大般若波羅蜜多經

XXIX. CHAPTER ON CONFORMITY

Furthermore, Subhuti! Great bodhisattvas should contemplate all dharmas as not conjoined, in order to conform to prajnaparamita.

They should contemplate all dharmas as free from discrimination, in order to conform to prajnaparamita.

They should contemplate all dharmas as indestructible, in order to conform to prajnaparamita.

They should contemplate all dharmas as unchanging, in order to conform to prajnaparamita.

They should contemplate all dharmas as unmanifest, in order to conform to prajnaparamita.

They should contemplate all dharmas in accordance with understanding, in order to conform to prajnaparamita.

They should contemplate all dharmas as mere designations provisionally expressed, in order to conform to prajnaparamita.

They should contemplate all dharmas as mere hypothetical constructs provisionally established, in order to conform to prajnaparamita.

They should contemplate all dharmas as merely fabricated, without place or time, and as not truly capable of being expounded, in order to conform to prajnaparamita.

They should contemplate all dharmas as having only illusory nature, characteristics, and functions, in order to conform to prajnaparamita.

They should contemplate all dharmas as boundless, in order to conform to prajnaparamita.

They should contemplate the form skandha as immeasurable, in order to conform to prajnaparamita. They should contemplate the skandhas of feeling, perception, formations, and consciousness as immeasurable, in order to conform to prajnaparamita.

They should contemplate the eye ayatana as immeasurable, in order to conform to prajnaparamita. They should contemplate the ear, nose, tongue, body, and mind ayatanas as immeasurable, in order to conform to prajnaparamita.

They should contemplate the form ayatana as immeasurable, in order to conform to prajnaparamita. They should contemplate the sound, odor, taste, tangible object, and dharma ayatanas as immeasurable, in order to conform to prajnaparamita.

They should contemplate the eye dhatu as immeasurable, in order to conform to prajnaparamita. They should contemplate the ear, nose, tongue, body, and mind dhatus as immeasurable, in order to conform to prajnaparamita.

They should contemplate the form dhatu as immeasurable, in order to conform to prajnaparamita. They should contemplate the sound, odor, taste, tangible object, and dharma dhatus as immeasurable, in order to conform to prajnaparamita.

They should contemplate the eye-consciousness dhatu as immeasurable, in order to conform to prajnaparamita. They should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as immeasurable, in order to conform to prajnaparamita.

They should contemplate eye-contact as immeasurable, in order to conform to prajnaparamita. They should contemplate ear-, nose-, tongue-, body-, and mind-contact as immeasurable, in order to conform to prajnaparamita.

They should contemplate the feelings arising with eye-contact as condition as immeasurable, in order to conform to prajnaparamita. They should contemplate the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition as immeasurable, in order to conform to prajnaparamita.

They should contemplate the earth dhatu as immeasurable, in order to conform to prajnaparamita. They should contemplate the water, fire, wind, space, and consciousness dhatus as immeasurable, in order to conform to prajnaparamita.

They should contemplate the causal condition as immeasurable, in order to conform to prajnaparamita. They should contemplate the immediately antecedent condition, the objective condition, and the dominant condition as immeasurable, in order to conform to prajnaparamita.

They should contemplate ignorance as immeasurable, in order to conform to prajnaparamita. They should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, pain, grief, and distress as immeasurable, in order to conform to prajnaparamita.

They should contemplate all dharmas as without characteristics, in order to conform to prajnaparamita.

They should contemplate the characteristic of penetrating all dharmas, in order to conform to prajnaparamita.

They should contemplate the purity of the intrinsic nature of all dharmas, in order to conform to prajnaparamita.

They should contemplate all dharmas as beyond speech, in order to conform to prajnaparamita.

They should contemplate all dharmas as unborn, and so forth, in order to conform to prajnaparamita.

They should contemplate all dharmas as unceasing, and so forth, in order to conform to prajnaparamita.

They should contemplate all dharmas as nirvana, and so forth, in order to conform to prajnaparamita.

They should contemplate all dharmas as suchness, and so forth, in order to conform to prajnaparamita.

They should contemplate all dharmas as neither coming nor going, in order to conform to prajnaparamita.

They should contemplate all dharmas as without self or other, in order to conform to prajnaparamita.

They should contemplate all dharmas as self and other, in order to conform to prajnaparamita.

They should contemplate the intrinsically pure nature of ordinary beings and noble ones in all dharmas, in order to conform to prajnaparamita.

They should contemplate laying down the heavy burden and no longer increasing the conditioned activities of dharmas, in order to conform to prajnaparamita.

They should contemplate all dharmas as without means, in order to conform to prajnaparamita.

Why? Because the intrinsic nature of the form skandha has neither direction nor location. The intrinsic nature of the skandhas of feeling, perception, formations, and consciousness has neither direction nor location.

The intrinsic nature of the eye ayatana has neither direction nor location. The intrinsic nature of the ear, nose, tongue, body, and mind ayatanas has neither direction nor location.

The intrinsic nature of the form ayatana has neither direction nor location. The intrinsic nature of the sound, odor, taste, tangible object, and dharma ayatanas has neither direction nor location.

The intrinsic nature of the eye dhatu has neither direction nor location. The intrinsic nature of the ear, nose, tongue, body, and mind dhatus has neither direction nor location.

The intrinsic nature of the form dhatu has neither direction nor location. The intrinsic nature of the sound, odor, taste, tangible object, and dharma dhatus has neither direction nor location.

The intrinsic nature of the eye-consciousness dhatu has neither direction nor location. The intrinsic nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus has neither direction nor location.

The intrinsic nature of eye-contact has neither direction nor location. The intrinsic nature of ear-, nose-, tongue-, body-, and mind-contact has neither direction nor location.

The intrinsic nature of the feelings arising with eye-contact as condition has neither direction nor location. The intrinsic nature of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition has neither direction nor location.

The intrinsic nature of the earth dhatu has neither direction nor location. The intrinsic nature of the water, fire, wind, space, and consciousness dhatus has neither direction nor location.

The intrinsic nature of the causal condition has neither direction nor location. The intrinsic nature of the immediately antecedent condition, the objective condition, and the dominant condition has neither direction nor location.

The intrinsic nature of ignorance has neither direction nor location. The intrinsic nature of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, pain, grief, and distress has neither direction nor location.

Furthermore, Subhuti! They should contemplate all dharmas as quiescent and peaceful, in order to conform to prajnaparamita.

They should contemplate all dharmas as neither involving attachment nor free from attachment, in order to conform to prajnaparamita.

They should contemplate all dharmas as neither defiled nor free from defilement, in order to conform to prajnaparamita.

Why? Because the true nature of the form skandha is neither defiled nor free from defilement. The true nature of the skandhas of feeling, perception, formations, and consciousness is neither defiled nor free from defilement.

The true nature of the eye ayatana is neither defiled nor free from defilement. The true nature of the ear, nose, tongue, body, and mind ayatanas is neither defiled nor free from defilement.

The true nature of the form ayatana is neither defiled nor free from defilement. The true nature of the sound, odor, taste, tangible object, and dharma ayatanas is neither defiled nor free from defilement.

The true nature of the eye dhatu is neither defiled nor free from defilement. The true nature of the ear, nose, tongue, body, and mind dhatus is neither defiled nor free from defilement.

The true nature of the form dhatu is neither defiled nor free from defilement. The true nature of the sound, odor, taste, tangible object, and dharma dhatus is neither defiled nor free from defilement.

The true nature of the eye-consciousness dhatu is neither defiled nor free from defilement. The true nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus 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 the feelings that arise conditioned by eye-contact is neither defiled nor free from defilement. The true nature of the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact is neither defiled nor free from defilement.

The true nature of the earth dhatu is neither defiled nor free from defilement. The true nature of the water, fire, wind, space, and consciousness dhatus is neither defiled nor free from defilement.

The true nature of the causal condition is neither defiled nor free from defilement. The true nature of the immediately antecedent condition, the objective condition, and the predominant condition 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 ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, suffering, grief, and distress is neither defiled nor free from defilement.

Furthermore, Subhuti, one should contemplate all dharmas as utterly pure in order to accord with prajnaparamita.

One should contemplate all dharmas as unattached and free from attachment in order to accord with prajnaparamita.

One should contemplate all dharmas as awakening to bodhi and the Buddha’s wisdom in order to accord with prajnaparamita.

One should contemplate all dharmas as emptiness, signlessness, and wishlessness in order to accord with prajnaparamita.

One should contemplate all dharmas as healing medicine, foremost among which is compassion, in order to accord with prajnaparamita.

One should contemplate all dharmas as abiding in loving-kindness and abiding in Brahma, without grasping or transgressing, in order to accord with prajnaparamita.

One should contemplate all dharmas as being without anger or resentment toward sentient beings in order to accord with prajnaparamita.

One should contemplate the boundless ocean in order to accord with prajnaparamita.

One should contemplate boundless space in order to accord with prajnaparamita.

One should contemplate the form skandha as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the feeling, perception, formation, and consciousness skandhas as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the eye ayatana as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the ear, nose, tongue, body, and mind ayatanas as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the form ayatana as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the sound, odor, taste, tangible-object, and dharma ayatanas as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the eye dhatu as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the ear, nose, tongue, body, and mind dhatus as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the form dhatu as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the sound, odor, taste, tangible-object, and dharma dhatus as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the eye-consciousness dhatu as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as free from all characteristics in order to accord with prajnaparamita.

One should contemplate eye-contact as free from all characteristics in order to accord with prajnaparamita.

One should contemplate ear-, nose-, tongue-, body-, and mind-contact as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the feelings that arise conditioned by eye-contact as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the earth dhatu as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the water, fire, wind, space, and consciousness dhatus as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the causal condition as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the immediately antecedent condition, the objective condition, and the predominant condition as free from all characteristics in order to accord with prajnaparamita.

One should contemplate ignorance as free from all characteristics in order to accord with prajnaparamita.

One should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, suffering, grief, and distress as free from all characteristics in order to accord with prajnaparamita.

One should contemplate the form skandha as boundless in order to accord with prajnaparamita.

One should contemplate the feeling, perception, formation, and consciousness skandhas as boundless in order to accord with prajnaparamita.

One should contemplate the eye ayatana as boundless in order to accord with prajnaparamita.

One should contemplate the ear, nose, tongue, body, and mind ayatanas as boundless in order to accord with prajnaparamita.

One should contemplate the form ayatana as boundless in order to accord with prajnaparamita.

One should contemplate the sound, odor, taste, tangible-object, and dharma ayatanas as boundless in order to accord with prajnaparamita.

One should contemplate the eye dhatu as boundless in order to accord with prajnaparamita.

One should contemplate the ear, nose, tongue, body, and mind dhatus as boundless in order to accord with prajnaparamita.

One should contemplate the form dhatu as boundless in order to accord with prajnaparamita.

One should contemplate the sound, odor, taste, tangible-object, and dharma dhatus as boundless in order to accord with prajnaparamita.

One should contemplate the eye-consciousness dhatu as boundless in order to accord with prajnaparamita.

One should contemplate the ear-, nose-, tongue-, body-, and mind-consciousness dhatus as boundless in order to accord with prajnaparamita.

One should contemplate eye-contact as boundless in order to accord with prajnaparamita.

One should contemplate ear-, nose-, tongue-, body-, and mind-contact as boundless in order to accord with prajnaparamita.

One should contemplate the feelings that arise conditioned by eye-contact as boundless in order to accord with prajnaparamita.

One should contemplate the feelings that arise conditioned by ear-, nose-, tongue-, body-, and mind-contact as boundless in order to accord with prajnaparamita.

One should contemplate the earth dhatu as boundless in order to accord with prajnaparamita.

One should contemplate the water, fire, wind, space, and consciousness dhatus as boundless in order to accord with prajnaparamita.

One should contemplate the causal condition as boundless in order to accord with prajnaparamita.

One should contemplate the immediately antecedent condition, the objective condition, and the predominant condition as boundless in order to accord with prajnaparamita.

One should contemplate ignorance as boundless in order to accord with prajnaparamita.

One should contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, suffering, grief, and distress as boundless in order to accord with prajnaparamita.

One should contemplate the sunlight that shines forth as boundless in order to accord with prajnaparamita.

One should contemplate all sounds as boundless in order to accord with prajnaparamita.

One should contemplate all sentient beings as boundless in order to accord with prajnaparamita.

One should contemplate accumulated wholesome dharmas as boundless in order to accord with prajnaparamita.

One should contemplate all dharmas through which meditative concentration is attained as boundless in order to accord with prajnaparamita.

One should contemplate all Buddha-dharmas as boundless in order to accord with prajnaparamita.

One should contemplate all dharmas as boundless in order to accord with prajnaparamita.

One should contemplate the nature of emptiness as boundless in order to accord with prajnaparamita.

One should contemplate all minds and mental factors as boundless in order to accord with prajnaparamita.

One should contemplate activities of mind as boundless in order to accord with prajnaparamita.

One should contemplate wholesome dharmas as unchanging in order to accord with prajnaparamita.

One should contemplate unwholesome dharmas as immeasurable in order to accord with prajnaparamita.

One should contemplate all dharmas as the Lion’s Roar in order to accord with prajnaparamita.

Why? Because the form skandha is like the great ocean. The feeling, perception, formations, and consciousness skandhas are like the great ocean.

The eye ayatana is like the great ocean. The ear, nose, tongue, body, and mind ayatanas are like the great ocean.

The form ayatana is like the great ocean. The sound, odor, taste, touch, and dharma ayatanas are like the great ocean.

The eye dhatu is like the great ocean. The ear, nose, tongue, body, and mind dhatus are like the great ocean.

The form dhatu is like the great ocean. The sound, odor, taste, touch, and dharma dhatus are like the great ocean.

The eye-consciousness dhatu is like the great ocean. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like the great ocean.

Eye-contact is like the great ocean. Ear-, nose-, tongue-, body-, and mind-contact are like the great ocean.

The feelings arising with eye-contact as condition are like the great ocean. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like the great ocean.

The earth dhatu is like the great ocean. The water, fire, wind, space, and consciousness dhatus are like the great ocean.

The causal condition is like the great ocean. The immediately preceding condition, object condition, and dominant condition are like the great ocean.

Ignorance is like the great ocean. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like the great ocean.

Furthermore, Subhuti! The form skandha is like space. The feeling, perception, formations, and consciousness skandhas are like space.

The eye ayatana is like space. The ear, nose, tongue, body, and mind ayatanas are like space.

The form ayatana is like space. The sound, odor, taste, touch, and dharma ayatanas are like space.

The eye dhatu is like space. The ear, nose, tongue, body, and mind dhatus are like space.

The form dhatu is like space. The sound, odor, taste, touch, and dharma dhatus are like space.

The eye-consciousness dhatu is like space. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like space.

Eye-contact is like space. Ear-, nose-, tongue-, body-, and mind-contact are like space.

The feelings arising with eye-contact as condition are like space. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like space.

The earth dhatu is like space. The water, fire, wind, space, and consciousness dhatus are like space.

The causal condition is like space. The immediately preceding condition, object condition, and dominant condition are like space.

Ignorance is like space. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like space.

Furthermore, Subhuti! Form is like Mount Sumeru, adorned with all manner of beautiful things. Feeling, perception, formations, and consciousness are like Mount Sumeru, adorned with all manner of beautiful things.

The eye ayatana is like Mount Sumeru, adorned with all manner of beautiful things. The ear, nose, tongue, body, and mind ayatanas are like Mount Sumeru, adorned with all manner of beautiful things.

The form ayatana is like Mount Sumeru, adorned with all manner of beautiful things. The sound, odor, taste, touch, and dharma ayatanas are like Mount Sumeru, adorned with all manner of beautiful things.

The eye dhatu is like Mount Sumeru, adorned with all manner of beautiful things. The ear, nose, tongue, body, and mind dhatus are like Mount Sumeru, adorned with all manner of beautiful things.

The form dhatu is like Mount Sumeru, adorned with all manner of beautiful things. The sound, odor, taste, touch, and dharma dhatus are like Mount Sumeru, adorned with all manner of beautiful things.

The eye-consciousness dhatu is like Mount Sumeru, adorned with all manner of beautiful things. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like Mount Sumeru, adorned with all manner of beautiful things.

Eye-contact is like Mount Sumeru, adorned with all manner of beautiful things. Ear-, nose-, tongue-, body-, and mind-contact are like Mount Sumeru, adorned with all manner of beautiful things.

The feelings arising with eye-contact as condition are like Mount Sumeru, adorned with all manner of beautiful things. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like Mount Sumeru, adorned with all manner of beautiful things.

The earth dhatu is like Mount Sumeru, adorned with all manner of beautiful things. The water, fire, wind, space, and consciousness dhatus are like Mount Sumeru, adorned with all manner of beautiful things.

The causal condition is like Mount Sumeru, adorned with all manner of beautiful things. The immediately preceding condition, object condition, and dominant condition are like Mount Sumeru, adorned with all manner of beautiful things.

Ignorance is like Mount Sumeru, adorned with all manner of beautiful things. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging, death, sorrow, lamentation, pain, grief, and distress are like Mount Sumeru, adorned with all manner of beautiful things.

Furthermore, Subhuti! The form skandha is like the sun giving forth light. The feeling, perception, formations, and consciousness skandhas are like the sun giving forth light.

The eye ayatana is like the sun giving forth light. The ear, nose, tongue, body, and mind ayatanas are like the sun giving forth light.

The form ayatana is like the sun giving forth light. The sound, odor, taste, touch, and dharma ayatanas are like the sun giving forth light.

The eye dhatu is like the sun giving forth light. The ear, nose, tongue, body, and mind dhatus are like the sun giving forth light.

The form dhatu is like the sun giving forth light. The sound, odor, taste, touch, and dharma dhatus are like the sun giving forth light.

The eye-consciousness dhatu is like the sun giving forth light. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like the sun giving forth light.

Eye-contact is like the sun giving forth light. Ear-, nose-, tongue-, body-, and mind-contact are like the sun giving forth light.

The feelings arising with eye-contact as condition are like the sun giving forth light. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like the sun giving forth light.

The earth dhatu is like the sun giving forth light. The water, fire, wind, space, and consciousness dhatus are like the sun giving forth light.

The causal condition is like the sun giving forth light. The immediately preceding condition, object condition, and dominant condition are like the sun giving forth light.

Ignorance is like the sun giving forth light. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like the sun giving forth light.

Furthermore, Subhuti! The form skandha is like boundless sound. The feeling, perception, formations, and consciousness skandhas are like boundless sound.

The eye ayatana is like boundless sound. The ear, nose, tongue, body, and mind ayatanas are like boundless sound.

The form ayatana is like boundless sound. The sound, odor, taste, touch, and dharma ayatanas are like boundless sound.

The eye dhatu is like boundless sound. The ear, nose, tongue, body, and mind dhatus are like boundless sound.

The form dhatu is like boundless sound. The sound, odor, taste, touch, and dharma dhatus are like boundless sound.

The eye-consciousness dhatu is like boundless sound. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like boundless sound.

Eye-contact is like boundless sound. Ear-, nose-, tongue-, body-, and mind-contact are like boundless sound.

The feelings arising with eye-contact as condition are like boundless sound. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like boundless sound.

The earth dhatu is like boundless sound. The water, fire, wind, space, and consciousness dhatus are like boundless sound.

The causal condition is like boundless sound. The immediately preceding condition, object condition, and dominant condition are like boundless sound.

Ignorance is like boundless sound. Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like boundless sound.

Furthermore, Subhuti! The form skandha is like the boundless realm of sentient beings. The feeling, perception, formations, and consciousness skandhas are like the boundless realm of sentient beings.

The eye ayatana is like the boundless realm of sentient beings. The ear, nose, tongue, body, and mind ayatanas are like the boundless realm of sentient beings.

The form ayatana is like the boundless realm of sentient beings. The sound, odor, taste, touch, and dharma ayatanas are like the boundless realm of sentient beings.

The eye dhatu is like the boundless realm of sentient beings. The ear, nose, tongue, body, and mind dhatus are like the boundless realm of sentient beings.

The form dhatu is as limitless as the realm of sentient beings. The sound, odor, taste, tangible-object, and mental-object dhatus are as limitless as the realm of sentient beings.

The eye-consciousness dhatu is as limitless as the realm of sentient beings. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as limitless as the realm of sentient beings.

Eye-contact is as limitless as the realm of sentient beings. Ear-, nose-, tongue-, body-, and mind-contact are as limitless as the realm of sentient beings.

The feelings arising with eye-contact as their condition are as limitless as the realm of sentient beings. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as limitless as the realm of sentient beings.

The earth dhatu is as limitless as the realm of sentient beings. The water, fire, wind, space, and consciousness dhatus are as limitless as the realm of sentient beings.

The causal condition is as limitless as the realm of sentient beings. The immediately antecedent condition, objective condition, and dominant condition are as limitless as the realm of sentient beings.

Ignorance is as limitless as the realm of sentient beings. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as limitless as the realm of sentient beings.

Furthermore, Subhuti! The form skandha is as boundless as the earth. The feeling, perception, volitional formations, and consciousness skandhas are as boundless as the earth.

The eye ayatana is as boundless as the earth. The ear, nose, tongue, body, and mind ayatanas are as boundless as the earth.

The form ayatana is as boundless as the earth. The sound, odor, taste, tangible-object, and mental-object ayatanas are as boundless as the earth.

The eye dhatu is as boundless as the earth. The ear, nose, tongue, body, and mind dhatus are as boundless as the earth.

The form dhatu is as boundless as the earth. The sound, odor, taste, tangible-object, and mental-object dhatus are as boundless as the earth.

The eye-consciousness dhatu is as boundless as the earth. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as boundless as the earth.

Eye-contact is as boundless as the earth. Ear-, nose-, tongue-, body-, and mind-contact are as boundless as the earth.

The feelings arising with eye-contact as their condition are as boundless as the earth. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as boundless as the earth.

The earth dhatu is as boundless as the earth. The water, fire, wind, space, and consciousness dhatus are as boundless as the earth.

The causal condition is as boundless as the earth. The immediately antecedent condition, objective condition, and dominant condition are as boundless as the earth.

Ignorance is as boundless as the earth. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as boundless as the earth.

Furthermore, Subhuti! The form skandha is as boundless as water. The feeling, perception, volitional formations, and consciousness skandhas are as boundless as water.

The eye ayatana is as boundless as water. The ear, nose, tongue, body, and mind ayatanas are as boundless as water.

The form ayatana is as boundless as water. The sound, odor, taste, tangible-object, and mental-object ayatanas are as boundless as water.

The eye dhatu is as boundless as water. The ear, nose, tongue, body, and mind dhatus are as boundless as water.

The form dhatu is as boundless as water. The sound, odor, taste, tangible-object, and mental-object dhatus are as boundless as water.

The eye-consciousness dhatu is as boundless as water. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as boundless as water.

Eye-contact is as boundless as water. Ear-, nose-, tongue-, body-, and mind-contact are as boundless as water.

The feelings arising with eye-contact as their condition are as boundless as water. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as boundless as water.

The earth dhatu is as boundless as water. The water, fire, wind, space, and consciousness dhatus are as boundless as water.

The causal condition is as boundless as water. The immediately antecedent condition, objective condition, and dominant condition are as boundless as water.

Ignorance is as boundless as water. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as boundless as water.

Furthermore, Subhuti! The form skandha is as boundless as fire. The feeling, perception, volitional formations, and consciousness skandhas are as boundless as fire.

The eye ayatana is as boundless as fire. The ear, nose, tongue, body, and mind ayatanas are as boundless as fire.

The form ayatana is as boundless as fire. The sound, odor, taste, tangible-object, and mental-object ayatanas are as boundless as fire.

The eye dhatu is as boundless as fire. The ear, nose, tongue, body, and mind dhatus are as boundless as fire.

The form dhatu is as boundless as fire. The sound, odor, taste, tangible-object, and mental-object dhatus are as boundless as fire.

The eye-consciousness dhatu is as boundless as fire. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as boundless as fire.

Eye-contact is as boundless as fire. Ear-, nose-, tongue-, body-, and mind-contact are as boundless as fire.

The feelings arising with eye-contact as their condition are as boundless as fire. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as boundless as fire.

The earth dhatu is as boundless as fire. The water, fire, wind, space, and consciousness dhatus are as boundless as fire.

The causal condition is as boundless as fire. The immediately antecedent condition, objective condition, and dominant condition are as boundless as fire.

Ignorance is as boundless as fire. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as boundless as fire.

Furthermore, Subhuti! The form skandha is as boundless as the wind. The feeling, perception, volitional formations, and consciousness skandhas are as boundless as the wind.

The eye ayatana is as boundless as the wind. The ear, nose, tongue, body, and mind ayatanas are as boundless as the wind.

The form ayatana is as boundless as the wind. The sound, odor, taste, tangible-object, and mental-object ayatanas are as boundless as the wind.

The eye dhatu is as boundless as the wind. The ear, nose, tongue, body, and mind dhatus are as boundless as the wind.

The form dhatu is as boundless as the wind. The sound, odor, taste, tangible-object, and mental-object dhatus are as boundless as the wind.

The eye-consciousness dhatu is as boundless as the wind. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as boundless as the wind.

Eye-contact is as boundless as the wind. Ear-, nose-, tongue-, body-, and mind-contact are as boundless as the wind.

The feelings arising with eye-contact as their condition are as boundless as the wind. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as boundless as the wind.

The earth dhatu is as boundless as the wind. The water, fire, wind, space, and consciousness dhatus are as boundless as the wind.

The causal condition is as boundless as the wind. The immediately antecedent condition, objective condition, and dominant condition are as boundless as the wind.

Ignorance is as boundless as the wind. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as boundless as the wind.

Furthermore, Subhuti! The form skandha is as boundless as space. The feeling, perception, volitional formations, and consciousness skandhas are as boundless as space.

The eye ayatana is as boundless as space. The ear, nose, tongue, body, and mind ayatanas are as boundless as space.

The form ayatana is as boundless as space. The sound, odor, taste, tangible-object, and mental-object ayatanas are as boundless as space.

The eye dhatu is as boundless as space. The ear, nose, tongue, body, and mind dhatus are as boundless as space.

The form dhatu is as boundless as space. The sound, odor, taste, tangible-object, and mental-object dhatus are as boundless as space.

The eye-consciousness dhatu is as boundless as space. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are as boundless as space.

Eye-contact is as boundless as space. Ear-, nose-, tongue-, body-, and mind-contact are as boundless as space.

The feelings arising with eye-contact as their condition are as boundless as space. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are as boundless as space.

The earth dhatu is as boundless as space. The water, fire, wind, space, and consciousness dhatus are as boundless as space.

The causal condition is as boundless as space. The immediately preceding condition, the objective condition, and the dominant condition are as boundless as space.

Ignorance is as boundless as space. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are as boundless as space.

Furthermore, Subhuti! The form skandha is free from the characteristic of an aggregation of wholesome dharmas. The feeling, perception, volitional formations, and consciousness skandhas are free from the characteristic of an aggregation of wholesome dharmas.

The eye ayatana is free from the characteristic of an aggregation of wholesome dharmas. The ear, nose, tongue, body, and mind ayatanas are free from the characteristic of an aggregation of wholesome dharmas.

The form ayatana is free from the characteristic of an aggregation of wholesome dharmas. The sound, odor, taste, tangible-object, and mental-object ayatanas are free from the characteristic of an aggregation of wholesome dharmas.

The eye dhatu is free from the characteristic of an aggregation of wholesome dharmas. The ear, nose, tongue, body, and mind dhatus are free from the characteristic of an aggregation of wholesome dharmas.

The form dhatu is free from the characteristic of an aggregation of wholesome dharmas. The sound, odor, taste, tangible-object, and mental-object dhatus are free from the characteristic of an aggregation of wholesome dharmas.

The eye-consciousness dhatu is free from the characteristic of an aggregation of wholesome dharmas. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are free from the characteristic of an aggregation of wholesome dharmas.

Feelings arising with eye-contact as their condition are free from the characteristic of an aggregation of wholesome dharmas. Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are free from the characteristic of an aggregation of wholesome dharmas.

The earth dhatu is free from the characteristic of an aggregation of wholesome dharmas. The water, fire, wind, space, and consciousness dhatus are free from the characteristic of an aggregation of wholesome dharmas.

The causal condition is free from the characteristic of an aggregation of wholesome dharmas. The immediately preceding condition, the objective condition, and the dominant condition are free from the characteristic of an aggregation of wholesome dharmas.

Ignorance is free from the characteristic of an aggregation of wholesome dharmas. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are free from the characteristic of an aggregation of wholesome dharmas.

Furthermore, Subhuti! The form skandha is free from the characteristic of an aggregation of dharmas. The feeling, perception, volitional formations, and consciousness skandhas are free from the characteristic of an aggregation of dharmas.

The eye ayatana is free from the characteristic of an aggregation of dharmas. The ear, nose, tongue, body, and mind ayatanas are free from the characteristic of an aggregation of dharmas.

The form ayatana is free from the characteristic of an aggregation of dharmas. The sound, odor, taste, tangible-object, and mental-object ayatanas are free from the characteristic of an aggregation of dharmas.

The eye dhatu is free from the characteristic of an aggregation of dharmas. The ear, nose, tongue, body, and mind dhatus are free from the characteristic of an aggregation of dharmas.

The form dhatu is free from the characteristic of an aggregation of dharmas. The sound, odor, taste, tangible-object, and mental-object dhatus are free from the characteristic of an aggregation of dharmas.

The eye-consciousness dhatu is free from the characteristic of an aggregation of dharmas. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are free from the characteristic of an aggregation of dharmas.

Eye-contact is free from the characteristic of an aggregation of dharmas. Ear-, nose-, tongue-, body-, and mind-contact are free from the characteristic of an aggregation of dharmas.

Feelings arising with eye-contact as their condition are free from the characteristic of an aggregation of dharmas. Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition are free from the characteristic of an aggregation of dharmas.

The earth dhatu is free from the characteristic of an aggregation of dharmas. The water, fire, wind, space, and consciousness dhatus are free from the characteristic of an aggregation of dharmas.

The causal condition is free from the characteristic of an aggregation of dharmas. The immediately preceding condition, the objective condition, and the dominant condition are free from the characteristic of an aggregation of dharmas.

Ignorance is free from the characteristic of an aggregation of dharmas. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are free from the characteristic of an aggregation of dharmas.

Furthermore, Subhuti! The form skandha, like samadhi, is boundless. The feeling, perception, volitional formations, and consciousness skandhas, like samadhi, are boundless.

The eye ayatana, like samadhi, is boundless. The ear, nose, tongue, body, and mind ayatanas, like samadhi, are boundless.

The form ayatana, like samadhi, is boundless. The sound, odor, taste, tangible-object, and mental-object ayatanas, like samadhi, are boundless.

The eye dhatu, like samadhi, is boundless. The ear, nose, tongue, body, and mind dhatus, like samadhi, are boundless.

The form dhatu, like samadhi, is boundless. The sound, odor, taste, tangible-object, and mental-object dhatus, like samadhi, are boundless.

The eye-consciousness dhatu, like samadhi, is boundless. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus, like samadhi, are boundless.

Eye-contact, like samadhi, is boundless. Ear-, nose-, tongue-, body-, and mind-contact, like samadhi, are boundless.

Feelings arising with eye-contact as their condition, like samadhi, are boundless. Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, like samadhi, are boundless.

The earth dhatu, like samadhi, is boundless. The water, fire, wind, space, and consciousness dhatus, like samadhi, are boundless.

The causal condition, like samadhi, is boundless. The immediately preceding condition, the objective condition, and the dominant condition, like samadhi, are boundless.

Ignorance, like samadhi, is boundless. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, like samadhi, are boundless.

Furthermore, Subhuti! The form skandha, being free from the intrinsic nature of the form skandha, and the true suchness of the form skandha are Buddha-dharma. The feeling, perception, volitional formations, and consciousness skandhas, being free from the intrinsic nature of the feeling skandha and so forth, and the true suchness of the feeling skandha and so forth are Buddha-dharma.

The eye ayatana, being free from the intrinsic nature of the eye ayatana, and the true suchness of the eye ayatana are Buddha-dharma. The ear, nose, tongue, body, and mind ayatanas, being free from the intrinsic nature of the ear ayatana and so forth, and the true suchness of the ear ayatana and so forth are Buddha-dharma.

The form ayatana, being free from the intrinsic nature of the form ayatana, and the true suchness of the form ayatana are Buddha-dharma. The sound, odor, taste, tangible-object, and mental-object ayatanas, being free from the intrinsic nature of the sound ayatana and so forth, and the true suchness of the sound ayatana and so forth are Buddha-dharma.

The eye dhatu, being free from the intrinsic nature of the eye dhatu, and the true suchness of the eye dhatu are Buddha-dharma. The ear, nose, tongue, body, and mind dhatus, being free from the intrinsic nature of the ear dhatu and so forth, and the true suchness of the ear dhatu and so forth are Buddha-dharma.

The form dhatu, being free from the intrinsic nature of the form dhatu, and the true suchness of the form dhatu are Buddha-dharma. The sound, odor, taste, tangible-object, and mental-object dhatus, being free from the intrinsic nature of the sound dhatu and so forth, and the true suchness of the sound dhatu and so forth are Buddha-dharma.

The eye-consciousness dhatu, being free from the intrinsic nature of the eye-consciousness dhatu, and the true suchness of the eye-consciousness dhatu are Buddha-dharma. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus, being free from the intrinsic nature of the ear-consciousness dhatu and so forth, and the true suchness of the ear-consciousness dhatu and so forth are Buddha-dharma.

Eye-contact, being free from the intrinsic nature of eye-contact, and the true suchness of eye-contact are Buddha-dharma. Ear-, nose-, tongue-, body-, and mind-contact, being free from the intrinsic nature of ear-contact and so forth, and the true suchness of ear-contact and so forth are Buddha-dharma.

Feelings arising with eye-contact as their condition, being free from the intrinsic nature of feelings arising with eye-contact as their condition, and the true suchness of feelings arising with eye-contact as their condition are Buddha-dharma. Feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition, being free from the intrinsic nature of feelings arising with ear-contact and so forth as their condition, and the true suchness of feelings arising with ear-contact and so forth as their condition are Buddha-dharma.

The earth dhatu, being free from the intrinsic nature of the earth dhatu, and the true suchness of the earth dhatu and so forth are Buddha-dharma. The water, fire, wind, space, and consciousness dhatus, being free from the intrinsic nature of the water dhatu and so forth, and the true suchness of the water dhatu and so forth are Buddha-dharma.

The causal condition, being free from the intrinsic nature of the causal condition, and the true suchness of the causal condition are Buddha-dharma. The immediately preceding condition, the objective condition, and the dominant condition, being free from the intrinsic nature of the immediately preceding condition and so forth, and the true suchness of the immediately preceding condition and so forth are Buddha-dharma.

Ignorance, being free from the intrinsic nature of ignorance, and the true suchness of ignorance are Buddha-dharma. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, being free from the intrinsic nature of volitional formations and so forth, and the true suchness of volitional formations and so forth are Buddha-dharma.

Furthermore, Subhuti! The Dharma-nature of the form skandha is boundless. The Dharma-nature of the feeling, perception, volitional formations, and consciousness skandhas is boundless.

The Dharma-nature of the eye ayatana is boundless. The Dharma-nature of the ear, nose, tongue, body, and mind ayatanas is boundless.

The Dharma-nature of the form ayatana is boundless. The Dharma-nature of the sound, odor, taste, tangible-object, and mental-object ayatanas is boundless.

The Dharma-nature of the eye dhatu is boundless. The Dharma-nature of the ear, nose, tongue, body, and mind dhatus is boundless.

The Dharma-nature of the form dhatu is boundless. The Dharma-nature of the sound, odor, taste, tangible-object, and mental-object dhatus is boundless.

The Dharma-nature of the eye-consciousness dhatu is boundless. The Dharma-nature of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus is boundless.

Eye-contact and the Dharma-nature are boundless. Ear-, nose-, tongue-, body-, and mind-contact and the Dharma-nature are boundless.

The feelings arising with eye-contact as condition and the Dharma-nature are boundless. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and the Dharma-nature are boundless.

The earth element and the Dharma-nature are boundless. The water, fire, wind, space, and consciousness elements and the Dharma-nature are boundless.

The causal condition and the Dharma-nature are boundless. The immediately preceding condition, the objective condition, and the dominant condition and the Dharma-nature are boundless.

Ignorance and the Dharma-nature are boundless. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress and the Dharma-nature are boundless.

Furthermore, Subhuti! The emptiness of the form skandha and the Dharma-nature are boundless. The emptiness of the feeling, perception, volitional formations, and consciousness skandhas and the Dharma-nature are boundless.

The emptiness of the eye ayatana and the Dharma-nature are boundless. The emptiness of the ear, nose, tongue, body, and mind ayatanas and the Dharma-nature are boundless.

The emptiness of the form ayatana and the Dharma-nature are boundless. The emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas and the Dharma-nature are boundless.

The emptiness of the eye dhatu and the Dharma-nature are boundless. The emptiness of the ear, nose, tongue, body, and mind dhatus and the Dharma-nature are boundless.

The emptiness of the form dhatu and the Dharma-nature are boundless. The emptiness of the sound, odor, taste, tangible-object, and dharma dhatus and the Dharma-nature are boundless.

The emptiness of the eye-consciousness dhatu and the Dharma-nature are boundless. The emptiness of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus and the Dharma-nature are boundless.

The emptiness of eye-contact and the Dharma-nature are boundless. The emptiness of ear-, nose-, tongue-, body-, and mind-contact and the Dharma-nature are boundless.

The emptiness of the feelings arising with eye-contact as condition and the Dharma-nature are boundless. The emptiness of the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and the Dharma-nature are boundless.

The emptiness of the earth element and the Dharma-nature are boundless. The emptiness of the water, fire, wind, space, and consciousness elements and the Dharma-nature are boundless.

The emptiness of the causal condition and the Dharma-nature are boundless. The emptiness of the immediately preceding condition, the objective condition, and the dominant condition and the Dharma-nature are boundless.

The emptiness of ignorance and the Dharma-nature are boundless. The emptiness of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress and the Dharma-nature are boundless.

Furthermore, Subhuti! The form skandha and mind are boundless, because mental activity gives rise to the form skandha. The feeling, perception, volitional formations, and consciousness skandhas and mind are boundless, because mental activity gives rise to the feeling skandha, and so forth.

The eye ayatana and mind are boundless, because mental activity gives rise to the eye ayatana. The ear, nose, tongue, body, and mind ayatanas and mind are boundless, because mental activity gives rise to the ear ayatana, and so forth.

The form ayatana and mind are boundless, because mental activity gives rise to the form ayatana. The sound, odor, taste, tangible-object, and dharma ayatanas and mind are boundless, because mental activity gives rise to the sound ayatana, and so forth.

The eye dhatu and mind are boundless, because mental activity gives rise to the eye dhatu. The ear, nose, tongue, body, and mind dhatus and mind are boundless, because mental activity gives rise to the ear dhatu, and so forth.

The form dhatu and mind are boundless, because mental activity gives rise to the form dhatu. The sound, odor, taste, tangible-object, and dharma dhatus and mind are boundless, because mental activity gives rise to the sound dhatu, and so forth.

The eye-consciousness dhatu and mind are boundless, because mental activity gives rise to the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus and mind are boundless, because mental activity gives rise to the ear-consciousness dhatu, and so forth.

Eye-contact and mind are boundless, because mental activity gives rise to eye-contact. Ear-, nose-, tongue-, body-, and mind-contact and mind are boundless, because mental activity gives rise to ear-contact, and so forth.

The feelings arising with eye-contact as condition and mind are boundless, because mental activity gives rise to the feelings arising with eye-contact as condition. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition and mind are boundless, because mental activity gives rise to the feelings arising with ear-contact as condition, and so forth.

The earth element and mind are boundless, because mental activity gives rise to the earth element. The water, fire, wind, space, and consciousness elements and mind are boundless, because mental activity gives rise to the water element, and so forth.

The causal condition and mind are boundless, because mental activity gives rise to the causal condition. The immediately preceding condition, the objective condition, and the dominant condition and mind are boundless, because mental activity gives rise to the immediately preceding condition, and so forth.

Ignorance and mind are boundless, because mental activity gives rise to ignorance. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress and mind are boundless, because mental activity gives rise to volitional formations, and so forth.

Furthermore, Subhuti! Whether wholesome or unwholesome, the form skandha is ultimately unobtainable. Whether wholesome or unwholesome, the feeling, perception, volitional formations, and consciousness skandhas are ultimately unobtainable.

Whether wholesome or unwholesome, the eye ayatana is ultimately unobtainable. Whether wholesome or unwholesome, the ear, nose, tongue, body, and mind ayatanas are ultimately unobtainable.

Whether wholesome or unwholesome, the form ayatana is ultimately unobtainable. Whether wholesome or unwholesome, the sound, odor, taste, tangible-object, and dharma ayatanas are ultimately unobtainable.

Whether wholesome or unwholesome, the eye dhatu is ultimately unobtainable. Whether wholesome or unwholesome, the ear, nose, tongue, body, and mind dhatus are ultimately unobtainable.

Whether wholesome or unwholesome, the form dhatu is ultimately unobtainable. Whether wholesome or unwholesome, the sound, odor, taste, tangible-object, and dharma dhatus are ultimately unobtainable.

Whether wholesome or unwholesome, the eye-consciousness dhatu is ultimately unobtainable. Whether wholesome or unwholesome, the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are ultimately unobtainable.

Whether wholesome or unwholesome, eye-contact is ultimately unobtainable. Whether wholesome or unwholesome, ear-, nose-, tongue-, body-, and mind-contact are ultimately unobtainable.

Whether wholesome or unwholesome, the feelings arising with eye-contact as condition are ultimately unobtainable. Whether wholesome or unwholesome, the feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are ultimately unobtainable.

Whether wholesome or unwholesome, the earth element is ultimately unobtainable. Whether wholesome or unwholesome, the water, fire, wind, space, and consciousness elements are ultimately unobtainable.

Whether wholesome or unwholesome, the causal condition is ultimately unobtainable. Whether wholesome or unwholesome, the immediately preceding condition, the objective condition, and the dominant condition are ultimately unobtainable.

Whether wholesome or unwholesome, ignorance is ultimately unobtainable. Whether wholesome or unwholesome, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are ultimately unobtainable.

Furthermore, Subhuti! The form skandha is unmoving. The feeling, perception, volitional formations, and consciousness skandhas are unmoving.

The eye ayatana is unmoving. The ear, nose, tongue, body, and mind ayatanas are unmoving.

The form ayatana is unmoving. The sound, odor, taste, tangible-object, and dharma ayatanas are unmoving.

The eye dhatu is unmoving. The ear, nose, tongue, body, and mind dhatus are unmoving.

The form dhatu is unmoving. The sound, odor, taste, tangible-object, and dharma dhatus are unmoving.

The eye-consciousness dhatu is unmoving. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are unmoving.

Eye-contact is unmoving. Ear-, nose-, tongue-, body-, and mind-contact are unmoving.

The feelings arising with eye-contact as condition are unmoving. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are unmoving.

The earth element is unmoving. The water, fire, wind, space, and consciousness elements are unmoving.

The causal condition is unmoving. The immediately preceding condition, the objective condition, and the dominant condition are unmoving.

Ignorance is unmoving. Volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are unmoving.

Furthermore, Subhuti! The form skandha is like a lion's roar. The feeling, perception, volitional formations, and consciousness skandhas are like a lion's roar.

The eye ayatana is like a lion's roar. The ear, nose, tongue, body, and mind ayatanas are like a lion's roar.

The form ayatana is like a lion's roar. The sound, odor, taste, tangible-object, and dharma ayatanas are like a lion's roar.

The eye dhatu is like a lion's roar. The ear, nose, tongue, body, and mind dhatus are like a lion's roar.

The form dhatu is like a lion's roar. The sound, odor, taste, tangible-object, and dharma dhatus are like a lion's roar.

The eye-consciousness dhatu is like a lion’s roar. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are like a lion’s roar.

Eye-contact is like a lion’s roar. Ear-, nose-, tongue-, body-, and mind-contact are like a lion’s roar.

The feelings arising with eye-contact as condition are like a lion’s roar. The feelings arising with ear-, nose-, tongue-, body-, and mind-contact as condition are like a lion’s roar.

The earth dhatu is like a lion’s roar. The water, fire, wind, space, and consciousness dhatus are like a lion’s roar.

The causal condition is like a lion’s roar. The immediately antecedent condition, objective condition, and dominant condition are like a lion’s roar.

Ignorance is like a lion’s roar. Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are like a lion’s roar.

Subhuti, you should know! If great bodhisattvas are able thus to contemplate, observe, and awaken to the skandhas, they accord with prajnaparamita and are thereby able to abandon thoughts of flattery and deceit. They are also able to abandon thoughts of arrogance.

They are also able to abandon thoughts of praising themselves. They are also able to abandon thoughts of disparaging others. They are also able to abandon thoughts of conceiving a self.

They are also able to abandon thoughts of fame and gain. They are also able to abandon thoughts associated with the five hindrances. They are also able to abandon thoughts of greed and envy.

Thereby, they are also able to perfect all rare and difficult-to-attain qualities of true purity; they are also able to perfect the noble work of purifying Buddha-fields. They are also able to perfect the unsurpassed Buddha-Dharma, namely, unsurpassed, complete, perfect awakening.

When the Blessed One had finished teaching this sutra, the immeasurable assembly of great bodhisattvas, with the Bodhisattva Maitreya as their foremost; the Venerable Subhuti, Shariputra, Ananda, and the other great shravakas; together with devas, nagas, asuras, and others—all the great assembly, having heard the Buddha’s teaching, rejoiced exceedingly, faithfully accepted it, and reverently put it into practice.

Fascicle 555

END