THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 26
Section 7: TEACHING AND TRANSMITTING (16)
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “eye-contact” is not the great Bodhisattva; the name “ear, nose, tongue, body, or mind contact” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as eye-contact, or ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “eye-contact” and the name “ear, nose, tongue, body, or mind contact”! Since these names are already non-existent, how could one say that the name “eye-contact” is the great Bodhisattva; the name “ear, nose, tongue, body, or mind contact” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of eye-contact is not the great Bodhisattva; the name “permanent or impermanent” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of eye-contact, or permanent and impermanent of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of eye-contact and the name “permanent, impermanent” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of eye-contact is the great Bodhisattva; the name “permanent or impermanent” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of eye-contact is not the great Bodhisattva; the name “pleasurable or suffering” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of eye-contact, or pleasurable and suffering of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of eye-contact and the name “pleasurable, suffering” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of eye-contact is the great Bodhisattva; the name “pleasurable or suffering” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of eye-contact is not the great Bodhisattva; the name “self or no-self” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as self and no-self of eye-contact, or self and no-self of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of eye-contact and the name “self, no-self” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “self or no-self” of eye-contact is the great Bodhisattva; the name “self or no-self” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of eye-contact is not the great Bodhisattva; the name “pure or impure” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as pure and impure of eye-contact, or pure and impure of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of eye-contact and the name “pure, impure” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “pure or impure” of eye-contact is the great Bodhisattva; the name “pure or impure” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of eye-contact is not the great Bodhisattva; the name “empty or not-empty” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of eye-contact, or empty and not-empty of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of eye-contact and the name “empty, not-empty” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “empty or not-empty” of eye-contact is the great Bodhisattva; the name “empty or not-empty” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of eye-contact is not the great Bodhisattva; the name “with-signs or signless” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of eye-contact, or with-signs and signless of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of eye-contact and the name “with-signs, signless” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “with-signs or signless” of eye-contact is the great Bodhisattva; the name “with-signs or signless” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of eye-contact is not the great Bodhisattva; the name “with-wishes or wishless” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of eye-contact, or with-wishes and wishless of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of eye-contact and the name “with-wishes, wishless” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of eye-contact is the great Bodhisattva; the name “with-wishes or wishless” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of eye-contact is not the great Bodhisattva; the name “tranquil or not-tranquil” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of eye-contact, or tranquil and not-tranquil of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of eye-contact and the name “tranquil, not-tranquil” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of eye-contact is the great Bodhisattva; the name “tranquil or not-tranquil” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of eye-contact is not the great Bodhisattva; the name “remote or not-remote” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of eye-contact, or remote and not-remote of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of eye-contact and the name “remote, not-remote” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “remote or not-remote” of eye-contact is the great Bodhisattva; the name “remote or not-remote” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of eye-contact is not the great Bodhisattva; the name “conditioned or unconditioned” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of eye-contact, or conditioned and unconditioned of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of eye-contact and the name “conditioned, unconditioned” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of eye-contact is the great Bodhisattva; the name “conditioned or unconditioned” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of eye-contact is not the great Bodhisattva; the name “defiled or undefiled” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of eye-contact, or defiled and undefiled of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of eye-contact and the name “defiled, undefiled” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of eye-contact is the great Bodhisattva; the name “defiled or undefiled” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of eye-contact is not the great Bodhisattva; the name “arising or ceasing” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of eye-contact, or arising and ceasing of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of eye-contact and the name “arising, ceasing” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “arising or ceasing” of eye-contact is the great Bodhisattva; the name “arising or ceasing” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of eye-contact is not the great Bodhisattva; the name “wholesome or unwholesome” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of eye-contact, or wholesome and unwholesome of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of eye-contact and the name “wholesome, unwholesome” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of eye-contact is the great Bodhisattva; the name “wholesome or unwholesome” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of eye-contact is not the great Bodhisattva; the name “faulty or faultless” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of eye-contact, or faulty and faultless of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of eye-contact and the name “faulty, faultless” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “faulty or faultless” of eye-contact is the great Bodhisattva; the name “faulty or faultless” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of eye-contact is not the great Bodhisattva; the name “afflicted or unafflicted” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of eye-contact, or afflicted and unafflicted of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of eye-contact and the name “afflicted, unafflicted” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of eye-contact is the great Bodhisattva; the name “afflicted or unafflicted” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of eye-contact is not the great Bodhisattva; the name “worldly or supramundane” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of eye-contact, or worldly and supramundane of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of eye-contact and the name “worldly, supramundane” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of eye-contact is the great Bodhisattva; the name “worldly or supramundane” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of eye-contact is not the great Bodhisattva; the name “impure or pure” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as impure and pure of eye-contact, or impure and pure of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of eye-contact and the name “impure, pure” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “impure or pure” of eye-contact is the great Bodhisattva; the name “impure or pure” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of eye-contact is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of eye-contact, or belonging to samsara and belonging to nirvana of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of eye-contact and the name “belonging to samsara, belonging to nirvana” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of eye-contact is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of eye-contact is not the great Bodhisattva; the name “within, without, or on both sides” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of eye-contact, or within, without, and on both sides of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of eye-contact and the name “within, without, on both sides” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of eye-contact is the great Bodhisattva; the name “within, without, or on both sides” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of eye-contact is not the great Bodhisattva; the name “obtainable or unobtainable” of ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of eye-contact, or obtainable and unobtainable of ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of eye-contact and the name “obtainable, unobtainable” of ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of eye-contact is the great Bodhisattva; the name “obtainable or unobtainable” of ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “feelings arising conditioned by eye-contact” is not the great Bodhisattva; the name “feelings arising conditioned by ear, nose, tongue, body, or mind contact” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as the feelings arising conditioned by eye-contact, or the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “feelings arising conditioned by eye-contact” and the name “feelings arising conditioned by ear, nose, tongue, body, or mind contact”! Since these names are already non-existent, how could one say that the name “feelings arising conditioned by eye-contact” is the great Bodhisattva; the name “feelings arising conditioned by ear, nose, tongue, body, or mind contact” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “permanent or impermanent” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of the feelings arising conditioned by eye-contact, or permanent and impermanent of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of the feelings arising conditioned by eye-contact and the name “permanent, impermanent” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “permanent or impermanent” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “pleasurable or suffering” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of the feelings arising conditioned by eye-contact, or pleasurable and suffering of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of the feelings arising conditioned by eye-contact and the name “pleasurable, suffering” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “pleasurable or suffering” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “self or no-self” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as self and no-self of the feelings arising conditioned by eye-contact, or self and no-self of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of the feelings arising conditioned by eye-contact and the name “self, no-self” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “self or no-self” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “self or no-self” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pure or impure” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “pure or impure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as pure and impure of the feelings arising conditioned by eye-contact, or pure and impure of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pure, impure” of the feelings arising conditioned by eye-contact and the name “pure, impure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “pure or impure” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “pure or impure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “empty or not-empty” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “empty or not-empty” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as empty and not-empty of the feelings arising conditioned by eye-contact, or empty and not-empty of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “empty, not-empty” of the feelings arising conditioned by eye-contact and the name “empty, not-empty” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “empty or not-empty” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “empty or not-empty” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-signs or signless” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “with-signs or signless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as with-signs and signless of the feelings arising conditioned by eye-contact, or with-signs and signless of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-signs, signless” of the feelings arising conditioned by eye-contact and the name “with-signs, signless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “with-signs or signless” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “with-signs or signless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “with-wishes or wishless” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “with-wishes or wishless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as with-wishes and wishless of the feelings arising conditioned by eye-contact, or with-wishes and wishless of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “with-wishes, wishless” of the feelings arising conditioned by eye-contact and the name “with-wishes, wishless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “with-wishes or wishless” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “with-wishes or wishless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “tranquil or not-tranquil” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “tranquil or not-tranquil” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as tranquil and not-tranquil of the feelings arising conditioned by eye-contact, or tranquil and not-tranquil of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “tranquil, not-tranquil” of the feelings arising conditioned by eye-contact and the name “tranquil, not-tranquil” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “tranquil or not-tranquil” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “tranquil or not-tranquil” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “remote or not-remote” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “remote or not-remote” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as remote and not-remote of the feelings arising conditioned by eye-contact, or remote and not-remote of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “remote, not-remote” of the feelings arising conditioned by eye-contact and the name “remote, not-remote” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “remote or not-remote” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “remote or not-remote” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “conditioned or unconditioned” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “conditioned or unconditioned” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as conditioned and unconditioned of the feelings arising conditioned by eye-contact, or conditioned and unconditioned of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “conditioned, unconditioned” of the feelings arising conditioned by eye-contact and the name “conditioned, unconditioned” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “conditioned or unconditioned” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “conditioned or unconditioned” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “defiled or undefiled” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “defiled or undefiled” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as defiled and undefiled of the feelings arising conditioned by eye-contact, or defiled and undefiled of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “defiled, undefiled” of the feelings arising conditioned by eye-contact and the name “defiled, undefiled” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “defiled or undefiled” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “defiled or undefiled” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “arising or ceasing” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “arising or ceasing” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as arising and ceasing of the feelings arising conditioned by eye-contact, or arising and ceasing of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “arising, ceasing” of the feelings arising conditioned by eye-contact and the name “arising, ceasing” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “arising or ceasing” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “arising or ceasing” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “wholesome or unwholesome” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “wholesome or unwholesome” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as wholesome and unwholesome of the feelings arising conditioned by eye-contact, or wholesome and unwholesome of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “wholesome, unwholesome” of the feelings arising conditioned by eye-contact and the name “wholesome, unwholesome” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “wholesome or unwholesome” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “wholesome or unwholesome” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “faulty or faultless” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “faulty or faultless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as faulty and faultless of the feelings arising conditioned by eye-contact, or faulty and faultless of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “faulty, faultless” of the feelings arising conditioned by eye-contact and the name “faulty, faultless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “faulty or faultless” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “faulty or faultless” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “afflicted or unafflicted” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “afflicted or unafflicted” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as afflicted and unafflicted of the feelings arising conditioned by eye-contact, or afflicted and unafflicted of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “afflicted, unafflicted” of the feelings arising conditioned by eye-contact and the name “afflicted, unafflicted” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “afflicted or unafflicted” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “afflicted or unafflicted” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “worldly or supramundane” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “worldly or supramundane” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as worldly and supramundane of the feelings arising conditioned by eye-contact, or worldly and supramundane of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “worldly, supramundane” of the feelings arising conditioned by eye-contact and the name “worldly, supramundane” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “worldly or supramundane” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “worldly or supramundane” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “impure or pure” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “impure or pure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as impure and pure of the feelings arising conditioned by eye-contact, or impure and pure of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “impure, pure” of the feelings arising conditioned by eye-contact and the name “impure, pure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “impure or pure” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “impure or pure” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “belonging to samsara or belonging to nirvana” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as belonging to samsara and belonging to nirvana of the feelings arising conditioned by eye-contact, or belonging to samsara and belonging to nirvana of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “belonging to samsara, belonging to nirvana” of the feelings arising conditioned by eye-contact and the name “belonging to samsara, belonging to nirvana” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “belonging to samsara or belonging to nirvana” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “belonging to samsara or belonging to nirvana” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “within, without, or on both sides” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “within, without, or on both sides” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as within, without, and on both sides of the feelings arising conditioned by eye-contact, or within, without, and on both sides of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “within, without, on both sides” of the feelings arising conditioned by eye-contact and the name “within, without, on both sides” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “within, without, or on both sides” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “within, without, or on both sides” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “obtainable or unobtainable” of the feelings arising conditioned by eye-contact is not the great Bodhisattva; the name “obtainable or unobtainable” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is not the great Bodhisattva?
World-Honored One, just as obtainable and unobtainable of the feelings arising conditioned by eye-contact, or obtainable and unobtainable of the feelings arising conditioned by ear, nose, tongue, body, and mind contact — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “obtainable, unobtainable” of the feelings arising conditioned by eye-contact and the name “obtainable, unobtainable” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact! Since these names are already non-existent, how could one say that the name “obtainable or unobtainable” of the feelings arising conditioned by eye-contact is the great Bodhisattva; the name “obtainable or unobtainable” of the feelings arising conditioned by ear, nose, tongue, body, or mind contact is the great Bodhisattva.
Furthermore, Subhuti, upon what meaning did you contemplate to say that the name “earth element” is not the great Bodhisattva; the name “water, fire, wind, space, or consciousness element” is not the great Bodhisattva?
The Venerable Subhuti replied:
World-Honored One, just as the earth element, or the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “earth element” and the name “water, fire, wind, space, or consciousness element”! Since these names are already non-existent, how could one say that the name “earth element” is the great Bodhisattva; the name “water, fire, wind, space, or consciousness element” is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “permanent or impermanent” of the earth element is not the great Bodhisattva; the name “permanent or impermanent” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as permanent and impermanent of the earth element, or permanent and impermanent of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “permanent, impermanent” of the earth element and the name “permanent, impermanent” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “permanent or impermanent” of the earth element is the great Bodhisattva; the name “permanent or impermanent” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “pleasurable or suffering” of the earth element is not the great Bodhisattva; the name “pleasurable or suffering” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as pleasurable and suffering of the earth element, or pleasurable and suffering of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “pleasurable, suffering” of the earth element and the name “pleasurable, suffering” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “pleasurable or suffering” of the earth element is the great Bodhisattva; the name “pleasurable or suffering” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
Subhuti, upon what meaning did you contemplate to say that the name “self or no-self” of the earth element is not the great Bodhisattva; the name “self or no-self” of the water, fire, wind, space, or consciousness element is not the great Bodhisattva?
World-Honored One, just as self and no-self of the earth element, or self and no-self of the water, fire, wind, space, and consciousness elements — these are ultimately unobtainable, because their nature is non-existent — how much less is there the name “self, no-self” of the earth element and the name “self, no-self” of the water, fire, wind, space, or consciousness element! Since these names are already non-existent, how could one say that the name “self or no-self” of the earth element is the great Bodhisattva; the name “self or no-self” of the water, fire, wind, space, or consciousness element is the great Bodhisattva.
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End Of Volume 26