THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 339
Chapter 55: LEARNING THE SKILLFUL MEANS (3)
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If, for the sake of the complete ending of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, one studies, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the separation from the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the four foundations of mindfulness, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the four right efforts up to the eightfold noble path, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the liberation method of Emptiness, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the liberation methods of Signlessness and Wishlessness, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the stages of Stainlessness, Radiance, Blazing Wisdom, Extremely Difficult to Overcome, Manifestation, Far-Going, Immovable, Excellent Wisdom, and Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the stage of Supreme Joy, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the stage of Stainlessness up to the stage of Dharma Cloud, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the six supernatural powers, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the five kinds of eyes, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the six supernatural powers, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the four fearlessnesses, the four kinds of unobstructed understanding, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the ten powers of the Buddha, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the four fearlessnesses up to the eighteen unshared Buddha qualities, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the dharma of not forgetting, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the nature of always maintaining equanimity, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the wisdom of all, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the wisdom of the aspects of the path and the wisdom of all aspects, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of separation from all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of all samādhi methods, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of all dhāraṇī methods, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of all samādhi methods, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the complete ending of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of separation from the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the eradication of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the non-arising of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the non-ceasing of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the original quiescence of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the fruit of Stream-Entry, is that studying the wisdom of Omniscience? If one studies for the sake of the self-nature Nirvāṇa of the fruits of Once-Returner, Non-Returner, and Arhat, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of the result of the Pratyekabuddha, is that studying the wisdom of Omniscience?
World-Honored One, if a Great Bodhisattva studies for the sake of the complete ending of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of separation from all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the eradication of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-arising of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the non-ceasing of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the original quiescence of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience? If a Great Bodhisattva studies for the sake of the self-nature Nirvāṇa of all practices of Great Bodhisattvas, is that studying the wisdom of Omniscience?
Venerable World-Honored One, if a Great Bodhisattva learns for the sake of the exhaustion of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of the unsurpassed Enlightenment of all Buddhas, is that learning the wisdom of omniscience?
Venerable World-Honored One, if a Great Bodhisattva learns for the sake of the exhaustion of sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of sentient beings, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of sentient beings, is that learning the wisdom of omniscience?
Venerable World-Honored One, if a Great Bodhisattva learns for the sake of the exhaustion of Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of Bodhisattvas, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of Bodhisattvas, is that learning the wisdom of omniscience?
Venerable World-Honored One, if a Great Bodhisattva learns for the sake of the exhaustion of the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the Tathāgata, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of the Tathāgata, is that learning the wisdom of omniscience?
The Buddha said:
“Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of form, is that learning the wisdom of omniscience? If one learns for the sake of the exhaustion of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from form, is that learning the wisdom of omniscience? If one learns for the sake of the departure from feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of form, is that learning the wisdom of omniscience? If one learns for the sake of the cessation of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of form, is that learning the wisdom of omniscience? If one learns for the sake of the non-arising of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of form, is that learning the wisdom of omniscience? If one learns for the sake of the non-ceasing of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of form, is that learning the wisdom of omniscience? If one learns for the sake of the originally quiescent nature of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of form, is that learning the wisdom of omniscience? If one learns for the sake of the self-nature of Nirvāṇa of feeling, perception, formations, and consciousness, is that learning the wisdom of omniscience?
Subhūti, what do you think? Does the suchness of form have exhaustion, cessation, or destruction?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One!”
The Buddha said:
“Subhūti, what do you think? Does the suchness of feeling, perception, formations, and consciousness have exhaustion, cessation, or destruction?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One!”
The Buddha said:
“Subhūti, if a Great Bodhisattva learns in this way with regard to suchness, that is learning the wisdom of omniscience. Subhūti, you should know that suchness is without exhaustion, without cessation, without destruction, and cannot be directly realized as an object of attainment. If a Great Bodhisattva learns in this way with regard to suchness, that is learning the wisdom of omniscience.”
The Buddha said:
“Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the exhaustion of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the departure from the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the departure from the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the cessation of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the cessation of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the non-arising of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-ceasing of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the non-ceasing of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the originally quiescent nature of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature of Nirvāṇa of the eye faculty, is that learning the wisdom of omniscience? If one learns for the sake of the self-nature of Nirvāṇa of the ear, nose, tongue, body, and mind faculties, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the eye faculty have exhaustion, cessation, or destruction?”
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the ear, nose, tongue, body, and mind sense-fields have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the form sense-field, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the sound, smell, taste, touch, and dharma sense-fields, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the form sense-field have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the sound, smell, taste, touch, and dharma sense-fields have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the eye realm, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the ear, nose, tongue, body, and mind realms, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the eye realm have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the ear, nose, tongue, body, and mind realms have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the form realm, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the sound, smell, taste, touch, and dharma realms, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the form realm have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the sound, smell, taste, touch, and dharma realms have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the eye-consciousness realm, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the ear, nose, tongue, body, and mind-consciousness realms, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the eye-consciousness realm have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the ear, nose, tongue, body, and mind-consciousness realms have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of eye-contact, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of ear, nose, tongue, body, and mind-contact, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of eye-contact have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of ear, nose, tongue, body, and mind-contact have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the feelings arising from eye-contact as condition, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the feelings arising from eye-contact as condition have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, what do you think? Does the suchness of the feelings arising from ear, nose, tongue, body, and mind-contact as conditions have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha said:
Subhūti, if a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience. Subhūti, you should know that suchness has no ending, no cessation, no severance, and cannot be realized as an attainment. If a Great Bodhisattva learns in this way regarding suchness, then they are learning the wisdom of omniscience.
The Buddha said:
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the exhaustion of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the exhaustion of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the detachment from the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the detachment from the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the elimination of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the elimination of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-arising of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the non-arising of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the non-cessation of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the non-cessation of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the originally quiescent nature of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the originally quiescent nature of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? If a Great Bodhisattva learns for the sake of the self-nature Nirvāṇa of the earth element, is that learning the wisdom of omniscience? If they learn for the sake of the self-nature Nirvāṇa of the water, fire, wind, space, and consciousness elements, is that learning the wisdom of omniscience? Subhūti, what do you think? Does the suchness of the earth element have an ending, cessation, or severance?
Subhūti replied:
World-Honored One, no! Well-Gone One, no!
The Buddha taught:
“Subhūti, what do you think? Does the Suchness of the realms of water, fire, wind, space, and consciousness have an end, cease, or become cut off?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, if a Great Bodhisattva learns in this way regarding Suchness, then he is learning the wisdom of Omniscience. Subhūti, you should know that Suchness has no end, no cessation, and no severance; it cannot be realized as something to be attained. If a Great Bodhisattva learns in this way regarding Suchness, then he is learning the wisdom of Omniscience.
Subhūti, as you have asked, if a Great Bodhisattva learns for the sake of the ending of ignorance, is he learning the wisdom of Omniscience? If he learns for the sake of the ending 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the separation from ignorance, is he learning the wisdom of Omniscience? If he learns for the sake of the 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the elimination of ignorance, is he learning the wisdom of Omniscience? If he learns for the sake of the elimination 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the non-arising of ignorance, is he learning the wisdom of Omniscience? If he learns 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the non-ceasing of ignorance, is he learning the wisdom of Omniscience? If he learns 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the originally tranquil nature of ignorance, is he learning the wisdom of Omniscience? If he learns for the sake of the originally tranquil nature 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 he learning the wisdom of Omniscience?
If a Great Bodhisattva learns for the sake of the inherently Nirvanic nature of ignorance, is he learning the wisdom of Omniscience? If he learns for the sake of the inherently Nirvanic nature 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 he learning the wisdom of Omniscience?
Subhūti, what do you think? Does the Suchness of ignorance have an end, cessation, or severance?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, what do you think? Does the Suchness 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 have an end, cessation, or severance?”
Subhūti replied:
“World-Honored One, no! Sugata, no!”
The Buddha taught:
“Subhūti, if a Great Bodhisattva learns in this way regarding Suchness, then he is learning the wisdom of Omniscience. Subhūti, you should know that Suchness has no end, no cessation, and no severance; it cannot be realized as something to be attained. If a Great Bodhisattva learns in this way regarding Suchness, then he is learning the wisdom of Omniscience.”