THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 555
Chapter 29: FAITHFUL ACCEPTANCE
Furthermore, Subhūti, the Great Bodhisattvas should contemplate that all dharmas are not in harmony with one another, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are without discrimination, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas do not destroy one another, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas do not undergo transformation, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas do not manifest, in order to accord with the Perfection of Wisdom. They should contemplate all dharmas according to understanding, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are merely the presentation of false names, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are merely arrangements and fabricated constructions through words, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are merely falsely constructed, without location, without time, and are not truly matters that can be expressed, in order to accord with the Perfection of Wisdom. They should contemplate that in all dharmas, only their nature, characteristics, and functions are false, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas have no limits or obstructions, in order to accord with the Perfection of Wisdom.
They should contemplate that the form aggregate is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the feeling, perception, formations, and consciousness aggregates are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the eye sense-base is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the ear, nose, tongue, body, and mind sense-bases are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the form sense-object is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the sound, smell, taste, touch, and dharma sense-objects are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the eye element is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the ear, nose, tongue, body, and mind elements are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the form element is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the sound, smell, taste, touch, and dharma elements are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the eye-consciousness element is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the ear, nose, tongue, body, and mind consciousness elements are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that eye contact is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that ear, nose, tongue, body, and mind contact are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the feelings arising due to eye contact as condition are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the feelings arising due to ear, nose, tongue, body, and mind contact as conditions are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the earth element is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that the water, fire, wind, space, and consciousness elements are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that causes and conditions are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that equal and uninterrupted conditions, objective conditions, and dominant conditions are immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that ignorance is immeasurable, in order to accord with the Perfection of Wisdom. They should contemplate that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction are immeasurable, in order to accord with the Perfection of Wisdom.
They should contemplate that all dharmas are without characteristics, in order to accord with the Perfection of Wisdom. They should contemplate the characteristic of penetrating understanding of all dharmas, in order to accord with the Perfection of Wisdom. They should contemplate the purity of the intrinsic nature of all dharmas, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are without speech, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are without arising…, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are without cessation…, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are Nirvāṇa…, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are suchness…, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas do not come and go, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas have no self and others, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas have self and others, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas have the intrinsically pure nature of ordinary beings and saints, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas abandon the burden and no longer increase the benefit of dharmas, in order to accord with the Perfection of Wisdom. They should contemplate that all dharmas are without skillful means, in order to accord with the Perfection of Wisdom.
Why is this so? Because the intrinsic nature of the form aggregate has no direction and no location. The intrinsic nature of the feeling, perception, formations, and consciousness aggregates has no direction and no location. The intrinsic nature of the eye sense-base has no direction and no location. The intrinsic nature of the ear, nose, tongue, body, and mind sense-bases has no direction and no location. The intrinsic nature of the form sense-object has no direction and no location. The intrinsic nature of sound, smell, taste, touch, and dharma sense-objects has no direction and no location. The intrinsic nature of the eye element has no direction and no location. The intrinsic nature of the ear, nose, tongue, body, and mind elements has no direction and no location. The intrinsic nature of the form element has no direction and no location. The intrinsic nature of the sound, smell, taste, touch, and dharma elements has no direction and no location. The intrinsic nature of the eye-consciousness element has no direction and no location. The intrinsic nature of the ear, nose, tongue, body, and mind consciousness elements has no direction and no location. The intrinsic nature of eye contact has no direction and no location. The intrinsic nature of ear, nose, tongue, body, and mind contact has no direction and no location. The intrinsic nature of feelings arising from eye contact as condition has no direction and no location. The intrinsic nature of feelings arising from ear, nose, tongue, body, and mind contact as conditions has no direction and no location. The intrinsic nature of the earth element has no direction and no location. The intrinsic nature of the water, fire, wind, space, and consciousness elements has no direction and no location. The intrinsic nature of causes and conditions has no direction and no location. The intrinsic nature of equal and uninterrupted conditions, objective conditions, and dominant conditions has no direction and no location. The intrinsic nature of ignorance has no direction and no location. The intrinsic nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction has no direction and no location.
Subhūti, one should contemplate that all dharmas are quiescent and peaceful, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas have neither attachment nor freedom from attachment, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas are neither defiled nor free from defilement, in order to accord with the Perfection of Wisdom.
Why is this so? Because the true nature of the form aggregate is neither defiled nor free from defilement. The true nature of the feeling, perception, formations, and consciousness aggregates is neither defiled nor free from defilement. The true nature of the eye sense-base is neither defiled nor free from defilement. The true nature of the ear, nose, tongue, body, and mind sense-bases is neither defiled nor free from defilement. The true nature of the form sense-object is neither defiled nor free from defilement. The true nature of sound, smell, taste, touch, and dharma sense-objects is neither defiled nor free from defilement. The true nature of the eye element is neither defiled nor free from defilement. The true nature of the ear, nose, tongue, body, and mind elements is neither defiled nor free from defilement. The true nature of the form element is neither defiled nor free from defilement. The true nature of sound, smell, taste, touch, and dharma elements is neither defiled nor free from defilement. The true nature of the eye-consciousness element is neither defiled nor free from defilement. The true nature of the ear, nose, tongue, body, and mind consciousness elements is neither defiled nor free from defilement. The true nature of eye contact is neither defiled nor free from defilement. The true nature of ear, nose, tongue, body, and mind contact is neither defiled nor free from defilement. The true nature of feelings arising from eye contact as condition is neither defiled nor free from defilement. The true nature of feelings arising from ear, nose, tongue, body, and mind contact as conditions is neither defiled nor free from defilement. The true nature of the earth element is neither defiled nor free from defilement. The true nature of the water, fire, wind, space, and consciousness elements is neither defiled nor free from defilement. The true nature of causes and conditions is neither defiled nor free from defilement. The true nature of equal and uninterrupted conditions, objective conditions, and dominant conditions is neither defiled nor free from defilement. The true nature of ignorance is neither defiled nor free from defilement. The true nature of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction is neither defiled nor free from defilement.
Subhūti, one should contemplate that all dharmas are completely pure, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas are without attachment and free from attachment, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas awaken to Bodhi and Buddha wisdom, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas are Empty, Signless, and Wishless, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas have the excellent medicine of compassion as foremost, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas abide in loving-kindness and the Brahma abodes, without grasping and without going beyond, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas have no anger or resentment toward sentient beings, in order to accord with the Perfection of Wisdom. One should contemplate that the great ocean is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that space is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the form aggregate is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the feeling, perception, formations, and consciousness aggregates are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the eye sense-base is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind sense-bases are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the form sense-object is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that sound, smell, taste, touch, and dharma sense-objects are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the eye element is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind elements are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the form element is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that sound, smell, taste, touch, and dharma elements are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the eye-consciousness element is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind consciousness elements are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that eye contact is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that ear, nose, tongue, body, and mind contact are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that feelings arising from eye contact as condition are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that feelings arising from ear, nose, tongue, body, and mind contact as conditions are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the earth element is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that the water, fire, wind, space, and consciousness elements are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that causes and conditions are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that equal and uninterrupted conditions, objective conditions, and dominant conditions are separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that ignorance is separated from all characteristics, in order to accord with the Perfection of Wisdom. One should contemplate that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction are separated from all characteristics, in order to accord with the Perfection of Wisdom.
One should contemplate that the form aggregate is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the feeling, perception, formations, and consciousness aggregates are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the eye sense-base is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind sense-bases are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the form sense-object is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that sound, smell, taste, touch, and dharma sense-objects are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the eye element is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind elements are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the form element is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that sound, smell, taste, touch, and dharma elements are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the eye-consciousness element is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the ear, nose, tongue, body, and mind consciousness elements are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that eye contact is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that ear, nose, tongue, body, and mind contact are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that feelings arising from eye contact as condition are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that feelings arising from ear, nose, tongue, body, and mind contact as conditions are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the earth element is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the water, fire, wind, space, and consciousness elements are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that causes and conditions are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that equal and uninterrupted conditions, objective conditions, and dominant conditions are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that ignorance is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction are without limit, in order to accord with the Perfection of Wisdom.
One should contemplate that the sunlight shining forth is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that all sounds are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that all sentient beings are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the accumulation of wholesome dharmas is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that dharmas attaining concentration are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that all Buddha-dharmas are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that the nature of emptiness is without limit, in order to accord with the Perfection of Wisdom. One should contemplate that all minds and mental factors are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that mental activities are without limit, in order to accord with the Perfection of Wisdom. One should contemplate that wholesome dharmas do not transform, in order to accord with the Perfection of Wisdom. One should contemplate immeasurable unwholesome dharmas, in order to accord with the Perfection of Wisdom. One should contemplate that all dharmas are like the Lion’s Roar, in order to accord with the Perfection of Wisdom.
Why is this so? Because the form aggregate is like a great ocean; the feeling, perception, formations, and consciousness aggregates are like a great ocean. The eye sense-base is like a great ocean; the ear, nose, tongue, body, and mind sense-bases are like a great ocean. The form sense-object is like a great ocean; sound, smell, taste, touch, and dharma sense-objects are like a great ocean. The eye element is like a great ocean; the ear, nose, tongue, body, and mind elements are like a great ocean. The form element is like a great ocean; sound, smell, taste, touch, and dharma elements are like a great ocean. The eye-consciousness element is like a great ocean; the ear, nose, tongue, body, and mind consciousness elements are like a great ocean. Eye contact is like a great ocean; ear, nose, tongue, body, and mind contact are like a great ocean. Feelings arising from eye contact as condition are like a great ocean; feelings arising from ear, nose, tongue, body, and mind contact as conditions are like a great ocean. The earth element is like a great ocean; the water, fire, wind, space, and consciousness elements are like a great ocean. Causes and conditions are like a great ocean; equal and uninterrupted conditions, objective conditions, and dominant conditions are like a great ocean. Ignorance is like a great ocean; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction are like a great ocean.
O Subhuti, the aggregate of form is like empty space; the aggregates of feeling, perception, formations, and consciousness are like empty space. The eye faculty is like empty space; the ear, nose, tongue, body, and mind faculties are like empty space. The form realm is like empty space; the sound, smell, taste, touch, and dharma realms are like empty space. The eye element is like empty space; the ear, nose, tongue, body, and mind elements are like empty space. The form element is like empty space; the sound, smell, taste, touch, and dharma elements are like empty space. The eye consciousness element is like empty space; the ear, nose, tongue, body, and mind consciousness elements are like empty space. Eye contact is like empty space; ear, nose, tongue, body, and mind contact are like empty space. The feelings arising conditioned by eye contact are like empty space; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like empty space. The earth element is like empty space; the water, fire, wind, space, and consciousness elements are like empty space. The cause-and-condition is like empty space; the equal uninterrupted condition, object condition, and dominant condition are like empty space. Ignorance is like empty space; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like empty space.
O Subhuti, form is like Mount Sumeru, adorned with various beautiful ornaments; feeling, perception, formations, and consciousness are like Mount Sumeru, adorned with various beautiful ornaments. The eye faculty is like Mount Sumeru, adorned with various beautiful ornaments; the ear, nose, tongue, body, and mind faculties are like Mount Sumeru, adorned with various beautiful ornaments. The form realm is like Mount Sumeru, adorned with various beautiful ornaments; the sound, smell, taste, touch, and dharma realms are like Mount Sumeru, adorned with various beautiful ornaments. The eye element is like Mount Sumeru, adorned with various beautiful ornaments; the ear, nose, tongue, body, and mind elements are like Mount Sumeru, adorned with various beautiful ornaments. The form element is like Mount Sumeru adorned with various beautiful ornaments; the sound, smell, taste, touch, and dharma elements are like Mount Sumeru, adorned with various beautiful ornaments. The eye consciousness element is like Mount Sumeru, adorned with various beautiful ornaments; the ear, nose, tongue, body, and mind consciousness elements are like Mount Sumeru, adorned with various beautiful ornaments. Eye contact is like Mount Sumeru, adorned with various beautiful ornaments; ear, nose, tongue, body, and mind contact are like Mount Sumeru, adorned with various beautiful ornaments. The feelings arising conditioned by eye contact are like Mount Sumeru, adorned with various beautiful ornaments; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like Mount Sumeru, adorned with various beautiful ornaments. The earth element is like Mount Sumeru, adorned with various beautiful ornaments; the water, fire, wind, space, and consciousness elements are like Mount Sumeru, adorned with various beautiful ornaments. The cause-and-condition is like Mount Sumeru, adorned with various beautiful ornaments; the equal uninterrupted condition, object condition, and dominant condition are like Mount Sumeru, adorned with various beautiful ornaments. Ignorance is like Mount Sumeru, adorned with various beautiful ornaments; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like Mount Sumeru, adorned with various beautiful ornaments.
O Subhuti, the aggregate of form is like the sun producing light; the aggregates of feeling, perception, formations, and consciousness are like the sun producing light. The eye faculty is like the sun producing light; the ear, nose, tongue, body, and mind faculties are like the sun producing light. The form realm is like the sun producing light; the sound, smell, taste, touch, and dharma realms are like the sun producing light. The eye element is like the sun producing light; the ear, nose, tongue, body, and mind elements are like the sun producing light. The form element is like the sun producing light; the sound, smell, taste, touch, and dharma elements are like the sun producing light. The eye consciousness element is like the sun producing light; the ear, nose, tongue, body, and mind consciousness elements are like the sun producing light. Eye contact is like the sun producing light; ear, nose, tongue, body, and mind contact are like the sun producing light. The feelings arising conditioned by eye contact are like the sun producing light; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like the sun producing light. The earth element is like the sun producing light; the water, fire, wind, space, and consciousness elements are like the sun producing light. The cause-and-condition is like the sun producing light; the equal uninterrupted condition, object condition, and dominant condition are like the sun producing light. Ignorance is like the sun producing light; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like the sun producing light.
O Subhuti, the aggregate of form is like sound without limit; the aggregates of feeling, perception, formations, and consciousness are like sound without limit. The eye faculty is like sound without limit; the ear, nose, tongue, body, and mind faculties are like sound without limit. The form realm is like sound without limit; the sound, smell, taste, touch, and dharma realms are like sound without limit. The eye element is like sound without limit; the ear, nose, tongue, body, and mind elements are like sound without limit. The form element is like sound without limit; the sound, smell, taste, touch, and dharma elements are like sound without limit. The eye consciousness element is like sound without limit; the ear, nose, tongue, body, and mind consciousness elements are like sound without limit. Eye contact is like sound without limit; ear, nose, tongue, body, and mind contact are like sound without limit. The feelings arising conditioned by eye contact are like sound without limit; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like sound without limit. The earth element is like sound without limit; the water, fire, wind, space, and consciousness elements are like sound without limit. The cause-and-condition is like sound without limit; the equal uninterrupted condition, object condition, and dominant condition are like sound without limit. Ignorance is like sound without limit; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like sound without limit.
O Subhuti, the aggregate of form is like the boundless realm of sentient beings; the aggregates of feeling, perception, formations, and consciousness are like the boundless realm of sentient beings. The eye faculty is like the boundless realm of sentient beings; the ear, nose, tongue, body, and mind faculties are like the boundless realm of sentient beings. The form realm is like the boundless realm of sentient beings; the sound, smell, taste, touch, and dharma realms are like the boundless realm of sentient beings. The eye element is like the boundless realm of sentient beings; the ear, nose, tongue, body, and mind elements are like the boundless realm of sentient beings. The form element is like the boundless realm of sentient beings; the sound, smell, taste, touch, and dharma elements are like the boundless realm of sentient beings. The eye consciousness element is like the boundless realm of sentient beings; the ear, nose, tongue, body, and mind consciousness elements are like the boundless realm of sentient beings. Eye contact is like the boundless realm of sentient beings; ear, nose, tongue, body, and mind contact are like the boundless realm of sentient beings. The feelings arising conditioned by eye contact are like the boundless realm of sentient beings; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like the boundless realm of sentient beings. The earth element is like the boundless realm of sentient beings; the water, fire, wind, space, and consciousness elements are like the boundless realm of sentient beings. The cause-and-condition is like the boundless realm of sentient beings; the equal uninterrupted condition, object condition, and dominant condition are like the boundless realm of sentient beings. Ignorance is like the boundless realm of sentient beings; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like the boundless realm of sentient beings.
O Subhuti, the aggregate of form is like earth without boundaries; the aggregates of feeling, perception, formations, and consciousness are like earth without boundaries. The eye faculty is like earth without boundaries. The ear, nose, tongue, body, and mind faculties are like earth without boundaries. The form realm is like earth without boundaries; the sound, smell, taste, touch, and dharma realms are like earth without boundaries. The eye element is like earth without boundaries; the ear, nose, tongue, body, and mind elements are like earth without boundaries. The form element is like earth without boundaries; the sound, smell, taste, touch, and dharma elements are like earth without boundaries. The eye consciousness element is like earth without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like earth without boundaries. Eye contact is like earth without boundaries; ear, nose, tongue, body, and mind contact are like earth without boundaries. The feelings arising conditioned by eye contact are like earth without boundaries; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like earth without boundaries. The earth element is like earth without boundaries; the water, fire, wind, space, and consciousness elements are like earth without boundaries. The cause-and-condition is like earth without boundaries; the equal uninterrupted condition, object condition, and dominant condition are like earth without boundaries. Ignorance is like earth without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like earth without boundaries.
O Subhuti, the aggregate of form is like water without boundaries; the aggregates of feeling, perception, formations, and consciousness are like water without boundaries. The eye faculty is like water without boundaries; the ear, nose, tongue, body, and mind faculties are like water without boundaries. The form realm is like water without boundaries; the sound, smell, taste, touch, and dharma realms are like water without boundaries. The eye element is like water without boundaries; the ear, nose, tongue, body, and mind elements are like water without boundaries. The form element is like water without boundaries; the sound, smell, taste, touch, and dharma elements are like water without boundaries. The eye consciousness element is like water without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like water without boundaries. Eye contact is like water without boundaries; ear, nose, tongue, body, and mind contact are like water without boundaries. The feelings arising conditioned by eye contact are like water without boundaries; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like water without boundaries. The earth element is like water without boundaries; the water, fire, wind, space, and consciousness elements are like water without boundaries. The cause-and-condition is like water without boundaries; the equal uninterrupted condition, object condition, and dominant condition are like water without boundaries. Ignorance is like water without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like water without boundaries.
O Subhuti, the aggregate of form is like fire without boundaries; the aggregates of feeling, perception, formations, and consciousness are like fire without boundaries. The eye faculty is like fire without boundaries; the ear, nose, tongue, body, and mind faculties are like fire without boundaries. The form realm is like fire without boundaries; the sound, smell, taste, touch, and dharma realms are like fire without boundaries. The eye element is like fire without boundaries; the ear, nose, tongue, body, and mind elements are like fire without boundaries. The form element is like fire without boundaries; the sound, smell, taste, touch, and dharma elements are like fire without boundaries. The eye consciousness element is like fire without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like fire without boundaries. Eye contact is like fire without boundaries; ear, nose, tongue, body, and mind contact are like fire without boundaries. The feelings arising conditioned by eye contact are like fire without boundaries; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like fire without boundaries. The earth element is like fire without boundaries; the water, fire, wind, space, and consciousness elements are like fire without boundaries. The cause-and-condition is like fire without boundaries; the equal uninterrupted condition, object condition, and dominant condition are like fire without boundaries. Ignorance is like fire without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like fire without boundaries.
O Subhūti, the form aggregate is like the wind, without boundaries; the feeling, perception, formations, and consciousness aggregates are like the wind, without boundaries. The eye faculty is like the wind, without boundaries; the ear, nose, tongue, body, and mind faculties are like the wind, without boundaries. The form realm is like the wind, without boundaries; the sound, smell, taste, touch, and dharma realms are like the wind, without boundaries. The eye element is like the wind, without boundaries; the ear, nose, tongue, body, and mind elements are like the wind, without boundaries. The form element is like the wind, without boundaries; the sound, smell, taste, touch, and dharma elements are like the wind, without boundaries. The eye-consciousness element is like the wind, without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like the wind, without boundaries. Eye-contact is like the wind, without boundaries; ear, nose, tongue, body, and mind contact are like the wind, without boundaries. The feelings arisen dependent upon eye-contact are like the wind, without boundaries; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact are like the wind, without boundaries. The earth element is like the wind, without boundaries; the water, fire, wind, space, and consciousness elements are like the wind, without boundaries. Causes and conditions are like the wind, without boundaries; equal and uninterrupted conditions, object conditions, and dominant conditions are like the wind, without boundaries. Ignorance is like the wind, without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are like the wind, without boundaries.
O Subhūti, the form aggregate is like empty space, without boundaries; the feeling, perception, formations, and consciousness aggregates are like empty space, without boundaries. The eye faculty is like empty space, without boundaries; the ear, nose, tongue, body, and mind faculties are like empty space, without boundaries. The form realm is like empty space, without boundaries; the sound, smell, taste, touch, and dharma realms are like empty space, without boundaries. The eye element is like empty space, without boundaries; the ear, nose, tongue, body, and mind elements are like empty space, without boundaries. The form element is like empty space, without boundaries; the sound, smell, taste, touch, and dharma elements are like empty space, without boundaries. The eye-consciousness element is like empty space, without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like empty space, without boundaries. Eye-contact is like empty space, without boundaries; ear, nose, tongue, body, and mind contact are like empty space, without boundaries. The feelings arisen dependent upon eye-contact are like empty space, without boundaries; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact are like empty space, without boundaries. The earth element is like empty space, without boundaries; the water, fire, wind, space, and consciousness elements are like empty space, without boundaries. Causes and conditions are like empty space, without boundaries; equal and uninterrupted conditions, object conditions, and dominant conditions are like empty space, without boundaries. Ignorance is like empty space, without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are like empty space, without boundaries.
O Subhūti, the form aggregate is free from characteristics and gathered as wholesome; the feeling, perception, formations, and consciousness aggregates are free from characteristics and gathered as wholesome. The eye faculty is free from characteristics and gathered as wholesome; the ear, nose, tongue, body, and mind faculties are free from characteristics and gathered as wholesome. The form realm is free from characteristics and gathered as wholesome; the sound, smell, taste, touch, and dharma realms are free from characteristics and gathered as wholesome. The eye element is free from characteristics and gathered as wholesome; the ear, nose, tongue, body, and mind elements are free from characteristics and gathered as wholesome. The form element is free from characteristics and gathered as wholesome; the sound, smell, taste, touch, and dharma elements are free from characteristics and gathered as wholesome. The eye-consciousness element is free from characteristics and gathered as wholesome; the ear, nose, tongue, body, and mind consciousness elements are free from characteristics and gathered as wholesome. Eye-contact is free from characteristics and gathered as wholesome; ear, nose, tongue, body, and mind contact are free from characteristics and gathered as wholesome. The feelings arisen dependent upon eye-contact are free from characteristics and gathered as wholesome; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact are free from characteristics and gathered as wholesome. The earth element is free from characteristics and gathered as wholesome; the water, fire, wind, space, and consciousness elements are free from characteristics and gathered as wholesome. Causes and conditions are free from characteristics and gathered as wholesome; equal and uninterrupted conditions, object conditions, and dominant conditions are free from characteristics and gathered as wholesome. Ignorance is free from characteristics and gathered as wholesome; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are free from characteristics and gathered as wholesome.
O Subhūti, the form aggregate is free from characteristics and gathered as dharmas; the feeling, perception, formations, and consciousness aggregates are free from characteristics and gathered as dharmas. The eye faculty is free from characteristics and gathered as dharmas; the ear, nose, tongue, body, and mind faculties are free from characteristics and gathered as dharmas. The form realm is free from characteristics and gathered as dharmas; the sound, smell, taste, touch, and dharma realms are free from characteristics and gathered as dharmas. The eye element is free from characteristics and gathered as dharmas; the ear, nose, tongue, body, and mind elements are free from characteristics and gathered as dharmas. The form element is free from characteristics and gathered as dharmas; the sound, smell, taste, touch, and dharma elements are free from characteristics and gathered as dharmas. The eye-consciousness element is free from characteristics and gathered as dharmas; the ear, nose, tongue, body, and mind consciousness elements are free from characteristics and gathered as dharmas. Eye-contact is free from characteristics and gathered as dharmas; ear, nose, tongue, body, and mind contact are free from characteristics and gathered as dharmas. The feelings arisen dependent upon eye-contact are free from characteristics and gathered as dharmas; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact are free from characteristics and gathered as dharmas. The earth element is free from characteristics and gathered as dharmas; the water, fire, wind, space, and consciousness elements are free from characteristics and gathered as dharmas. Causes and conditions are free from characteristics and gathered as dharmas; equal and uninterrupted conditions, object conditions, and dominant conditions are free from characteristics and gathered as dharmas. Ignorance is free from characteristics and gathered as dharmas; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are free from characteristics and gathered as dharmas.
O Subhūti, the form aggregate is like concentration, without boundaries; the feeling, perception, formations, and consciousness aggregates are like concentration, without boundaries. The eye faculty is like concentration, without boundaries; the ear, nose, tongue, body, and mind faculties are like concentration, without boundaries. The form realm is like concentration, without boundaries; the sound, smell, taste, touch, and dharma realms are like concentration, without boundaries. The eye element is like concentration, without boundaries; the ear, nose, tongue, body, and mind elements are like concentration, without boundaries. The form element is like concentration, without boundaries; the sound, smell, taste, touch, and dharma elements are like concentration, without boundaries. The eye-consciousness element is like concentration, without boundaries; the ear, nose, tongue, body, and mind consciousness elements are like concentration, without boundaries. Eye-contact is like concentration, without boundaries; ear, nose, tongue, body, and mind contact are like concentration, without boundaries. The feelings arisen dependent upon eye-contact are like concentration, without boundaries; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact are like concentration, without boundaries. The earth element is like concentration, without boundaries; the water, fire, wind, space, and consciousness elements are like concentration, without boundaries. Causes and conditions are like concentration, without boundaries; equal and uninterrupted conditions, object conditions, and dominant conditions are like concentration, without boundaries. Ignorance is like concentration, without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are like concentration, without boundaries.
O Subhūti, the form aggregate, being free from the inherent nature of the form aggregate, its suchness is the Buddha-dharma; the feeling, perception, formations, and consciousness aggregates, being free from the inherent nature of the feeling aggregate and so forth, their suchness is the Buddha-dharma. The eye faculty, being free from the inherent nature of the eye faculty, its suchness is the Buddha-dharma; the ear, nose, tongue, body, and mind faculties, being free from the inherent nature of the ear faculty and so forth; their suchness is the Buddha-dharma. The form realm, being free from the inherent nature of the form realm, its suchness is the Buddha-dharma; the sound, smell, taste, touch, and dharma realms, being free from the inherent nature of the sound realm and so forth; their suchness is the Buddha-dharma. The eye element, being free from the inherent nature of the eye element, its suchness is the Buddha-dharma; the ear, nose, tongue, body, and mind elements, being free from the inherent nature of the ear element and so forth; their suchness is the Buddha-dharma. The form element, being free from the inherent nature of the form element, its suchness is the Buddha-dharma; the sound, smell, taste, touch, and dharma elements, being free from the inherent nature of the sound element and so forth; their suchness is the Buddha-dharma. The eye-consciousness element, being free from the inherent nature of the eye-consciousness element, its suchness is the Buddha-dharma; the ear, nose, tongue, body, and mind consciousness elements, being free from the inherent nature of the ear-consciousness element and so forth, their suchness is the Buddha-dharma. Eye-contact, being free from the inherent nature of eye-contact, its suchness is the Buddha-dharma; ear, nose, tongue, body, and mind contact, being free from the inherent nature of ear-contact and so forth; their suchness is the Buddha-dharma. The feelings arisen dependent upon eye-contact, being free from the inherent nature of the feelings arisen dependent upon eye-contact, their suchness is the Buddha-dharma; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact, being free from the inherent nature of the feelings arisen dependent upon ear-contact and so forth; their suchness is the Buddha-dharma. The earth element, being free from the inherent nature of the earth element, its suchness is the Buddha-dharma; the water, fire, wind, space, and consciousness elements, being free from the inherent nature of the water element and so forth; their suchness is the Buddha-dharma. Causes and conditions, being free from the inherent nature of causes and conditions, their suchness is the Buddha-dharma; equal and uninterrupted conditions, object conditions, and dominant conditions, being free from the inherent nature of equal and uninterrupted conditions and so forth; their suchness is the Buddha-dharma. Ignorance, being free from the inherent nature of ignorance, its suchness is the Buddha-dharma; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, being free from the inherent nature of formations and so forth; their suchness is the Buddha-dharma.
O Subhūti, the form aggregate, the dharma-nature, is without boundaries; the feeling, perception, formations, and consciousness aggregates, the dharma-nature, are without boundaries. The eye faculty, the dharma-nature, is without boundaries; the ear, nose, tongue, body, and mind faculties, the dharma-nature, are without boundaries. The form realm, the dharma-nature, is without boundaries; the sound, smell, taste, touch, and dharma realms, the dharma-nature, are without boundaries. The eye element, the dharma-nature, is without boundaries; the ear, nose, tongue, body, and mind elements, the dharma-nature, are without boundaries. The form element, the dharma-nature, is without boundaries; the sound, smell, taste, touch, and dharma elements, the dharma-nature, are without boundaries. The eye-consciousness element, the dharma-nature, is without boundaries; the ear, nose, tongue, body, and mind consciousness elements, the dharma-nature, are without boundaries. Eye-contact, the dharma-nature, is without boundaries; ear, nose, tongue, body, and mind contact, the dharma-nature, is without boundaries. The feelings arisen dependent upon eye-contact, the dharma-nature, are without boundaries; the feelings arisen dependent upon ear, nose, tongue, body, and mind contact, the dharma-nature, are without boundaries. The earth element, the dharma-nature, is without boundaries; the water, fire, wind, space, and consciousness elements, the dharma-nature, are without boundaries. Causes and conditions, the dharma-nature, are without boundaries; equal and uninterrupted conditions, object conditions, and dominant conditions, the dharma-nature, are without boundaries. Ignorance, the dharma-nature, is without boundaries; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress, the dharma-nature, are without boundaries.
Now, Subhuti, the form aggregate is empty; the nature of phenomena is without boundaries. The feeling, perception, formations, and consciousness aggregates are empty; the nature of phenomena is without boundaries. The eye faculty is empty; the nature of phenomena is without boundaries. The ear, nose, tongue, body, and mind faculties are empty; the nature of phenomena is without boundaries. The form field is empty; the nature of phenomena is without boundaries. The sound, smell, taste, touch, and dharma fields are empty; the nature of phenomena is without boundaries. The eye realm is empty; the nature of phenomena is without boundaries. The ear, nose, tongue, body, and mind realms are empty; the nature of phenomena is without boundaries. The form realm is empty; the nature of phenomena is without boundaries. The sound, smell, taste, touch, and dharma realms are empty; the nature of phenomena is without boundaries. The eye-consciousness realm is empty; the nature of phenomena is without boundaries. The ear, nose, tongue, body, and mind-consciousness realms are empty; the nature of phenomena is without boundaries. Eye contact is empty; the nature of phenomena is without boundaries. Ear, nose, tongue, body, and mind contact are empty; the nature of phenomena is without boundaries. The feelings arising conditioned by eye contact are empty; the nature of phenomena is without boundaries. The feelings arising conditioned by ear, nose, tongue, body, and mind contact are empty; the nature of phenomena is without boundaries. The earth element is empty; the nature of phenomena is without boundaries. The water, fire, wind, space, and consciousness elements are empty; the nature of phenomena is without boundaries. Causal conditions are empty; the nature of phenomena is without boundaries. Equal and uninterrupted conditions, object conditions, and dominant conditions are empty; the nature of phenomena is without boundaries. Ignorance is empty; the nature of phenomena is without boundaries. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are empty; the nature of phenomena is without boundaries.
Subhuti, the form aggregate, the mind is without boundaries, because mental activity gives rise to the form aggregate. The feeling, perception, formations, and consciousness aggregates, the mind is without boundaries; because mental activity gives rise to the feeling aggregate, and so forth. The eye faculty, the mind is without boundaries, because mental activity gives rise to the eye faculty. The ear, nose, tongue, body, and mind faculties, the mind is without boundaries; because mental activity gives rise to the ear faculty, and so forth. The form field, the mind is without boundaries, because mental activity gives rise to the form field. The sound, smell, taste, touch, and dharma fields, the mind is without boundaries; because mental activity gives rise to the sound field, and so forth. The eye realm, the mind is without boundaries, because mental activity gives rise to the eye realm. The ear, nose, tongue, body, and mind realms, the mind is without boundaries; because mental activity gives rise to the ear realm, and so forth. The form realm, the mind is without boundaries, because mental activity gives rise to the form realm. The sound, smell, taste, touch, and dharma realms, the mind is without boundaries; because mental activity gives rise to the sound realm, and so forth. The eye-consciousness realm, the mind is without boundaries, because mental activity gives rise to the eye-consciousness realm. The ear, nose, tongue, body, and mind-consciousness realms, the mind is without boundaries; because mental activity gives rise to the ear-consciousness realm, and so forth. Eye contact, the mind is without boundaries, because mental activity gives rise to eye contact. Ear, nose, tongue, body, and mind contact, the mind is without boundaries; because mental activity gives rise to ear contact, and so forth. The feelings arising conditioned by eye contact, the mind is without boundaries, because mental activity gives rise to the feelings arising conditioned by eye contact. The feelings arising conditioned by ear, nose, tongue, body, and mind contact, the mind is without boundaries; because mental activity gives rise to the feelings arising conditioned by ear contact, and so forth. The earth element, the mind is without boundaries, because mental activity gives rise to the earth element. The water, fire, wind, space, and consciousness elements, the mind is without boundaries; because mental activity gives rise to the water element, and so forth. Causal conditions, the mind is without boundaries, because mental activity gives rise to causal conditions. Equal and uninterrupted conditions, object conditions, and dominant conditions, the mind is without boundaries; because mental activity gives rise to equal and uninterrupted conditions, and so forth. Ignorance, the mind is without boundaries, because mental activity gives rise to ignorance. Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, the mind is without boundaries; because mental activity gives rise to formations, and so forth.
Subhuti, the form aggregate, whether wholesome or unwholesome, cannot be grasped; the feeling, perception, formations, and consciousness aggregates, whether wholesome or unwholesome, cannot be grasped. The eye faculty, whether wholesome or unwholesome, cannot be grasped; the ear, nose, tongue, body, and mind faculties, whether wholesome or unwholesome, cannot be grasped. The form field, whether wholesome or unwholesome, cannot be grasped; the sound, smell, taste, touch, and dharma fields, whether wholesome or unwholesome, cannot be grasped. The eye realm, whether wholesome or unwholesome, cannot be grasped; the ear, nose, tongue, body, and mind realms, whether wholesome or unwholesome, cannot be grasped. The form realm, whether wholesome or unwholesome, cannot be grasped; the sound, smell, taste, touch, and dharma realms, whether wholesome or unwholesome, cannot be grasped. The eye-consciousness realm, whether wholesome or unwholesome, cannot be grasped; the ear, nose, tongue, body, and mind-consciousness realms, whether wholesome or unwholesome, cannot be grasped. Eye contact, whether wholesome or unwholesome, cannot be grasped; ear, nose, tongue, body, and mind contact, whether wholesome or unwholesome, cannot be grasped. The feelings arising conditioned by eye contact, whether wholesome or unwholesome, cannot be grasped; the feelings arising conditioned by ear, nose, tongue, body, and mind contact, whether wholesome or unwholesome, cannot be grasped. The earth element, whether wholesome or unwholesome, cannot be grasped; the water, fire, wind, space, and consciousness elements, whether wholesome or unwholesome, cannot be grasped. Causal conditions, whether wholesome or unwholesome, cannot be grasped; equal and uninterrupted conditions, object conditions, and dominant conditions, whether wholesome or unwholesome, cannot be grasped. Ignorance, whether wholesome or unwholesome, cannot be grasped; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, whether wholesome or unwholesome, cannot be grasped.
Subhuti, the form aggregate is unmoving; the feeling, perception, formations, and consciousness aggregates are unmoving. The eye faculty is unmoving; the ear, nose, tongue, body, and mind faculties are unmoving. The form field is unmoving; the sound, smell, taste, touch, and dharma fields are unmoving. The eye realm is unmoving; the ear, nose, tongue, body, and mind realms are unmoving. The form realm is unmoving; the sound, smell, taste, touch, and dharma realms are unmoving. The eye-consciousness realm is unmoving; the ear, nose, tongue, body, and mind-consciousness realms are unmoving. Eye contact is unmoving; ear, nose, tongue, body, and mind contact are unmoving. The feelings arising conditioned by eye contact are unmoving; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are unmoving. The earth element is unmoving; the water, fire, wind, space, and consciousness elements are unmoving. Causal conditions are unmoving; equal and uninterrupted conditions, object conditions, and dominant conditions are unmoving. Ignorance is unmoving; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are unmoving.
Subhuti, the form aggregate is like the lion’s roar; the feeling, perception, formations, and consciousness aggregates are like the lion’s roar. The eye faculty is like the lion’s roar; the ear, nose, tongue, body, and mind faculties are like the lion’s roar. The form field is like the lion’s roar; the sound, smell, taste, touch, and dharma fields are like the lion’s roar. The eye realm is like the lion’s roar; the ear, nose, tongue, body, and mind realms are like the lion’s roar. The form realm is like the lion’s roar; the sound, smell, taste, touch, and dharma realms are like the lion’s roar. The eye-consciousness realm is like the lion’s roar; the ear, nose, tongue, body, and mind-consciousness realms are like the lion’s roar. Eye contact is like the lion’s roar; ear, nose, tongue, body, and mind contact are like the lion’s roar. The feelings arising conditioned by eye contact are like the lion’s roar; the feelings arising conditioned by ear, nose, tongue, body, and mind contact are like the lion’s roar. The earth element is like the lion’s roar; the water, fire, wind, space, and consciousness elements are like the lion’s roar. Causal conditions are like the lion’s roar; equal and uninterrupted conditions, object conditions, and dominant conditions are like the lion’s roar. Ignorance is like the lion’s roar; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are like the lion’s roar.
Subhuti, you should know that if the great Bodhisattvas are able to contemplate, observe, and awaken to the aggregates in this way, then, following Prajñāpāramitā, they can immediately abandon thoughts of deceit and flattery; they can also abandon thoughts of arrogance; they can also abandon thoughts of praising themselves; they can also abandon thoughts of criticizing others; they can also abandon thoughts of self-conception; they can also abandon thoughts of fame and gain; they can also abandon thoughts of the five hindrances; they can also abandon thoughts of greed and jealousy. Through this, they can attain the perfection of all truly pure, rare, and difficult-to-obtain virtues; they can attain the perfection of the deeds that adorn and purify the Buddha realms; they can attain the perfection of unsurpassed Buddha Dharma, which is the supreme state of complete and perfect awakening.
When the World-Honored One had finished teaching this sutra, the immeasurable assembly of great Bodhisattvas, with Bodhisattva Maitreya as their leader, the venerable Subhuti and Śāriputra, Ānanda and others, the great Śrāvakas, together with the gods, dragons, asuras, and all the great assembly, having heard the Buddha’s teachings, were greatly joyful, faithfully accepted them, and put them into practice.