THE GREAT Prajnaparamita Sutra
VOLUME 175
Chapter 32: Praising Prajna (4)
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita, with respect to the emptiness within, does not make it big or small; As for the emptiness outside, the emptiness both inside and outside, the emptiness inside and out, the emptiness, the dharma is not great, the dharma is not superior to the meaning, dharma emptiness, dharma emptiness, dharma emptiness, dharma ultimate emptiness, dharma is emptiness without boundary, dharma is not scattered, dharma emptiness does not change, dharma has no nature, dharma has no self-appearance, dharma does not add appearance, dharma is empty in all dharmas, dharma emptiness cannot be grasped, dharma is emptiness without nature, dharma has no self-nature, dharma is emptiness without self-nature, it does not make it big, it does not make for small; As for the emptiness inside, it does not cause gathering or dispersion; As for the external emptiness, even the emptiness and emptiness of its own nature does not cause gathering or dispersion; As for the emptiness inside, it does not make it limitless, it does not make it limitless; As for the external emptiness, even the emptiness of its own nature does not make it limitless, it does not make it limitless; For the internal emptiness, do not make it wide, nor make it narrow; As for the external emptiness, even the emptiness and emptiness of its own nature cannot be made wide or narrow; As for the emptiness inside, it does not make there is strength, it does not make it without strength; As for the external emptiness, even the emptiness without its own nature does not make it have strength, does not make it without strength, then Buddha, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva has just practiced Mahayana
Relying on Prajnaparamita, Tranquility, Diligence, Patience, Purity, and Generosity paramita, thoughts arise like this: Prajnaparamita like this does not make it big or small in relation to the true reality; Regarding the dharma realm, the dharma nature, the empty nature, the unchangeable nature, the nature of equality, the nature of separation, the dharma concentration, the dharma abiding, the reality, the realm of emptiness, the realm of inconceivability, neither making it big nor making it small; As for true suchness, it does not cause gathering or dispersion; As for the dharma world, up to the inconceivable realm, it does not cause gathering or dispersion; For suchness there is no limit, no limit; For the dharma world, up to the inconceivable realm, it cannot be made limitless, nor can it be limitless; For suchness, do not make it wide or narrow; For the dharma world, up to the inconceivable realm, it is not made wide or narrow; for suchness it does not make it strong, it does not make it powerless; Regarding the dharma world, to the inconceivable realm that does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Purity of Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like this does not make suffering big or small in relation to the Noble Truth of suffering; As for the Noble Truth of origin and cessation, the path neither makes it big nor makes it small; For the Noble Truth, suffering does not cause gathering, nor does it cause dispersion; As for the Noble Truth of formation and cessation, the path does not cause gathering or dispersion; For the Noble Truth, suffering does not have a limit, nor does it have no limit; As for the Noble Truth of origination and cessation, the path does not make it limitless, nor does it make it unlimited; For the Noble Truth, suffering does not make it wide or narrow; As for the Noble Truth of origination and cessation, the path is neither wide nor narrow; For the Noble Truth, suffering does not make one have strength, it does not make one have no strength; As for the Noble Truth of origination and cessation, the path does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita like that does not make it big or small in relation to the four Meditations; As for the four Immeasurables and the four formless Concentrations, they do not make them big or small; As for the four meditations, they do not cause gathering and do not cause dispersion; As for the four Immeasurables and the four formless Concentrations, they do not gather or disperse; For the four meditations, there is no limit, nor is there no limit; As for the four Immeasurables and the four formless Concentrations, they do not have a limit, nor do they have no limit; For the four meditations, do not make them wide or narrow; As for the four Immeasurables and the four formless Concentrations, they are neither wide nor narrow; For the four meditations, it does not make you have strength, it does not make you have no strength; As for the four Immeasurables and the four formless Concentrations, they do not make one have strength, do not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving, he should think like this: Prajnaparamita like this does not make it big or small in relation to the eight Liberations; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, it does not make it big, nor does it make it small; As for the eight Liberations, they do not gather or disperse; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they do not bring together or disperse; for the eight Liberations there is no limit, no limit; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, it does not make it limitless, nor does it make it unlimited; for the eight Liberations, neither wide nor narrow; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they do not make it wide or narrow; As for the eight Liberations, it does not make it strong, it does not make it without strength; As for the eight Sukhavati, the nine Secondary Concentrations, and the ten Transfigurations, they do not make one have strength, do not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Paramita of Giving, he starts thinking like this: Prajnaparamita like that with regard to the four pillars of Mindfulness does not make it big, it does not make it small; As for the four Right Paradigms, the four Divine Powers, the five Faculties, the five Strengths, the seven limbs of Enlightenment, and the eight limbs of the Noble Path, neither make it big nor make it small; As for the four Pillars of Recitation, it does not cause gathering or dispersion; As for the four Right Stages, up to the eight branches of the Noble Path, it does not cause gathering, nor does it cause dispersion; As for the four pillars of Reciting, it does not make it limitless, it does not make it unlimited; As for the four Right Stages and up to the eight branches of the Noble Path, there is no limit, nor is there no limit; For the four pillars of Recitation, it does not make it wide or narrow; As for the four Right Stages and up to the eight branches of the Noble Path, it does not make it wide or narrow; As for the four meditations, it does not make you have strength, it does not make you have no strength; As for the four Right Stages and even the eight branches of the Noble Path, it does not make you have strength, does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Paramita of Giving, he starts thinking like this: Prajnaparamita is like this when it comes to the method of liberation from Emptiness, it does not make it big, it does not make it small; For the formless and wishless method of liberation, it does not make it big, it does not make it small; As for the method of liberation, Emptiness does not cause gathering, nor does it cause dispersion; As for the method of liberation, Formless and Desireless does not cause gathering or dispersion; As for the method of liberation, Emptiness does not make it limitless, it does not make it unlimited; For the method of liberation, Formless, Desireless does not make it limitless, it does not make it limitless; For the method of liberation, Emptiness does not make it wide or narrow; For the formless and wishless method of liberation, it does not make it wide or narrow; As for the method of liberation, Emptiness does not make you have strength, it does not make you have no strength; As for the formless and wishless method of liberation, it does not make you have strength, does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita does not make it big or small for the five types of eyes; As for the six magical powers, it does not make it big or small; As for the five types of eyes, they do not gather or disperse; As for the six magical powers, they do not gather or disperse; For the five types of eyes there is no limit, there is no limit; As for the six magical powers, there is no limit, nor is there no limit; For the five types of eyes, do not make them wide or narrow; As for the six magical powers, it does not make it wide or narrow; As for the five types of eyes, they do not make you strong, they do not make you powerless; As for the six miraculous powers, it does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he starts thinking like this: Prajnaparamita like that, compared to the ten powers of the Buddha, does not make it big or small; As for the four fearless things, the four clear understandings, the great love, the great compassion, the great joy, the great equanimity, the eighteen dharmas of the Buddha do not make them big or small; As for the Buddha’s ten powers, they neither gather nor disperse; Don’t be afraid of the four things, up to the eighteen Dharmas of the Buddha, neither adding them nor causing them to gather or scatter; As for the Buddha’s ten powers, there is no limit, nor is there no limit; Don’t be afraid of the four things, even if you don’t add them to the eighteen Dharmas of Buddha, it doesn’t make it limitless, it doesn’t make it unlimited; As for the Buddha’s ten powers, they do not make them wide or narrow; Don’t be afraid of the four things, even if you don’t add them to the eighteen dharmas, Buddha doesn’t make it wide or narrow; As for the Buddha’s ten powers, they do not cause strength, nor do they cause no strength; Not being afraid of the four things, up to the eighteen Dharmas of Buddha, neither adding them nor making them have strength, not causing them to have no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita does not forget the Dharma, does not make it big, does not make it small; For the nature of always being equanimous, it does not make it big or small; regarding dharma, do not forget, do not cause gathering, do not cause dispersion; As for the nature of always being equanimous, it does not cause gathering or dispersion; As for the Dharma, don’t forget it, don’t make it limitless, don’t make it limitless; As for the nature of always being equanimous, it does not make it limitless, nor does it make it unlimited; regarding dharma, don’t forget it, don’t make it wide, don’t make it narrow; For the nature of always equanimity, it does not make it wide or narrow; As for the dharma, not forgetting it does not make you have strength, it does not cause you to have no strength; As for the nature of always being equanimous, it does not make you have strength, it does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita does not make it big or small for the Omniscience; As for the knowledge of the Path, the knowledge of the All-Signs does not make it big, it does not make it small; For the Omniscient knowledge, it does not cause gathering or dispersion; As for the knowledge of the Path, the knowledge of the All-Essential Form does not cause gathering, nor does it cause dispersion; for the All-Essential wisdom does not make it limitless, it does not make it unlimited; As for the knowledge of the Path, the knowledge of the All-Essential Form does not make it limitless, nor does it make it unlimited; For the Omniscient wisdom, it does not make it wide, it does not make it narrow; As for the knowledge of the Path, the knowledge of the All-Signs does not make it wide, nor does it make it narrow; For the omniscient knowledge, it does not make it strong, it does not make it powerless; As for the wisdom of the path, the knowledge of the All-embracing form does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like that does not make it big or small for all Dalani dharmas; For all the Dharma methods of Samadhi, it does not make it big, nor does it make it small; For all Da-la-ni dharmas, it does not cause gathering, nor does it cause dispersion; As for all Samadhi dharmas, it does not cause gathering, nor does it cause dispersion; For all Da-la-ni methods, there is no limit, no limit; For all Samadhi dharmas, there is no limit, nor is there no limit; For all Dharma methods, Da-lani does not make it wide, nor does it make it narrow; For all Dharma methods, Samadhi does not make it wide or narrow; For all Da-lani dharma methods, it does not make one have strength, it does not make one have no strength; For all the Samadhi dharma methods, it does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita will not make it big or small for Stream-winner; As for the Once-returner, the Non-returner, the Arhat neither makes it big nor makes it small; As for the Stream Stream, it does not cause gathering, nor does it cause dispersion; As for the Once-returner, the Non-returner, the Arhat does not cause gathering, nor does he cause dispersion; As for Stream Stream, there is no limit, nor no limit; As for the Once-returner, the Non-returner, the Arhat does not make it limitless, nor does it make it unlimited; For the Stream-winner, neither make it wide nor narrow; As for the Once-returner, the Non-returner, the Arhat does not make it wide, nor does it make it narrow; As for Stream Stream, it does not make one have strength, it does not make one have no strength; As for the Once-returner, the Non-returner, the Arhat does not make him have strength, he does not make him have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita is like that for the direction of stream-entry, the fruit of stream-entry does not make it big, it does not make it small; As for the once-returning direction, the once-returning fruition, the non-returning direction, the non-returning fruition, the arahant direction, the arahant fruition does not make it big, it does not make it small; As for the direction of stream-entry, the fruit of stream-entry does not cause gathering, nor does it cause dispersion; As for the Once-returner towards Arahantship, it does not cause gathering, nor does it cause dispersion; As for the direction of stream-entry, the fruit of stream-entry does not make it limitless, it does not make it unlimited; As for the Once-returner towards Arahantship, there is no limit, nor is there no limit; As for the direction of stream-entry, the fruit of stream-entry does not make it wide or narrow; As for the Once-returner, aiming for Arahantship, it does not make it wide, nor does it make it narrow; As for Stream Stream direction, Stream Stream Fruition does not cause strength, nor does it cause no strength; As for the Once-returner aiming for Arahantship, it does not make one have strength, does not make one have no strength, then Buddha, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like that does not make it big or small for the Solitary Enlightenment; As for the Solitary Enlightenment, it does not make it big, it does not make it small; As for the Single Enlightenment, it does not cause gathering, nor does it cause dispersion; As for the state of Solitary Enlightenment, it does not cause gathering, nor does it cause dispersion; For the Solitary Enlightenment, there is no limit, no limit; As for the state of Solitary Enlightenment, there is no limit, nor is there no limit; For the Solitary Enlightenment, it does not make it wide, it does not make it narrow; As for the Solitary Enlightenment, it is neither wide nor narrow; For the Solitary Enlightenment, it does not cause strength, nor does it cause no strength; As for the state of Solitary Enlightenment, it does not make you have strength, it does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just started studying Mahayana relies on Prajnaparamita, Calm Contemplation, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like that for the Great Bodhisattva does not make it big or small; As for the Great Bodhisattva’s conduct, he does not make it big or small; For the Great Bodhisattva, he does not cause gathering, nor does he cause dispersion; As for the Great Bodhisattva’s conduct, it does not cause gathering, nor does it cause dispersion; For the Great Bodhisattva, there is no limit, no limit; As for the Great Bodhisattva’s conduct, there is no limit, nor is there no limit; For the Great Bodhisattva, he does not make it wide or narrow; As for the Great Bodhisattva’s conduct, it does not make it wide or narrow; For the Great Bodhisattva, it does not cause strength, nor does it cause no strength; As for the Great Bodhisattva’s conduct, it does not make it strong, does not make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita like that does not make it big or small for the Fully Enlightened Tathagata; As for the highest Enlightenment of the Buddhas, they do not make it big or small; For the Tathagata Fully Enlightened Ones, they do not gather or disperse; As for the highest Enlightenment of the Buddhas, it does not cause gathering, nor does it cause dispersion; For the Fully Enlightened Tathagata, he does not make it limitless, nor does it make it unlimited; As for the highest Enlightenment of the Buddhas, there is no limit, nor is there no limit; For the Fully Enlightened Tathagata, they do not make it wide or narrow; As for the highest Enlightenment of the Buddhas, it is neither broad nor narrow; For the Fully Enlightened Tathagata, it does not cause strength, nor does it cause no strength; As for the highest level of Enlightenment of the Buddhas, it is not possible to have strength, not to have no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, and starts thinking like this: Such Prajnaparamita does not make any dharma big, it does not make it small, it does not make it gather, it does not make it scattered, it does not make it limited, it does not make it unlimited, it does not make it wide, not narrow, not strong, not powerless, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
World-Honored One, if a Great Bodhisattva who has just learned Mahayana relies on the Prajna Paramita, Calm Contemplation Paramita, Diligence Paramita, Forbearance Paramita, Purity Paramita, Giving Paramita and starts thinking like this: Prajnaparamita is like this, with regard to form, it makes big, make small; As for feelings, thoughts, actions, and consciousness, they also make big and small; For color, it causes grouping and dispersion; As for feelings, thoughts, actions, and consciousness, they also gather and disperse; For form, it makes it limited, it makes it limitless; As for feelings, thoughts, actions, and consciousness, it is also made limited, made limitless; For form, make it wide, make it narrow; As for feelings, thoughts, actions, and consciousness, it is also made wide and narrow; For form, it makes you have strength, it makes you have no strength; As for feelings, thoughts, actions, and consciousness, it can also cause strength or no strength. The World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like that makes big and small to the eye base; As for the ear, nose, tongue, body, and mind, they also make it big and small; As for the origin of the eye, it causes gathering and dispersing; As for the ear, nose, tongue, body, and mind, they also cause gathering and dispersion; As for the eye base, it makes it limited, it makes it limitless; As for the ear, nose, tongue, body, and mind, it is also made limited and unlimited; As for the eye base, make it wide, make it narrow; As for the ear, nose, tongue, body, and mind, they are also made wide and narrow; For the eye base, it makes you have strength, it makes you have no strength; As for the ear, nose, tongue, body, and mind, it can also be made to have strength or not have strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes large and small with regard to the base of form; As for sound, smell, taste, touch, the dharma base also makes it big and small; For the origin of form, it causes gathering and dispersion; As for sounds, scents, tastes, touches, and dharma bases, they also cause gathering and dispersion; With regard to form, it makes it limited, it makes it limitless; As for sound, smell, taste, touch, and the dharma base, it is also made limited, made limitless; For the material realm, make it wide, make it narrow; As for sound, smell, taste, touch, the dharma base is also made wide and narrow; For the physical realm, it makes you have strength, it makes you have no strength; As for sounds, scents, tastes, touches, and dharma-bases, they can also cause strength or lack of strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like this makes it big and small for the world of eyes; As for the form realm, the realm of eye consciousness and eye contact and the feelings born of eye contact as a condition also make them bigger and smaller; As for the eye realm, it causes gathering and dispersion; As for the physical world, even the feelings caused by eye contact as a condition cause them to gather and disperse; for the eye realm, it makes it limited, it makes it limitless; As for the physical world, even the feelings born of eye contact as a condition are also limited, making them limitless; for the eye realm, make it wide, make it narrow; As for the physical world, even the feelings caused by eye contact as a condition are made wide and narrow; For the eye realm, it makes you have strength, it makes you have no strength; With regard to the physical world, even the feelings born of eye contact as a condition can make them have strength or make them without strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like that makes big and small in relation to the ear realm; As for the sound realm, the realm of ear consciousness and ear contact, along with the feelings caused by ear contact as conditions, also make them bigger and smaller; As for the ear element, it causes grouping and dispersion; As for the sound realm, even the feelings born of ear contact as a condition also cause them to gather and disperse; For the ear realm, make it limited, make it limitless; As for the sound realm, even the feelings born of ear contact as a condition are also made limited, made limitless; For the ear realm, make it wide, make it narrow; As for the sound realm, even the feelings caused by ear contact as a condition are made wide and narrow; For the ear precepts, it makes you have strength, it makes you have no strength; As for the sound world, even the feelings caused by ear contact as a condition can cause strength or no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes it big and small in relation to the other realms; As for the scent realm, the realm of nose consciousness and the realm of nose contact and the feelings produced by nose contact as a condition also make them bigger and smaller; As for the male world, it causes gathering and dispersion; As for the fragrance world, even the feelings caused by nose contact as a condition also cause them to gather and disperse; For the male world, make it limited, make it limitless; As for the world of fragrance, even the feelings produced by nose contact as a condition also make it limited, making it unlimited; For the male world, make it wide and narrow; As for the world of fragrance, even the feelings caused by nose contact are also made wide and narrow; For the other world, it makes you have strength, it makes you have no strength; As for the world of fragrance, even the feelings produced by nose contact can cause strength or lack of strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like this makes it big and small in relation to the real world; As for the taste realm, the realm of tongue-consciousness and tongue-contact, along with the feelings caused by tongue-contact as conditions, also make them bigger and smaller; As for the real world, it causes gathering and dispersion; As for the realm of taste, even the feelings born of tongue contact as a condition also cause them to gather and disperse; For the loss world, make it limited, make it limitless; As for the precepts, even the feelings born of tongue contact as a condition are also limited, making them limitless; For the real world, make it wide, make it narrow; As for the precepts, even the feelings born of tongue contact are also made wide and narrow; For the real world, it makes you have strength, it makes you have no strength; As for the precepts, even the feelings born of tongue contact as a condition can make them have strength or make them not have strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita like this makes it big and small for the body world; As for the contact realm, the body consciousness realm and the body contact and the feelings born of the body contact as a condition also make them bigger and smaller; As for the body, it brings together and disperses; As for the world of contact, even the feelings caused by body contact as a condition cause them to gather and disperse; For the body world, make it limited, make it limitless; As for the world of contact, even the feelings produced by body contact are limited, making them limitless; for the body world, make it wide, make it narrow; As for the world of contact, even the feelings caused by body contact are also made wide and narrow; For the body world, it makes you have strength, it makes you have no strength; As for the world of contact, even the feelings generated by physical contact can make them have strength or make them without strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness to the mind world; As for the dharma realm, the realm of consciousness and mind contact and the feelings born of mind contact as conditions also make them bigger and smaller; As for the mind element, it causes gathering and dispersion; As for the dharma world, even the feelings born of mind contact as a condition also cause them to gather and disperse; For the mind element, make it limited, make it limitless; As for the dharma realm, even the feelings born of mind-contact as a condition are also limited and limitless; As for the mental world, make it wide and narrow; For the dharma realm, even the feelings born of mind contact are made wide and narrow; For the mind element, it makes you have strength, it makes you have no strength; As for the Dharma world, even the feelings born of mind-contact as a condition can make them have strength or make them without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajna Paramita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness in relation to the earthly world; As for water, fire, wind, and emptiness, the realm of consciousness also makes it big and small; As for the earthly world, it brings together and disperses; As for water, fire, wind, and emptiness, the realm of consciousness also brings together and disperses; For the earthly realm, make it limited, make it limitless; As for water, fire, wind, and emptiness, the realm of consciousness also makes it limited and unlimited; As for the earthly boundaries, make it wide and narrow; As for water, fire, wind, and emptiness, the world of consciousness also makes it wide and narrow; For the earthly world, it makes you have strength, it makes you have no strength; As for water, fire, wind, emptiness, the realm of consciousness also makes it possible to have strength, makes it impossible to have strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness in relation to ignorance; As for actions, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, old age and death, sorrow, suffering and grief, it also makes it big and makes it small; For ignorance, it causes gathering and dispersion; As for actions until old age and death, sadness, grief, and sorrow also cause gathering and dispersion; For ignorance, there is a limit, and there is no limit; As for actions until old age and death, sadness, grief, and sorrow are limited, and limitless; For ignorance, make it wide, make it narrow; For actions until old age and death, sorrow, pain, and anxiety also widen and narrow; For ignorance, there is strength, and there is no strength; As for actions until old age and death, sadness, grief, pain and anxiety can either make you have strength or make you have no strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and the Paramita of Giving, he starts thinking like this: Such Prajnaparamita makes greatness and smallness in relation to the Paramita of Giving; As for Pure Precepts, Patience, Diligence, Calm Contemplation, Prajnaparamita also makes it big and makes it small; As for the Paramita of Giving, it causes gathering and dispersing; As for the Pure Precepts, even the Prajnaparamita also causes gathering and dispersion; For the alms-paramita, it makes it limited, it makes it unlimited; As for the Pure Precepts, even the Prajnaparamita also makes it limited, makes it unlimited; For the perfection of almsgiving, make it wide, make it narrow; As for the Pure Precepts, up to the Prajna Paramita, it is also made wide and narrow; For the alms-paramita, it makes you have strength, it makes you have no strength; As for the Pure Precepts, up to the Prajna Paramita, it can also make you have strength or no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajna Paramita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness to the emptiness within; As for the emptiness outside, the emptiness both inside and outside, the emptiness inside and out, the emptiness, the emptiness, the emptiness that overcomes the meaning, the emptiness without condition, the emptiness without any condition, the ultimate emptiness, the emptiness without boundaries, the emptiness without dispersion, the emptiness without change, the emptiness without nature, the dharma without self-appearance, the dharma without common appearance, the emptiness in all dharmas, the emptiness that cannot be grasped, the emptiness without dharma, the emptiness without self-nature, the emptiness without self-nature, also makes it big, makes it big, makes it big. small; As for the emptiness inside, it causes gathering and dispersion; As for the external emptiness, even the emptiness and emptiness of its own nature also cause gathering and dispersion; For the internal emptiness, it makes it limited, it makes it limitless; As for the external emptiness, even the emptiness and emptiness of its own nature also makes it limited, makes it limitless; For internal emptiness, make it wide, make it narrow; For the external emptiness, even the emptiness and emptiness of its own nature are made wide and narrow; For the emptiness inside, it makes you have strength, it makes you have no strength; For the external emptiness, even the emptiness and emptiness of its own nature can make it have strength or make it without strength, then Buddha, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness in relation to suchness; As for the dharma realm, the dharma nature, the empty nature, the unchangeable nature, the nature of equality, the nature of separation, the dharma concentration, the dharma abiding, the reality, the realm of emptiness, the realm of inconceivable realms are also made big and made small; As for suchness, it causes grouping and dispersion; For the dharma world, even the inconceivable realm can cause gathering and dispersion; For suchness, make it limited, make it limitless; For the dharma world, even the inconceivable realms are made to have limits, made to have no limits; As for the legs, make them wide and narrow; For the dharma world, even the inconceivable realm can be made wide or narrow; For true suchness, there is strength, but there is no strength; For the dharma world, even the inconceivable realm can be made to have strength or be made to have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes suffering great and small in relation to the Noble Truth; As for the Noble Truth of creation and cessation, the path also makes it big and makes it small; For the Noble Truth, suffering brings together and disperses; As for the Noble Truth of formation and cessation, the path also causes gathering and dispersion; For the Noble Truth, suffering makes it limited, it makes it limitless; As for the Noble Truth of creation and cessation, the path also makes it limited and unlimited; For the Noble Truth, suffering makes it wide, it makes it narrow; As for the Noble Truth of origin and cessation, the path also widens and narrows; For the Noble Truth, suffering makes one have strength, but makes one have no strength; As for the Noble Truth of origination and cessation, the path also makes one have strength and makes one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajna Paramita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita like that makes it big and small for the four Meditations; For the four Immeasurables, the four formless Concentrations also make them big and small; For the four meditations, it causes grouping and dispersion; As for the four Immeasurables, the four formless Concentrations also cause gathering and dispersion; For the four Tinh Tu, make it limited, make it limitless; As for the four Immeasurables, the four formless Concentrations also make there is a limit, making there is no limit; For the four meditations, make it wide and narrow; For the four Immeasurables, the four formless Concentrations also widen and narrow; For the four meditations, it makes you have strength, it makes you have no strength; As for the four Immeasurables and the four formless Concentrations, they also make one have strength and make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Paramita of Giving, he should think like this: Such Prajnaparamita makes great and small in relation to the eight Liberations; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they also make it big and small; As for the eight Liberations, it causes gathering and dispersion; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they also cause gathering and dispersion; for the eight Liberations, it makes it limited, it makes it limitless; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they also make it limited, making it unlimited; for the eight Liberations, make it wide, make it narrow; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they are also widened and narrowed; For the eight Liberations, it makes you have strength, it makes you have no strength; As for the eight Sukhavati, the nine Secondary Concentrations, and the ten Transfigurations, which also cause strength or no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes great and small to the four pillars of Mindfulness; For the four Right Paradigms, the four Divine Powers, the five Faculties, the five Powers, the seven limbs of Enlightenment, and the eight limbs of the Noble Path, also make it big and make it small; For the four Pillars of Recitation, it causes gathering and dispersion; As for the four Right Stages up to the eight branches of the Noble Path, it also brings together and disperses; For the four pillars of Reciting, there is a limit, and there is no limit; For the four Right Stages up to the eight branches of the Noble Path, there is also a limit, and there is no limit; For the four pillars of Reciting, it makes it wide, it makes it narrow; For the four Right Stages up to the eight branches of the Noble Path, it is also made wide and narrow; As for the four pillars of Reciting, it makes you have strength, it makes you have no strength; As for the four Right Stages and up to the eight branches of the Noble Path, it can also make you have strength or make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita is like that for the method of liberation. Don’t make it big, don’t make it small; For the formless and wishless liberation method, it also makes it big, it makes it small; For the method of liberation, Do not cause grouping or dispersion; For the formless and wishless liberation method, it also causes gathering and dispersion; For the method of liberation, Don’t make it limitless, make it limitless; For the method of liberation from Formlessness and Desirelessness, it also makes it limited, it makes it limitless; For the method of liberation, Do not make it wide, make it narrow; For the formless and wishless method of liberation, it also makes it wide and narrow; For the method of liberation, Do not make one have strength, make one have no strength; As for the method of liberation from the Formless and Desireless, it also makes one have strength, makes one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita makes it big and small for the five types of eyes; As for the six magical powers, it also makes it big and small; For the five types of eyes, it causes grouping and dispersion; As for the six magical powers, they also cause gathering and dispersion; For the five types of eyes, make it limited, make it limitless; For the six magical powers, it also makes it limited, it makes it limitless; For the five types of eyes, make it wide, make it narrow; As for the six magical powers, it also makes it wide and narrow; For the five types of eyes, it makes you have strength, it makes you have no strength; As for the six miraculous powers that can also make one have strength or make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness to the ten powers of the Buddha; As for the four fearless things, the four clear understandings, the great love, the great compassion, the great joy, the great equanimity, the eighteen uncombined Buddha dharmas also make it big and make it small; As for the Buddha’s ten powers, they gather and disperse; As for the four non-afraid things, up to the eighteen Buddha dharmas that do not add up also bring together and disperse; For Buddha’s ten powers, it makes it limitless, it makes it limitless; For the four things of not being afraid, up to the eighteen Buddhist dharmas that do not add up, they also make it limitless, making it unlimited; As for the Buddha’s ten powers, it widens and narrows; With respect to the four non-afraid things, up to the eighteen Buddhist dharmas that do not add up, they also make it wide and narrow; As for the Buddha’s ten powers, it makes you have strength and makes you have no strength; As for the four non-fearful things, up to the eighteen dharmas that Buddha does not add up, it can also make you have strength, make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita, in regard to dharma, does not forget to make it big or make it small; For the nature of always equanimity, it also makes it big, it makes it small; Regarding the Dharma, do not forget to gather and disperse; For the nature of always equanimity, it also causes grouping and dispersion; For dharma, do not forget, make it limited, make it limitless; For the nature of always being equanimous, it also makes it limitless, making it limitless; When it comes to dharma, don’t forget to make it wide and make it narrow; For the nature of always equanimity, it also makes it wide, it makes it narrow; When it comes to the dharma, don’t forget to make yourself strong, but make yourself powerless; For the nature of always being equanimous, it can also make you have strength, or make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.