THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 25
Chapter 7: TEACHING AND TRANSMITTING (15)
Subhūti, upon what meaning do you contemplate when you say that the very names “conditioned” or “unconditioned” of the eye element are not Great Bodhisattvas; and that the very names “conditioned” or “unconditioned” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the conditioned and unconditioned aspects of the eye element, or the conditioned and unconditioned aspects of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “conditioned” and “unconditioned” of the eye element, and the names “conditioned” and “unconditioned” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “conditioned” or “unconditioned” of the eye element is a Great Bodhisattva; or that the very name “conditioned” or “unconditioned” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “with outflows” or “without outflows” of the eye element are not Great Bodhisattvas; and that the very names “with outflows” or “without outflows” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the with-outflows and without-outflows aspects of the eye element, or the with-outflows and without-outflows aspects of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “with outflows” and “without outflows” of the eye element and the names “with outflows” and “without outflows” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “with outflows” or “without outflows” of the eye element is a Great Bodhisattva; and that the very name “with outflows” or “without outflows” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “arising” or “ceasing” of the eye element are not Great Bodhisattvas; and that the very names “arising” or “ceasing” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as arising and ceasing of the eye element, or arising and ceasing of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “arising” and “ceasing” of the eye element and the names “arising” and “ceasing” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “arising” or “ceasing” of the eye element is a Great Bodhisattva; and that the very name “arising” or “ceasing” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “wholesome” or “unwholesome” of the eye element are not Great Bodhisattvas; and that the very names “wholesome” or “unwholesome” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the wholesome and unwholesome aspects of the eye element, or the wholesome and unwholesome aspects of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “wholesome” and “unwholesome” of the eye element and the names “wholesome” and “unwholesome” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “wholesome” or “unwholesome” of the eye element is a Great Bodhisattva; and that the very name “wholesome” or “unwholesome” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “having faults” or “without faults” of the eye element are not Great Bodhisattvas; and that the very names “having faults” or “without faults” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the aspects of having faults and being without faults of the eye element, or the aspects of having faults and being without faults of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “having faults” and “without faults” of the eye element and the names “having faults” and “without faults” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “having faults” or “without faults” of the eye element is a Great Bodhisattva; and that the very name “having faults” or “without faults” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “with afflictions” or “without afflictions” of the eye element are not Great Bodhisattvas; and that the very names “with afflictions” or “without afflictions” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the aspects of having afflictions and being without afflictions of the eye element, or the aspects of having afflictions and being without afflictions of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “with afflictions” and “without afflictions” of the eye element and the names “with afflictions” and “without afflictions” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “with afflictions” or “without afflictions” of the eye element is a Great Bodhisattva; and that the very name “with afflictions” or “without afflictions” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “worldly” or “supramundane” of the eye element are not Great Bodhisattvas; and that the very names “worldly” or “supramundane” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the worldly and supramundane aspects of the eye element, or the worldly and supramundane aspects of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “worldly” and “supramundane” of the eye element and the names “worldly” and “supramundane” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “worldly” or “supramundane” of the eye element is a Great Bodhisattva; and that the very name “worldly” or “supramundane” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “defiled” or “pure” of the eye element are not Great Bodhisattvas; and that the very names “defiled” or “pure” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as the defiled and pure aspects of the eye element, or the defiled and pure aspects of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “defiled” and “pure” of the eye element and the names “defiled” and “pure” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “defiled” or “pure” of the eye element is a Great Bodhisattva; and that the very name “defiled” or “pure” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the eye element are not Great Bodhisattvas; and that the very names “belonging to saṃsāra” or “belonging to Nirvāṇa” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as what belongs to saṃsāra and what belongs to Nirvāṇa of the eye element, or what belongs to saṃsāra and what belongs to Nirvāṇa of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “belonging to saṃsāra” and “belonging to Nirvāṇa” of the eye element and the names “belonging to saṃsāra” and “belonging to Nirvāṇa” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “belonging to saṃsāra” or “belonging to Nirvāṇa” of the eye element is a Great Bodhisattva; and that the very name “belonging to saṃsāra” or “belonging to Nirvāṇa” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “within,” “outside,” or “both within and outside” of the eye element are not Great Bodhisattvas; and that the very names “within,” “outside,” or “both within and outside” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as within, outside, or both within and outside of the eye element, or within, outside, or both within and outside of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “within,” “outside,” or “both within and outside” of the eye element and the names “within,” “outside,” or “both within and outside” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “within,” “outside,” or “both within and outside” of the eye element is a Great Bodhisattva; and that the very name “within,” “outside,” or “both within and outside” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “attained” or “not attained” of the eye element are not Great Bodhisattvas; and that the very names “attained” or “not attained” of the ear, nose, tongue, body, and mind elements are not Great Bodhisattvas?
World-Honored One, just as attainment and non-attainment of the eye element, or attainment and non-attainment of the ear, nose, tongue, body, and mind elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “attained” and “not attained” of the eye element and the names “attained” and “not attained” of the ear, nose, tongue, body, and mind elements? Since these names do not exist, how could one say that the very name “attained” or “not attained” of the eye element is a Great Bodhisattva; and that the very name “attained” or “not attained” of the ear, nose, tongue, body, and mind elements is a Great Bodhisattva?
Furthermore, Subhūti, upon what meaning do you contemplate when you say that the very name of the form element is not a Great Bodhisattva; and that the very names of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
Venerable Subhūti replied: World-Honored One, just as the form element, or the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the name of the form element and the names of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name of the form element is a Great Bodhisattva; and that the very names of the sound, smell, taste, touch, and dharma elements are Great Bodhisattvas?
Subhūti, upon what meaning do you contemplate when you say that the very names “permanent” or “impermanent” of the form element are not Great Bodhisattvas; and that the very names “permanent” or “impermanent” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as permanence and impermanence of the form element, or permanence and impermanence of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “permanent” and “impermanent” of the form element and the names “permanent” and “impermanent” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “permanent” or “impermanent” of the form element is a Great Bodhisattva; and that the very name “permanent” or “impermanent” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “pleasure” or “suffering” of the form element are not Great Bodhisattvas; and that the very names “pleasure” or “suffering” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as pleasure and suffering of the form element, or pleasure and suffering of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “pleasure” and “suffering” of the form element and the names “pleasure” and “suffering” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “pleasure” or “suffering” of the form element is a Great Bodhisattva; and that the very name “pleasure” or “suffering” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “self” or “non-self” of the form element are not Great Bodhisattvas; and that the very names “self” or “non-self” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as self and non-self of the form element, or self and non-self of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “self” and “non-self” of the form element and the names “self” and “non-self” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “self” or “non-self” of the form element is a Great Bodhisattva; and that the very name “self” or “non-self” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “pure” or “impure” of the form element are not Great Bodhisattvas; and that the very names “pure” or “impure” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as purity and impurity of the form element, or purity and impurity of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “pure” and “impure” of the form element and the names “pure” and “impure” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “pure” or “impure” of the form element is a Great Bodhisattva; and that the very name “pure” or “impure” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “empty” or “not empty” of the form element are not Great Bodhisattvas; and that the very names “empty” or “not empty” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as emptiness and non-emptiness of the form element, or emptiness and non-emptiness of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “empty” and “not empty” of the form element and the names “empty” and “not empty” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “empty” or “not empty” of the form element is a Great Bodhisattva; and that the very name “empty” or “not empty” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Subhūti, upon what meaning do you contemplate when you say that the very names “with characteristics” or “without characteristics” of the form element are not Great Bodhisattvas; and that the very names “with characteristics” or “without characteristics” of the sound, smell, taste, touch, and dharma elements are not Great Bodhisattvas?
World-Honored One, just as having characteristics and being without characteristics of the form element, or having characteristics and being without characteristics of the sound, smell, taste, touch, and dharma elements, ultimately cannot be obtained, because their nature does not exist, how much more so are there the names “with characteristics” and “without characteristics” of the form element and the names “with characteristics” and “without characteristics” of the sound, smell, taste, touch, and dharma elements? Since these names do not exist, how could one say that the very name “with characteristics” or “without characteristics” of the form element is a Great Bodhisattva; and that the very name “with characteristics” or “without characteristics” of the sound, smell, taste, touch, and dharma elements is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having vows or not having vows of the form realm is not a Great Bodhisattva; that precisely the designation of having vows or not having vows of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the having vows and not having vows of the form realm; or the having vows and not having vows of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having vows and not having vows of the form realm and the designation of having vows and not having vows of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of having vows or not having vows of the form realm is a Great Bodhisattva; that precisely the designation of having vows or not having vows of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of being peaceful or not peaceful of the form realm is not a Great Bodhisattva; that precisely the designation of being peaceful or not peaceful of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the peacefulness and non-peacefulness of the form realm; or the peacefulness and non-peacefulness of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of peacefulness and non-peacefulness of the form realm and the designation of peacefulness and non-peacefulness of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of peacefulness or non-peacefulness of the form realm is a Great Bodhisattva; that precisely the designation of peacefulness or non-peacefulness of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of being apart or not apart from the form realm is not a Great Bodhisattva; that precisely the designation of being apart or not apart from the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the apartness and non-apartness of the form realm; or the apartness and non-apartness of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of apartness and non-apartness of the form realm and the designation of apartness and non-apartness of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of apartness or non-apartness of the form realm is a Great Bodhisattva; that precisely the designation of apartness or non-apartness of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of conditioned or unconditioned of the form realm is not a Great Bodhisattva; that precisely the designation of conditioned or unconditioned of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the conditioned and unconditioned of the form realm; or the conditioned and unconditioned of the ear, nose, tongue, body, and mind realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of conditioned and unconditioned of the form realm and the designation of conditioned and unconditioned of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of conditioned or unconditioned of the form realm is a Great Bodhisattva; that precisely the designation of conditioned or unconditioned of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of tainted or untainted of the form realm is not a Great Bodhisattva; that precisely the designation of tainted or untainted of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the tainted and untainted of the form realm; or the tainted and untainted of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of tainted and untainted of the form realm and the designation of tainted and untainted of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of tainted or untainted of the form realm is a Great Bodhisattva; that precisely the designation of tainted or untainted of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of arising or ceasing of the form realm is not a Great Bodhisattva; that precisely the designation of arising or ceasing of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the arising and ceasing of the form realm; or the arising and ceasing of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of arising and ceasing of the form realm and the designation of arising and ceasing of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of arising or ceasing of the form realm is a Great Bodhisattva; that precisely the designation of arising or ceasing of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of wholesome or unwholesome of the form realm is not a Great Bodhisattva; that precisely the designation of wholesome or unwholesome of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the wholesome and unwholesome of the form realm; or the wholesome and unwholesome of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of wholesome and unwholesome of the form realm and the designation of wholesome and unwholesome of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of wholesome or unwholesome of the form realm is a Great Bodhisattva; that precisely the designation of wholesome or unwholesome of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having faults or being faultless of the form realm is not a Great Bodhisattva; that precisely the designation of having faults or being faultless of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the having faults and being faultless of the form realm; or the having faults and being faultless of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having faults and being faultless of the form realm and the designation of having faults and being faultless of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of having faults or being faultless of the form realm is a Great Bodhisattva; that precisely the designation of having faults or being faultless of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having afflictions or being without afflictions of the form realm is not a Great Bodhisattva; that precisely the designation of having afflictions or being without afflictions of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the having afflictions and being without afflictions of the form realm; or the having afflictions and being without afflictions of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having afflictions and being without afflictions of the form realm and the designation of having afflictions and being without afflictions of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of having afflictions or being without afflictions of the form realm is a Great Bodhisattva; that precisely the designation of having afflictions or being without afflictions of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of worldly or supramundane of the form realm is not a Great Bodhisattva; that precisely the designation of worldly or supramundane of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the worldly or supramundane of the form realm; or the worldly or supramundane of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of worldly and supramundane of the form realm and the designation of worldly and supramundane of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of worldly or supramundane of the form realm is a Great Bodhisattva; that precisely the designation of worldly or supramundane of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of defiled or pure of the form realm is not a Great Bodhisattva; that precisely the designation of defiled or pure of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the defilement and purity of the form realm; or the defilement and purity of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of defilement and purity of the form realm and the designation of defilement and purity of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of defiled or pure of the form realm is a Great Bodhisattva; that precisely the designation of defiled or pure of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of belonging to samsara or belonging to Nirvana of the form realm is not a Great Bodhisattva; that precisely the designation of belonging to samsara or belonging to Nirvana of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the belonging to samsara and belonging to Nirvana of the form realm; or the belonging to samsara and belonging to Nirvana of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of belonging to samsara and belonging to Nirvana of the form realm and the designation of belonging to samsara and belonging to Nirvana of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of belonging to samsara or belonging to Nirvana of the form realm is a Great Bodhisattva; that precisely the designation of belonging to samsara or belonging to Nirvana of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of being within, being outside, or being both within and outside of the form realm is not a Great Bodhisattva; that precisely the designation of being within, being outside, or being both within and outside of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as being within, being outside, or being both within and outside of the form realm; or being within, being outside, or being both within and outside of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of being within, being outside, or being both within and outside of the form realm and the designation of being within, being outside, or being both within and outside of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of being within, being outside, or being both within and outside of the form realm is a Great Bodhisattva; that precisely the designation of being within, being outside, or being both within and outside of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of obtaining or not obtaining of the form realm is not a Great Bodhisattva; that precisely the obtaining or not obtaining of the sound, smell, taste, touch, and dharma realms is not a Great Bodhisattva? Venerable World-Honored One, just as the obtaining and not obtaining of the form realm; or the obtaining and not obtaining of the sound, smell, taste, touch, and dharma realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of obtaining and not obtaining of the form realm and the designation of obtaining and not obtaining of the sound, smell, taste, touch, and dharma realms! Since these designations do not exist, how could one say that precisely the designation of obtaining or not obtaining of the form realm is a Great Bodhisattva; that precisely the designation of obtaining or not obtaining of the sound, smell, taste, touch, and dharma realms is a Great Bodhisattva?
Furthermore, Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable Thiện Hiện replied: Venerable World-Honored One, just as the eye consciousness realm, or the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of the eye consciousness realm and the designation of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of permanent or impermanent of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of permanent or impermanent of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as permanence and impermanence of the eye consciousness realm; or permanence and impermanence of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of permanence and impermanence of the eye consciousness realm and the designation of permanence and impermanence of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of permanent or impermanent of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of permanent or impermanent of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of pleasure or suffering of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of pleasure or suffering of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as pleasure or suffering of the eye consciousness realm; or pleasure or suffering of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of pleasure and suffering of the eye consciousness realm and the designation of pleasure and suffering of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of pleasure or suffering of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of pleasure or suffering of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of self or no-self of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of self or no-self of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as self and no-self of the eye consciousness realm; or self and no-self of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of self and no-self of the eye consciousness realm and the designation of self and no-self of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of self or no-self of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of self or no-self of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of pure or impure of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of pure or impure of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as purity and impurity of the eye consciousness realm; or purity and impurity of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of purity and impurity of the eye consciousness realm and the designation of purity and impurity of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of pure or impure of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of pure or impure of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of empty or not empty of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of empty or not empty of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as emptiness and non-emptiness of the eye consciousness realm; or emptiness and non-emptiness of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of emptiness and non-emptiness of the eye consciousness realm and the designation of emptiness and non-emptiness of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of empty or not empty of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of empty or not empty of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having characteristics or being without characteristics of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of having characteristics or being without characteristics of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as having characteristics and being without characteristics of the eye consciousness realm; or having characteristics and being without characteristics of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having characteristics and being without characteristics of the eye consciousness realm and the designation of having characteristics and being without characteristics of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of having characteristics or being without characteristics of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of having characteristics or being without characteristics of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having vows or not having vows of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of having vows or not having vows of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as having vows and not having vows of the eye consciousness realm; or having vows and not having vows of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having vows and not having vows of the eye consciousness realm and the designation of having vows and not having vows of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of having vows or not having vows of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of having vows or not having vows of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of peaceful or not peaceful of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of peaceful or not peaceful of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as peacefulness and non-peacefulness of the eye consciousness realm; or peacefulness and non-peacefulness of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of peacefulness and non-peacefulness of the eye consciousness realm and the designation of peacefulness and non-peacefulness of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of peaceful or not peaceful of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of peaceful or not peaceful of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of being apart or not apart of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of being apart or not apart of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as apartness and non-apartness of the eye consciousness realm; or apartness and non-apartness of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of apartness and non-apartness of the eye consciousness realm and the designation of apartness and non-apartness of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of apartness or non-apartness of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of apartness or non-apartness of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of conditioned or unconditioned of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of conditioned or unconditioned of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the conditioned and unconditioned of the eye consciousness realm; or the conditioned and unconditioned of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of conditioned and unconditioned of the eye consciousness realm and the designation of conditioned and unconditioned of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of conditioned or unconditioned of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of conditioned or unconditioned of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of tainted or untainted of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of tainted or untainted of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the tainted and untainted of the eye consciousness realm; or the tainted and untainted of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of tainted and untainted of the eye consciousness realm and the designation of tainted and untainted of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of tainted or untainted of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of tainted or untainted of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of arising or ceasing of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of arising or ceasing of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the arising and ceasing of the eye consciousness realm; or the arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of arising and ceasing of the eye consciousness realm and the designation of arising and ceasing of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of arising or ceasing of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of arising or ceasing of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of wholesome or unwholesome of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of wholesome or unwholesome of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the wholesome and unwholesome of the eye consciousness realm; or the wholesome and unwholesome of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of wholesome and unwholesome of the eye consciousness realm and the designation of wholesome and unwholesome of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of wholesome or unwholesome of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of wholesome or unwholesome of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having faults or being faultless of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of having faults or being faultless of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the having faults and being faultless of the eye consciousness realm; or the having faults and being faultless of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having faults and being faultless of the eye consciousness realm and the designation of having faults and being faultless of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of having faults or being faultless of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of having faults or being faultless of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of having afflictions or being without afflictions of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of having afflictions or being without afflictions of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the having afflictions and being without afflictions of the eye consciousness realm; or the having afflictions and being without afflictions of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of having afflictions and being without afflictions of the eye consciousness realm and the designation of having afflictions and being without afflictions of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of having afflictions or being without afflictions of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of having afflictions or being without afflictions of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of worldly or supramundane of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of worldly or supramundane of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the worldly or supramundane of the eye consciousness realm; or the worldly or supramundane of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of worldly and supramundane of the eye consciousness realm and the designation of worldly and supramundane of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of worldly or supramundane of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of worldly or supramundane of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of defiled or pure of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of defiled or pure of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the defilement and purity of the eye consciousness realm; or the defilement and purity of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of defilement and purity of the eye consciousness realm and the designation of defilement and purity of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of defiled or pure of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of defiled or pure of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of belonging to samsara or belonging to Nirvana of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of belonging to samsara or belonging to Nirvana of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the belonging to samsara and belonging to Nirvana of the eye consciousness realm; or the belonging to samsara and belonging to Nirvana of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of belonging to samsara and belonging to Nirvana of the eye consciousness realm and the designation of belonging to samsara and belonging to Nirvana of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of belonging to samsara or belonging to Nirvana of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of belonging to samsara or belonging to Nirvana of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of being within, being outside, or being both within and outside of the eye consciousness realm is not a Great Bodhisattva; that precisely the designation of being within, being outside, or being both within and outside of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as being within, being outside, or being both within and outside of the eye consciousness realm; or being within, being outside, or being both within and outside of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of being within, being outside, or being both within and outside of the eye consciousness realm and the designation of being within, being outside, or being both within and outside of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of being within, being outside, or being both within and outside of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of being within, being outside, or being both within and outside of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?
Thiện Hiện, on what meaning do you contemplate that you say that precisely the designation of obtaining or not obtaining of the eye consciousness realm is not a Great Bodhisattva; that precisely the obtaining or not obtaining of the ear, nose, tongue, body, and mind consciousness realms is not a Great Bodhisattva? Venerable World-Honored One, just as the obtaining and not obtaining of the eye consciousness realm; or the obtaining and not obtaining of the ear, nose, tongue, body, and mind consciousness realms, ultimately cannot be obtained, because their nature does not exist, how much less could there be the designation of obtaining and not obtaining of the eye consciousness realm and the designation of obtaining and not obtaining of the ear, nose, tongue, body, and mind consciousness realms! Since these designations do not exist, how could one say that precisely the designation of obtaining or not obtaining of the eye consciousness realm is a Great Bodhisattva; that precisely the designation of obtaining or not obtaining of the ear, nose, tongue, body, and mind consciousness realms is a Great Bodhisattva?