so must I learn them.
Just as this person must learn the Dharma of not forgetting and the nature of always maintaining equanimity, so must I learn them.
Just as this person must learn the Dhāraṇī gateways and the Samādhi gateways, so must I learn them.
Just as this person must learn to adorn and purify Buddha-lands and bring about the complete fulfillment of sentient beings, so must I learn them.
Just as this person must learn All-Knowledge, Knowledge of the Path Aspects, and Knowledge of All Aspects, so must I learn them.’
Again, one should think: ‘These Great Bodhisattvas teach us the path of Great Bodhi; therefore, they are my true friends and also my teachers. If those Great Bodhisattvas abide in scattered mental activity and are separated from the mental activity that accords with All-Knowing Wisdom, then I will always learn together with them.’”
Ānanda, you should know that if the assembly of Great Bodhisattvas always learns in this way, the provisions and resources required for enlightenment will quickly become complete. If the assembly of Great Bodhisattvas learns in this way, it is called equal learning.
At that time, Venerable Subhūti addressed the Buddha:
“World-Honored One, what is the equal nature of Great Bodhisattvas, regarding which Great Bodhisattvas must learn and therefore it is called equal learning?”
The Buddha said:
“Subhūti, inner emptiness is the equal nature of Great Bodhisattvas; outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence of nature, emptiness of self-nature, and emptiness of the emptiness of self-nature are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, form and the self-nature emptiness of form are the equal nature of Great Bodhisattvas; feeling, perception, formations, consciousness and the self-nature emptiness of feeling, perception, formations, consciousness are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the eye faculty and the self-nature emptiness of the eye faculty are the equal nature of Great Bodhisattvas; the ear, nose, tongue, body, and mind faculties and the self-nature emptiness of the ear, nose, tongue, body, and mind faculties are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the form realm and the self-nature emptiness of the form realm are the equal nature of Great Bodhisattvas; sound, scent, taste, touch, and dharma realms and the self-nature emptiness of sound, scent, taste, touch, and dharma realms are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the eye element and the self-nature emptiness of the eye element are the equal nature of Great Bodhisattvas; the ear, nose, tongue, body, and mind elements and the self-nature emptiness of the ear, nose, tongue, body, and mind elements are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the form element and the self-nature emptiness of the form element are the equal nature of Great Bodhisattvas; sound, scent, taste, touch, and dharma elements and the self-nature emptiness of sound, scent, taste, touch, and dharma elements are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the eye consciousness element and the self-nature emptiness of the eye consciousness element are the equal nature of Great Bodhisattvas; ear, nose, tongue, body, and mind consciousness elements and the self-nature emptiness of ear, nose, tongue, body, and mind consciousness elements are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, eye contact and the self-nature emptiness of eye contact are the equal nature of Great Bodhisattvas; ear, nose, tongue, body, and mind contact and the self-nature emptiness of ear, nose, tongue, body, and mind contact are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the feelings arising dependent upon eye contact and the self-nature emptiness of feelings arising dependent upon eye contact are the equal nature of Great Bodhisattvas; the feelings arising dependent upon ear, nose, tongue, body, and mind contact and the self-nature emptiness of feelings arising dependent upon ear, nose, tongue, body, and mind contact are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the earth element and the self-nature emptiness of the earth element are the equal nature of Great Bodhisattvas; the water, fire, wind, space, and consciousness elements and the self-nature emptiness of the water, fire, wind, space, and consciousness elements are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, ignorance and the self-nature emptiness of ignorance are the equal nature of Great Bodhisattvas; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress and the self-nature emptiness of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the Perfection of Giving and the self-nature emptiness of the Perfection of Giving are the equal nature of Great Bodhisattvas; Pure Conduct, Patience, Diligence, Meditative Absorption, Prajñāpāramitā and the self-nature emptiness of Pure Conduct, Patience, Diligence, Meditative Absorption, Prajñāpāramitā are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, inner emptiness and the self-nature emptiness of inner emptiness are the equal nature of Great Bodhisattvas; outer emptiness, emptiness of both inner and outer, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, emptiness without boundaries, dispersed emptiness, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness in all phenomena, emptiness of what cannot be grasped, emptiness of non-existence of nature, emptiness of self-nature, emptiness of the emptiness of self-nature, and the self-nature emptiness of outer emptiness up to the self-nature emptiness of the emptiness of self-nature are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, Suchness and the self-nature emptiness of Suchness are the equal nature of Great Bodhisattvas; the Dharma Realm, Dharma-nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the nature of settled Dharma, the abiding Dharma, ultimate reality, the realm of space, the inconceivable realm, and the self-nature emptiness of the Dharma Realm, Dharma-nature, the non-delusive nature, the unchanging nature, the equal nature, the nature free from arising, the nature of settled Dharma, the abiding Dharma, ultimate reality, the realm of space, and the inconceivable realm are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the Noble Truth of suffering and the self-nature emptiness of the Noble Truth of suffering are the equal nature of Great Bodhisattvas; the Noble Truths of accumulation, cessation, and the path and the self-nature emptiness of the Noble Truths of accumulation, cessation, and the path are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the four Meditations and the self-nature emptiness of the four Meditations are the equal nature of Great Bodhisattvas; the four Immeasurables, the four Formless Concentrations, and the self-nature emptiness of the four Immeasurables and the four Formless Concentrations are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the eight Liberations and the self-nature emptiness of the eight Liberations are the equal nature of Great Bodhisattvas; the eight Masteries, the nine Successive Concentrations, the ten Universal Bases, and the self-nature emptiness of the eight Masteries, nine Successive Concentrations, and ten Universal Bases are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the four Foundations of Mindfulness and the self-nature emptiness of the four Foundations of Mindfulness are the equal nature of Great Bodhisattvas; the four Right Efforts, four Bases of Spiritual Power, five Faculties, five Powers, seven Factors of Enlightenment, eightfold Noble Path, and the self-nature emptiness of the four Right Efforts up to the eightfold Noble Path are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the liberation door of Emptiness and the self-nature emptiness of the liberation door of Emptiness are the equal nature of Great Bodhisattvas; the liberation doors of Signlessness and Wishlessness and the self-nature emptiness of the liberation doors of Signlessness and Wishlessness are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the Stage of Joyful Acceptance and the self-nature emptiness of the Stage of Joyful Acceptance are the equal nature of Great Bodhisattvas; the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Overcome, the Stage of Manifestation, the Stage of Far-Going, the Stage of Immovability, the Stage of Excellent Wisdom, the Stage of Dharma Cloud, and the self-nature emptiness from the Stage of Freedom from Defilement up to the Stage of Dharma Cloud are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the five kinds of eyes and the self-nature emptiness of the five kinds of eyes are the equal nature of Great Bodhisattvas; the six supernatural powers and the self-nature emptiness of the six supernatural powers are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the Buddha’s ten powers and the self-nature emptiness of the Buddha’s ten powers are the equal nature of Great Bodhisattvas; the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, the eighteen unique qualities of a Buddha, and the self-nature emptiness of the four fearlessnesses, the four unobstructed knowledges, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhūti, the Dharma of not forgetting and the self-nature emptiness of the Dharma of not forgetting are the equal nature of Great Bodhisattvas; the nature of always maintaining equanimity and the self-nature emptiness of the nature of always maintaining equanimity are the equal nature of Great Bodhisattvas. Great Bodhisattvas must learn these teachings; therefore, it is called equal learning. Through equal learning, they quickly attain the highest unsurpassed enlightenment.
Furthermore, Subhuti, the wisdom of all-knowledge and the intrinsic emptiness of the wisdom of all-knowledge are the equal nature of the Great Bodhisattva; the wisdom of the path-aspect, the wisdom of all aspects, and the intrinsic emptiness of the wisdom of the path-aspect and the wisdom of all aspects are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
Furthermore, Subhuti, all dharani teachings and the intrinsic emptiness of all dharani teachings are the equal nature of the Great Bodhisattva; all samadhi teachings and the intrinsic emptiness of all samadhi teachings are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
Furthermore, Subhuti, the fruit of Stream-entry and the intrinsic emptiness of the fruit of Stream-entry are the equal nature of the Great Bodhisattva; the fruits of Once-returning, Non-returning, and Arhatship and the intrinsic emptiness of the fruits of Once-returning, Non-returning, and Arhatship are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
Furthermore, Subhuti, the state of Pratyekabuddhahood and the intrinsic emptiness of the state of Pratyekabuddhahood are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
Furthermore, Subhuti, all practices of the Great Bodhisattva and the intrinsic emptiness of all practices of the Great Bodhisattva are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
Furthermore, Subhuti, the unsurpassed state of Perfect Enlightenment of all Buddhas and the intrinsic emptiness of the unsurpassed state of Perfect Enlightenment of all Buddhas are the equal nature of the Great Bodhisattva. The Great Bodhisattvas should train in those phenomena; therefore it is called equal learning. Through equal learning, they quickly attain the unsurpassed state of Perfect Enlightenment.
The venerable Subhuti again addressed the Buddha:
“World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from form, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of form, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of feeling, perception, formations, and consciousness, is that training in the wisdom of all-knowledge?
World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of the eye faculty, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of the ear, nose, tongue, body, and mind faculties, is that training in the wisdom of all-knowledge?
World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of the form sphere, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of sound, smell, taste, touch, and dharma spheres, is that training in the wisdom of all-knowledge?
World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of the eye-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of the ear, nose, tongue, body, and mind elements, is that training in the wisdom of all-knowledge?
World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of the form-element, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of sound, smell, taste, touch, and dharma-elements, is that training in the wisdom of all-knowledge?
World-Honored One, if a Great Bodhisattva trains for the sake of the complete cessation of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the complete cessation of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the detachment from the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the detachment from the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the elimination of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the elimination of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-arising of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-arising of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the non-ceasing of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the non-ceasing of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the originally tranquil nature of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the originally tranquil nature of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge? If a Great Bodhisattva trains for the sake of the intrinsic nature of Nirvana of the eye-consciousness element, is that training in the wisdom of all-knowledge? If one trains for the sake of the intrinsic nature of Nirvana of the ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements, is that training in the wisdom of all-knowledge?”
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of separation from ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of eye-contact, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of ear, nose, tongue, body, and mind contact, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of separation from the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the feelings arisen dependent on eye-contact as condition, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of the feelings arisen dependent on ear, nose, tongue, body, and mind contact as conditions, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of separation from the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the earth element, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of the water, fire, wind, space, and consciousness elements, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of separation from formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of ignorance, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of separation from Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the Perfection of Giving, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of Pure Discipline, Patience, Diligence, Meditative Absorption, and Prajna Perfection, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, supreme-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, original-nature emptiness, own-characteristic emptiness, common-characteristic emptiness, emptiness in all phenomena, emptiness that cannot be grasped, emptiness of naturelessness, emptiness of self-nature, and emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of separation from external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of internal emptiness, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of external emptiness up to the emptiness of the self-nature of naturelessness, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of the Dharma Realm, Dharma-nature, the non-deceptive nature, the unchanging nature, the equal nature, the nature free from arising, the determinate nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from suchness, is that studying the wisdom of Omniscience? If he studies for the sake of separation from the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of suchness, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of the Dharma Realm up to the inconceivable realm, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the exhaustion of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the exhaustion of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of separation from the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the cessation of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the cessation of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the non-arising of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the non-ceasing of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the original quiescence of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the Noble Truth of Suffering, is that studying the wisdom of Omniscience? If he studies for the sake of the self-nature Nirvana of the Noble Truths of Origin, Cessation, and Path, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the complete exhaustion of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the complete exhaustion of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the relinquishment of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the relinquishment of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the cessation of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the cessation of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the non-arising of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the non-arising of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the non-ceasing of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the non-ceasing of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the original quiescence of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the original quiescence of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the four meditations, is that studying the wisdom of All-Knowing? For the sake of the self-nature Nirvana of the four immeasurables and the four formless attainments, is that studying the wisdom of All-Knowing?
Venerable World-Honored One, if a Great Bodhisattva studies for the sake of the complete exhaustion of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the complete exhaustion of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the relinquishment of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the relinquishment of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the cessation of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the cessation of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the non-arising of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the non-arising of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the non-ceasing of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the non-ceasing of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the original quiescence of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the original quiescence of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing? If a Great Bodhisattva studies for the sake of the self-nature Nirvana of the eight liberations, is that studying the wisdom of All-Knowing? For the sake of the self-nature Nirvana of the eight stages of mastery, the nine successive concentrations, and the ten all-pervasive bases, is that studying the wisdom of All-Knowing?