THE GREAT Prajnaparamita Sutra
VOLUME 179
Chapter 32: Praising Prajna (8)
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, whether they make one have strength or not make one have no strength, or not make one have strength to make one have 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 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; Regarding the nature of always being equanimous, whether it is to make strength so that there is no strength, or not to make strength so that there is 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 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 one who has no strength, or does not make 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.
Again, World-Honored One, if the Great Bodhisattva should think like this: Prajnaparamita is like that for all the Dharma-sects, 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; Regarding all the Samadhi dharmas that either make one have strength or have no strength, do not make one have strength so that one does not have strength, then the World-Honored One said, 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 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 Arahant, whether he makes one have strength while having no strength, or does not make one have strength for one who has 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: 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 aiming for Arahantship, or making one have strength for one without 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 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, 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, 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 a Great Bodhisattva arises in the thought like this: Prajna Paramita like that for Great Bodhisattvas 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 Bodhisattvas, they either cause groups to disperse, but do 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 Bodhisattvas, either make it limited or limitless, or make it limitless and limitless; As for the Great Bodhisattva’s conduct, either make it limited or limitless, or make it limited or limitless; For the Great Bodhisattvas, they either make wide or narrow, and do 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 Bodhisattvas, 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 Great Bodhisattva’s conduct, whether it is to have strength or not to have strength or to have no strength, then the World-Honored One said, 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 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; Regarding the highest level of Enlightenment of the Buddhas, whether it is to make one have strength or not to have strength or to make one have strength or not to have 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 for all dharmas, either making it big or making it small, not making it big or small; For all dharmas, either grouping causes dispersion, or grouping causes dispersion; For all dharmas, either make it limited so that it has no limit, or make it limited so that it has no limit; For all dharmas either make it wide or narrow, don’t make it wide or narrow; Regarding all dharmas that either make one have strength or have no strength, or do not make one have strength so that one does not have 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. Why? World-Honored One, because sentient beings do not arise, they know that the Prajnaparamita also does not arise; Because sentient beings are not destroyed, we know that Prajnaparamita is also not destroyed; Because sentient beings have no self-nature, we know that the Prajnaparamita also has no self-nature; Because sentient beings have no possessions, we know that the Prajnaparamita also has no possessions; Because sentient beings are empty, we should know that Prajnaparamita is also empty; Because sentient beings have no form, we know that the Prajnaparamita is also formless; Because sentient beings have no wishes, we know that the Prajnaparamita is also wishless; Because sentient beings are separated, we know that Prajnaparamita is also separated; Because sentient beings are calm, we know that the Prajnaparamita is also calm; Because sentient beings cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because sentient beings are inconceivable, knowing the Prajnaparamita is also inconceivable; Because sentient beings end all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because sentient beings are not achieved through force, we know that the Prajnaparamita is also not achieved through force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because form does not arise, we know that Prajnaparamita also does not arise; Because feelings, thoughts, actions, and consciousness do not arise, we know that Prajnaparamita also does not arise; Because form is not destroyed, we know that Prajnaparamita is also not destroyed; Because feelings, thoughts, volitions, and consciousness are not destroyed, we know that Prajnaparamita is also not destroyed; Because form has no self-nature, we know that Prajnaparamita also has no self-nature; Because feelings, thoughts, actions, and consciousness have no self-nature, we know that Prajnaparamita also has no self-nature; Because form has no possession, we know that Prajnaparamita also has no possession; Because feelings, thoughts, actions, and consciousness have no possession, we know that Prajnaparamita also has no possession; Because form is empty, we should know that Prajnaparamita is also empty; Because feeling, perception, mental formations, and consciousness are empty, we should know that Prajnaparamita is also empty; Because form is formless, we know that Prajnaparamita is also formless; Because feelings, thoughts, actions, and consciousness are formless, we know that Prajnaparamita is also formless; Because form is wishless, we know that Prajnaparamita is also wishless; Because feelings, thoughts, actions, and consciousness are wishless, we know that Prajnaparamita is also wishless; Because form is separate, we should know that Prajnaparamita is also separate; Because feelings, thoughts, actions, and consciousness are separate, we know that Prajna Paramita is also separate; Because form is calm, one should know that Prajnaparamita is also calm; Because feelings, thoughts, actions, and consciousness are calm, we know that Prajnaparamita is also calm; Because form cannot be grasped, knowledge of Prajnaparamita cannot be grasped either; Because feelings, thoughts, actions, and consciousness cannot be grasped, knowing Prajnaparamita cannot be grasped either; Because form is inconceivable, knowing the Prajnaparamita is also inconceivable; Because feelings, thoughts, actions, and consciousness are inconceivable, knowing the Prajnaparamita is also inconceivable; Because form puts an end to all paths of perception, knowing the Prajnaparamita also puts an end to all paths of cognition; Because feelings, thoughts, actions, and consciousness end all paths of perception, knowing that Prajnaparamita also ends all paths of perception; Because form is not achieved through force, we know that Prajnaparamita is also not achieved through force; Because feelings, thoughts, actions, and consciousness are not achieved by force, we know that Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the eye base does not arise, we know that the Prajnaparamita also does not arise; Because the ear, nose, tongue, body, and mind do not arise, we know that Prajnaparamita also does not arise; Because the eye base is not destroyed, we know that Prajnaparamita is also not destroyed; Because the ear, nose, tongue, body, and mind are not destroyed, we know that Prajnaparamita is also not destroyed; Because the eye base has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the ear, nose, tongue, body, and mind have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the eye base has no possession, we know that the Prajnaparamita also has no possession; Because the ear, nose, tongue, body, and mind have no possession, we know that the Prajnaparamita also has no possession; Because the eye-base is empty, we know that Prajna Paramita is also empty; Because the ear, nose, tongue, body, and mind are empty, we should know that Prajnaparamita is also empty; Because the eye base is formless, we know that the Prajnaparamita is also formless; Because the ear, nose, tongue, body, and mind are formless, we know that the Prajnaparamita is also formless; Because the eye base has no wish, we know that the Prajnaparamita is also wishless; Because the ear, nose, tongue, body, and mind are wishless, we know that the Prajnaparamita is also wishless; Because the eye base is far away, we know that Prajnaparamita is also far away; Because the ear, nose, tongue, body, and mind are separated, we know that Prajnaparamita is also separated; Because the eye base is calm, we know that the Prajnaparamita is also calm; Because the ear, nose, tongue, body, and mind are calm, we know that the Prajnaparamita is also calm; Because the sense of sight cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the ear, nose, tongue, body, and mind cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the sense of seeing is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the ear, nose, tongue, body, and mind are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the eye base ends all paths of knowing, so knowing the Prajna Paramita also ends all paths of knowing; Because the ear, nose, tongue, body, and mind are cut off from all paths of perception, knowing Prajnaparamita is also cut off from all paths of perception; Because the eye base is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the ear, nose, tongue, body, and mind are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the base of form does not arise, we know that the Prajnaparamita also does not arise; Because sound, smell, taste, touch, and dharma-bases do not arise, we know that Prajnaparamita also does not arise; Because the physical realm is not destroyed, we know that Prajnaparamita is also not destroyed; Because sound, smell, taste, touch, and dharma-bases are not destroyed, we know that Prajnaparamita is also not destroyed; Because the base of form has no self-nature, we know that the Prajnaparamita also has no self-nature; Because sound, smell, taste, touch, and dharma-bases have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the base of form has no possession, we know that Prajnaparamita also has no possession; Because sound, smell, taste, touch, and dharma-bases have no possession, we know that Prajnaparamita also has no possession; Because the base of form is empty, we should know that Prajnaparamita is also empty; Because sound, smell, taste, touch, and dharma-bases are empty, we should know that Prajnaparamita is also empty; Because the realm of form is formless, we know that the Prajnaparamita is also formless; Because sound, smell, taste, touch, and dharma are formless, we know that Prajnaparamita is also formless; Because the physical realm is wishless, we know that the Prajnaparamita is also wishless; Because sound, smell, taste, touch, and dharma are not aspirational, we know that Prajnaparamita is also aspirationless; Because the realm of form is far away, we know that Prajnaparamita is also far away; Because sound, smell, taste, touch, and dharma are separated, we know that Prajnaparamita is also separated; Because the physical realm is calm, we know that the Prajnaparamita is also calm; Because sound, smell, taste, touch, and dharma are calm, we know that the Prajnaparamita is also calm; Because the realm of form cannot be grasped, knowledge of Prajnaparamita cannot be grasped either; Because sound, smell, taste, touch, and dharma-bases cannot be grasped, knowing Prajnaparamita cannot be grasped either; Because the physical realm is inconceivable, knowing the Prajnaparamita is also inconceivable; Because sound, smell, taste, touch, and dharma are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the realm of form ends all paths of knowledge, so knowing the Prajnaparamita also ends all paths of knowledge; Because sound, scent, taste, touch, and the dharma base end all paths of perception, knowing the Prajnaparamita also ends all paths of perception; Because the form of form is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because sound, smell, taste, touch, and dharma-bases are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the realm of vision does not arise, we know that the Prajnaparamita also does not arise; Because the form realm, the eye consciousness realm, the eye contact and the feelings conditioned by eye contact do not arise, we know that the Prajnaparamita also does not arise; Because the realm of vision is not destroyed, we know that Prajnaparamita is also not destroyed; Because the form realm and the feelings that are conditioned by eye contact are not extinguished, we know that the Prajnaparamita is also not extinguished; Because the eye realm has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the form realm and the feelings that are conditioned by eye contact have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the eye realm has no possession, we know that Prajnaparamita also has no possession; Because the form realm and the feelings born of eye contact as a condition have no possession, we know that the Prajnaparamita also has no possession; Because the realm of vision is empty, we should know that Prajnaparamita is also empty; Because the form realm and the feelings born of eye contact as a condition are empty, we should know that the Prajnaparamita is also empty; Because the eye realm is formless, we know that the Prajnaparamita is also formless; Because the form realm and the feelings that are conditioned by eye contact are formless, we know that the Prajnaparamita is also formless; Because the realm of vision has no wish, we know that Prajnaparamita is also wishless; Because the form realm and the feelings that are conditioned by eye contact give rise to wishlessness, we know that the Prajnaparamita is also wishless; Because the world of eyes is separated, we know that Prajnaparamita is also separated; Because the physical world and the feelings caused by eye contact are separated, we know that the Prajnaparamita is also separated; Because the eye realm is calm, we know that the Prajnaparamita is also calm; Because the form realm and the feelings that are conditioned by eye contact produce tranquility, we know that the Prajnaparamita is also tranquil; Because the realm of the eye cannot be grasped, the knowledge of Prajnaparamita cannot be grasped either; Because the world of form and the feelings born of eye contact cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the realm of vision is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the form realm and the feelings that are conditioned by eye contact are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the eye realm ends all paths of perception, knowing the Prajnaparamita also ends all paths of perception; Because the form realm and the feelings produced by eye contact as a condition end all paths of perception, so knowing the Prajna Paramita also ends all paths of perception; Because the realm of vision is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the form realm and the feelings that are conditioned by eye contact are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the ear precepts do not arise, we know that the Prajnaparamita also does not arise; Because the sound element, the ear consciousness element, the ear contact and the feelings conditioned by ear contact do not arise, we know that the Prajnaparamita also does not arise; Because the ear realm is not destroyed, we know that the Prajnaparamita is also not destroyed; Because the sound realm and the feelings that are conditioned by ear contact are not extinguished, we know that the Prajnaparamita is also not extinguished; Because the ear realm has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the sound realm and the feelings produced by ear contact have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the ear realm has no possession, we know that the Prajnaparamita also has no possession; Because the sound realm and the feelings that are conditioned by ear contact have no possession, we know that the Prajnaparamita also has no possession; Because the ear precept is empty, we should know that the Prajnaparamita is also empty; Because the clear realm and the feelings born of ear contact as a condition are empty, we should know that the Prajnaparamita is also empty; Because the ear realm is formless, we know that the Prajnaparamita is also formless; Because the sound realm and the feelings that are conditioned by ear contact are formless, we know that the Prajnaparamita is also formless; Because the ear precepts are wishless, we know that the Prajnaparamita is also wishless; Because the clear precepts and the feelings caused by ear contact are caused by desirelessness, we know that the Prajnaparamita is also desirelessness; Because the ear precepts are separated, we know that the Prajnaparamita is also separated; Because the clear world and the feelings caused by ear contact are separated, we know that the Prajnaparamita is also separated; Because the ear precepts are calm, we know that the Prajnaparamita is also calm; Because the sound realm and the feelings conditioned by ear contact give rise to tranquility, we know that the Prajnaparamita is also tranquil; Because the ear realm cannot be grasped, the knowledge of Prajna Paramita cannot be grasped either; Because the sound realm and the feelings that are conditioned by ear contact cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the precepts of the ear are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the sound realm and the feelings that are conditioned by ear contact are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the ear precepts end all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the sound precepts and the sensations caused by ear contact as a condition end all paths of perception, so knowing the Prajna Paramita also ends all paths of perception; Because the ear precepts are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the clear precepts and the feelings that are conditioned by ear contact are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the precepts do not arise, we know that the Prajnaparamita also does not arise; Because the smell element, the nose consciousness element, the nose contact and the feelings conditioned by nose contact do not arise, we know that the Prajnaparamita also does not arise; Because the precepts are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the sense of smell and the feelings that are conditioned by nose contact are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the precepts have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the realm of fragrance and the feelings that are conditioned by nose contact have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the second world has no possession, we know that the Prajnaparamita also has no possession; Because the realm of fragrance and the feelings that are conditioned by nose contact have no possession, we know that the Prajnaparamita also has no possession; Because the precepts are empty, we should know that Prajnaparamita is also empty; Because the sense of smell and the feelings produced by nose contact are empty, we should know that the Prajnaparamita is also empty; Because the precepts are formless, we know that the Prajnaparamita is also formless; Because the realm of fragrance and the feelings that are conditioned by nose contact are formless, we know that the Prajnaparamita is also formless; Because the precepts are wishless, we know that the Prajnaparamita is also wishless; Because the realm of fragrance and the feelings that are conditioned by nose contact are aspirationless, we know that the Prajnaparamita is also aspirationless; Because the precepts are separated, we know that the Prajnaparamita is also separated; Because the world of fragrance and the feelings caused by nose contact are separated, we know that the Prajnaparamita is also separated; Because the precepts are calm, we know that the Prajnaparamita is also calm; Because the realm of fragrance and the feelings that are conditioned by nose contact give rise to tranquility, we know that the Prajnaparamita is also tranquil; Because the spiritual world cannot be grasped, knowing the Prajnaparamita cannot be grasped either; because of the scent
The precepts and the feelings born of nose contact cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the precepts are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the realm of fragrance and the feelings produced by nose contact are inconceivable, so knowing the Prajnaparamita is also inconceivable; Because the precepts end all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the realm of fragrance and the sensations caused by nose contact end all paths of perception, so knowing the Prajnaparamita also ends all paths of perception; Because the precepts are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the realm of fragrance and the feelings that are conditioned by nose contact are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the real world does not arise, we know that the Prajnaparamita also does not arise; Because the taste element, the tongue-consciousness element and the tongue-contact and the feelings conditioned by tongue-contact do not arise, we know that the Prajnaparamita also does not arise; Because the real world is not destroyed, we know that Prajnaparamita is also not destroyed; Because the precepts and the feelings that are conditioned by tongue contact are not extinguished, we know that the Prajna Paramita is also not extinguished; Because the real world has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the precepts and the feelings that are conditioned by tongue contact have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the real world has no possession, we know that Prajnaparamita also has no possession; Because the precepts and the feelings born of tongue contact have no possession, we know that the Prajnaparamita also has no possession; Because the real world is empty, we should know that Prajnaparamita is also empty; Because the precepts and the feelings born of tongue contact are empty, we know that the Prajnaparamita is also empty; Because the real world is formless, we know that the Prajnaparamita is also formless; Because the precepts and the feelings that are conditioned by tongue contact are formless, we know that the Prajnaparamita is also formless; Because the real world has no wish, we know that the Prajnaparamita is also wishless; Because the precepts and the feelings that are conditioned by tongue contact are causeless, we know that the Prajnaparamita is also wishless; Because the real world is far away, we know that Prajnaparamita is also far away; Because the precepts and the feelings that are caused by tongue contact are separated, we know that the Prajnaparamita is also separated; Because the real precepts are calm, we know that the Prajnaparamita is also calm; Because the precepts and feelings are conditioned by tongue contact to produce tranquility, we know that the Prajnaparamita is also tranquil; Because the real world cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the precepts and the feelings born of tongue contact cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the real world is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the precepts and the feelings that are conditioned by tongue contact are inconceivable, knowing the Prajna Paramita is also inconceivable; Because the real world cuts off all paths of knowledge, knowing the Prajna Paramita also cuts off all paths of knowing; Because the precepts and the feelings born of tongue contact as a condition end all paths of knowledge, so knowing the Prajna Paramita also ends all paths of knowledge; Because the real world is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the precepts and the feelings that are conditioned by tongue contact are not achieved by force, we know that the Prajnaparamita is also not achieved by force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the body realm does not arise, we know that the Prajnaparamita also does not arise; Because the contact element, the body consciousness element, the body contact and the feelings conditioned by the body contact do not arise, we know that the Prajnaparamita also does not arise; Because the body world is not destroyed, we know that Prajnaparamita is also not destroyed; Because the realm of contact and the feelings caused by body contact are not destroyed, we know that Prajnaparamita is also not destroyed; Because the body world has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the realm of contact and the feelings produced by body contact do not have self-nature, we know that Prajnaparamita also has no self-nature; Because the body world has no possession, we know that Prajnaparamita also has no possession; Because the realm of contact and the feelings that are conditioned by body contact have no possession, we know that the Prajna Paramita also has no possession; Because the body world is empty, we should know that Prajnaparamita is also empty; Because the realm of contact and the feelings produced by body contact are empty, we should know that the Prajnaparamita is also empty; Because the body world is formless, we know that the Prajnaparamita is also formless; Because the realm of contact and the feelings that are conditioned by body contact are formless, we know that the Prajnaparamita is also formless; Because the physical world is wishless, we know that the Prajnaparamita is also wishless; Because the realm of contact and the feelings caused by body contact are causeless, we know that the Prajnaparamita is also desireless; Because the body world is separated, we know that Prajnaparamita is also separated; Because the world of contact and the feelings caused by body contact are separated, we know that the Prajnaparamita is also separated; Because the physical world is calm, we know that the Prajnaparamita is also calm; Because the realm of contact and the sensations caused by body contact produce tranquility, we know that the Prajnaparamita is also tranquil; Because the body cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the realm of contact and the feelings produced by body contact as a condition cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the physical world is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the realm of contact and the feelings caused by body contact are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the body world cuts off all paths of knowing, knowing the Prajna Paramita also cuts off all paths of knowing; Because the realm of contact and the feelings caused by body contact as a condition end all paths of perception, knowing Prajnaparamita also ends all paths of perception; Because the physical world is not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the realm of contact and the feelings that are conditioned by body contact are not achieved through force, we know that the Prajnaparamita is also not achieved through force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the mental realm does not arise, we know that the Prajnaparamita also does not arise; Because the dharma realm, the consciousness realm, the mind contact and the feelings conditioned by mind contact do not arise, we know that the Prajnaparamita also does not arise; Because the mind realm is not destroyed, we know that the Prajnaparamita is also not destroyed; Because the dharma realm and the feelings that are conditioned by mind contact are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the mind realm has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the dharma realm and the feelings that are conditioned by mind contact have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the mind realm has no possession, we know that the Prajnaparamita also has no possession; Because the dharma realm and the feelings born of mind-contact as a condition have no possession, we know that the Prajnaparamita also has no possession; Because the mind realm is empty, we should know that Prajnaparamita is also empty; Because the dharma realm and the feelings born of mind-contact as a condition are empty, we should know that the Prajnaparamita is also empty; Because the mind realm is formless, we know that the Prajnaparamita is also formless; Because the dharma realm and the feelings that are conditioned by mind contact are formless, we know that the Prajnaparamita is also formless; Because the mind realm has no wish, we know that the Prajnaparamita is also wishless; Because the dharma realm and the feelings that are conditioned by mind contact are wishless, we know that the Prajnaparamita is also wishless; Because the mind realm is separated, we know that Prajnaparamita is also separated; Because the dharma realm and the feelings caused by mind contact are separated, we know that Prajnaparamita is also separated; Because the mental precepts are calm, we know that the Prajnaparamita is also calm; Because the dharma realm and the feelings that are conditioned by mind contact produce tranquility, we know that the Prajnaparamita is also tranquil; Because the world of mind cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the dharma realm and the feelings that are conditioned by mind contact cannot be grasped, so knowing the Prajna Paramita cannot be grasped either; Because the world of mind is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the dharma realm and the feelings that are conditioned by mind contact are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the mind realm ends all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the Dharma realm and the feelings that are conditioned by mind contact end all paths of perception, so knowing the Prajna Paramita also ends all paths of perception; Because the mental world is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the dharma realm and the feelings that are conditioned by mind contact are not achieved through force, we know that the Prajnaparamita is also not achieved through force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because the earth realm is not born, we know that the Prajnaparamita is also not born; Because water, fire, wind, emptiness, and the realm of consciousness do not arise, we know that Prajnaparamita also does not arise; Because the earthly realms are not destroyed, we know that Prajnaparamita is also not destroyed; Because water, fire, wind, emptiness, and the realm of consciousness are not destroyed, we know that Prajnaparamita is also not destroyed; Because the earth realm has no self-nature, we know that the Prajnaparamita also has no self-nature; Because water, fire, wind, emptiness, and the realm of consciousness have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the earth realm has no possession, we know that Prajnaparamita also has no possession; Because water, fire, wind, emptiness, and the realm of consciousness have no possession, we know that Prajnaparamita also has no possession; Because the earthly realm is empty, we should know that Prajnaparamita is also empty; Because water, fire, wind, emptiness, and the realm of consciousness are empty, we should know that Prajnaparamita is also empty; Because the earthly world is formless, we know that the Prajnaparamita is also formless; Because water, fire, wind, emptiness, and the realm of consciousness are formless, we know that the Prajnaparamita is also formless; Because the earth realm is wishless, we know that the Prajnaparamita is also wishless; Because water, fire, wind, emptiness, and the realm of consciousness have no wish, we know that Prajnaparamita is also wishless; Because the world is far away, we know that Prajnaparamita is also far away; Because water, fire, wind, emptiness, and the realm of consciousness are separated, we know that Prajnaparamita is also separated; Because the earth realm is quiet, we know that the Prajna Paramita is also quiet; Because water, fire, wind, emptiness, and the realm of consciousness are calm, we know that the Prajnaparamita is also calm; Because the earthly realm cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because water, fire, wind, emptiness, and the realm of consciousness cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the realm of the earth is inconceivable, knowing the Prajnaparamita is also inconceivable; Because water, fire, wind, emptiness, and the realm of consciousness are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the earthly realm ends all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowledge; Because water, fire, wind, emptiness, and the realm of consciousness end all paths of perception, knowing the Prajnaparamita also ends all paths of perception; Because the earthly realms are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because water, fire, wind, emptiness, and the realm of consciousness are not achieved through force, we know that the Prajnaparamita is also not achieved through force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.
Furthermore, World-Honored One, because ignorance does not arise, you should know that Prajnaparamita also does not arise; Because actions, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, existence, birth, old age and death, sadness, grief, pain and anxiety do not arise, we should know that Prajnaparamita also does not arise; Because ignorance is not destroyed, we should know that Prajnaparamita is also not destroyed; Because through action until old age and death, sadness, grief, pain, and anxiety are not destroyed, we know that Prajnaparamita is also not destroyed; Because ignorance has no self-nature, we know that the Prajnaparamita also has no self-nature; Because practicing until old age and death, sorrow, suffering, and worry have no self-nature, we should know that the Prajnaparamita also has no self-nature; Because ignorance has no possession, we should know that Prajnaparamita also has no possession; Because practicing until old age and death, sorrow, suffering, and worry have no possession, we should know that Prajnaparamita also has no possession; Since ignorance is empty, knowing Prajnaparamita is also empty; Because practicing until old age and death, sorrow, suffering, and worry are empty, we should know that Prajnaparamita is also empty; Because ignorance has no form, we know that the Prajnaparamita is also formless; Because practicing until old age and death, sadness, grief, pain, and anxiety has no form, one should know that Prajnaparamita is also formless; Because ignorance has no wish, we know that Prajnaparamita is also wishless; Because of practicing until old age and death, sorrow, suffering, and worry have no wish, we know that Prajnaparamita also has no wish; Because ignorance is far away, we know that Prajnaparamita is also far away; Because of practicing until old age and death, sadness, grief, pain and anxiety are separated, so we know that Prajnaparamita is also separated; Because ignorance is still and calm, one should know that the Prajnaparamita is also calm and quiet; Because of practicing until old age and death, sadness, grief, pain, anxiety, and sadness, one should know that the Prajnaparamita is also calm; Because ignorance cannot be grasped, knowledge of Prajnaparamita cannot be grasped either; Because practicing until old age and death cannot be grasped, sorrow, suffering, and worry cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because ignorance is inconceivable, knowing the Prajnaparamita is also inconceivable; Because practicing until old age and death are inconceivable, sadness, grief, pain, and anxiety are inconceivable, so knowing the Prajnaparamita is also inconceivable; Because ignorance puts an end to all paths of knowing, knowledge of Prajnaparamita also puts an end to all paths of knowing; Because practicing until old age and death, sorrow, pain, anxiety, and grief end all paths of perception, knowing Prajnaparamita also ends all paths of perception; Because ignorance is not achieved by force, so knowing that Prajnaparamita is not achieved by force; Because practicing until old age and death, sorrow, pain, and anxiety are not achieved through force, we know that the Prajnaparamita is also not achieved through force.
World-Honored One, based on this idea, I say that the Prajnaparamita of the Great Bodhisattva is the Great Paramita.