English
It does not transform. It does not transform to teach the Dharma by saying that form is permanent (Sanskrit Devanagari: nitya, Sanskrit Romanization: nitya, Chinese literal meaning: permanent) or impermanent (Sanskrit Devanagari: anitya, Sanskrit Romanization: anitya, Chinese literal meaning: impermanent). It does not transform to teach the Dharma by saying that form is pleasure (Sanskrit Devanagari: sukha, Sanskrit Romanization: sukha, Chinese literal meaning: pleasure) or suffering (Sanskrit Devanagari: duhkha, Sanskrit Romanization: duhkha, Chinese literal meaning: suffering). It does not transform to teach the Dharma by saying that form is self (Sanskrit Devanagari: atman, Sanskrit Romanization: atman, Chinese literal meaning: self) or non-self (Sanskrit Devanagari: anatma, Sanskrit Romanization: anatma, Chinese literal meaning: non-self). It does not transform to teach the Dharma by saying that form is pure (Sanskrit Devanagari: subha, Sanskrit Romanization: subha, Chinese literal meaning: pure) or impure (Sanskrit Devanagari: asubha, Sanskrit Romanization: asubha, Chinese literal meaning: impure). It does not transform to teach the Dharma by saying that form is peaceful (Sanskrit Devanagari: santa, Sanskrit Romanization: santa, Chinese literal meaning: peaceful) or unpeaceful (Sanskrit Devanagari: asanta, Sanskrit Romanization: asanta, Chinese literal meaning: unpeaceful). It does not transform to teach the Dharma by saying that form is bound (Sanskrit Devanagari: bandhana, Sanskrit Romanization: bandhana, Chinese literal meaning: bound) or liberated (Sanskrit Devanagari: vimoksha, Sanskrit Romanization: vimoksha, Chinese literal meaning: liberated). It does not transform to teach the Dharma by saying that form is past (Sanskrit Devanagari: atita, Sanskrit Romanization: atita, Chinese literal meaning: past). It does not transform to teach the Dharma by saying that form is future (Sanskrit Devanagari: anagata, Sanskrit Romanization: anagata, Chinese literal meaning: future). It does not transform to teach the Dharma by saying that form is presently arising (Sanskrit Devanagari: utpanna, Sanskrit Romanization: utpanna, Chinese literal meaning: arising). It does not transform to teach the Dharma by saying that sound is permanent (Sanskrit Devanagari: nitya, Sanskrit Romanization: nitya, Chinese literal meaning: permanent) or impermanent (Sanskrit Devanagari: anitya, Sanskrit Romanization: anitya, Chinese literal meaning: impermanent). It does not transform to teach the Dharma by saying that sound is pleasure (Sanskrit Devanagari: sukha, Sanskrit Romanization: sukha, Chinese literal meaning: pleasure) or suffering (Sanskrit Devanagari: duhkha, Sanskrit Romanization: duhkha, Chinese literal meaning: suffering). It does not transform to teach the Dharma by saying that sound is self (Sanskrit Devanagari: atman, Sanskrit Romanization: atman, Chinese literal meaning: self) or non-self (Sanskrit Devanagari: anatma, Sanskrit Romanization: anatma, Chinese literal meaning: non-self). It does not transform to teach the Dharma by saying that sound is pure (Sanskrit Devanagari: subha, Sanskrit Romanization: subha, Chinese literal meaning: pure) or impure (Sanskrit Devanagari: asubha, Sanskrit Romanization: asubha, Chinese literal meaning: impure). It does not transform to teach the Dharma by saying that sound is peaceful (Sanskrit Devanagari: santa, Sanskrit Romanization: santa, Chinese literal meaning: peaceful) or unpeaceful (Sanskrit Devanagari: asanta, Sanskrit Romanization: asanta, Chinese literal meaning: unpeaceful). It does not transform to teach the Dharma by saying that sound is bound (Sanskrit Devanagari: bandhana, Sanskrit Romanization: bandhana, Chinese literal meaning: bound) or liberated (Sanskrit Devanagari: vimoksha, Sanskrit Romanization: vimoksha, Chinese literal meaning: liberated). It does not transform to teach the Dharma by saying that sound is past (Sanskrit Devanagari: atita, Sanskrit Romanization: atita, Chinese literal meaning: past). It does not transform to teach the Dharma by saying that sound is future (Sanskrit Devanagari: anagata, Sanskrit Romanization: anagata, Chinese literal meaning: future). It does not transform to teach the Dharma by saying that sound is presently arising (Sanskrit Devanagari: utpanna, Sanskrit Romanization: utpanna, Chinese literal meaning: arising). It does not transform to teach the Dharma by saying that smell is permanent (Sanskrit Devanagari: nitya, Sanskrit Romanization: nitya, Chinese literal meaning: permanent) or impermanent (Sanskrit Devanagari: anitya, Sanskrit Romanization: anitya, Chinese literal meaning: impermanent). It does not transform to teach the Dharma by saying that smell is pleasure (Sanskrit Devanagari: sukha, Sanskrit Romanization: sukha, Chinese literal meaning: pleasure) or suffering (Sanskrit Devanagari: duhkha, Sanskrit Romanization: duhkha, Chinese literal meaning: suffering). It does not transform to teach the Dharma by saying that smell is self (Sanskrit Devanagari: atman, Sanskrit Romanization: atman, Chinese literal meaning: self) or non-self (Sanskrit Devanagari: anatma, Sanskrit Romanization: anatma, Chinese literal meaning: non-self). It does not transform to teach the Dharma by saying that smell is pure (Sanskrit Devanagari: subha, Sanskrit Romanization: subha, Chinese literal meaning: pure) or impure (Sanskrit Devanagari: asubha, Sanskrit Romanization: asubha, Chinese literal meaning: impure). It does not transform to teach the Dharma by saying that smell is peaceful (Sanskrit Devanagari: santa, Sanskrit Romanization: santa, Chinese literal meaning: peaceful) or unpeaceful (Sanskrit Devanagari: asanta, Sanskrit Romanization: asanta, Chinese literal meaning: unpeaceful). It does not transform to teach the Dharma by saying that smell is bound (Sanskrit Devanagari: bandhana, Sanskrit Romanization: bandhana, Chinese literal meaning: bound) or liberated (Sanskrit Devanagari: vimoksha, Sanskrit Romanization: vimoksha, Chinese literal meaning: liberated). It does not transform to teach the Dharma by saying that smell is past (Sanskrit Devanagari: atita, Sanskrit Romanization: atita, Chinese literal meaning: past). It does not transform to teach the Dharma by saying that smell is future (Sanskrit Devanagari: anagata, Sanskrit Romanization: anagata, Chinese literal meaning: future). It does not transform to teach the Dharma by saying that smell is presently arising (Sanskrit Devanagari: utpanna, Sanskrit Romanization: utpanna, Chinese literal meaning: arising). It does not transform to teach the Dharma by saying that taste is permanent (Sanskrit Devanagari: nitya, Sanskrit Romanization: nitya, Chinese literal meaning: permanent) or impermanent (Sanskrit Devanagari: anitya, Sanskrit Romanization: anitya, Chinese literal meaning: impermanent). It does not transform to teach the Dharma by saying that taste is pleasure (Sanskrit Devanagari: sukha, Sanskrit Romanization: sukha, Chinese literal meaning: pleasure) or suffering (Sanskrit Devanagari: duhkha, Sanskrit Romanization: duhkha, Chinese literal meaning: suffering). It does not transform to teach the Dharma by saying that taste is self (Sanskrit Devanagari: atman, Sanskrit Romanization: atman, Chinese literal meaning: self) or non-self (Sanskrit Devanagari: anatma, Sanskrit Romanization: anatma, Chinese literal meaning: non-self). It does not transform to teach the Dharma by saying that taste is pure (Sanskrit Devanagari: subha, Sanskrit Romanization: subha, Chinese literal meaning: pure) or impure (Sanskrit Devanagari: asubha, Sanskrit Romanization: asubha, Chinese literal meaning: impure). It does not transform to teach the Dharma by saying that taste is peaceful (Sanskrit Devanagari: santa, Sanskrit Romanization: santa, Chinese literal meaning: peaceful) or unpeaceful (Sanskrit Devanagari: asanta, Sanskrit Romanization: asanta, Chinese literal meaning: unpeaceful).
Chinese
也不转变。说触是束缚或者解脱也不转变。说触是过去也不转变。说触是未来也不转变。说触是现在出现也不转变。说触是常或者非常也不转变。说触是乐或者痛苦也不转变。说触是我或者无我也不转变。说触是苦或者非不悦意也不转变。说触是寂静或者非寂静也不转变。说触是束缚或者解脱也不转变。说触是过去也不转变。说触是未来也不转变。说触是现在出现也不转变。说法是常或者非常也不转变。说法是乐或者痛苦也不转变。说法是我或者无我也不转变。说法是苦或者非不悦意也不转变。说法是寂静或者非寂静也不转变。说法是束缚或者解脱也不转变。说法是过去也不转变。说法是未来也不转变。说法是现在出现也不转变。说眼识是常或者非常也不转变。说眼识是乐或者痛苦也不转变。说眼识是我或者无我也不转变。说眼识是苦或者非不悦意也不转变。说眼识是寂静或者非寂静也不转变。说眼识是束缚或者解脱也不转变。说眼识是过
English
It does not change. It does not change to teach the Dharma as touch being bound or liberated. It does not change to teach the Dharma as touch being past. It does not change to teach the Dharma as touch being future. It does not change to teach the Dharma as touch being present. It does not change to teach the Dharma as touch being permanent or impermanent. It does not change to teach the Dharma as touch being pleasure or suffering. It does not change to teach the Dharma as touch being self or selfless. It does not change to teach the Dharma as touch being suffering or non-disagreeable. It does not change to teach the Dharma as touch being peaceful or non-peaceful. It does not change to teach the Dharma as touch being bound or liberated. It does not change to teach the Dharma as touch being past. It does not change to teach the Dharma as touch being future. It does not change to teach the Dharma as touch being present. It does not change to teach the Dharma as Dharma being permanent or impermanent. It does not change to teach the Dharma as Dharma being pleasure or suffering. It does not change to teach the Dharma as Dharma being self or selfless. It does not change to teach the Dharma as Dharma being suffering or non-disagreeable. It does not change to teach the Dharma as Dharma being peaceful or non-peaceful. It does not change to teach the Dharma as Dharma being bound or liberated. It does not change to teach the Dharma as Dharma being past. It does not change to teach the Dharma as Dharma being future. It does not change to teach the Dharma as Dharma being present. It does not change to teach the Dharma as eye consciousness being permanent or impermanent. It does not change to teach the Dharma as eye consciousness being pleasure or suffering. It does not change to teach the Dharma as eye consciousness being self or selfless. It does not change to teach the Dharma as eye consciousness being suffering or non-disagreeable. It does not change to teach the Dharma as eye consciousness being peaceful or non-peaceful. It does not change to teach the Dharma as eye consciousness being bound or liberated. It does not change to teach the Dharma as eye consciousness being pas