大般若波羅蜜多經

03

O Good Valiant One! The form skandha is not the sphere of operation of the form skandha. The feeling, perception, formations, and consciousness skandhas are not the spheres of operation of the feeling, perception, formations, and consciousness skandhas.

Good Valiant One! Because the form skandha is not the sphere of operation of the form skandha, it is neither known nor seen. If the form skandha is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The feeling, perception, formations, and consciousness skandhas likewise are not the spheres of operation of the feeling, perception, formations, and consciousness skandhas, and therefore are neither known nor seen. If the feeling, perception, formations, and consciousness skandhas are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The eye ayatana is not the sphere of operation of the eye ayatana. The ear, nose, tongue, body, and mind ayatanas are not the spheres of operation of the ear, nose, tongue, body, and mind ayatanas.

Good Valiant One! Because the eye ayatana is not the sphere of operation of the eye ayatana, it is neither known nor seen. If the eye ayatana is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The ear, nose, tongue, body, and mind ayatanas likewise are not the spheres of operation of the ear, nose, tongue, body, and mind ayatanas, and therefore are neither known nor seen. If the ear, nose, tongue, body, and mind ayatanas are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The form ayatana is not the sphere of operation of the form ayatana. The sound, odor, taste, tangible object, and dharma ayatanas are not the spheres of operation of the sound, odor, taste, tangible object, and dharma ayatanas.

Good Valiant One! Because the form ayatana is not the sphere of operation of the form ayatana, it is neither known nor seen. If the form ayatana is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The sound, odor, taste, tangible object, and dharma ayatanas likewise are not the spheres of operation of the sound, odor, taste, tangible object, and dharma ayatanas, and therefore are neither known nor seen. If the sound, odor, taste, tangible object, and dharma ayatanas are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The eye dhatu is not the sphere of operation of the eye dhatu. The ear, nose, tongue, body, and mind dhatus are not the spheres of operation of the ear, nose, tongue, body, and mind dhatus.

Good Valiant One! Because the eye dhatu is not the sphere of operation of the eye dhatu, it is neither known nor seen. If the eye dhatu is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The ear, nose, tongue, body, and mind dhatus likewise are not the spheres of operation of the ear, nose, tongue, body, and mind dhatus, and therefore are neither known nor seen. If the ear, nose, tongue, body, and mind dhatus are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The form dhatu is not the sphere of operation of the form dhatu. The sound, odor, taste, tangible object, and dharma dhatus are not the spheres of operation of the sound, odor, taste, tangible object, and dharma dhatus.

Good Valiant One! Because the form dhatu is not the sphere of operation of the form dhatu, it is neither known nor seen. If the form dhatu is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The sound, odor, taste, tangible object, and dharma dhatus likewise are not the spheres of operation of the sound, odor, taste, tangible object, and dharma dhatus, and therefore are neither known nor seen. If the sound, odor, taste, tangible object, and dharma dhatus are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The eye-consciousness dhatu is not the sphere of operation of the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are not the spheres of operation of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus.

Good Valiant One! Because the eye-consciousness dhatu is not the sphere of operation of the eye-consciousness dhatu, it is neither known nor seen. If the eye-consciousness dhatu is neither known nor seen, this is called prajnaparamita.

Good Valiant One! The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are not the spheres of operation of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus, and therefore are neither known nor seen. If the ear-, nose-, tongue-, body-, and mind-consciousness dhatus are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! All dharmas are not the sphere of operation of all dharmas.

Good Valiant One! Because all dharmas are not the sphere of operation of all dharmas, they are neither known nor seen. If all dharmas are neither known nor seen, this is called prajnaparamita.

O Good Valiant One! The form skandha does not relinquish the intrinsic nature of the form skandha. The feeling, perception, formations, and consciousness skandhas do not relinquish the intrinsic natures of the feeling, perception, formations, and consciousness skandhas. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! The eye ayatana does not relinquish the intrinsic nature of the eye ayatana. The ear, nose, tongue, body, and mind ayatanas do not relinquish the intrinsic natures of the ear, nose, tongue, body, and mind ayatanas. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! The form ayatana does not relinquish the intrinsic nature of the form ayatana. The sound, odor, taste, tangible object, and dharma ayatanas do not relinquish the intrinsic natures of the sound, odor, taste, tangible object, and dharma ayatanas. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! The eye dhatu does not relinquish the intrinsic nature of the eye dhatu. The ear, nose, tongue, body, and mind dhatus do not relinquish the intrinsic natures of the ear, nose, tongue, body, and mind dhatus. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! The form dhatu does not relinquish the intrinsic nature of the form dhatu. The sound, odor, taste, tangible object, and dharma dhatus do not relinquish the intrinsic natures of the sound, odor, taste, tangible object, and dharma dhatus. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! The eye-consciousness dhatu does not relinquish the intrinsic nature of the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus do not relinquish the intrinsic natures of the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. To fully know intrinsic nature in this way is called prajnaparamita.

Good Valiant One! All dharmas do not relinquish the intrinsic nature of all dharmas. To fully know intrinsic nature in this way is called prajnaparamita.

O Good Valiant One! The form skandha neither conjoins with nor separates from the form skandha. The feeling, perception, formations, and consciousness skandhas likewise neither conjoin with nor separate from the feeling, perception, formations, and consciousness skandhas. Thus, the form skandha's neither conjoining nor separating is called prajnaparamita. The feeling, perception, formations, and consciousness skandhas' likewise neither conjoining nor separating is called prajnaparamita.

Good Valiant One! The eye ayatana neither conjoins with nor separates from the eye ayatana. The ear, nose, tongue, body, and mind ayatanas likewise neither conjoin with nor separate from the ear, nose, tongue, body, and mind ayatanas. Thus, the eye ayatana's neither conjoining nor separating is called prajnaparamita. The ear, nose, tongue, body, and mind ayatanas' likewise neither conjoining nor separating is called prajnaparamita.

Good Valiant One! The form ayatana neither conjoins with nor separates from the form ayatana. The sound, odor, taste, tangible object, and dharma ayatanas likewise neither conjoin with nor separate from the sound, odor, taste, tangible object, and dharma ayatanas. Thus, the form ayatana's neither conjoining nor separating is called prajnaparamita. The sound, odor, taste, tangible object, and dharma ayatanas' likewise neither conjoining nor separating is called prajnaparamita.

Good Valiant One! The eye dhatu neither conjoins with nor separates from the eye dhatu. The ear, nose, tongue, body, and mind dhatus likewise neither conjoin with nor separate from the ear, nose, tongue, body, and mind dhatus. Thus, the eye dhatu's neither conjoining nor separating is called prajnaparamita. The ear, nose, tongue, body, and mind dhatus' likewise neither conjoining nor separating is called prajnaparamita.

Good Valiant One! The form dhatu neither conjoins with nor separates from the form dhatu. The sound, odor, taste, tangible object, and dharma dhatus likewise neither conjoin with nor separate from the sound, odor, taste, tangible object, and dharma dhatus. Thus, the form dhatu's neither conjoining nor separating is called prajnaparamita. The sound, odor, taste, tangible object, and dharma dhatus' likewise neither conjoining nor separating is called prajnaparamita.

Good Courage! The eye-consciousness dhatu neither unites with nor separates from the eye-consciousness dhatu. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither unite with nor separate from the ear-, nose-, tongue-, body-, and mind-consciousness dhatus. Thus, that the eye-consciousness dhatu neither unites nor separates is called prajnaparamita. That the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither unite nor separate is called prajnaparamita.

Good Courage! All dharmas neither unite with nor separate from all dharmas. Thus, that all dharmas neither unite nor separate is called prajnaparamita.

Good Courage! The form skandha neither increases nor decreases. The feeling, perception, formations, and consciousness skandhas likewise neither increase nor decrease. Thus, that the form skandha neither increases nor decreases is called prajnaparamita. That the feeling, perception, formations, and consciousness skandhas likewise neither increase nor decrease is called prajnaparamita.

Good Courage! The eye ayatana neither increases nor decreases. The ear, nose, tongue, body, and mind ayatanas likewise neither increase nor decrease. Thus, that the eye ayatana neither increases nor decreases is called prajnaparamita. That the ear, nose, tongue, body, and mind ayatanas likewise neither increase nor decrease is called prajnaparamita.

Good Courage! The form ayatana neither increases nor decreases. The sound, odor, taste, touch, and dharma ayatanas likewise neither increase nor decrease. Thus, that the form ayatana neither increases nor decreases is called prajnaparamita. That the sound, odor, taste, touch, and dharma ayatanas likewise neither increase nor decrease is called prajnaparamita.

Good Courage! The eye dhatu neither increases nor decreases. The ear, nose, tongue, body, and mind dhatus likewise neither increase nor decrease. Thus, that the eye dhatu neither increases nor decreases is called prajnaparamita. That the ear, nose, tongue, body, and mind dhatus likewise neither increase nor decrease is called prajnaparamita.

Good Courage! The form dhatu neither increases nor decreases. The sound, odor, taste, touch, and dharma dhatus likewise neither increase nor decrease. Thus, that the form dhatu neither increases nor decreases is called prajnaparamita. That the sound, odor, taste, touch, and dharma dhatus likewise neither increase nor decrease is called prajnaparamita.

Good Courage! The eye-consciousness dhatu neither increases nor decreases. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither increase nor decrease. Thus, that the eye-consciousness dhatu neither increases nor decreases is called prajnaparamita. That the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither increase nor decrease is called prajnaparamita.

Good Courage! All dharmas neither increase nor decrease. Thus, that all dharmas neither increase nor decrease is called prajnaparamita.

Good Courage! The form skandha is neither defiled nor pure. The feeling, perception, formations, and consciousness skandhas likewise are neither defiled nor pure. Thus, that the form skandha is neither defiled nor pure is called prajnaparamita. That the feeling, perception, formations, and consciousness skandhas likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! The eye ayatana is neither defiled nor pure. The ear, nose, tongue, body, and mind ayatanas likewise are neither defiled nor pure. Thus, that the eye ayatana is neither defiled nor pure is called prajnaparamita. That the ear, nose, tongue, body, and mind ayatanas likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! The form ayatana is neither defiled nor pure. The sound, odor, taste, touch, and dharma ayatanas likewise are neither defiled nor pure. Thus, that the form ayatana is neither defiled nor pure is called prajnaparamita. That the sound, odor, taste, touch, and dharma ayatanas likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! The eye dhatu is neither defiled nor pure. The ear, nose, tongue, body, and mind dhatus likewise are neither defiled nor pure. Thus, that the eye dhatu is neither defiled nor pure is called prajnaparamita. That the ear, nose, tongue, body, and mind dhatus likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! The form dhatu is neither defiled nor pure. The sound, odor, taste, touch, and dharma dhatus likewise are neither defiled nor pure. Thus, that the form dhatu is neither defiled nor pure is called prajnaparamita. That the sound, odor, taste, touch, and dharma dhatus likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! The eye-consciousness dhatu is neither defiled nor pure. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are neither defiled nor pure. Thus, that the eye-consciousness dhatu is neither defiled nor pure is called prajnaparamita. That the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are neither defiled nor pure is called prajnaparamita.

Good Courage! All dharmas are neither defiled nor pure. Thus, that all dharmas are neither defiled nor pure is called prajnaparamita.

Good Courage! The form skandha has no pure dharma and no impure dharma. The feeling, perception, formations, and consciousness skandhas likewise have no pure dharma and no impure dharma. Thus, that the five skandhas have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The eye ayatana has no pure dharma and no impure dharma. The ear, nose, tongue, body, and mind ayatanas likewise have no pure dharma and no impure dharma. Thus, that the six internal ayatanas have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The form ayatana has no pure dharma and no impure dharma. The sound, odor, taste, touch, and dharma ayatanas likewise have no pure dharma and no impure dharma. Thus, that the six external ayatanas have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The eye dhatu has no pure dharma and no impure dharma. The ear, nose, tongue, body, and mind dhatus likewise have no pure dharma and no impure dharma. Thus, that the six internal dhatus have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The form dhatu has no pure dharma and no impure dharma. The sound, odor, taste, touch, and dharma dhatus likewise have no pure dharma and no impure dharma. Thus, that the six external dhatus have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The eye-consciousness dhatu has no pure dharma and no impure dharma. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no pure dharma and no impure dharma. Thus, that the six consciousness dhatus have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! All dharmas have no pure dharma and no impure dharma. Thus, that all dharmas have no pure dharma and no impure dharma is called prajnaparamita.

Good Courage! The form skandha neither shifts nor enters. The feeling, perception, formations, and consciousness skandhas likewise neither shift nor enter. Thus, that the five skandhas neither shift nor enter is called prajnaparamita.

Good Courage! The eye ayatana neither shifts nor enters. The ear, nose, tongue, body, and mind ayatanas likewise neither shift nor enter. Thus, that the six internal ayatanas neither shift nor enter is called prajnaparamita.

Good Courage! The form ayatana neither shifts nor enters. The sound, odor, taste, touch, and dharma ayatanas likewise neither shift nor enter. Thus, that the six external ayatanas neither shift nor enter is called prajnaparamita.

Good Courage! The eye dhatu neither shifts nor enters. The ear, nose, tongue, body, and mind dhatus likewise neither shift nor enter. Thus, that the six internal dhatus neither shift nor enter is called prajnaparamita.

Good Valor! The form dhatu neither moves nor enters. The sound, odor, taste, touch, and mental-object dhatus likewise neither move nor enter. Thus, that the six external dhatus neither move nor enter is called prajnaparamita.

Good Valor! The eye-consciousness dhatu neither moves nor enters. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither move nor enter. Thus, that the six consciousness dhatus neither move nor enter is called prajnaparamita.

Good Valor! All dharmas neither move nor enter. Thus, that all dharmas neither move nor enter is called prajnaparamita.

Good Valor! The form skandha is neither bound nor freed from bondage. The feeling, perception, formations, and consciousness skandhas likewise are neither bound nor freed from bondage. Thus, that the five skandhas are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The eye ayatana is neither bound nor freed from bondage. The ear, nose, tongue, body, and mind ayatanas likewise are neither bound nor freed from bondage. Thus, that the six internal ayatanas are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The form ayatana is neither bound nor freed from bondage. The sound, odor, taste, touch, and mental-object ayatanas likewise are neither bound nor freed from bondage. Thus, that the six external ayatanas are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The eye dhatu is neither bound nor freed from bondage. The ear, nose, tongue, body, and mind dhatus likewise are neither bound nor freed from bondage. Thus, that the six internal dhatus are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The form dhatu is neither bound nor freed from bondage. The sound, odor, taste, touch, and mental-object dhatus likewise are neither bound nor freed from bondage. Thus, that the six external dhatus are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The eye-consciousness dhatu is neither bound nor freed from bondage. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are neither bound nor freed from bondage. Thus, that the six consciousness dhatus are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! All dharmas are neither bound nor freed from bondage. Thus, that all dharmas are neither bound nor freed from bondage is called prajnaparamita.

Good Valor! The form skandha neither dies nor is born. The feeling, perception, formations, and consciousness skandhas likewise neither die nor are born. Thus, that the five skandhas neither die nor are born is called prajnaparamita.

Good Valor! The eye ayatana neither dies nor is born. The ear, nose, tongue, body, and mind ayatanas likewise neither die nor are born. Thus, that the six internal ayatanas neither die nor are born is called prajnaparamita.

Good Valor! The form ayatana neither dies nor is born. The sound, odor, taste, touch, and mental-object ayatanas likewise neither die nor are born. Thus, that the six external ayatanas neither die nor are born is called prajnaparamita.

Good Valor! The eye dhatu neither dies nor is born. The ear, nose, tongue, body, and mind dhatus likewise neither die nor are born. Thus, that the six internal dhatus neither die nor are born is called prajnaparamita.

Good Valor! The form dhatu neither dies nor is born. The sound, odor, taste, touch, and mental-object dhatus likewise neither die nor are born. Thus, that the six external dhatus neither die nor are born is called prajnaparamita.

Good Valor! The eye-consciousness dhatu neither dies nor is born. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise neither die nor are born. Thus, that the six consciousness dhatus neither die nor are born is called prajnaparamita.

Good Valor! All dharmas neither die nor are born. Thus, that all dharmas neither die nor are born is called prajnaparamita.

Furthermore, Good Valor! The form skandha is neither born nor dies. Feeling, perception, formations, and consciousness likewise are neither born nor die. Thus, that the five skandhas are neither born nor die is called prajnaparamita.

Good Valor! The eye ayatana is neither born nor dies. The ear, nose, tongue, body, and mind ayatanas likewise are neither born nor die. Thus, that the six internal ayatanas are neither born nor die is called prajnaparamita.

Good Valor! The form ayatana is neither born nor dies. The sound, odor, taste, touch, and mental-object ayatanas likewise are neither born nor die. Thus, that the six external ayatanas are neither born nor die is called prajnaparamita.

Good Valor! The eye dhatu is neither born nor dies. The ear, nose, tongue, body, and mind dhatus likewise are neither born nor die. Thus, that the six internal dhatus are neither born nor die is called prajnaparamita.

Good Valor! The form dhatu is neither born nor dies. The sound, odor, taste, touch, and mental-object dhatus likewise are neither born nor die. Thus, that the six external dhatus are neither born nor die is called prajnaparamita.

Good Valor! The eye-consciousness dhatu is neither born nor dies. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are neither born nor die. Thus, that the six consciousness dhatus are neither born nor die is called prajnaparamita.

Good Valor! All dharmas are neither born nor die. Thus, that all dharmas are neither born nor die is called prajnaparamita.

Good Valor! The form skandha does not transmigrate, nor is there any dharma that transmigrates. The feeling, perception, formations, and consciousness skandhas likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the five skandhas do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The eye ayatana does not transmigrate, nor is there any dharma that transmigrates. The ear, nose, tongue, body, and mind ayatanas likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the six internal ayatanas do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The form ayatana does not transmigrate, nor is there any dharma that transmigrates. The sound, odor, taste, touch, and mental-object ayatanas likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the six external ayatanas do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The eye dhatu does not transmigrate, nor is there any dharma that transmigrates. The ear, nose, tongue, body, and mind dhatus likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the six internal dhatus do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The form dhatu does not transmigrate, nor is there any dharma that transmigrates. The sound, odor, taste, touch, and mental-object dhatus likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the six external dhatus do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The eye-consciousness dhatu does not transmigrate, nor is there any dharma that transmigrates. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise do not transmigrate, nor is there any dharma that transmigrates. Thus, that the six consciousness dhatus do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! All dharmas do not transmigrate, nor is there any dharma that transmigrates. Thus, that all dharmas do not transmigrate and that there is no dharma that transmigrates is called prajnaparamita.

Good Valor! The form skandha is not exhausted, nor is there any dharma that is exhausted. The feeling, perception, formations, and consciousness skandhas likewise are not exhausted, nor is there any dharma that is exhausted. Thus, that the five skandhas are not exhausted and that there is no dharma that is exhausted is called prajnaparamita.

Good Courage! The eye ayatana is inexhaustible, and there is no phenomenon of exhaustion. The ear, nose, tongue, body, and mind ayatanas are likewise inexhaustible, and there is no phenomenon of exhaustion. Thus, the six internal ayatanas being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! The form ayatana is inexhaustible, and there is no phenomenon of exhaustion. The sound, odor, taste, tangible object, and dharma ayatanas are likewise inexhaustible, and there is no phenomenon of exhaustion. Thus, the six external ayatanas being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! The eye dhatu is inexhaustible, and there is no phenomenon of exhaustion. The ear, nose, tongue, body, and mind dhatus are likewise inexhaustible, and there is no phenomenon of exhaustion. Thus, the six internal dhatus being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! The form dhatu is inexhaustible, and there is no phenomenon of exhaustion. The sound, odor, taste, tangible object, and dharma dhatus are likewise inexhaustible, and there is no phenomenon of exhaustion. Thus, the six external dhatus being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! The eye-consciousness dhatu is inexhaustible, and there is no phenomenon of exhaustion. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise inexhaustible, and there is no phenomenon of exhaustion. Thus, the six consciousness dhatus being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! All dharmas are inexhaustible, and there is no phenomenon of exhaustion. Thus, all dharmas being inexhaustible, with no phenomenon of exhaustion, is called prajnaparamita.

Good Courage! The form skandha has no phenomenon of aggregation and no phenomenon of disintegration. The feeling, perception, formations, and consciousness skandhas likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the five skandhas having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The eye ayatana has no phenomenon of aggregation and no phenomenon of disintegration. The ear, nose, tongue, body, and mind ayatanas likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the six internal ayatanas having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The form ayatana has no phenomenon of aggregation and no phenomenon of disintegration. The sound, odor, taste, tangible object, and dharma ayatanas likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the six external ayatanas having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The eye dhatu has no phenomenon of aggregation and no phenomenon of disintegration. The ear, nose, tongue, body, and mind dhatus likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the six internal dhatus having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The form dhatu has no phenomenon of aggregation and no phenomenon of disintegration. The sound, odor, taste, tangible object, and dharma dhatus likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the six external dhatus having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The eye-consciousness dhatu has no phenomenon of aggregation and no phenomenon of disintegration. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no phenomenon of aggregation and no phenomenon of disintegration. Thus, the six consciousness dhatus having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! All dharmas have no phenomenon of aggregation and no phenomenon of disintegration. Thus, all dharmas having no phenomenon of aggregation and no phenomenon of disintegration is called prajnaparamita.

Good Courage! The form skandha has no phenomenon of arising and no phenomenon of exhaustion. The feeling, perception, formations, and consciousness skandhas likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the five skandhas having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The eye ayatana has no phenomenon of arising and no phenomenon of exhaustion. The ear, nose, tongue, body, and mind ayatanas likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the six internal ayatanas having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The form ayatana has no phenomenon of arising and no phenomenon of exhaustion. The sound, odor, taste, tangible object, and dharma ayatanas likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the six external ayatanas having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The eye dhatu has no phenomenon of arising and no phenomenon of exhaustion. The ear, nose, tongue, body, and mind dhatus likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the six internal dhatus having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The form dhatu has no phenomenon of arising and no phenomenon of exhaustion. The sound, odor, taste, tangible object, and dharma dhatus likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the six external dhatus having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The eye-consciousness dhatu has no phenomenon of arising and no phenomenon of exhaustion. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no phenomenon of arising and no phenomenon of exhaustion. Thus, the six consciousness dhatus having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! All dharmas have no phenomenon of arising and no phenomenon of exhaustion. Thus, all dharmas having no phenomenon of arising and no phenomenon of exhaustion is called prajnaparamita.

Good Courage! The form skandha has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The feeling, perception, formations, and consciousness skandhas likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the five skandhas having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! The eye ayatana has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The ear, nose, tongue, body, and mind ayatanas likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the six internal ayatanas having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! The form ayatana has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The sound, odor, taste, tangible object, and dharma ayatanas likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the six external ayatanas having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! The eye dhatu has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The ear, nose, tongue, body, and mind dhatus likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the six internal dhatus having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! The form dhatu has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The sound, odor, taste, tangible object, and dharma dhatus likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the six external dhatus having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! The eye-consciousness dhatu has no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, the six consciousness dhatus having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

Good Courage! All dharmas have no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay. Thus, all dharmas having no phenomenon of alteration and decay and no phenomenon of non-alteration and non-decay is called prajnaparamita.

O Good and Valiant One! The form skandha is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The skandhas of feeling, perception, formations, and consciousness are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the five skandhas being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! The eye ayatana is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The ear, nose, tongue, body, and mind ayatanas are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the six internal ayatanas being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! The form ayatana is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The sound, odor, taste, touch, and dharma ayatanas are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the six external ayatanas being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! The eye dhatu is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The ear, nose, tongue, body, and mind dhatus are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the six internal dhatus being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! The form dhatu is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The sound, odor, taste, touch, and dharma dhatus are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the six external dhatus being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! The eye-consciousness dhatu is neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus are likewise neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, the six consciousness dhatus being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

Good and Valiant One! All dharmas are neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure. Thus, all dharmas being neither permanent nor impermanent, neither pleasant nor painful, neither self nor non-self, neither pure nor impure is called prajnaparamita.

O Good and Valiant One! The form skandha has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The skandhas of feeling, perception, formations, and consciousness likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the five skandhas having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! The eye ayatana has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The ear, nose, tongue, body, and mind ayatanas likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the six internal ayatanas having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! The form ayatana has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The sound, odor, taste, touch, and dharma ayatanas likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the six external ayatanas having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! The eye dhatu has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The ear, nose, tongue, body, and mind dhatus likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the six internal dhatus having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! The form dhatu has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The sound, odor, taste, touch, and dharma dhatus likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the six external dhatus having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! The eye-consciousness dhatu has no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. The ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus likewise have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, the six consciousness dhatus having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

Good and Valiant One! All dharmas have no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion. Thus, all dharmas having no dharma of greed, hatred, or delusion, nor any dharma of freedom from greed, hatred, or delusion is called prajnaparamita.

O Good and Valiant One! With respect to the form skandha, there is no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows. With respect to the skandhas of feeling, perception, formations, and consciousness, likewise there is no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows.

Thus, with respect to the five skandhas, there being no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows is called prajnaparamita.

Good and Valiant One! With respect to the eye ayatana, there is no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows. With respect to the ear, nose, tongue, body, and mind ayatanas, likewise there is no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows.

Thus, with respect to the six internal ayatanas, there being no doer, none who causes another to act, no initiator, none who causes initiation, no knower, none who causes another to know, no recipient, none who causes another to receive, and none who sees and knows is called prajnaparamita.

Good Courage! The form ayatana has no agent, no one who causes it to be acted upon, no one who initiates it, no one who causes it to be initiated, no one who comprehends it, no one who causes it to be comprehended, no one who apprehends it, no one who causes it to be apprehended, and no one who sees or knows it. The sound, odor, taste, tangible-object, and dharma ayatanas likewise have no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them.

Thus, the six external ayatanas having no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them is called prajnaparamita.

Good Courage! The eye dhatu has no agent, no one who causes it to be acted upon, no one who initiates it, no one who causes it to be initiated, no one who comprehends it, no one who causes it to be comprehended, no one who apprehends it, no one who causes it to be apprehended, and no one who sees or knows it. The ear, nose, tongue, body, and mind dhatus likewise have no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them.

Thus, the six internal dhatus having no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them is called prajnaparamita.

Good Courage! The form dhatu has no agent, no one who causes it to be acted upon, no one who initiates it, no one who causes it to be initiated, no one who comprehends it, no one who causes it to be comprehended, no one who apprehends it, no one who causes it to be apprehended, and no one who sees or knows it. The sound, odor, taste, tangible-object, and dharma dhatus likewise have no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them.

Thus, the six external dhatus having no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them is called prajnaparamita.

Good Courage! The eye-consciousness dhatu has no agent, no one who causes it to be acted upon, no one who initiates it, no one who causes it to be initiated, no one who comprehends it, no one who causes it to be comprehended, no one who apprehends it, no one who causes it to be apprehended, and no one who sees or knows it. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them.

Thus, the six consciousness dhatus having no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them is called prajnaparamita.

Good Courage! All dharmas have no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them. Thus, all dharmas having no agent, no one who causes them to be acted upon, no one who initiates them, no one who causes them to be initiated, no one who comprehends them, no one who causes them to be comprehended, no one who apprehends them, no one who causes them to be apprehended, and no one who sees or knows them is called prajnaparamita.

Good Courage! The form skandha is neither annihilated nor permanent, neither finite nor infinite. The feeling, perception, formations, and consciousness skandhas likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the five skandhas being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The eye ayatana is neither annihilated nor permanent, neither finite nor infinite. The ear, nose, tongue, body, and mind ayatanas likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the six internal ayatanas being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The form ayatana is neither annihilated nor permanent, neither finite nor infinite. The sound, odor, taste, tangible-object, and dharma ayatanas likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the six external ayatanas being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The eye dhatu is neither annihilated nor permanent, neither finite nor infinite. The ear, nose, tongue, body, and mind dhatus likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the six internal dhatus being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The form dhatu is neither annihilated nor permanent, neither finite nor infinite. The sound, odor, taste, tangible-object, and dharma dhatus likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the six external dhatus being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The eye-consciousness dhatu is neither annihilated nor permanent, neither finite nor infinite. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise are neither annihilated nor permanent, neither finite nor infinite. Thus, the six consciousness dhatus being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! All dharmas are neither annihilated nor permanent, neither finite nor infinite. Thus, all dharmas being neither annihilated nor permanent, neither finite nor infinite is called prajnaparamita.

Good Courage! The form skandha has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The feeling, perception, formations, and consciousness skandhas likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the five skandhas having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Courage! The eye ayatana has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The ear, nose, tongue, body, and mind ayatanas likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the six internal ayatanas having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Courage! The form ayatana has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The sound, odor, taste, tangible-object, and dharma ayatanas likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the six external ayatanas having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Courage! The eye dhatu has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The ear, nose, tongue, body, and mind dhatus likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the six internal dhatus having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Valiant One! The form dhatu has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The sound, odor, taste, tangible-object, and mental-object dhatus likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the six external dhatus' having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Valiant One! The eye-consciousness dhatu has no wrong view, no cessation of wrong view, no craving, and no cessation of craving. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, the six consciousness dhatus' having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Valiant One! All dharmas have no wrong view, no cessation of wrong view, no craving, and no cessation of craving. Thus, all dharmas' having no wrong view, no cessation of wrong view, no craving, and no cessation of craving is called prajnaparamita.

Good Valiant One! The form skandha is neither wholesome nor unwholesome. The feeling, perception, formations, and consciousness skandhas are likewise neither wholesome nor unwholesome. Thus, the five skandhas' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! The eye ayatana is neither wholesome nor unwholesome. The ear, nose, tongue, body, and mind ayatanas are likewise neither wholesome nor unwholesome. Thus, the six internal ayatanas' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! The form ayatana is neither wholesome nor unwholesome. The sound, odor, taste, tangible-object, and mental-object ayatanas are likewise neither wholesome nor unwholesome. Thus, the six external ayatanas' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! The eye dhatu is neither wholesome nor unwholesome. The ear, nose, tongue, body, and mind dhatus are likewise neither wholesome nor unwholesome. Thus, the six internal dhatus' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! The form dhatu is neither wholesome nor unwholesome. The sound, odor, taste, tangible-object, and mental-object dhatus are likewise neither wholesome nor unwholesome. Thus, the six external dhatus' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! The eye-consciousness dhatu is neither wholesome nor unwholesome. The ear-, nose-, tongue-, body-, and mind-consciousness dhatus are likewise neither wholesome nor unwholesome. Thus, the six consciousness dhatus' being neither wholesome nor unwholesome is called prajnaparamita.

Good Valiant One! All dharmas are neither wholesome nor unwholesome. Thus, all dharmas' being neither wholesome nor unwholesome is called prajnaparamita.

Fascicle 595

THE END