THE GREAT Prajnaparamita Sutra
VOLUME 177
Chapter 32: Praising Prajna (6)
World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on the Prajna Paramita, Calm Contemplation Paramita, Diligence Paramita, Patience Paramita, Pure Precepts Paramita, Giving Paramita and then think like this: Prajnaparamita is like this, with regard to form, 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita makes greatness and smallness 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 also causes strength or lack of strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita makes large and small 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, World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like this makes it big and small for the eye realm; 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 cause strength or lack of strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like this makes it 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 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think 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 that are caused by nose contact can make them have strength or make them not have 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita, he starts to think like this: Such Prajnaparamita 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, World-Honored One, that Great Bodhisattva, because of such thoughts, he does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita makes greatness and smallness to 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 body 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita, he should think 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 not have strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, he does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita, he should think 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he 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, 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, he does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and the Paramita of Giving, he starts thinking like this: Such Prajnaparamita makes greatness and makes it small 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, even the Prajnaparamita can make it 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 begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he 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 the self-nature can make it have strength or make it without strength, then Buddha, that Great Bodhisattva, because of such thoughts, he does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita makes it big and small 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he 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 Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita 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, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the 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 Higher Grounds, the nine Secondary Concentrations, and the ten Variable Grounds, which also make one have strength or make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita makes greatness and smallness in relation 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 begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Prajnaparamita is like that for the method of liberation. Do not make it big, 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he should think 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 magical powers, 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 begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he starts thinking like this: Such Prajnaparamita makes great and small 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 Buddhist dharmas that do not add up, they can also 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Prajnaparamita like that does not forget to make things big or small when it comes to dharma; 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 also makes you have strength, if you make it without strength, then it is clear
World-Honored One, that Great Bodhisattva, because of such thoughts, he did not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Pure Precepts, and Giving Paramita, he should think like this: Such Prajna Paramita, with regard to Omniscience, makes it great and makes it small; As for the knowledge of the Tao, the knowledge of the All-Signs also makes big and small; For the All-Essence wisdom causes gathering and dispersion; As for the knowledge of the Path, the knowledge of the All-Essential Form also brings together and disperses; for the Omniscient knowledge makes it limited, makes it limitless; As for the knowledge of the Path, the knowledge of the All-Essential Form also makes it limited, making it unlimited; for Omniscience makes it wide, makes it narrow; As for the knowledge of the Path, the knowledge of the All-Signs also widens and narrows; for Omniscience makes one have strength, makes one has no strength; As for the knowledge of the Path, the knowledge of the All-Essential Form also makes one have strength or no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita makes great and small for all Dharmas; For all dharmas, Samadhi also makes it big and small; For all Da-la-ni dharma methods, it causes gathering and dispersing; For all Dharma methods, Samadhi also brings together and disperses; For all Da-la-ni dharma methods, make it limited, make it limitless; For all Samadhi dharmas, it also makes it limited, makes it limitless; For all Da-la-ni dharmas, make it wide and narrow; For all Dharma methods, Samadhi also makes it wide and narrow; For all Da-la-ni dharma methods, it makes you have strength, it makes you have no strength; For all Dharma methods, Samadhi 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 Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita makes greatness and smallness for Stream-winner; As for the Once-returner, the Non-returner, the Arhat also makes it big and makes it small; As for the Pre-stream, it causes gathering and dispersing; As for the Once-returner, the Non-returner, the Arhat also brings together and disperses; As for the Stream of Stream, it makes it limited, it makes it limitless; As for the Once-returner, the Non-returner, the Arhat also makes it limited, makes it unlimited; For the Stream of Stream, make it wide, make it narrow; As for the Once-returner, the Non-returner, the Arhat also makes it wide and narrow; As for Stream Stream, it makes you have strength, it makes you have no strength; As for the Once-returner, the Never-returner, and the Arhat, he also causes strength and no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Prajnaparamita is like that for the direction of stream-entry, the fruit of stream-entry makes it big, makes it small; As for the One-return direction, One-return fruition, No-return direction, No-return fruition, Arhat direction, A-la-han fruit also make it big, make it small; As for the direction of Stream Stream, the Fruit of Stream Stream causes grouping and dispersion; As for the Once-returner towards Arahantship, it also causes gathering and dispersion; As for the direction of stream-entry, the fruit of stream-streaming makes it limited, it makes it limitless; As for the Once-returner towards Arahantship, there is also a limit, and there is no limit; As for the direction of Stream Stream, the Fruit of Stream Stream makes it wide, it makes it narrow; For the Once-returner towards Arahantship, it is also made wide and narrow; As for the direction of stream-entry, the fruit of stream-entry makes one have strength, makes one lack strength; As for the Once-returner aiming for Arahantship, it also causes strength or no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita makes greatness and smallness to the Single Enlightenment; As for the Solitary Enlightenment fruit, it also makes it big and makes it small; As for the Single Sense, it causes gathering and dispersing; As for the Solitary Enlightenment fruit, it also causes grouping and dispersion; For the Solitary Enlightenment, there is a limit, and there is no limit; As for the Solitary Enlightenment fruit, it also makes it limited, makes it unlimited; for the Solitary Enlightenment, make it wide, make it narrow; As for the Solitary Enlightenment fruit, it is also made wide and narrow; for Solitary Enlightenment, there is strength, but there is no strength; As for the state of Solitary Enlightenment, it can also make you have strength and 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 study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita, then he should think like this: Prajnaparamita like that for the Great Bodhisattva makes it big and makes it small; As for the Great Bodhisattva’s conduct, he also makes it big and makes it small; For the Great Bodhisattva, he brings together and disperses; As for the Great Bodhisattva’s conduct, it also causes gathering and dispersion; For the Great Bodhisattva, there is a limit, there is no limit; As for the Great Bodhisattva’s conduct, it also makes it limited, it makes it limitless; For the Great Bodhisattva, make it wide, make it narrow; As for the Great Bodhisattva’s conduct, it also makes it wide and narrow; For the Great Bodhisattva, it makes you have strength, it makes you have no strength; As for the Great Bodhisattva’s conduct, it 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 learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Prajnaparamita like that makes it big and small for the Fully Enlightened Tathagata. As for the Buddhas’ highest Enlightenment, they also make it big and make it small; For the Tathagata, the Fully Enlightened One, it causes them to gather and disperse; As for the highest Enlightenment of the Buddhas, it also causes gathering and dispersion; For the Tathagata, the Fully Enlightened One, makes it limited, makes it limitless; As for the highest Enlightenment of the Buddhas, it is also made limited, made limitless; for the Fully Enlightened Tathagata, make it wide, make it narrow; For the highest Enlightenment of the Buddhas, it is also made wide and narrow; For the Tathagata Fully Enlightened Ones, one can make one have strength, one will make one have no strength; As for the highest Enlightenment of the Buddhas, it can also cause strength or no strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, does not practice Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned Mahayana does not rely on Prajnaparamita, Calm Meditation, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita makes big, makes small, makes gathering, makes dispersion, also makes it limited, makes it unlimited, makes it wide, makes it small. narrow, making it strong, making it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
World-Honored One, if the Great Bodhisattva starts to think like this: Prajna paramita is like that, with regard to form, either make it big or small, and don’t make it big or small; As for feelings, thoughts, actions, and consciousness, either make them big or small, don’t make them big or small; As for form, either grouping together causes dispersion, not grouping together leading to dispersion; As for feelings, thoughts, actions, and consciousness, either group them together to disperse them, or group them together to disperse them; For form, either make it limited so it has no limit, or make it limited so it doesn’t have limit; For feelings, thoughts, actions, and consciousness, either make it limited so it has no limit, don’t make it limited so it doesn’t have limit; For form, either make it wide or narrow, don’t make it wide or narrow; For feelings, thoughts, actions, and consciousness, either make it wide or narrow, don’t make it wide or narrow; As for form, either make it strong for lack of strength, don’t make it strong for it to be without strength; As for feelings, thoughts, actions, and consciousness, whether it is made to have strength or to have no strength, or not to make it have strength to have no strength, then, Buddha, all such things are not the Perfect Stream Fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the eye base either making it big or making it small, not making it big or small; For the ear, nose, tongue, body, and mind, either make it big or small, don’t make it big or small; As for the eye base, it is either grouped together to disperse, not grouped together to disperse; With regard to the ear, nose, tongue, body, and mind, either make the group gather to disperse, or do not make the group gather to disperse; As for the eye base, either make it limited so it has no limit, don’t make it limited so it doesn’t have limit; For the ear, nose, tongue, body, and mind, either make it limited so it has no limit, or make it limited so it doesn’t have limit; As for the eye base, either make it wide to make it narrow, don’t make it wide to make it narrow; As for the ear, nose, tongue, body, and mind, either make it wide or narrow, don’t make it wide or narrow; As for the eye base, either make it strong for no strength, don’t make it strong for no strength; As for the ear, nose, tongue, body, and mind, whether it is made to have strength for lack of strength, or not made to have strength for lack of strength, then, Buddha, all of these are not the level-stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like this when it comes to the physical realm, either making it big or making it small, not making it big or small; As for sounds, scents, tastes, touches, and dharma bases, either make them big or small, don’t make them big or small; With regard to form, it is either grouped together to disperse, not grouped together to disperse; With regard to sounds, scents, tastes, touches, and dharma-bases, either group together to disperse, or group together to disperse; For the base of form, either make it limited so it has no limit, don’t make it limited so it doesn’t have limit; For sounds, scents, tastes, touches, and dharma bases, either make it limited so that it has no limit, or make it limited so it has no limit; As for the physical realm, either make it wide or narrow, don’t make it wide or narrow; With regard to sound, smell, taste, touch, and dharma, either make it wide or narrow, don’t make it wide or narrow; With regard to form, it is either to make one have strength or to have no strength, or to make one have strength so that one has no strength; As for sounds, scents, tastes, touches, dharma-bases, whether it is made to have strength or to have no strength, or not to make it have strength to be without strength, then, World-Honored One, all of these are not the level-stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like this when it comes to the realm of vision, either making it big or making it small, not making it big or small; As for the form realm, the eye consciousness realm and eye contact and the feelings that are conditioned by eye contact either make them big or small, they don’t make them big or small; As for the realm of vision, it’s either grouping together to disperse, not grouping together causing dispersion; As for the form world, the feelings that are caused by eye contact as a condition arise or cause grouping to disperse, but do not cause grouping to disperse; As for the eye realm, either make it limited so it has no limit, or make it limited so it doesn’t have any limit; As for the form realm, up to the feelings produced by eye contact as a condition, either make it limited or limitless, or make it limitless or limitless; As for the world of vision, either make it wide or narrow, don’t make it wide or narrow; As for the physical world, the feelings that are conditioned by eye contact are either made wide or narrow, or wide or narrow; As for the world of vision, it is either to make one have strength or not to make one have no strength; With regard to the form world and the feelings that are caused by eye contact as a condition, whether they cause strength or no strength, or do not make strength or no strength, then, World-Honored One, all of these are not the Perfect Stream Fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with respect to the ear precepts either making it big or making it small, not making it big or small; As for the sound element, the element of ear consciousness and contact with the ear and the feelings that are conditioned by ear contact, either make it big or small, or make it big or small; As for the ear realm, it’s either grouping together to disperse, not grouping together causing dispersion; As for the sound realm, the feelings that are conditioned by ear contact either cause grouping to disperse or do not cause grouping to disperse; As for the ear precept, either make it limited so it has no limit, or make it limited so it doesn’t have any limit; As for the sound realm, the feelings that are conditioned by ear contact are either made limited or limitless, or limited or limitless; As for the ear precepts, either make it wide or narrow, don’t make it wide and narrow; As for the sound realm, the feelings that are conditioned by ear contact are either made wide or narrow, or wide or narrow; As for the ear precepts, it is either to make one have strength or not to have strength; to not make one have strength so that one has no strength; As for the sound realm and the feelings that are conditioned by ear contact, whether it causes strength or lack of strength, or does not make strength or strength without strength, then, Buddha, all of these are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna paramita is like this when it comes to the other precepts either making it big or making it small, not making it big or small; As for the scent realm, the nose consciousness realm, the nose contact realm, and the feelings that are conditioned by the nose contact, either make it big or small, or don’t make it big or small; As for the other realms, either grouping together causes dispersion, not grouping together leading to dispersion; As for the fragrance world, the feelings that are caused by nose contact as a condition are either grouped for dispersion or not grouped for dispersion; As for the realms, either make it limited so there is no limit, or make it limited so there is no limit; As for the fragrance world, the feelings that are caused by nose contact are either limited or limitless, or limitless or limitless; As for the precepts, either make it wide or narrow, don’t make it wide or narrow; As for the world of fragrance, the feelings that are caused by nose contact are either made wide or narrow, or wide or narrow; As for the precepts, it is either to make one have strength or not to make one have no strength; As for the world of fragrance, as well as the feelings produced by nose contact as a condition, whether it causes strength or no strength, or does not make strength or no strength, then, World-Honored One, all of these are not the level-stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like this when it comes to the real world either making it big or making it small, not making it big or small; As for the taste element, the tongue-consciousness element and the tongue-contact element and the feelings that are conditioned by the tongue-contact either make them big or small, they don’t make them big or small; As for the real world, it’s either grouping together to disperse, not grouping together causing dispersion; As for the precepts, the feelings that are caused by tongue contact as a condition arise or cause grouping to disperse, but do not cause grouping to disperse; Regarding the loss world, either make it limited so that it has no limit, or make it limited so that there is no limit; As for the precepts, the feelings that arise from tongue contact as a condition can either be made limited or limitless, or limitless or limitless; With regard to the real world, either make it wide or narrow, not make it wide and narrow; As for the precepts, the feelings that are caused by tongue contact are either made wide or narrow, or wide or narrow; With regard to the real world, it is either to make one have strength but to have no strength, or to make one have strength to make one have no strength; As for the precepts and the feelings that are caused by tongue contact as a condition, whether they are made strong or not strong, or not made strong or not strong, then, Buddha, all of these are not the First Stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like this when it comes to the body world either making it big or making it small, not making it big or small; As for the contact realm, the body consciousness realm and the body contact and the feelings that are conditioned by the body contact either make them big or small, they don’t make them big or small; As for the body world, it is either grouping to disperse, not grouping to disperse; As for the world of contact, the feelings that are created by body contact are either grouped together to disperse or not grouped to disperse; As for the body world, either make it limited so that it has no limit, or make it limited so it has no limit; As for the world of contact, the feelings produced by body contact are either limited or limitless, or limitless or limitless; As for the body, either make it wide or narrow, don’t make it wide or narrow; As for the world of contact, the feelings caused by body contact are either made wide or narrow, or wide or narrow; With regard to the body, it is either to make one have strength or to have no strength, or to make one have strength so that one has no strength; As for the world of contact, as well as the feelings that are created by body contact as a condition, whether they cause strength or no strength, or do not make strength or no strength, then, World-Honored One, all of these are not the level-stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna paramita is like this when it comes to the mental world, either making it big or making it small, not making it big or small; As for the dharma realm, the realm of consciousness and mind contact and the feelings that are conditioned by mind contact either make them big or small, they don’t make them big or small; As for the mind world, it is either grouped together to disperse, not grouped together to disperse; As for the dharma realm, the feelings that are created by mind contact are either grouped to disperse or not grouped to disperse; With regard to the mind element, either make it limited so it has no limit, or make it limited so it has no limit; As for the dharma realm, the feelings produced by mind contact are either limited or limitless, or limitless or limitless; As for the mental world, either make it wide or narrow, don’t make it wide or narrow; As for the dharma realm, the feelings that are conditioned by mind contact are either made wide or narrow, or wide or narrow; As for the mental world, it is either to make it strong without strength, or to make it strong without strength; As for the Dharma world, as well as the feelings that are created by mind contact as a condition, whether they cause strength or no strength, or do not make strength or no strength, then, World-Honored One, all such things are not the level-stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like this when it comes to the earthly world, either making it big or making it small, not making it big or small; For water, fire, wind, emptiness, the realm of consciousness, either make big or small, don’t make big or small; As for the earthly world, it is either to gather together to disperse or to gather together to disperse; With respect to water, fire, wind, emptiness, and the realm of consciousness, either group together to disperse, or group together to disperse; As for the earthly realm, either make it limited so it has no limit, or make it limited so it doesn’t have any limit; As for water, fire, wind, emptiness, the realm of consciousness, either make it limited so that it has no limit, or make it limited so it has no limit; As for the earthly boundaries, either make it wide or narrow, don’t make it wide or narrow; As for water, fire, wind, emptiness, and the realm of consciousness, either make it wide or narrow, don’t make it wide or narrow; With regard to the earthly realm, it is either to make one have strength or not to have one; With regard to water, fire, wind, emptiness, the realm of consciousness, whether it makes one have strength without strength, or does not make it have strength so that it has no strength, Buddha, all such things are not the level-stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva arises in the thought like this: Prajna paramita is like this when dealing with ignorance, it either makes big or small, does not make big or small; For actions, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, old age and death, sadness, grief, pain and anxiety, either make big or small, don’t make big or small; As for ignorance, either grouping causes dispersion, not gathering grouping causes dispersion; As for actions until old age and death, sadness, grief, and sorrow either cause grouping to disperse, or do not group together to disperse; As for ignorance, either make it finite or limitless, or make it limitless and limitless; For actions until old age and death, sadness, pain, and sorrow, either make it limitless to have no limit, or make it limitless to have no limit; For ignorance, it is either wide to make it narrow, not wide to make it narrow; As for actions until old age and death, sorrow, pain, and anxiety, either make it wide or narrow, or make it wide or narrow; As for ignorance, it is either to make strength without strength, or not to make strength so that there is no strength; As for actions leading to old age and death, sadness, pain, and anxiety, or making one have strength while having no strength, not making one have strength for having no strength, then, Buddha, all of these are not the level-stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that in regard to the Paramita of Giving, either making it big or making it small, not making it big or small; With regard to Pure Precepts, Patience, Diligence, Tranquility, and Prajnaparamita, either make big or small, don’t make big or small; As for the Paramita of Giving, either makes the group gather to disperse, but does not make the group gather to disperse; As for the Pure Precepts up to the Prajnaparamita, it either causes groups to disperse, does not cause groups to disperse; As for the perfection of almsgiving, either making it limited so that it has no limit, or making it limited so that it has no limit; For the Pure Precepts up to the Prajnaparamita, either make it limited so that it has no limit, or make it limited so that it has no limit; As for the Paramita of Giving, either make it wide to make it narrow, not make it wide to make it narrow; For Pure Precepts up to Prajnaparamita, either make it wide to make it narrow, not make it wide to make it narrow; As for the perfection of almsgiving, either makes one have strength without strength, does not make one have strength for one who has no strength; With regard to the Pure Precepts up to Prajnaparamita, whether it makes one have strength for lack of strength, or does not make one have strength for one without strength, then, World-Honored One, all of this is not the First Stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that when dealing with internal emptiness, it either makes it big or small, it doesn’t make it big or small; As for the emptiness outside, the emptiness inside and out, the emptiness inside and out, the emptiness of emptiness, the emptiness of greatness, the emptiness of emptiness, the emptiness of existence, the emptiness of emptiness, the emptiness of non-action, the ultimate emptiness, the emptiness of no boundary, the emptiness of no boundaries, the emptiness of dispersion, the emptiness of no change, the emptiness of no nature, the emptiness of self, the dharma of no common appearance, the emptiness of all dharmas, emptiness that cannot be grasped, the emptiness of emptiness, the emptiness of no nature, the emptiness of no self-nature, the emptiness of emptiness of self-nature or to make it bigger and smaller, not make big and small; As for the internal emptiness, it is either grouped together to disperse, or grouped together to disperse; As for the external emptiness, the emptiness and emptiness of its own nature can either be grouped to disperse or not grouped to disperse; As for the internal emptiness, either make it limited so it has no limit, don’t make it limited so it doesn’t have limit; For the external emptiness, the emptiness and emptiness of the self-nature are either limited or limitless, or limitless and limitless; For internal emptiness either make it wide to make it narrow, don’t make it wide to make it narrow; As for the external emptiness, the emptiness has its own nature or make it wide to make it narrow, not make it wide to make it narrow; As for the dharma of internal emptiness, either making it strong for lack of strength, or making it strong for it to be without strength; As for the external emptiness, even the emptiness without its own nature, whether it is made to have strength for lack of strength, or not made to have strength for it to be without strength, Buddha, all such things are not the level-stream fruition of Prajnaparamita.