大般若波羅蜜多經

14

Furthermore, Subhuti! What meaning do you contemplate when you say that the mere name “eye ayatana” is not a great bodhisattva, and that the mere names “ear, nose, tongue, body, and mind ayatanas” are not a great bodhisattva?

The Venerable Subhuti replied: Blessed One! The eye ayatana and the ear, nose, tongue, body, and mind ayatanas are ultimately ungraspable because their nature does not exist; how much less could there be the name “eye ayatana” or the names “ear, nose, tongue, body, and mind ayatanas”! Since these names do not exist, how could it be said that the mere name “eye ayatana” is a great bodhisattva, or that the mere names “ear, nose, tongue, body, and mind ayatanas” are a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “permanent” or “impermanent” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “permanent” or “impermanent” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The permanence or impermanence of the eye ayatana, and the permanence or impermanence of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the name “permanent” or “impermanent” in relation to the eye ayatana, or the name “permanent” or “impermanent” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “permanent” or “impermanent” in relation to the eye ayatana is a great bodhisattva, or that the mere name “permanent” or “impermanent” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “pleasant” or “painful” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “pleasant” or “painful” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The pleasantness or painfulness of the eye ayatana, and the pleasantness or painfulness of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “pleasant” and “painful” in relation to the eye ayatana, or the names “pleasant” and “painful” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “pleasant” or “painful” in relation to the eye ayatana is a great bodhisattva, or that the mere name “pleasant” or “painful” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “self” or “non-self” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “self” or “non-self” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The self or non-self of the eye ayatana, and the self or non-self of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “self” and “non-self” in relation to the eye ayatana, or the names “self” and “non-self” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “self” or “non-self” in relation to the eye ayatana is a great bodhisattva, or that the mere name “self” or “non-self” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “pure” or “impure” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “pure” or “impure” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The purity or impurity of the eye ayatana, and the purity or impurity of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “pure” and “impure” in relation to the eye ayatana, or the names “pure” and “impure” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “pure” or “impure” in relation to the eye ayatana is a great bodhisattva, or that the mere name “pure” or “impure” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “empty” or “not empty” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “empty” or “not empty” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The emptiness or non-emptiness of the eye ayatana, and the emptiness or non-emptiness of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the name “empty” or “not empty” in relation to the eye ayatana, or the name “empty” or “not empty” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “empty” or “not empty” in relation to the eye ayatana is a great bodhisattva, or that the mere name “empty” or “not empty” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “marked” or “signless” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “marked” or “signless” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The presence or absence of signs in the eye ayatana, and the presence or absence of signs in the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “marked” and “signless” in relation to the eye ayatana, or the names “marked” and “signless” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “marked” or “signless” in relation to the eye ayatana is a great bodhisattva, or that the mere name “marked” or “signless” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “with aspiration” or “aspirationless” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “with aspiration” or “aspirationless” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The presence or absence of aspiration in the eye ayatana, and the presence or absence of aspiration in the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “with aspiration” and “aspirationless” in relation to the eye ayatana, or the names “with aspiration” and “aspirationless” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “with aspiration” or “aspirationless” in relation to the eye ayatana is a great bodhisattva, or that the mere name “with aspiration” or “aspirationless” in relation to the ear, nose, tongue, body, and mind is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “quiescent” or “not quiescent” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “quiescent” or “not quiescent” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

Blessed One! The quiescence or non-quiescence of the eye ayatana, and the quiescence or non-quiescence of the ear, nose, tongue, body, and mind ayatanas, are ultimately ungraspable because their nature does not exist; how much less could there be the names “quiescent” and “not quiescent” in relation to the eye ayatana, or the names “quiescent” and “not quiescent” in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the mere name “quiescent” or “not quiescent” in relation to the eye ayatana is a great bodhisattva, or that the mere name “quiescent” or “not quiescent” in relation to the ear, nose, tongue, body, and mind ayatanas is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere name “detached” or “not detached” in relation to the eye ayatana is not a great bodhisattva, and that the mere name “detached” or “not detached” in relation to the ear, nose, tongue, body, and mind ayatanas is not a great bodhisattva?

“Blessed One! Whether the eye ayatana is separated or not separated, and whether the ear, nose, tongue, body, and mind ayatanas are separated or not separated, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘separated’ or ‘not separated’ in relation to the eye ayatana, or the names ‘separated’ or ‘not separated’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘separated’ or ‘not separated’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘separated’ or ‘not separated’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘conditioned’ or ‘unconditioned’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘conditioned’ or ‘unconditioned’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is conditioned or unconditioned, and whether the ear, nose, tongue, body, and mind ayatanas are conditioned or unconditioned, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘conditioned’ or ‘unconditioned’ in relation to the eye ayatana, or the names ‘conditioned’ or ‘unconditioned’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘conditioned’ or ‘unconditioned’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘conditioned’ or ‘unconditioned’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘with outflows’ or ‘without outflows’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘with outflows’ or ‘without outflows’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is with outflows or without outflows, and whether the ear, nose, tongue, body, and mind ayatanas are with outflows or without outflows, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘with outflows’ or ‘without outflows’ in relation to the eye ayatana, or the names ‘with outflows’ or ‘without outflows’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘with outflows’ or ‘without outflows’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘with outflows’ or ‘without outflows’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘arising’ or ‘cessation’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘arising’ or ‘cessation’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether there is arising or cessation of the eye ayatana, and whether there is arising or cessation of the ear, nose, tongue, body, and mind ayatanas, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘arising’ or ‘cessation’ in relation to the eye ayatana, or the names ‘arising’ or ‘cessation’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘arising’ or ‘cessation’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘arising’ or ‘cessation’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘wholesome’ or ‘unwholesome’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘wholesome’ or ‘unwholesome’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is wholesome or unwholesome, and whether the ear, nose, tongue, body, and mind ayatanas are wholesome or unwholesome, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘wholesome’ or ‘unwholesome’ in relation to the eye ayatana, or the names ‘wholesome’ or ‘unwholesome’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘wholesome’ or ‘unwholesome’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘wholesome’ or ‘unwholesome’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘blameworthy’ or ‘blameless’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘blameworthy’ or ‘blameless’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is blameworthy or blameless, and whether the ear, nose, tongue, body, and mind ayatanas are blameworthy or blameless, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘blameworthy’ or ‘blameless’ in relation to the eye ayatana, or the names ‘blameworthy’ or ‘blameless’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘blameworthy’ or ‘blameless’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘blameworthy’ or ‘blameless’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is with afflictions or without afflictions, and whether the ear, nose, tongue, body, and mind ayatanas are with afflictions or without afflictions, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘with afflictions’ or ‘without afflictions’ in relation to the eye ayatana, or the names ‘with afflictions’ or ‘without afflictions’ in relation to the ear, nose, tongue, body, and mind ayatanas!

Since these names do not exist, how could it be said that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘worldly’ or ‘supramundane’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘worldly’ or ‘supramundane’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is worldly or supramundane, and whether the ear, nose, tongue, body, and mind ayatanas are worldly or supramundane, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘worldly’ or ‘supramundane’ in relation to the eye ayatana, or the names ‘worldly’ or ‘supramundane’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘worldly’ or ‘supramundane’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘worldly’ or ‘supramundane’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘defiled’ or ‘purified’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘defiled’ or ‘purified’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“Blessed One! Whether the eye ayatana is defiled or purified, and whether the ear, nose, tongue, body, and mind ayatanas are defiled or purified, ultimately none can be apprehended, because their nature is nonexistent. How much less could there be the names ‘defiled’ or ‘purified’ in relation to the eye ayatana, or the names ‘defiled’ or ‘purified’ in relation to the ear, nose, tongue, body, and mind ayatanas! Since these names do not exist, how could it be said that the very name ‘defiled’ or ‘purified’ in relation to the eye ayatana is a great bodhisattva, or that the very name ‘defiled’ or ‘purified’ in relation to the ear, nose, tongue, body, or mind ayatana is a great bodhisattva?”

“Subhuti! Again, with what meaning in view do you say that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the eye ayatana is not a great bodhisattva, and that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the ear, nose, tongue, body, or mind ayatana is not a great bodhisattva?”

“World-Honored One! Whether the eye ayatana belongs to samsara or to nirvana, and whether the ear, nose, tongue, body, and mind ayatanas belong to samsara or to nirvana, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation that the eye ayatana belongs to samsara or to nirvana, or the designation that the ear, nose, tongue, body, and mind ayatanas belong to samsara or to nirvana! Since these designations do not exist, how could it be said that the very designation that the eye ayatana belongs to samsara or to nirvana is a great bodhisattva, or that the very designation that the ear, nose, tongue, body, and mind ayatanas belong to samsara or to nirvana is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the eye ayatana as internal, external, or between the two is not a great bodhisattva, and that the very designation of the ear, nose, tongue, body, and mind ayatanas as internal, external, or between the two is not a great bodhisattva?”

“World-Honored One! Whether the eye ayatana is internal, external, or between the two, and whether the ear, nose, tongue, body, and mind ayatanas are internal, external, or between the two, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the eye ayatana as internal, external, or between the two, or the designation of the ear, nose, tongue, body, and mind ayatanas as internal, external, or between the two!

Since these designations do not exist, how could it be said that the very designation of the eye ayatana as internal, external, or between the two is a great bodhisattva, or that the very designation of the ear, nose, tongue, body, and mind ayatanas as internal, external, or between the two is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the eye ayatana as apprehensible or inapprehensible is not a great bodhisattva, and that the very designation of the ear, nose, tongue, body, and mind ayatanas as apprehensible or inapprehensible is not a great bodhisattva?”

“World-Honored One! Whether the eye ayatana is apprehensible or inapprehensible, and whether the ear, nose, tongue, body, and mind ayatanas are apprehensible or inapprehensible, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the eye ayatana as apprehensible or inapprehensible, or the designation of the ear, nose, tongue, body, and mind ayatanas as apprehensible or inapprehensible! Since these designations do not exist, how could it be said that the very designation of the eye ayatana as apprehensible or inapprehensible is a great bodhisattva, or that the very designation of the ear, nose, tongue, body, and mind ayatanas as apprehensible or inapprehensible is a great bodhisattva?”

“Furthermore, Subhuti! What meaning do you discern when you say that the very designation ‘form ayatana’ is not a great bodhisattva, and that the very designations ‘sound, odor, taste, tangible object, and dharma ayatanas’ are not a great bodhisattva?”

The Venerable Subhuti said, “World-Honored One! Whether it is the form ayatana or the sound, odor, taste, tangible object, and dharma ayatanas, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation ‘form ayatana’ or the designations ‘sound, odor, taste, tangible object, and dharma ayatanas’! Since these designations do not exist, how could it be said that the very designation ‘form ayatana’ is a great bodhisattva, or that the very designations ‘sound, odor, taste, tangible object, and dharma ayatanas’ are a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as permanent or impermanent is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as permanent or impermanent is not a great bodhisattva?”

“World-Honored One! Whether the form ayatana is permanent or impermanent, and whether the sound, odor, taste, tangible object, and dharma ayatanas are permanent or impermanent, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the form ayatana as permanent or impermanent, or the designation of the sound, odor, taste, tangible object, and dharma ayatanas as permanent or impermanent! Since these designations do not exist, how could it be said that the very designation of the form ayatana as permanent or impermanent is a great bodhisattva, or that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as permanent or impermanent is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as pleasant or painful is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as pleasant or painful is not a great bodhisattva?”

“World-Honored One! Whether the form ayatana is pleasant or painful, and whether the sound, odor, taste, tangible object, and dharma ayatanas are pleasant or painful, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the form ayatana as pleasant or painful, or the designation of the sound, odor, taste, tangible object, and dharma ayatanas as pleasant or painful! Since these designations do not exist, how could it be said that the very designation of the form ayatana as pleasant or painful is a great bodhisattva, or that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as pleasant or painful is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as self or non-self is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as self or non-self is not a great bodhisattva?”

“World-Honored One! Whether the form ayatana is self or non-self, and whether the sound, odor, taste, tangible object, and dharma ayatanas are self or non-self, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the form ayatana as self or non-self, or the designation of the sound, odor, taste, tangible object, and dharma ayatanas as self or non-self! Since these designations do not exist, how could it be said that the very designation of the form ayatana as self or non-self is a great bodhisattva, or that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as self or non-self is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as pure or impure is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as pure or impure is not a great bodhisattva?”

“World-Honored One! Whether the form ayatana is pure or impure, and whether the sound, odor, taste, tangible object, and dharma ayatanas are pure or impure, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the form ayatana as pure or impure, or the designation of the sound, odor, taste, tangible object, and dharma ayatanas as pure or impure! Since these designations do not exist, how could it be said that the very designation of the form ayatana as pure or impure is a great bodhisattva, or that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as pure or impure is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as empty or not empty is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as empty or not empty is not a great bodhisattva?”

“World-Honored One! Whether the form ayatana is empty or not empty, and whether the sound, odor, taste, tangible object, and dharma ayatanas are empty or not empty, ultimately they cannot be apprehended, because their nature does not exist. How much less could there be the designation of the form ayatana as empty or not empty, or the designation of the sound, odor, taste, tangible object, and dharma ayatanas as empty or not empty! Since these designations do not exist, how could it be said that the very designation of the form ayatana as empty or not empty is a great bodhisattva, or that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as empty or not empty is a great bodhisattva?”

“Subhuti! What meaning do you further discern when you say that the very designation of the form ayatana as possessing characteristics or signless is not a great bodhisattva, and that the very designation of the sound, odor, taste, tangible object, and dharma ayatanas as possessing characteristics or signless is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana has characteristics or is without characteristics, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas have characteristics or are without characteristics, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘having characteristics’ or ‘without characteristics’ in relation to the visible-object ayatana, or the names ‘having characteristics’ or ‘without characteristics’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘having characteristics’ or ‘without characteristics’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘having characteristics’ or ‘without characteristics’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘having aspiration’ or ‘without aspiration’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘having aspiration’ or ‘without aspiration’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana has aspiration or is without aspiration, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas have aspiration or are without aspiration, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘having aspiration’ or ‘without aspiration’ in relation to the visible-object ayatana, or the names ‘having aspiration’ or ‘without aspiration’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘having aspiration’ or ‘without aspiration’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘having aspiration’ or ‘without aspiration’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘quiescent’ or ‘not quiescent’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘quiescent’ or ‘not quiescent’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is quiescent or not quiescent, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are quiescent or not quiescent, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘quiescent’ or ‘not quiescent’ in relation to the visible-object ayatana, or the names ‘quiescent’ or ‘not quiescent’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘quiescent’ or ‘not quiescent’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘quiescent’ or ‘not quiescent’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘separated’ or ‘not separated’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘separated’ or ‘not separated’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is separated or not separated, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are separated or not separated, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘separated’ or ‘not separated’ in relation to the visible-object ayatana, or the names ‘separated’ or ‘not separated’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘separated’ or ‘not separated’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘separated’ or ‘not separated’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘conditioned’ or ‘unconditioned’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘conditioned’ or ‘unconditioned’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is conditioned or unconditioned, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are conditioned or unconditioned, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘conditioned’ or ‘unconditioned’ in relation to the visible-object ayatana, or the names ‘conditioned’ or ‘unconditioned’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘conditioned’ or ‘unconditioned’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘conditioned’ or ‘unconditioned’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘with outflows’ or ‘without outflows’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘with outflows’ or ‘without outflows’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is with outflows or without outflows, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are with outflows or without outflows, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘with outflows’ or ‘without outflows’ in relation to the visible-object ayatana, or the names ‘with outflows’ or ‘without outflows’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘with outflows’ or ‘without outflows’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘with outflows’ or ‘without outflows’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘arising’ or ‘cessation’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘arising’ or ‘cessation’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether there is arising or cessation of the visible-object ayatana, and whether there is arising or cessation of the sound, odor, taste, tangible-object, and mental-object ayatanas, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘arising’ or ‘cessation’ in relation to the visible-object ayatana, or the names ‘arising’ or ‘cessation’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘arising’ or ‘cessation’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘arising’ or ‘cessation’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘wholesome’ or ‘unwholesome’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘wholesome’ or ‘unwholesome’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is wholesome or unwholesome, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are wholesome or unwholesome, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘wholesome’ or ‘unwholesome’ in relation to the visible-object ayatana, or the names ‘wholesome’ or ‘unwholesome’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘wholesome’ or ‘unwholesome’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘wholesome’ or ‘unwholesome’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘culpable’ or ‘blameless’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘culpable’ or ‘blameless’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the visible-object ayatana is culpable or blameless, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are culpable or blameless, ultimately none can be apprehended, for their nature does not exist. How much less could there be the names ‘culpable’ or ‘blameless’ in relation to the visible-object ayatana, or the names ‘culpable’ or ‘blameless’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘culpable’ or ‘blameless’ in relation to the visible-object ayatana is a great bodhisattva, or that the very name ‘culpable’ or ‘blameless’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti! Again, what meaning do you discern when you say that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the visible-object ayatana is not a great bodhisattva, and that the very name ‘with afflictions’ or ‘without afflictions’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana is associated with afflictions or free from afflictions, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are associated with afflictions or free from afflictions, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘associated with afflictions’ or ‘free from afflictions’ in relation to the form ayatana, or the names ‘associated with afflictions’ or ‘free from afflictions’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘associated with afflictions’ or ‘free from afflictions’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘associated with afflictions’ or ‘free from afflictions’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘mundane’ or ‘supramundane’ in relation to the form ayatana is not a great bodhisattva, and that the very name ‘mundane’ or ‘supramundane’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana is mundane or supramundane, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are mundane or supramundane, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘mundane’ or ‘supramundane’ in relation to the form ayatana, or the names ‘mundane’ or ‘supramundane’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas! Since these names do not exist, how could it be said that the very name ‘mundane’ or ‘supramundane’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘mundane’ or ‘supramundane’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘defiled’ or ‘pure’ in relation to the form ayatana is not a great bodhisattva, and that the very name ‘defiled’ or ‘pure’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana is defiled or pure, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are defiled or pure, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘defiled’ or ‘pure’ in relation to the form ayatana, or the names ‘defiled’ or ‘pure’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas! Since these names do not exist, how could it be said that the very name ‘defiled’ or ‘pure’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘defiled’ or ‘pure’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the form ayatana is not a great bodhisattva, and that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana belongs to samsara or belongs to nirvana, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas belong to samsara or belong to nirvana, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the form ayatana, or the names ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘belonging to samsara’ or ‘belonging to nirvana’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘internal,’ ‘external,’ or ‘between the two’ in relation to the form ayatana is not a great bodhisattva, and that the very name ‘internal,’ ‘external,’ or ‘between the two’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana is internal, external, or between the two, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are internal, external, or between the two, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘internal,’ ‘external,’ or ‘between the two’ in relation to the form ayatana, or the names ‘internal,’ ‘external,’ or ‘between the two’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘internal,’ ‘external,’ or ‘between the two’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘internal,’ ‘external,’ or ‘between the two’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘apprehensible’ or ‘inapprehensible’ in relation to the form ayatana is not a great bodhisattva, and that the very name ‘apprehensible’ or ‘inapprehensible’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is not a great bodhisattva?”

“Blessed One! Whether the form ayatana is apprehensible or inapprehensible, and whether the sound, odor, taste, tangible-object, and mental-object ayatanas are apprehensible or inapprehensible, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘apprehensible’ or ‘inapprehensible’ in relation to the form ayatana, or the names ‘apprehensible’ or ‘inapprehensible’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas!

Since these names do not exist, how could it be said that the very name ‘apprehensible’ or ‘inapprehensible’ in relation to the form ayatana is a great bodhisattva, or that the very name ‘apprehensible’ or ‘inapprehensible’ in relation to the sound, odor, taste, tangible-object, and mental-object ayatanas is a great bodhisattva?”

“Furthermore, Subhuti, what meaning do you discern when you say that the very name ‘eye dhatu’ is not a great bodhisattva, and that the very names ‘ear, nose, tongue, body, and mind dhatus’ are not a great bodhisattva?”

The Venerable Subhuti replied, “Blessed One! Whether it is the eye dhatu or the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the name ‘eye dhatu’ or the names ‘ear, nose, tongue, body, and mind dhatus’! Since these names do not exist, how could it be said that the very name ‘eye dhatu’ is a great bodhisattva, or that the very names ‘ear, nose, tongue, body, and mind dhatus’ are a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘permanent’ or ‘impermanent’ in relation to the eye dhatu is not a great bodhisattva, and that the very name ‘permanent’ or ‘impermanent’ in relation to the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?”

“Blessed One! Whether the eye dhatu is permanent or impermanent, and whether the ear, nose, tongue, body, and mind dhatus are permanent or impermanent, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘permanent’ or ‘impermanent’ in relation to the eye dhatu, or the names ‘permanent’ or ‘impermanent’ in relation to the ear, nose, tongue, body, and mind dhatus! Since these names do not exist, how could it be said that the very name ‘permanent’ or ‘impermanent’ in relation to the eye dhatu is a great bodhisattva, or that the very name ‘permanent’ or ‘impermanent’ in relation to the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?”

“Subhuti, what meaning do you discern when you say that the very name ‘pleasant’ or ‘painful’ in relation to the eye dhatu is not a great bodhisattva, and that the very name ‘pleasant’ or ‘painful’ in relation to the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?”

“Blessed One! Whether the eye dhatu is pleasant or painful, and whether the ear, nose, tongue, body, and mind dhatus are pleasant or painful, ultimately none can be apprehended, because their nature does not exist. How much less could there be the names ‘pleasant’ or ‘painful’ in relation to the eye dhatu, or the names ‘pleasant’ or ‘painful’ in relation to the ear, nose, tongue, body, and mind dhatus! Since these names do not exist, how could it be said that the very name ‘pleasant’ or ‘painful’ in relation to the eye dhatu is a great bodhisattva, or that the very name ‘pleasant’ or ‘painful’ in relation to the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?”

Subhuti! What meaning do you further contemplate when you say that the mere designation “self” or “non-self” of the eye dhatu is not a great bodhisattva; and that the mere designation “self” or “non-self” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the self or non-self of the eye dhatu, or the self or non-self of the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “self” or “non-self” of the eye dhatu, or the designation “self” or “non-self” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “self” or “non-self” of the eye dhatu is a great bodhisattva, or that the mere designation “self” or “non-self” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “pure” or “impure” of the eye dhatu is not a great bodhisattva; and that the mere designation “pure” or “impure” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the purity or impurity of the eye dhatu, or the purity or impurity of the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “pure” or “impure” of the eye dhatu, or the designation “pure” or “impure” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “pure” or “impure” of the eye dhatu is a great bodhisattva, or that the mere designation “pure” or “impure” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “empty” or “not empty” of the eye dhatu is not a great bodhisattva; and that the mere designation “empty” or “not empty” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the emptiness or non-emptiness of the eye dhatu, or the emptiness or non-emptiness of the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “empty” or “not empty” of the eye dhatu, or the designation “empty” or “not empty” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “empty” or “not empty” of the eye dhatu is a great bodhisattva, or that the mere designation “empty” or “not empty” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “with characteristics” or “without characteristics” of the eye dhatu is not a great bodhisattva; and that the mere designation “with characteristics” or “without characteristics” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the possession or absence of characteristics in the eye dhatu, or the possession or absence of characteristics in the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “with characteristics” or “without characteristics” of the eye dhatu, or the designation “with characteristics” or “without characteristics” of the ear, nose, tongue, body, and mind dhatus!

Since these designations do not exist, how could it be said that the mere designation “with characteristics” or “without characteristics” of the eye dhatu is a great bodhisattva, or that the mere designation “with characteristics” or “without characteristics” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “with aspiration” or “without aspiration” of the eye dhatu is not a great bodhisattva; and that the mere designation “with aspiration” or “without aspiration” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the presence or absence of aspiration in the eye dhatu, or the presence or absence of aspiration in the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “with aspiration” or “without aspiration” of the eye dhatu, or the designation “with aspiration” or “without aspiration” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “with aspiration” or “without aspiration” of the eye dhatu is a great bodhisattva, or that the mere designation “with aspiration” or “without aspiration” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “quiescent” or “not quiescent” of the eye dhatu is not a great bodhisattva; and that the mere designation “quiescent” or “not quiescent” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the quiescence or non-quiescence of the eye dhatu, or the quiescence or non-quiescence of the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “quiescent” or “not quiescent” of the eye dhatu, or the designation “quiescent” or “not quiescent” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “quiescent” or “not quiescent” of the eye dhatu is a great bodhisattva, or that the mere designation “quiescent” or “not quiescent” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Subhuti! What meaning do you further contemplate when you say that the mere designation “separated” or “not separated” of the eye dhatu is not a great bodhisattva; and that the mere designation “separated” or “not separated” of the ear, nose, tongue, body, and mind dhatus is not a great bodhisattva?

World-Honored One! Whether the separation or non-separation of the eye dhatu, or the separation or non-separation of the ear, nose, tongue, body, and mind dhatus, ultimately none can be apprehended, because their nature does not exist. How much less could there be the designation “separated” or “not separated” of the eye dhatu, or the designation “separated” or “not separated” of the ear, nose, tongue, body, and mind dhatus! Since these designations do not exist, how could it be said that the mere designation “separated” or “not separated” of the eye dhatu is a great bodhisattva, or that the mere designation “separated” or “not separated” of the ear, nose, tongue, body, and mind dhatus is a great bodhisattva?

Volume 24

End