THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 24
Chapter 7: INSTRUCTION AND TRANSMISSION (14)
Furthermore, Subhūti, upon what meaning do you contemplate when you say that the very designation of the eye-base is not a Great Bodhisattva; and that the very designations of the ear-base, nose-base, tongue-base, body-base, and mind-base are not Great Bodhisattvas?
The Venerable Subhūti replied: World-Honored One, just as the eye-base, or the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation of the eye-base and the designations of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation of the eye-base is a Great Bodhisattva; and that the very designations of the ear-base, nose-base, tongue-base, body-base, and mind-base are Great Bodhisattvas?
Subhūti, upon what meaning do you contemplate when you say that the very designations “permanent” and “impermanent” of the eye-base are not Great Bodhisattvas; and that the very designations “permanent” and “impermanent” of the ear-base, nose-base, tongue-base, body-base, and mind-base are not Great Bodhisattvas?
World-Honored One, just as the permanence and impermanence of the eye-base; or the permanence and impermanence of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designations “permanent” and “impermanent” of the eye-base and the designations “permanent” and “impermanent” of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designations “permanent” and “impermanent” of the eye-base are Great Bodhisattvas; and that the very designations “permanent” and “impermanent” of the ear-base, nose-base, tongue-base, body-base, and mind-base are Great Bodhisattvas?
Subhūti, upon what meaning do you contemplate when you say that the very designations “pleasure” or “suffering” of the eye-base are not Great Bodhisattvas; and that the very designations “pleasure” or “suffering” of the ear-base, nose-base, tongue-base, body-base, and mind-base are not Great Bodhisattvas?
World-Honored One, just as pleasure or suffering of the eye-base; or pleasure or suffering of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designations pleasure and suffering of the eye-base and the designations pleasure and suffering of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation of pleasure or suffering of the eye-base is a Great Bodhisattva; and that the very designation of pleasure or suffering of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “self” or “no-self” of the eye-base is not a Great Bodhisattva; and that the very designation “self” or “no-self” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as self and no-self of the eye-base; or self and no-self of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation “self” and “no-self” of the eye-base and the designation “self” and “no-self” of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “self” or “no-self” of the eye-base is a Great Bodhisattva; and that the very designation “self” or “no-self” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “pure” or “impure” of the eye-base is not a Great Bodhisattva; and that the very designation “pure” or “impure” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as purity and impurity of the eye-base; or purity and impurity of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation purity and impurity of the eye-base and the designation purity and impurity of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “pure” or “impure” of the eye-base is a Great Bodhisattva; and that the very designation “pure” or “impure” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “empty” or “not empty” of the eye-base is not a Great Bodhisattva; and that the very designation “empty” or “not empty” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as emptiness and non-emptiness of the eye-base; or emptiness and non-emptiness of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation emptiness and non-emptiness of the eye-base and the designation emptiness and non-emptiness of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “empty” or “not empty” of the eye-base is a Great Bodhisattva; and that the very designation “empty” or “not empty” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “with characteristics” or “without characteristics” of the eye-base is not a Great Bodhisattva; and that the very designation “with characteristics” or “without characteristics” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as having characteristics and having no characteristics of the eye-base; or having characteristics and having no characteristics of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation having characteristics and having no characteristics of the eye-base and the designation having characteristics and having no characteristics of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “with characteristics” or “without characteristics” of the eye-base is a Great Bodhisattva; and that the very designation “with characteristics” or “without characteristics” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “with vows” or “without vows” of the eye-base is not a Great Bodhisattva; and that the very designation “with vows” or “without vows” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as having vows and having no vows of the eye-base; or having vows and having no vows of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation having vows and having no vows of the eye-base and the designation having vows and having no vows of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “with vows” or “without vows” of the eye-base is a Great Bodhisattva; and that the very designation “with vows” or “without vows” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “quiescent” or “not quiescent” of the eye-base is not a Great Bodhisattva; and that the very designation “quiescent” or “not quiescent” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as quiescence and non-quiescence of the eye-base; or quiescence and non-quiescence of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation quiescence and non-quiescence of the eye-base and the designation quiescence and non-quiescence of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “quiescent” or “not quiescent” of the eye-base is a Great Bodhisattva; and that the very designation “quiescent” or “not quiescent” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “apart from” or “not apart from” of the eye-base is not a Great Bodhisattva; and that the very designation “apart from” or “not apart from” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as apartness and non-apartness of the eye-base; or apartness and non-apartness of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation apartness and non-apartness of the eye-base and the designation apartness and non-apartness of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “apart from” or “not apart from” of the eye-base is a Great Bodhisattva; and that the very designation “apart from” or “not apart from” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “conditioned” or “unconditioned” of the eye-base is not a Great Bodhisattva; and that the very designation “conditioned” or “unconditioned” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the eye-base; or conditioned and unconditioned of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation conditioned and unconditioned of the eye-base and the designation conditioned and unconditioned of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “conditioned” or “unconditioned” of the eye-base is a Great Bodhisattva; and that the very designation “conditioned” or “unconditioned” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “with outflows” or “without outflows” of the eye-base is not a Great Bodhisattva; and that the very designation “with outflows” or “without outflows” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as with outflows and without outflows of the eye-base; or with outflows and without outflows of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation with outflows and without outflows of the eye-base and the designation with outflows and without outflows of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “with outflows” or “without outflows” of the eye-base is a Great Bodhisattva; and that the very designation “with outflows” or “without outflows” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “arising” or “ceasing” of the eye-base is not a Great Bodhisattva; and that the very designation “arising” or “ceasing” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as arising and ceasing of the eye-base; or arising and ceasing of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation arising and ceasing of the eye-base and the designation arising and ceasing of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “arising” or “ceasing” of the eye-base is a Great Bodhisattva; and that the very designation “arising” or “ceasing” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “wholesome” or “not wholesome” of the eye-base is not a Great Bodhisattva; and that the very designation “wholesome” or “not wholesome” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as wholesome and not wholesome of the eye-base; or wholesome and not wholesome of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation wholesome and not wholesome of the eye-base and the designation wholesome and not wholesome of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “wholesome” or “not wholesome” of the eye-base is a Great Bodhisattva; and that the very designation “wholesome” or “not wholesome” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “with offense” or “without offense” of the eye-base is not a Great Bodhisattva; and that the very designation “with offense” or “without offense” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as with offense and without offense of the eye-base; or with offense and without offense of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation with offense and without offense of the eye-base and the designation with offense and without offense of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “with offense” or “without offense” of the eye-base is a Great Bodhisattva; and that the very designation “with offense” or “without offense” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “with afflictions” or “without afflictions” of the eye-base is not a Great Bodhisattva; and that the very designation “with afflictions” or “without afflictions” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as with afflictions and without afflictions of the eye-base; or with afflictions and without afflictions of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation with afflictions and without afflictions of the eye-base and the designation with afflictions and without afflictions of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “with afflictions” or “without afflictions” of the eye-base is a Great Bodhisattva; and that the very designation “with afflictions” or “without afflictions” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “worldly” or “supramundane” of the eye-base is not a Great Bodhisattva; and that the very designation “worldly” or “supramundane” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as worldly or supramundane of the eye-base; or worldly or supramundane of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation worldly and supramundane of the eye-base and the designation worldly and supramundane of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “worldly” or “supramundane” of the eye-base is a Great Bodhisattva; and that the very designation “worldly” or “supramundane” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “defiled” or “purified” of the eye-base is not a Great Bodhisattva; and that the very designation “defiled” or “purified” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as defilement and purity of the eye-base; or defilement and purity of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation defilement and purity of the eye-base and the designation defilement and purity of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “defiled” or “purified” of the eye-base is a Great Bodhisattva; and that the very designation “defiled” or “purified” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “belonging to saṃsāra” or “belonging to Nirvāṇa” of the eye-base is not a Great Bodhisattva; and that the very designation “belonging to saṃsāra” or “belonging to Nirvāṇa” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as belonging to saṃsāra and belonging to Nirvāṇa of the eye-base; or belonging to saṃsāra and belonging to Nirvāṇa of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation belonging to saṃsāra and belonging to Nirvāṇa of the eye-base and the designation belonging to saṃsāra and belonging to Nirvāṇa of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation belonging to saṃsāra or belonging to Nirvāṇa of the eye-base is a Great Bodhisattva; and that the very designation belonging to saṃsāra or belonging to Nirvāṇa of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “inner,” “outer,” or “both inner and outer” of the eye-base is not a Great Bodhisattva; and that the very designation “inner,” “outer,” or “both inner and outer” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as inner, outer, or both inner and outer of the eye-base; or inner, outer, or both inner and outer of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation inner, outer, or both inner and outer of the eye-base and the designation inner, outer, or both inner and outer of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation inner, outer, or both inner and outer of the eye-base is a Great Bodhisattva; and that the very designation inner, outer, or both inner and outer of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very designation “attained” or “not attained” of the eye-base is not a Great Bodhisattva; and that the very designation “attained” or “not attained” of the ear-base, nose-base, tongue-base, body-base, and mind-base is not a Great Bodhisattva?
World-Honored One, just as attainment and non-attainment of the eye-base; or attainment and non-attainment of the ear-base, nose-base, tongue-base, body-base, and mind-base, ultimately cannot be obtained, because their nature does not exist, how much less can there be the designation attainment and non-attainment of the eye-base and the designation attainment and non-attainment of the ear-base, nose-base, tongue-base, body-base, and mind-base! Since these designations do not exist, how could one say that the very designation “attained” or “not attained” of the eye-base is a Great Bodhisattva; and that the very designation “attained” or “not attained” of the ear-base, nose-base, tongue-base, body-base, and mind-base is a Great Bodhisattva?
Furthermore, Subhūti, with regard to what meaning do you say that the very name of the form sphere is not a Great Bodhisattva; that the very names of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? The Venerable Subhūti replied: O World-Honored One, just as the form sphere, or the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the name of the form sphere and the names of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very name of the form sphere is a Great Bodhisattva; that the very names of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “permanent” and “impermanent” of the form sphere are not a Great Bodhisattva; that the very names “permanent” and “impermanent” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as the permanence and impermanence of the form sphere, or the permanence and impermanence of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “permanent” and “impermanent” of the form sphere and the names “permanent” and “impermanent” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “permanent” and “impermanent” of the form sphere are a Great Bodhisattva; that the very names “permanent” and “impermanent” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “pleasure” or “suffering” of the form sphere are not a Great Bodhisattva; that the very names “pleasure” or “suffering” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as pleasure or suffering of the form sphere, or pleasure or suffering of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “pleasure” and “suffering” of the form sphere and the names “pleasure” and “suffering” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “pleasure” or “suffering” of the form sphere are a Great Bodhisattva; that the very names “pleasure” or “suffering” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “self” or “non-self” of the form sphere are not a Great Bodhisattva; that the very names “self” or “non-self” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as self and non-self of the form sphere, or self and non-self of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “self” and “non-self” of the form sphere and the names “self” and “non-self” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “self” or “non-self” of the form sphere are a Great Bodhisattva; that the very names “self” or “non-self” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “pure” or “impure” of the form sphere are not a Great Bodhisattva; that the very names “pure” or “impure” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as purity and impurity of the form sphere, or purity and impurity of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “pure” and “impure” of the form sphere and the names “pure” and “impure” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “pure” or “impure” of the form sphere are a Great Bodhisattva; that the very names “pure” or “impure” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “empty” or “not empty” of the form sphere are not a Great Bodhisattva; that the very names “empty” or “not empty” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as emptiness and non-emptiness of the form sphere, or emptiness and non-emptiness of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “empty” and “not empty” of the form sphere and the names “empty” and “not empty” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “empty” or “not empty” of the form sphere are a Great Bodhisattva; that the very names “empty” or “not empty” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “with characteristics” or “without characteristics” of the form sphere are not a Great Bodhisattva; that the very names “with characteristics” or “without characteristics” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as having characteristics and being without characteristics of the form sphere, or having characteristics and being without characteristics of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “with characteristics” and “without characteristics” of the form sphere and the names “with characteristics” and “without characteristics” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “with characteristics” or “without characteristics” of the form sphere are a Great Bodhisattva; that the very names “with characteristics” or “without characteristics” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “with aspirations” or “without aspirations” of the form sphere are not a Great Bodhisattva; that the very names “with aspirations” or “without aspirations” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as having aspirations and being without aspirations of the form sphere, or having aspirations and being without aspirations of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “with aspirations” and “without aspirations” of the form sphere and the names “with aspirations” and “without aspirations” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “with aspirations” or “without aspirations” of the form sphere are a Great Bodhisattva; that the very names “with aspirations” or “without aspirations” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “peaceful” or “not peaceful” of the form sphere are not a Great Bodhisattva; that the very names “peaceful” or “not peaceful” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as peacefulness and non-peacefulness of the form sphere, or peacefulness and non-peacefulness of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “peaceful” and “not peaceful” of the form sphere and the names “peaceful” and “not peaceful” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “peaceful” or “not peaceful” of the form sphere are a Great Bodhisattva; that the very names “peaceful” or “not peaceful” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “separate” or “not separate” of the form sphere are not a Great Bodhisattva; that the very names “separate” or “not separate” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as separation and non-separation of the form sphere, or separation and non-separation of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “separate” and “not separate” of the form sphere and the names “separate” and “not separate” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “separate” or “not separate” of the form sphere are a Great Bodhisattva; that the very names “separate” or “not separate” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “conditioned” or “unconditioned” of the form sphere are not a Great Bodhisattva; that the very names “conditioned” or “unconditioned” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as conditioned and unconditioned of the form sphere, or conditioned and unconditioned of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “conditioned” and “unconditioned” of the form sphere and the names “conditioned” and “unconditioned” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “conditioned” or “unconditioned” of the form sphere are a Great Bodhisattva; that the very names “conditioned” or “unconditioned” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “with outflows” or “without outflows” of the form sphere are not a Great Bodhisattva; that the very names “with outflows” or “without outflows” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as with-outflows and without-outflows of the form sphere, or with-outflows and without-outflows of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “with outflows” and “without outflows” of the form sphere and the names “with outflows” and “without outflows” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “with outflows” or “without outflows” of the form sphere are a Great Bodhisattva; that the very names “with outflows” or “without outflows” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “arising” or “ceasing” of the form sphere are not a Great Bodhisattva; that the very names “arising” or “ceasing” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as arising and ceasing of the form sphere, or arising and ceasing of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “arising” and “ceasing” of the form sphere and the names “arising” and “ceasing” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “arising” or “ceasing” of the form sphere are a Great Bodhisattva; that the very names “arising” or “ceasing” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “wholesome” or “unwholesome” of the form sphere are not a Great Bodhisattva; that the very names “wholesome” or “unwholesome” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as wholesome and unwholesome of the form sphere, or wholesome and unwholesome of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “wholesome” and “unwholesome” of the form sphere and the names “wholesome” and “unwholesome” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “wholesome” or “unwholesome” of the form sphere are a Great Bodhisattva; that the very names “wholesome” or “unwholesome” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “having faults” or “without faults” of the form sphere are not a Great Bodhisattva; that the very names “having faults” or “without faults” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as having faults and being without faults of the form sphere, or having faults and being without faults of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “having faults” and “without faults” of the form sphere and the names “having faults” and “without faults” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “having faults” or “without faults” of the form sphere are a Great Bodhisattva; that the very names “having faults” or “without faults” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “with afflictions” or “without afflictions” of the form sphere are not a Great Bodhisattva; that the very names “with afflictions” or “without afflictions” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as with afflictions and without afflictions of the form sphere, or with afflictions and without afflictions of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “with afflictions” and “without afflictions” of the form sphere and the names “with afflictions” and “without afflictions” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “with afflictions” or “without afflictions” of the form sphere are a Great Bodhisattva; that the very names “with afflictions” or “without afflictions” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “worldly” or “supramundane” of the form sphere are not a Great Bodhisattva; that the very names “worldly” or “supramundane” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as worldly or supramundane of the form sphere, or worldly or supramundane of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “worldly” and “supramundane” of the form sphere and the names “worldly” and “supramundane” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “worldly” or “supramundane” of the form sphere are a Great Bodhisattva; that the very names “worldly” or “supramundane” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “defiled” or “pure” of the form sphere are not a Great Bodhisattva; that the very names “defiled” or “pure” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as defilement and purity of the form sphere, or defilement and purity of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “defiled” and “pure” of the form sphere and the names “defiled” and “pure” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “defiled” or “pure” of the form sphere are a Great Bodhisattva; that the very names “defiled” or “pure” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the form sphere are not a Great Bodhisattva; that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as belonging to saṃsāra and belonging to Nirvāṇa of the form sphere, or belonging to saṃsāra and belonging to Nirvāṇa of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “belonging to saṃsāra” and “belonging to Nirvāṇa” of the form sphere and the names “belonging to saṃsāra” and “belonging to Nirvāṇa” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the form sphere are a Great Bodhisattva; that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “within,” “outside,” or “both within and outside” of the form sphere are not a Great Bodhisattva; that the very names “within,” “outside,” or “both within and outside” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as within, outside, or both within and outside of the form sphere, or within, outside, or both within and outside of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “within,” “outside,” or “both within and outside” of the form sphere and the names “within,” “outside,” or “both within and outside” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “within,” “outside,” or “both within and outside” of the form sphere are a Great Bodhisattva; that the very names “within,” “outside,” or “both within and outside” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “attained” or “not attained” of the form sphere are not a Great Bodhisattva; that the very names “attained” or “not attained” of the sound, smell, taste, touch, and dharma spheres are not Great Bodhisattvas? O World-Honored One, just as attainment and non-attainment of the form sphere, or attainment and non-attainment of the sound, smell, taste, touch, and dharma spheres, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “attained” and “not attained” of the form sphere and the names “attained” and “not attained” of the sound, smell, taste, touch, and dharma spheres! Since these names do not exist, how can one say that the very names “attained” or “not attained” of the form sphere are a Great Bodhisattva; that the very names “attained” or “not attained” of the sound, smell, taste, touch, and dharma spheres are Great Bodhisattvas?
Furthermore, Subhūti, with regard to what meaning do you say that the very name of the eye element is not a Great Bodhisattva; that the very names of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas? The Venerable Subhūti replied: O World-Honored One, just as the eye element, or the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much less can there be the name of the eye element and the names of the ear, nose, tongue, body, and mind elements! Since these names do not exist, how can one say that the very name of the eye element is a Great Bodhisattva; that the very names of the ear, nose, tongue, body, and mind elements are Great Bodhisattvas?
Subhūti, with regard to what meaning do you say that the very names “permanent” and “impermanent” of the eye element are not a Great Bodhisattva; that the very names “permanent” and “impermanent” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas? O World-Honored One, just as permanence and impermanence of the eye element, or permanence and impermanence of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much less can there be the names “permanent” and “impermanent” of the eye element and the names “permanent” and “impermanent” of the ear, nose, tongue, body, and mind elements! Since these names do not exist, how can one say that the very names “permanent” and “impermanent” of the eye element are a Great Bodhisattva; that the very names “permanent” and “impermanent” of the ear, nose, tongue, body, and mind elements are Great Bodhisattvas?
Subhuti, based on what meaning do you observe when you say that the very designation of happiness or suffering of the eye element is not a Great Bodhisattva; that the very designation of happiness or suffering of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding happiness or suffering of the eye element, or happiness or suffering of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of happiness or suffering of the eye element and the designation of happiness or suffering of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of happiness or suffering of the eye element is a Great Bodhisattva; that the very designation of happiness or suffering of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of self or non-self of the eye element is not a Great Bodhisattva; that the very designation of self or non-self of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding self and non-self of the eye element, or self and non-self of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of self and non-self of the eye element and the designation of self and non-self of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of self or non-self of the eye element is a Great Bodhisattva; that the very designation of self or non-self of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of purity or impurity of the eye element is not a Great Bodhisattva; that the very designation of purity or impurity of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding purity and impurity of the eye element, or purity and impurity of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of purity and impurity of the eye element and the designation of purity and impurity of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of purity or impurity of the eye element is a Great Bodhisattva; that the very designation of purity or impurity of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of emptiness or non-emptiness of the eye element is not a Great Bodhisattva; that the very designation of emptiness or non-emptiness of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding emptiness and non-emptiness of the eye element, or emptiness and non-emptiness of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of emptiness and non-emptiness of the eye element and the designation of emptiness and non-emptiness of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of emptiness or non-emptiness of the eye element is a Great Bodhisattva; that the very designation of emptiness or non-emptiness of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of having marks or being without marks of the eye element is not a Great Bodhisattva; that the very designation of having marks or being without marks of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding having marks and being without marks of the eye element, or having marks and being without marks of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of having marks and being without marks of the eye element and the designation of having marks and being without marks of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of having marks or being without marks of the eye element is a Great Bodhisattva; that the very designation of having marks or being without marks of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of having vows or being without vows of the eye element is not a Great Bodhisattva; that the very designation of having vows or being without vows of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding having vows and being without vows of the eye element, or having vows and being without vows of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of having vows and being without vows of the eye element and the designation of having vows and being without vows of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of having vows or being without vows of the eye element is a Great Bodhisattva; that the very designation of having vows or being without vows of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of being tranquil or not tranquil of the eye element is not a Great Bodhisattva; that the very designation of being tranquil or not tranquil of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding tranquility and non-tranquility of the eye element, or tranquility and non-tranquility of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of tranquility and non-tranquility of the eye element and the designation of tranquility and non-tranquility of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of being tranquil or not tranquil of the eye element is a Great Bodhisattva; that the very designation of being tranquil or not tranquil of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhuti, based on what meaning do you observe when you say that the very designation of being separated or not separated of the eye element is not a Great Bodhisattva; that the very designation of being separated or not separated of the ear, nose, tongue, body, and mind elements is not a Great Bodhisattva? The World-Honored One, regarding separation and non-separation of the eye element, or separation and non-separation of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their natures do not exist; how much less could there be the designation of separation and non-separation of the eye element and the designation of separation and non-separation of the ear, nose, tongue, body, and mind elements! Since these designations do not exist, how can one say that the very designation of being separated or not separated of the eye element is a Great Bodhisattva; that the very designation of being separated or not separated of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?