THE GREAT Prajnaparamita Sutra
VOLUME 178
Chapter 32: Praising Prajna (7)
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that when it comes to true reality, either making it big or making it small, not making it big or small; 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, reality, the realm of emptiness, the realm of inconceivable or making big for small, not making big for small; As for true suchness, either grouping together causes dispersion, not grouping together leading to dispersion; For the dharma world, up to the inconceivable realm, either grouping together to disperse, not grouping together to disperse; As for true suchness, either make it limited so that there is no limit, or make it limited so that there is no limit; For the dharma world, up to the inconceivable realm, either make it limited so it has no limit, or make it limitless so it has no limit; For suchness, either make it wide or narrow, don’t make it wide or narrow; For the dharma world, up to the inconceivable realm, either make it wide or narrow, don’t make it wide or narrow; As for true suchness, it is either to make strength without strength, or to make strength without strength; As for the dharma world, up to the inconceivable realm, whether it is made to have strength for the sake of having no strength, or not made to have strength for the sake of having no strength, then, World-Honored One, all such things are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should arise in the thought like this: Prajna paramita is like that with respect to the Noble Truth of suffering either making it big or making it small, not making it big or small; As for the Noble Truth of origination and cessation, the path either makes big or small, and does not make big or small; As for the Noble Truth, suffering either causes gathering to disperse, does not cause gathering to disperse; As for the Noble Truth of formation and cessation, the path either causes gathering to disperse, does not cause gathering to disperse; As for the Noble Truth of suffering, either make it limited so that it has no limit, or make it limitless so there is no limit; As for the Noble Truth of origination and cessation, the path either makes it limited so it has no limit, does not make it limited so it has no limit; As for the Noble Truth of suffering, either make it wide or narrow, not make it wide or narrow; As for the Noble Truth of origination and cessation, the path either makes it wide or narrow, and does not make it wide or narrow; As for the Noble Truth of suffering, it is either to make strength or not to have strength, or not to make strength so that there is no strength; As for the Noble Truth of origination, cessation, path, or making one have strength for one without strength, not making one have strength for one without strength, then, Buddha, all of these 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 that with regard to the four Meditations either making it big or making it small, not making it big or small; For the four Immeasurables and the four formless Concentrations, either make them big or small, but don’t make them big or small; For the four meditations, either make the group gather to disperse, do not make the group gather to disperse; As for the four Immeasurables, the four formless Concentrations, they either cause grouping to disperse, but do not cause grouping to disperse; For the four Jingdhis, either make it limited so there is no limit, or make it limited so there is no limit; For the four Immeasurables, the four formless Concentrations, either make it finite to have no limit, or make it finite to make it finite; For the four meditations, either make it wide to make it narrow, don’t make it wide to make it narrow; For the four Immeasurables and four formless Concentrations, either make it wide or narrow, or make it wide or narrow; For the four meditations, either make one have strength to make one have no strength, or make one have strength to make one have no strength; As for the four Immeasurables, the four formless Concentrations, 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 of these are not the First Stream results of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the eight Liberations, either making it big or making it small, not making it big or small; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, either make it big or small, don’t make it big or small; As for the eight Liberations, it is either to gather groups to disperse, not to gather groups to disperse; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, either gather together to disperse, or do not gather together to disperse; As for the eight Liberations, either make it limited so that it has no limit, or make it limited so that it has no limit; For the eight Sukhavati, the nine Secondary Concentrations, and the ten Variables, either make it limited so that it has no limit, or make it limited so that it has no limit; For the eight Liberations, either make it wide or narrow, don’t make it wide or narrow; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, either make it wide to make it narrow, don’t make it wide to make it narrow; As for the eight Liberations, it is either to make the powerless without strength, nor to make the powerless to have no strength; As for the eight Sukhavati, the nine Secondary Concentrations, the ten Transfigurations, whether it makes one have strength without strength, or does not make one have strength so that one does not have strength, then, World-Honored One, all of these are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the four pillars of Mindfulness, either making it big or making it small, not making it big or small; 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, either make big or small, don’t make big or small; For the four pillars of Reciting, either make the group gather to disperse, or make the group gather to disperse; With regard to the four Right Stages up to the eight branches of the Noble Path, it is either to group together to disperse, not to group to disperse; For the four pillars of Recitation, either make it limited or limitless, or make it limited or limitless; For the four Right Stages up to the eight branches of the Noble Path, either make it limited so it has no limit, don’t make it limited so it doesn’t have any limit; For the four pillars of mindfulness, either make it wide or narrow, or make it wide or narrow; For the four Right Stages up to the eight branches of the Noble Path, either make it wide to make it narrow, don’t make it wide to make it narrow; As for the four meditations, either it makes you have strength or you don’t have strength, or you don’t make it so you don’t have strength; As for the four Right Stages up to the eight branches of the Noble Path, whether it is to have strength or not to have strength, or not to have strength to have no strength, then, World-Honored One, all of these are not the First Stream results of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna paramita is like that for the method of liberation: Emptiness either makes big or small, does not make big or small; For the formless, wishless method of liberation, either make big or small, don’t make big or small; As for the method of liberation, Emptiness either causes groups to gather and disperses, or causes groups to gather to disperse; As for the formless, wishless method of liberation, it either causes groups to disperse, does not cause groups to disperse; For the method of liberation, Emptiness or making it limitless makes it limitless, not making it limitless so it has no limit; For the formless, wishless liberation method, either make it limited so it has no limit, don’t make it limited so it has no limit; As for the method of liberation, Emptiness either makes it wide or narrow, it doesn’t make it wide or narrow; For the formless, wishless method of liberation, either make it wide to make it narrow, don’t make it wide to make it narrow; For the method of liberation, Emptiness either makes one have strength for no strength, does not makes one have strength for no strength; As for the method of liberation from the Formless, Desireless, or making one have strength while having no strength, not making one have strength for having 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 that with regard to the five types of eyes either making it big or making it small, not making it big or small; For the six magical powers, either make big or small, don’t make big or small; For the five types of eyes, either grouping together will disperse, not grouping together will disperse; As for the six magical powers, either grouping causes dispersion, or gathering grouping causes dispersion; For the five types of eyes, either make it limited and have no limit, or make it limited and give it no limit; As for the six magical powers, either make it limited or limitless, or make it limited or limitless; For the five types of eyes, either make it wide to make it narrow, don’t make it wide to make it narrow; For the six magical powers, either make it wide or narrow, not make it wide and narrow; For the five types of eyes, it is either to make it strong or not to have strength, or not to make it strong so that it is not strong; As for the six miraculous powers, either making one have strength or having no strength, or not making one have strength, making one have no strength, then, Buddha, all of these are not the level-stream results of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna Paramita is like that in relation to the Buddha’s ten powers, either making it big or making it small, not making it big or small; Regarding the four fearless things, the four clear understandings, great love, great compassion, great joy, great forgiveness, the eighteen Buddha dharmas do not add up or make big for small, do not make big for small; As for the Buddha’s ten powers, they either cause grouping to disperse, but do not cause grouping to disperse; Regarding the four things, do not fear up to the eighteen Dharmas of Buddha, do not add together or cause grouping to disperse, do not cause grouping to disperse; For the Buddha’s ten powers, either make it limited so it has no limit, or make it limitless so it has no limit; Don’t be afraid of the four things, up to the eighteen Buddha dharmas, don’t add them up or make them limitless so they don’t have limits, don’t make them limitless so they don’t have limits; As for the Buddha’s ten powers, either make it wide or narrow, or make it wide or narrow; Don’t be afraid of the four things, up to the eighteen Dharmas of Buddha, don’t add them up or make them wide or narrow, don’t make them wide or narrow; As for the Buddha’s ten powers, they either make one have strength or make one have no strength, and do not make one have strength to make one have no strength; With respect to the four fearless things up to the eighteen Buddha dharmas that do not add up or make one have strength for one without strength, do not make one have strength for one without strength, then, World-Honored One, all of these are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva arises in the thought like this: Prajna paramita is like that in regard to dharmas, he does not forget or make big or small, or make big or small; For nature, always be equanimous or make big or small, don’t make big or small; Regarding dharma, do not forget or cause grouping to disperse, do not cause grouping to disperse; For the nature of always letting go or making groups gather to disperse, not making groups gather to disperse; Regarding the dharma, do not forget or make it limited so that it has no limit, do not make it limited so that it has no limit; For nature, always let go or make it limited so it has no limit, don’t make it limited so it doesn’t have limit; Regarding dharma, do not forget or make it wide to make it narrow, do not make it wide to make it narrow; For nature, always be equanimous, either making it wide or narrow, not making it wide or narrow; Regarding the dharma, do not forget or make strength for lack of strength, do not make strength for lack of strength; As for the nature of always being equanimous, or making one have strength to make one have no strength, not making one have strength to make one have 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 that with Omniscience either making big or small, not making big or small; As for the wisdom of the Path, the wisdom of the All-Signs either makes big or small, and does not make big or small; For the Omniscient knowledge, either grouping causes dispersion, or grouping causes dispersion; As for the knowledge of the Path, the knowledge of the All-Essential Form either causes grouping to disperse, but does not cause grouping to disperse; For the Omniscient knowledge, either make it limited so that it has no limit, or make it limited so that it has no limit; As for the knowledge of the Path, the knowledge of the All-Essential Form either makes it limited so that it has no limit, and does not make it limited so it has no limit; For the Omniscient wisdom, either make it wide to make it narrow, not make it wide to make it narrow; As for the knowledge of the Path, the knowledge of the All-Signs either makes it wide to make it narrow, it doesn’t make it wide to make it narrow; For the Omniscient wisdom, it is either to make strength without strength, nor to make strength so that there is no strength; As for the knowledge of the Path, the knowledge of the All-Essential Form, whether it makes one have strength or no strength, or does not make one have strength or no strength, then, Buddha, all such things are not the First Stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this:
The Prajna Paramita is like that for all Da-lani dharmas, either making it big or making it small, not making it big or small; For all Samadhi dharmas, either make it big or small, don’t make it big or small; For all Da-la-ni dharma methods, either make the group gather to disperse, or make the group gather to disperse; As for all Samadhi dharmas, it either causes groups to gather and disperses, but does not causes groups to gather to disperse; For all Da-la-ni methods, either make it limited so it has no limit, or make it limited so it has no limit; For all Samadhi dharmas, either make it limited so it has no limit, or make it limited so it has no limit; For all Da-la-ni methods, either make it wide or narrow, not make it wide or narrow; For all Samadhi dharmas, either make it wide to make it narrow, don’t make it wide to make it narrow; For all Da-lani dharma methods, it either makes one have strength or no one has strength, and does not make one have strength so one does not have strength; As for all the Samadhi dharmas that either make one have strength or not have one, or do not make one have strength or make one have no strength, then, Buddha, all of these 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 it comes to stream-entry, either making it big or making it small, not making it big or small; As for the Once-returner, the Non-returner, the Arhat either makes big or small, and does not make big or small; As for the Stream of Streams, either grouping causes dispersion, not gathering grouping causes dispersion; As for the Once-returner, the Non-returner, the A-la-han either causes grouping to disperse, but does not cause gathering to disperse; As for the Stream of Stream, either make it limited to have no limit, or make it limitless to have no limit; As for the Once-returner, the Non-returner, the Arhat, he either makes it limited so it has no limit, or makes it limited so it doesn’t have any limit; As for Stream Stream, either make it wide to make it narrow, not make it wide to make it narrow; As for the Once-returner, the Non-returner, the Arhat, he either makes the width narrower or makes the width narrower; As for the Stream of Streams, it is either to make one have strength but to have no strength, not to make one have strength to make one have no strength; As for the Once-returner, the Non-returner, the Arhat, or making one have strength while having no strength, not making one have strength for having no strength, then, World-Honored One, all such things are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the direction of stream-entry and the fruit of stream-entry, either making it big or making it small, not making it big or small; As for the One-return direction, One-return result, Non-return direction, Non-return result, Arhat direction, Arhat fruit, either make big or small, don’t make big or small; As for the direction of Stream-streaming, the Fruit of Stream-streaming either causes groups to gather to disperse, but does not cause groups to gather to disperse; As for the Once-returner, the direction to Arahantship is either to cause grouping to disperse, not to cause grouping to disperse; As for the direction of Stream-streaming, the Fruit of Stream-streaming either makes it limited to unlimited, or makes it limited to unlimited; As for the Once-returner towards Arahantship, either make it limited or limitless, or make it limitless and limitless; As for the direction of Stream-entry, the Fruit of Stream-streaming either makes it wide to make it narrow, not makes it wide to make it narrow; As for the Once-returner, aiming for Arahantship, either making it wide or narrow, not making it wide or narrow; As for the stream-entry direction, the fruit of stream-entry either makes strength for lack of strength, does not make strength for lack of strength; As for the Once-returner leading to Arahantship, or making one have strength for one without strength, not making one have strength for one without strength, then, World-Honored One, all such things are not the First Stream fruition of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva arises in the thought like this: Prajna paramita is like this for the Solitary Enlightenment, either making it big or making it small, not making it big or making it small; For Solitary Enlightenment, either make big or small, don’t make big or small; For Pratyekabuddhas, either grouping causes dispersion, not grouping grouping causes dispersion; As for the state of Solitary Enlightenment, it is either by making groups to disperse, not by making groups to disperse; As for the Solitary Enlightenment, either make it limited so that there is no limit, or make it limited so there is no limit; As for the Solitary Enlightenment, either make it limited so it has no limit, don’t make it limited so it doesn’t have any limit; For Pratyekabuddhas, it is either wide or narrow, not wide or narrow; For Solitary Enlightenment, either make it wide to make it narrow, don’t make it wide to make it narrow; For the Solitary Enlightenment, it is either to make one have strength or to make one have no strength, but not to make one have strength to make one have no strength; As for the state of Solitary Enlightenment, either making one have strength or having no strength, or not making one have strength so that one has no strength, then, Buddha, all such things are not the First Stream fruit of Prajnaparamita.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna Paramita like that for the Great Bodhisattva either makes big or small, does not make big or small; As for the Great Bodhisattva’s conduct, either make big or small, don’t make big or small; For the Great Bodhisattva, he either causes groups to disperse, but does not cause groups to disperse; As for the Great Bodhisattva’s conduct, it is either to cause groups to disperse or to cause groups to disperse; For the Great Bodhisattva, either make it limited or limitless, or make it limitless or limitless; As for the Great Bodhisattva’s conduct, either make it limited or limitless, or make it limited or limitless; For the Great Bodhisattva, he either makes wide or narrow, and does not make wide and narrow; As for the Great Bodhisattva’s conduct, either making it wide or narrow, not making it wide or narrow; For the Great Bodhisattva, it is either to make strength or not to have strength, but not to make strength to make it so that there is no strength; As for the Great Bodhisattva’s conduct, whether it is to have strength or not to have strength, or not to make strength to have 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 arises in the thought like this: Prajna paramita like that for the Fully Enlightened Tathagata either makes big or small, does not make big or small; As for the highest Enlightenment of the Buddhas, either make big or small, don’t make big or small; For the Fully Enlightened Tathagata, they either gather together to disperse, or do not gather together to disperse; As for the highest Enlightenment of the Buddhas, they either gather together to disperse, or do not gather together to disperse; For the Fully Enlightened Tathagata, either make it limited so there is no limit, or make it limited so there is no limit; As for the highest Enlightenment of the Buddhas, either make it limited so it has no limit, or make it limited so it has no limit; For the Fully Enlightened Tathagata, either make it wide to make it narrow, not make it wide to make it narrow; As for the highest Enlightenment of the Buddhas, either make it wide to make it narrow, not make it wide to make it narrow; For the Fully Enlightened Tathagata, they either make one have strength or make one have no strength, and do not make one have strength to make one have no strength; As for the highest level of Enlightenment of the Buddhas, whether they make one have strength or not have strength, and do not make one have strength so that they do not have 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 arise in the thought like this: Prajnaparamita thus regards all dharmas either by making large or small, not by making large or small, or by making groups so as to be dispersed, or by making them grouped so as to be dispersed, or by making them limited so as to have no limit, or not making them limited so as not having limit, or making them wide so they are narrow, not making them wide as they are narrow, or making them powerful so they don’t have strength, If you do not make yourself strong or without strength, then, Buddha, all such things are not the First Stream fruit of 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 be without strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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; With regard to the ear, nose, tongue, body, mind, whether it is made to have strength for no strength, or not made to have strength for no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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, and 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, even though that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 created by eye contact as a condition, whether it makes one have strength or no strength, or does not make it have strength or no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he does not practice Prajna Paramita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 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, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 and the feelings that are created by nose contact as a condition, whether it makes one have strength or no strength, or does not make one have strength or no strength, then, World-Honored One, even though that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 it is made to have strength or to have no strength, or not to make it have strength to have no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 and the feelings that are created by body contact as a condition, whether it makes one have strength or no strength, or does not make it have strength or no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he does not practice Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 far as the feelings that are created by mind contact as a condition, whether it makes them have strength or they do not have strength, or they do not make them have strength or they do not have strength, then the World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 is to make strength without strength, or not to make strength so that there is no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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, whether it is to make strength for lack of strength, or not to make strength for lack of strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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 is to make one have strength while having no strength, or not to make one have strength to make one have no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
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; Regarding the external emptiness to the emptiness of the emptiness of its own nature, whether it is made to have strength for no strength, or not made to have strength for no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that when it comes to true reality, either making it big or making it small, not making it big or small; 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, reality, the realm of emptiness, the realm of inconceivable or making big for small, not making big for small; As for true suchness, either grouping together causes dispersion, not grouping together leading to dispersion; For the dharma world, up to the inconceivable realm, either grouping together to disperse, not grouping together to disperse; As for true suchness, either make it limited so that there is no limit, or make it limited so that there is no limit; For the dharma world, up to the inconceivable realm, either make it limited so it has no limit, or make it limitless so it has no limit; For suchness, either make it wide or narrow, don’t make it wide or narrow; For the dharma world, up to the inconceivable realm, either make it wide or narrow, don’t make it wide or narrow; As for true suchness, it is either to make strength without strength, or to make strength without strength; Regarding the Dharma world, up to the inconceivable realm, whether it is made to have strength for no strength, not made to have strength for no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should arise in the thought like this: Prajna paramita is like that with respect to the Noble Truth of suffering either making it big or making it small, not making it big or small; As for the Noble Truth of origination and cessation, the path either makes big or small, and does not make big or small; As for the Noble Truth, suffering either causes gathering to disperse, does not cause gathering to disperse; As for the Noble Truth of formation and cessation, the path either causes gathering to disperse, does not cause gathering to disperse; As for the Noble Truth of suffering, either make it limited so that it has no limit, or make it limitless so there is no limit; As for the Noble Truth of origination and cessation, the path either makes it limited so it has no limit, does not make it limited so it has no limit; As for the Noble Truth of suffering, either make it wide or narrow, not make it wide or narrow; As for the Noble Truth of origination and cessation, the path either makes it wide or narrow, and does not make it wide or narrow; As for the Noble Truth of suffering, it is either to make strength or not to have strength, or not to make strength so that there is no strength; As for the Noble Truth of origination, cessation, path, or making one have strength for lack of strength, not making one have strength for one without strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva arises in the thought like this: Prajna Paramita is like that with regard to the four Meditations either making it big or making it small, not making it big or small; For the four Immeasurables and the four formless Concentrations, either make them big or small, but don’t make them big or small; For the four meditations, either make the group gather to disperse, do not make the group gather to disperse; As for the four Immeasurables, the four formless Concentrations, they either cause grouping to disperse, but do not cause grouping to disperse; For the four Jingdhis, either make it limited so there is no limit, or make it limited so there is no limit; For the four Immeasurables, the four formless Concentrations, either make it finite to have no limit, or make it finite to make it finite; For the four meditations, either make it wide to make it narrow, don’t make it wide to make it narrow; For the four Immeasurables and four formless Concentrations, either make it wide or narrow, or make it wide or narrow; For the four meditations, either make one have strength to make one have no strength, or make one have strength to make one have no strength; Regarding the four Immeasurables, the four formless Concentrations, whether it is made to have strength for no strength, or not made to have strength for no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the eight Liberations, either making it big or making it small, not making it big or small; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, either make it big or small, don’t make it big or small; As for the eight Liberations, it is either to gather groups to disperse, not to gather groups to disperse; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, either gather together to disperse, or do not gather together to disperse; As for the eight Liberations, either make it limited so that it has no limit, or make it limited so that it has no limit; For the eight Sukhavati, the nine Secondary Concentrations, and the ten Variables, either make it limited so that it has no limit, or make it limited so that it has no limit; For the eight Liberations, either make it wide or narrow, don’t make it wide or narrow; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, either make it wide to make it narrow, don’t make it wide to make it narrow; As for the eight Liberations, it is either to make the powerless without strength, nor to make the powerless to have no strength; Regarding the eight Succeeding Grounds, the nine Secondary Concentrations, the ten Changing Grounds, whether it is to make one have strength without strength, or not to make one have strength to make one have no strength, then, World-Honored One, although that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the four pillars of Mindfulness, either making it big or making it small, not making it big or small; 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, either make big or small, don’t make big or small; For the four pillars of Reciting, either make the group gather to disperse, or make the group gather to disperse; With regard to the four Right Stages up to the eight branches of the Noble Path, it is either to group together to disperse, not to group to disperse; For the four pillars of Recitation, either make it limited or limitless, or make it limited or limitless; For the four Right Stages up to the eight branches of the Noble Path, either make it limited so it has no limit, don’t make it limited so it doesn’t have any limit; For the four pillars of mindfulness, either make it wide or narrow, or make it wide or narrow; For the four Right Stages up to the eight branches of the Noble Path, either make it wide to make it narrow, don’t make it wide to make it narrow; As for the four meditations, either it makes you have strength or you don’t have strength, or you don’t make it so you don’t have strength; Regarding the four Right Stages up to the eight branches of the Noble Path, whether it is to make one have strength or not to have strength, or not to make one have strength so that one has no strength, then, World-Honored One, even though that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajna paramita is like that for the method of liberation: Emptiness either makes big or small, does not make big or small; For the formless, wishless method of liberation, either make big or small, don’t make big or small; As for the method of liberation, Emptiness either causes groups to gather and disperses, or causes groups to gather to disperse; As for the formless, wishless method of liberation, it either causes groups to disperse, does not cause groups to disperse; For the method of liberation, Emptiness or making it limitless makes it limitless, not making it limitless so it has no limit; For the formless, wishless liberation method, either make it limited so it has no limit, don’t make it limited so it has no limit; As for the method of liberation, Emptiness either makes it wide or narrow, it doesn’t make it wide or narrow; For the formless, wishless method of liberation, either make it wide to make it narrow, don’t make it wide to make it narrow; For the method of liberation, Emptiness either makes one have strength for no strength, does not makes one have strength for no strength; As for the method of liberation from the Formless, Desireless, or making one have strength for having no strength, not making one have strength for having no strength, then, World-Honored One, even though that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that with regard to the five types of eyes either making it big or making it small, not making it big or small; For the six magical powers, either make big or small, don’t make big or small; For the five types of eyes, either grouping together will disperse, not grouping together will disperse; As for the six magical powers, either grouping causes dispersion, or gathering grouping causes dispersion; For the five types of eyes, either make it limited and have no limit, or make it limited and give it no limit; As for the six magical powers, either make it limited or limitless, or make it limited or limitless; For the five types of eyes, either make it wide to make it narrow, don’t make it wide to make it narrow; For the six magical powers, either make it wide or narrow, not make it wide and narrow; For the five types of eyes, it is either to make it strong or not to have strength, or not to make it strong so that it is not strong; Regarding the six magical powers of making one have strength for one without strength, not making one have strength for one without strength, then, World-Honored One, even though that Great Bodhisattva is said to have great attainment, he is not practicing Prajnaparamita. Why? Because it is not possible to attain the highest level of Enlightenment without possessing thoughts.