THE GREAT PRAJÑĀPĀRAMITĀ SUTRA
VOLUME 595
Chapter on PRAJÑĀPĀRAMITĀ (3)
O Good Valiant One, the aggregate of form is not the activity of the aggregate of form. The aggregates of feeling, perception, formations, and consciousness are also not the activities of the aggregates of feeling, perception, formations, and consciousness.
Good Valiant One, because the aggregate of form is not the activity of the aggregate of form, it neither knows nor sees. If, with regard to the aggregate of form, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, because the aggregates of feeling, perception, formations, and consciousness are also not the activities of the aggregates of feeling, perception, formations, and consciousness, they neither know nor see. If, with regard to the aggregates of feeling, perception, formations, and consciousness, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the eye faculty is not the activity of the eye faculty. The ear, nose, tongue, body, and mind faculties are also not the activities of the ear, nose, tongue, body, and mind faculties.
Good Valiant One, because the eye faculty is not the activity of the eye faculty, it neither knows nor sees. If, with regard to the eye faculty, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the ear, nose, tongue, body, and mind faculties are also not the activities of the ear, nose, tongue, body, and mind faculties. If, with regard to the ear, nose, tongue, body, and mind faculties, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the form sense-field is not the activity of the form sense-field. The sound, smell, taste, touch, and dharma sense-fields are also not the activities of the sound, smell, taste, touch, and dharma sense-fields.
Good Valiant One, because the form sense-field is not the activity of the form sense-field, it neither knows nor sees. If, with regard to the form sense-field, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the sound, smell, taste, touch, and dharma sense-fields are also not the activities of the sound, smell, taste, touch, and dharma sense-fields, and therefore they neither know nor see. If, with regard to the sound, smell, taste, touch, and dharma sense-fields, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the eye element is not the activity of the eye element. The ear, nose, tongue, body, and mind elements are also not the activities of the ear, nose, tongue, body, and mind elements.
Good Valiant One, because the eye element is not the activity of the eye element, it neither knows nor sees. If, with regard to the eye element, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the ear, nose, tongue, body, and mind elements are also not the activities of the ear, nose, tongue, body, and mind elements, and therefore they neither know nor see. If, with regard to the ear, nose, tongue, body, and mind elements, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the form element is not the activity of the form element. The sound, smell, taste, touch, and dharma elements are also not the activities of the sound, smell, taste, touch, and dharma elements.
Good Valiant One, because the form element is not the activity of the form element, it neither knows nor sees. If, with regard to the form element, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the sound, smell, taste, touch, and dharma elements are also not the activities of the sound, smell, taste, touch, and dharma elements. If, with regard to the sound, smell, taste, touch, and dharma elements, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the eye consciousness element is not the activity of the eye consciousness element. The ear, nose, tongue, body, and mind consciousness elements are also not the activities of the ear, nose, tongue, body, and mind consciousness elements.
Good Valiant One, because the eye consciousness element is not the activity of the eye consciousness element, it neither knows nor sees. If, with regard to the eye consciousness element, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the ear, nose, tongue, body, and mind consciousness elements are also not the activities of the ear, nose, tongue, body, and mind consciousness elements, and therefore they neither know nor see. If, with regard to the ear, nose, tongue, body, and mind consciousness elements, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, all dharmas are not the activities of all dharmas, and therefore they neither know nor see. If, with regard to all dharmas, there is neither knowing nor seeing, this is called Prajñāpāramitā.
Good Valiant One, the aggregate of form does not abandon the own-nature of the aggregate of form. The aggregates of feeling, perception, formations, and consciousness also do not abandon the own-natures of the aggregates of feeling, perception, formations, and consciousness. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the eye faculty does not abandon the own-nature of the eye faculty. The ear, nose, tongue, body, and mind faculties also do not abandon the own-natures of the ear, nose, tongue, body, and mind faculties. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the form sense-field does not abandon the own-nature of the form sense-field. The sound, smell, taste, touch, and dharma sense-fields also do not abandon the own-natures of the sound, smell, taste, touch, and dharma sense-fields. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the eye element does not abandon the own-nature of the eye element. The ear, nose, tongue, body, and mind elements also do not abandon the own-natures of the ear, nose, tongue, body, and mind elements. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the form element does not abandon the own-nature of the form element. The sound, smell, taste, touch, and dharma elements also do not abandon the own-natures of the sound, smell, taste, touch, and dharma elements. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the eye consciousness element does not abandon the own-nature of the eye consciousness element. The ear, nose, tongue, body, and mind consciousness elements also do not abandon the own-natures of the ear, nose, tongue, body, and mind consciousness elements. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, all dharmas do not abandon the own-nature of all dharmas. If one completely understands the own-nature in this way, this is called Prajñāpāramitā.
Good Valiant One, the aggregate of form and the aggregate of form are neither united nor separate. The aggregates of feeling, perception, formations, and consciousness and the aggregates of feeling, perception, formations, and consciousness are also neither united nor separate. The aggregate of form being neither united nor separate is called Prajñāpāramitā. The aggregates of feeling, perception, formations, and consciousness also being neither united nor separate are called Prajñāpāramitā.
Good Valiant One, the eye faculty and the eye faculty are neither united nor separate. The ear, nose, tongue, body, and mind faculties and the ear, nose, tongue, body, and mind faculties are also neither united nor separate. The eye faculty being neither united nor separate is called Prajñāpāramitā. The ear, nose, tongue, body, and mind faculties also being neither united nor separate are called Prajñāpāramitā.
Good Valiant One, the form sense-field and the form sense-field are neither united nor separate. The sound, smell, taste, touch, and dharma sense-fields and the sound, smell, taste, touch, and dharma sense-fields are neither united nor separate. Thus, the form sense-field being neither united nor separate is called Prajñāpāramitā. The sound, smell, taste, touch, and dharma sense-fields also being neither united nor separate are called Prajñāpāramitā.
Good Valiant One, the eye element and the eye element are neither united nor separate. The ear, nose, tongue, body, and mind elements and the ear, nose, tongue, body, and mind elements are also neither united nor separate. Thus, the eye element being neither united nor separate is called Prajñāpāramitā. The ear, nose, tongue, body, and mind elements also being neither united nor separate are called Prajñāpāramitā.
Good Valiant One, the form element and the form element are neither united nor separate. The sound, smell, taste, touch, and dharma elements and the sound, smell, taste, touch, and dharma elements are also neither united nor separate. Thus, the form element being neither united nor separate is called Prajñāpāramitā.
Good Valiant One, the eye consciousness element and the eye consciousness element are neither united nor separate. The ear, nose, tongue, body, and mind consciousness elements and the ear, nose, tongue, body, and mind consciousness elements are also neither united nor separate. Thus, the eye consciousness element being neither united nor separate is called Prajñāpāramitā. The ear, nose, tongue, body, and mind consciousness elements also being neither united nor separate are called Prajñāpāramitā.
Good Valiant One, all dharmas and all dharmas are neither united nor separate. Thus, all dharmas being neither united nor separate is called Prajñāpāramitā.
Good Valiant One, the aggregate of form neither decreases nor increases. The aggregates of feeling, perception, formations, and consciousness also neither decrease nor increase. Thus, the aggregate of form neither decreasing nor increasing is called Prajñāpāramitā. The aggregates of feeling, perception, formations, and consciousness also neither decreasing nor increasing are called Prajñāpāramitā.
Good Valiant One, the eye faculty neither decreases nor increases. The ear, nose, tongue, body, and mind faculties also neither decrease nor increase. Thus, the eye faculty neither decreasing nor increasing is called Prajñāpāramitā. The ear, nose, tongue, body, and mind faculties also neither decreasing nor increasing are called Prajñāpāramitā.
Good Valiant One, the form sense-field neither decreases nor increases. The sound, smell, taste, touch, and dharma sense-fields also neither decrease nor increase; this is called Prajñāpāramitā.
Good Valiant One, the eye element neither decreases nor increases. The ear, nose, tongue, body, and mind elements also neither decrease nor increase. Thus, the eye element neither decreasing nor increasing is called Prajñāpāramitā. The ear, nose, tongue, body, and mind elements also neither decreasing nor increasing are called Prajñāpāramitā.
Good Valiant One, the form element neither decreases nor increases. The sound, smell, taste, touch, and dharma elements also neither decrease nor increase. Thus, the form element neither decreasing nor increasing is called Prajñāpāramitā. The sound, smell, taste, touch, and dharma elements also neither decreasing nor increasing are called Prajñāpāramitā.
Good Valiant One, the eye consciousness element neither decreases nor increases. The ear, nose, tongue, body, and mind consciousness elements also neither decrease nor increase. Thus, the eye consciousness element neither decreasing nor increasing is called Prajñāpāramitā. The ear, nose, tongue, body, and mind consciousness elements also neither decreasing nor increasing are called Prajñāpāramitā.
Good Valiant One, all dharmas neither decrease nor increase; this is called Prajñāpāramitā.
Good Valiant One, the aggregate of form is neither impure nor pure. The aggregates of feeling, perception, formations, and consciousness are also neither impure nor pure. Thus, the aggregate of form being neither impure nor pure is called Prajñāpāramitā. The aggregates of feeling, perception, formations, and consciousness also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, the eye faculty is neither impure nor pure. The ear, nose, tongue, body, and mind faculties are also neither impure nor pure. Thus, the eye faculty being neither impure nor pure is called Prajñāpāramitā. The ear, nose, tongue, body, and mind faculties also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, the form sense-field is neither impure nor pure. The sound, smell, taste, touch, and dharma sense-fields are also neither impure nor pure. Thus, the form sense-field being neither impure nor pure is called Prajñāpāramitā. The sound, smell, taste, touch, and dharma sense-fields also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, the eye element is neither impure nor pure. The ear, nose, tongue, body, and mind elements are also neither impure nor pure. Thus, the eye element being neither impure nor pure is called Prajñāpāramitā. The ear, nose, tongue, body, and mind elements also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, the form element is neither impure nor pure. The sound, smell, taste, touch, and dharma elements are also neither impure nor pure. Thus, the form element being neither impure nor pure is called Prajñāpāramitā. The sound, smell, taste, touch, and dharma elements also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, the eye consciousness element is neither impure nor pure. The ear, nose, tongue, body, and mind consciousness elements are also neither impure nor pure. Thus, the eye consciousness element being neither impure nor pure is called Prajñāpāramitā. The ear, nose, tongue, body, and mind consciousness elements also being neither impure nor pure are called Prajñāpāramitā.
Good Valiant One, all dharmas are neither impure nor pure. Thus, all dharmas also being neither impure nor pure is called Prajñāpāramitā.
Good Valiant One, the aggregate of form has no dharma of purity and no dharma of impurity. The aggregates of feeling, perception, formations, and consciousness also have no dharma of purity and no dharma of impurity. Thus, the five aggregates having no dharma of purity and no dharma of impurity is called Prajñāpāramitā.
Good Valiant One, the eye faculty has no dharma of purity and no dharma of impurity. The ear, nose, tongue, body, and mind faculties also have no dharma of purity and no dharma of impurity. Thus, within the six faculties there is no dharma of purity and no dharma of impurity; this is called Prajñāpāramitā.
Good Valiant One, the form sense-field has no dharma of purity and no dharma of impurity. The sound, smell, taste, touch, and dharma sense-fields also have no dharma of purity and no dharma of impurity. Thus, outside the six sense-fields there is no dharma of purity and no dharma of impurity; this is called Prajñāpāramitā.
Good Valiant One, the eye element has no dharma of purity and no dharma of impurity. The ear, nose, tongue, body, and mind elements also have no dharma of purity and no dharma of impurity. Thus, within the six elements there is no dharma of purity and no dharma of impurity; this is called Prajñāpāramitā.
Good Valiant One, the form element has no dharma of purity and no dharma of impurity. The sound, smell, taste, touch, and dharma elements also have no dharma of purity and no dharma of impurity. Thus, outside the six elements there is no dharma of purity and no dharma of impurity; this is called Prajñāpāramitā.
Good Valiant One, the eye consciousness element has no dharma of purity and no dharma of impurity. The ear, nose, tongue, body, and mind consciousness elements also have no dharma of purity and no dharma of impurity. This is called Prajñāpāramitā.
Venerable Mighty Goodness, all phenomena do not have a pure phenomenon and do not have an impure phenomenon. Thus, all phenomena do not have a pure phenomenon and do not have an impure phenomenon; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate does not move away and does not enter into anything. The feeling, perception, formations, and consciousness aggregates likewise do not move away and do not enter into anything. Thus, the five aggregates do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty does not move away and does not enter into anything. The ear, nose, tongue, body, and mind faculties likewise do not move away and do not enter into anything. Thus, the six inner sense bases do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object does not move away and does not enter into anything. Sound, smell, taste, touch, and dharma sense-objects likewise do not move away and do not enter into anything. Thus, the six outer sense bases do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the eye element does not move away and does not enter into anything. The ear, nose, tongue, body, and mind elements likewise do not move away and do not enter into anything. Thus, the six inner elements do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the form element does not move away and does not enter into anything. Sound, smell, taste, touch, and dharma elements likewise do not move away and do not enter into anything. Thus, the six outer elements do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the eye consciousness element does not move away and does not enter into anything. The ear, nose, tongue, body, and mind consciousness elements likewise do not move away and do not enter into anything. Thus, the six consciousness elements do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, all phenomena do not move away and do not enter into anything. Thus, all phenomena do not move away and do not enter into anything; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate is neither bound nor free from bondage. The feeling, perception, formations, and consciousness aggregates likewise are neither bound nor free from bondage. Thus, the five aggregates are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty is neither bound nor free from bondage. The ear, nose, tongue, body, and mind faculties likewise are neither bound nor free from bondage. Thus, the six inner sense bases are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object is neither bound nor free from bondage. Sound, smell, taste, touch, and dharma sense-objects likewise are neither bound nor free from bondage. Thus, the six outer sense bases are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the eye element is neither bound nor free from bondage. The ear, nose, tongue, body, and mind elements likewise are neither bound nor free from bondage. Thus, the six inner elements are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the form element is neither bound nor free from bondage. Sound, smell, taste, touch, and dharma elements likewise are neither bound nor free from bondage. Thus, the six outer elements are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the eye consciousness element is neither bound nor free from bondage. The ear, nose, tongue, body, and mind consciousness elements likewise are neither bound nor free from bondage. Thus, the six consciousness elements are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, all phenomena are neither bound nor free from bondage. Thus, all phenomena are neither bound nor free from bondage; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate neither dies nor is born. The feeling, perception, formations, and consciousness aggregates likewise neither die nor are born. Thus, the five aggregates neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty neither dies nor is born. The ear, nose, tongue, body, and mind faculties neither die nor are born. Thus, the six inner sense bases neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object neither dies nor is born. Sound, smell, taste, touch, and dharma sense-objects likewise neither die nor are born. Thus, the six outer sense bases neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the eye element neither dies nor is born. The ear, nose, tongue, body, and mind elements likewise neither die nor are born. Thus, the six inner elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form element neither dies nor is born. Sound, smell, taste, touch, and dharma elements likewise neither die nor are born. Thus, the six outer elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the eye consciousness element neither dies nor is born. The ear, nose, tongue, body, and mind consciousness elements likewise neither die nor are born. Thus, the six consciousness elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, all phenomena neither die nor are born. Thus, all phenomena neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate neither dies nor is born. The feeling, perception, formations, and consciousness aggregates likewise neither die nor are born. Thus, the five aggregates neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty neither dies nor is born. The ear, nose, tongue, body, and mind faculties likewise neither die nor are born. Thus, the six inner sense bases neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object neither dies nor is born. Sound, smell, taste, touch, and dharma sense-objects likewise neither die nor are born. Thus, the six outer sense bases neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the ear, nose, tongue, body, and mind elements likewise neither die nor are born. Thus, the six outer elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form element neither dies nor is born. Sound, smell, taste, touch, and dharma elements likewise neither die nor are born. Thus, the six outer elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the eye consciousness element neither dies nor is born. The ear, nose, tongue, body, and mind consciousness elements likewise neither die nor are born. Thus, the six consciousness elements neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, all phenomena neither die nor are born. Thus, all phenomena neither die nor are born; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate neither flows nor is there any phenomenon that flows. The feeling, perception, formations, and consciousness aggregates likewise neither flow nor is there any phenomenon that flows. Thus, the five aggregates neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty neither flows nor is there any phenomenon that flows. The ear, nose, tongue, body, and mind faculties likewise neither flow nor is there any phenomenon that flows. Thus, the six inner sense bases neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object neither flows nor is there any phenomenon that flows. Sound, smell, taste, touch, and dharma sense-objects likewise neither flow nor is there any phenomenon that flows. Thus, the six outer sense bases neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the eye element neither flows nor is there any phenomenon that flows. The ear, nose, tongue, body, and mind elements likewise neither flow nor is there any phenomenon that flows. Thus, the six inner elements neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the form element neither flows nor is there any phenomenon that flows. Sound, smell, taste, touch, and dharma elements likewise neither flow nor is there any phenomenon that flows. Thus, the six outer elements neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the eye consciousness element neither flows nor is there any phenomenon that flows. The ear, nose, tongue, body, and mind consciousness elements likewise neither flow nor is there any phenomenon that flows. Thus, the six consciousness elements neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, all phenomena neither flow nor is there any phenomenon that flows. Thus, all phenomena neither flow nor is there any phenomenon that flows; this is called Prajñāpāramitā.
Mighty Goodness, the form aggregate is not exhausted, and there is no phenomenon of exhaustion. The feeling, perception, formations, and consciousness aggregates likewise are not exhausted and there is no phenomenon of exhaustion. Thus, the five aggregates are not exhausted and there is no phenomenon of exhaustion; this is called Prajñāpāramitā.
Mighty Goodness, the eye faculty is not exhausted and there is no phenomenon of exhaustion. The ear, nose, tongue, body, and mind faculties likewise are not exhausted and there is no phenomenon of exhaustion. Thus, the six inner sense bases are not exhausted and there is no phenomenon of exhaustion; this is called Prajñāpāramitā.
Mighty Goodness, the form sense-object is not exhausted and there is no phenomenon of exhaustion. Sound, smell, taste, touch, and dharma sense-objects likewise are not exhausted and there is no phenomenon of exhaustion. Thus, the six outer sense bases are not exhausted and there is no phenomenon of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye element is not exhausted and there is no dharma that is exhausted. The ear, nose, tongue, body, and mind elements are also not exhausted and there is no dharma that is exhausted. Thus, the six external elements are not exhausted and there is no dharma that is exhausted; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form element is not exhausted and there is no dharma that is exhausted. The sound, fragrance, taste, touch, and dharma elements are also not exhausted and there is no dharma that is exhausted. Thus, the six external elements are not exhausted and there is no dharma that is exhausted; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye-consciousness element is not exhausted and there is no dharma that is exhausted. The ear, nose, tongue, body, and mind consciousness elements are also not exhausted and there is no dharma that is exhausted. Thus, the six consciousness elements are not exhausted and there is no dharma that is exhausted; this is called Prajñāpāramitā.
Venerable Valiant and Wise, all dharmas are not exhausted and there is no dharma that is exhausted. Thus, all dharmas are not exhausted and there is no dharma that is exhausted; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form aggregate has no dharma of arising and gathering and no dharma of cessation. The feeling, perception, formations, and consciousness aggregates also have no dharma of arising and gathering and no dharma of cessation. Thus, the five aggregates have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye sense base has no dharma of arising and gathering and no dharma of cessation. The ear, nose, tongue, body, and mind sense bases also have no dharma of arising and gathering and no dharma of cessation. Thus, the six internal sense bases have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form sense base has no dharma of arising and gathering and no dharma of cessation. The sound, fragrance, taste, touch, and dharma sense bases also have no dharma of arising and gathering and no dharma of cessation. Thus, the six external sense bases have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye element has no dharma of arising and gathering and no dharma of cessation. The ear, nose, tongue, body, and mind elements also have no dharma of arising and gathering and no dharma of cessation. Thus, the six internal elements have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form element has no dharma of arising and gathering and no dharma of cessation. The sound, fragrance, taste, touch, and dharma elements also have no dharma of arising and gathering and no dharma of cessation. Thus, the six external elements have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye-consciousness element has no dharma of arising and gathering and no dharma of cessation. The ear, nose, tongue, body, and mind consciousness elements also have no dharma of arising and gathering and no dharma of cessation. Thus, the six consciousness elements have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, all dharmas have no dharma of arising and gathering and no dharma of cessation. Thus, all dharmas have no dharma of arising and gathering and no dharma of cessation; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form aggregate has no dharma of arising and no dharma of exhaustion. The feeling, perception, formations, and consciousness aggregates also have no dharma of arising and no dharma of exhaustion. Thus, the five aggregates have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye sense base has no dharma of arising and no dharma of exhaustion. The ear, nose, tongue, body, and mind sense bases have no dharma of arising and no dharma of exhaustion. Thus, the six internal sense bases have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form sense base has no dharma of arising and no dharma of exhaustion. The sound, fragrance, taste, touch, and dharma sense bases also have no dharma of arising and no dharma of exhaustion. Thus, the six external sense bases have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye element has no dharma of arising and no dharma of exhaustion. The ear, nose, tongue, body, and mind elements also have no dharma of arising and no dharma of exhaustion. Thus, the six internal elements have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form element has no dharma of arising and no dharma of exhaustion. The sound, fragrance, taste, touch, and dharma elements also have no dharma of arising and no dharma of exhaustion. Thus, the six external elements have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye-consciousness element has no dharma of arising and no dharma of exhaustion. The ear, nose, tongue, body, and mind consciousness elements also have no dharma of arising and no dharma of exhaustion. Thus, the six consciousness elements have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, all dharmas have no dharma of arising and no dharma of exhaustion. Thus, all dharmas have no dharma of arising and no dharma of exhaustion; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form aggregate has no dharma of decay and no dharma of non-decay. The feeling, perception, formations, and consciousness aggregates also have no dharma of decay and no dharma of non-decay. Thus, the five aggregates have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye sense base has no dharma of decay and no dharma of non-decay. The ear, nose, tongue, body, and mind sense bases also have no dharma of decay and no dharma of non-decay. Thus, the six internal sense bases have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form sense base has no dharma of decay and no dharma of non-decay. The sound, fragrance, taste, touch, and dharma sense bases also have no dharma of decay and no dharma of non-decay. Thus, the six external sense bases have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye element has no dharma of decay and no dharma of non-decay. The ear, nose, tongue, body, and mind elements also have no dharma of decay and no dharma of non-decay. Thus, the six internal elements have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form element has no dharma of decay and no dharma of non-decay. The sound, fragrance, taste, touch, and dharma elements also have no dharma of decay and no dharma of non-decay. Thus, the six external elements have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye-consciousness element has no dharma of decay and no dharma of non-decay. The ear, nose, tongue, body, and mind consciousness elements have no dharma of decay and no dharma of non-decay. Thus, the six consciousness elements have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, all dharmas have no dharma of decay and no dharma of non-decay. Thus, all dharmas have no dharma of decay and no dharma of non-decay; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form aggregate is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The feeling, perception, formations, and consciousness aggregates are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the five aggregates are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye sense base is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The ear, nose, tongue, body, and mind sense bases are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the six internal sense bases are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form sense base is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The sound, fragrance, taste, touch, and dharma sense bases are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the six internal sense bases are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye element is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The ear, nose, tongue, body, and mind elements are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the six internal elements are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the form element is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The sound, fragrance, taste, touch, and dharma elements are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the six external elements are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Venerable Valiant and Wise, the eye-consciousness element is not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. The ear, nose, tongue, body, and mind consciousness elements are also not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure. Thus, the six consciousness elements are not permanent, not impermanent, not pleasant, not painful, not self, not non-self, not pure, and not impure; this is called Prajñāpāramitā.
Mighty Virtuous One, all phenomena are neither permanent nor impermanent, neither joyful nor painful, neither self nor non-self, neither pure nor impure. Thus, all phenomena that are neither permanent nor impermanent, neither joyful nor painful, neither self nor non-self, neither pure nor impure, are called Prajñāpāramitā.
Mighty Virtuous One, the form aggregate has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. The feeling, perception, formations, and consciousness aggregates likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the five aggregates have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye sense-base has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. The ear, nose, tongue, body, and mind sense-bases likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the six inner sense-bases have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the form sense-object has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. Sound, smell, taste, touch, and dharma sense-objects likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the six outer sense-bases have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye element has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. The ear, nose, tongue, body, and mind elements likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the six inner elements have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the form element has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. Sound, smell, taste, touch, and dharma elements likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the six outer elements have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye-consciousness element has no phenomenon of greed, hatred, or delusion, and has no phenomenon that is free from greed, hatred, or delusion. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements likewise have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, the six consciousness elements have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, all phenomena have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion. Thus, all phenomena have no phenomenon of greed, hatred, or delusion, and have no phenomenon that is free from greed, hatred, or delusion; this is called Prajñāpāramitā.
Mighty Virtuous One, the form aggregate has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. The feeling, perception, formations, and consciousness aggregates likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the five aggregates have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye sense-base has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. The ear, nose, tongue, body, and mind sense-bases likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the six inner sense-bases have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the form sense-object has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. Sound, smell, taste, touch, and dharma sense-objects likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the six outer sense-bases have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye element has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. The ear, nose, tongue, body, and mind elements likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the six inner elements have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the form element has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. Sound, smell, taste, touch, and dharma elements likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the six outer elements have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye-consciousness element has no maker, no one who causes it to be made, no one who initiates it, no one who causes it to be initiated together, no one who knows it, no one who makes it known, no one who receives it, no one who causes it to be received, and no one who sees or knows it. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements likewise have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, the six consciousness elements have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, all phenomena have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them. Thus, all phenomena have no maker, no one who causes them to be made, no one who initiates them, no one who causes them to be initiated together, no one who knows them, no one who makes them known, no one who receives them, no one who causes them to be received, and no one who sees or knows them; this is called Prajñāpāramitā.
Mighty Virtuous One, the form aggregate is neither destroyed nor permanent, neither bounded nor unbounded. The feeling, perception, formations, and consciousness aggregates likewise are neither destroyed nor permanent, neither bounded nor unbounded. Thus, the five aggregates are neither destroyed nor permanent, neither bounded nor unbounded; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye sense-base is neither destroyed nor permanent, neither bounded nor unbounded. The ear, nose, tongue, body, and mind sense-bases likewise are neither destroyed nor permanent, neither bounded nor unbounded. Thus, the six inner sense-bases are neither destroyed nor permanent, neither bounded nor unbounded; this is called Prajñāpāramitā.
Mighty Virtuous One, the form sense-object is neither destroyed nor permanent, neither bounded nor unbounded. Sound, smell, taste, touch, and dharma sense-objects likewise are neither destroyed nor permanent, neither bounded nor unbounded. Thus, the six outer sense-bases are neither destroyed nor permanent, neither bounded nor unbounded; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye element is neither destroyed nor permanent, neither bounded nor unbounded. The ear, nose, tongue, body, and mind elements likewise are neither destroyed nor permanent, neither bounded nor unbounded. Thus, the six inner elements are neither destroyed nor permanent, neither bounded nor unbounded; this is called Prajñāpāramitā.
Mighty Virtuous One, the form element is neither destroyed nor permanent, neither bounded nor unbounded. Sound, smell, taste, touch, and dharma elements have neither boundaries nor lack of boundaries. Thus, the six outer elements are neither permanent nor destroyed, neither bounded nor unbounded; this is called Prajñāpāramitā.
Mighty Virtuous One, the eye-consciousness element is neither destroyed nor permanent, neither bounded nor unbounded. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness elements likewise are neither destroyed nor permanent, neither bounded nor unbounded. Thus, the six consciousness elements are neither destroyed nor permanent, neither bounded nor unbounded; this is called Prajñāpāramitā.
Vigorous Goodness, all dharmas are neither discontinuous nor permanent, neither bounded nor without bounds. Thus, all dharmas being neither discontinuous nor permanent, neither bounded nor without bounds, are called Prajñāpāramitā.
O Vigorous Goodness, the aggregate of form is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The aggregates of feeling, perception, formations, and consciousness are also without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the five aggregates being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, the eye sense-base is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The ear, nose, tongue, body, and mind sense-bases are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the six internal sense-bases being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, the form sense-base is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The sound, smell, taste, touch, and dharma sense-bases are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the six external sense-bases being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, the eye element is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The ear, nose, tongue, body, and mind elements are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the six internal elements being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, the form element is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The sound, smell, taste, touch, and dharma elements are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the six external elements being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, the eye consciousness element is without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. The ear, nose, tongue, body, and mind consciousness elements are without views of attachment and without views of annihilation. Thus, the six consciousness elements are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, the six consciousness elements being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
Vigorous Goodness, all dharmas are without views of attachment, without views of annihilation, without craving, and without the cutting off of craving. Thus, all dharmas being without views of attachment, without views of annihilation, without craving, and without the cutting off of craving are called Prajñāpāramitā.
O Vigorous Goodness, the aggregate of form is neither wholesome nor unwholesome. The aggregates of feeling, perception, formations, and consciousness are also neither wholesome nor unwholesome. Thus, the five aggregates being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, the eye sense-base is neither wholesome nor unwholesome. The ear, nose, tongue, body, and mind sense-bases are also neither wholesome nor unwholesome. Thus, the six internal sense-bases being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, the form sense-base is neither wholesome nor unwholesome. The sound, smell, taste, touch, and dharma sense-bases are also neither wholesome nor unwholesome.
Thus, the six external sense-bases being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, the eye element is neither wholesome nor unwholesome. The ear, nose, tongue, body, and mind elements are also neither wholesome nor unwholesome. Thus, the six internal elements being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, the form element is neither wholesome nor unwholesome. The sound, smell, taste, touch, and dharma elements are also neither wholesome nor unwholesome. Thus, the six external elements being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, the eye consciousness element is neither wholesome nor unwholesome. The ear, nose, tongue, body, and mind consciousness elements are neither wholesome nor unwholesome. Thus, the six consciousness elements being neither wholesome nor unwholesome are called Prajñāpāramitā.
Vigorous Goodness, all dharmas are neither wholesome nor unwholesome. Thus, all dharmas being neither wholesome nor unwholesome are called Prajñāpāramitā.