THE GREAT Prajnaparamita Sutra
VOLUME 129
Chapter 30: COMPARISON OF MERITS (27)
Again, World-Honored One, if good men and good women want to often see the Dharma body, the Body of Form, and the body of Wisdom? of all Tathagatas of the Perfectly Enlightened One who presently preach the wonderful Dharma in countless, boundless worlds in the ten directions, so regarding such profound Prajnaparamita, respectfully make offerings, respect and praise, wholeheartedly listen, receive, uphold, read and recite, study diligently, think rationally, preach it for sentient beings, and spread it widely.
World-Honored One, if good men and good women want to often see the Dharma body, the Body of Form, and the body of Wisdom? of all fully enlightened Tathagata present in this Buddha land, so regarding such profound Prajnaparamita, respectfully make offerings, respect and praise, wholeheartedly listen, accept, maintain, read and recite, study diligently, think rationally, teach it and spread it widely for the sake of sentient beings.
World-Honored One, if good men and good women want to often see the Dharma body, the Body of Form, and the body of Wisdom? of all Tathagata who are Fully Enlightened in the three generations in the ten directions, they should respectfully make offerings to such profound Prajnaparamita, respect and praise, wholeheartedly listen, accept, maintain, read and recite, study diligently, think rationally, preach it for sentient beings, and spread it widely.
World-Honored One, if good men and good women practice the Prajna Paramita, they should take the Dharma nature and practice according to the Buddha’s thoughts towards the Fully Enlightened Tathagata.
World-Honored One, there are two dharma natures: One is conditioned, the other is unconditioned. What is the conditioned dharma nature? That is knowing as it really is the wisdom of the self, the wisdom of sentient beings, the wisdom of the stream of life, the wisdom of birth, the wisdom of nurturing, the wisdom of maturity, the wisdom of the subject of reincarnation, the wisdom of the mind of birth, the wisdom of the field, the wisdom of creation, the wisdom of receiving, the wisdom of knowing, the wisdom of seeing; or wisdom of form, wisdom of feeling, wisdom of thought, wisdom of action, knowledge; or the knowledge of the eye base, the ear base knowledge, the nose base knowledge, the taste base knowledge, the body base knowledge, the mind base knowledge; or knowledge of the place of form, knowledge of the place of sound, knowledge of the place of scent, knowledge of the place of taste, knowledge of the place of touch, knowledge of the place of dharma; or knowledge of the eye realm, knowledge of the realm of form, knowledge of the realm of consciousness, knowledge of eye contact, knowledge of feelings born of eye contact as a condition; or knowledge of the ear element, knowledge of the sound element, knowledge of the ear consciousness element, knowledge of the ear contact, knowledge of feelings born of ear contact as a condition; or knowledge of the nose realm, knowledge of the scent realm, knowledge of the nose consciousness realm, knowledge of feelings born of nose contact as a condition; or knowledge of the tongue element, knowledge of the position element, knowledge of the tongue consciousness element, knowledge of feelings born of tongue contact as a condition; or knowledge of the body realm, knowledge of the contact realm, knowledge of the body consciousness realm, knowledge of the contact realm, knowledge of the body consciousness realm, knowledge of the body contact, knowledge of feelings born of body contact as a condition; or mind-element knowledge, dharma-element knowledge, consciousness-element knowledge, mind-contact knowledge, knowledge of feelings born of mind-contact as a condition; or earth realm wisdom, water realm wisdom, fire realm wisdom, wind realm wisdom, space realm wisdom, intellectual realm wisdom; or knowledge of ignorance, knowledge of actions, knowledge, knowledge of name and form, knowledge of the six sense bases, knowledge of feeling, knowledge of craving, knowledge of grasping, knowledge of existence, knowledge of birth, knowledge of old age and death, knowledge of sorrow, suffering, and grief; or the wisdom of Generosity paramada, the wisdom of Pure Precepts paramada, the wisdom of Effort paramita, the wisdom of Paramita of Tranquility, the wisdom of Prajnaparamita; or wisdom of emptiness within, wisdom of emptiness outside, wisdom of emptiness both inside and outside, wisdom of emptiness, wisdom of emptiness, wisdom of emptiness, wisdom of emptiness, wisdom of emptiness, wisdom of emptiness, knowledge of emptiness without formation, ultimate wisdom of emptiness, knowledge of emptiness without boundaries, wisdom of emptiness without dispersion, wisdom of emptiness that does not change, wisdom of emptiness of nature, wisdom of emptiness of self-appearance, wisdom of emptiness combined with appearance, wisdom of emptiness in all dharmas, emptiness of emptiness that cannot be grasped, emptiness of emptiness of nature, emptiness of emptiness of self-nature, emptiness of emptiness of emptiness of self-nature; or wisdom of true nature, wisdom of the dharma realm, wisdom of the dharma nature, wisdom of the empty nature, wisdom of the unchangeable nature, wisdom of the nature of equality, wisdom of the nature of separation, wisdom of dharma concentration, wisdom of dharma abiding, wisdom of reality, wisdom of the realm of emptiness, wisdom of the inconceivable realm; or knowledge of the Noble Truth of suffering, knowledge of the Noble Truth of origination, knowledge of the Noble Truth of cessation, knowledge of the Noble Truth of the path; or the four knowledge of Tranquility, the four knowledge of Immeasurability, the four knowledge of formless Concentration; or knowledge of the eight Liberation, knowledge of the eight Sukhavati, knowledge of the nine second Samadhi, knowledge of the ten Samadhis; or knowledge of the four Pillars of Mindfulness, knowledge of the four Right Paradigms, knowledge of the four Divine Supplies, knowledge of the five Faculties, knowledge of the five Powers, knowledge of the seven limbs of Enlightenment, knowledge of the eight limbs of the Noble Path; or wisdom of the dharma door liberates Emptiness, wisdom of the dharma door liberates the Formless, wisdom of the dharma door liberates the Desireless; or knowledge of five types of eyes, knowledge of six magical powers; or the wisdom of the ten powers of Buddha, the wisdom of the four fearlessness, the wisdom of the four clear understandings, the wisdom of great love, the wisdom of great compassion, the wisdom of great joy, the wisdom of great equanimity, the wisdom of the eighteen uncombined Buddha dharmas; or intellectual wisdom does not forget, wisdom nature is always equanimous; or All-embracing wisdom, All-embracing wisdom, All-embracing wisdom; or knowledge of all Da-la-ni dharmas, knowledge of all Samadhi dharmas; or stream-entry knowledge, once-returner knowledge, non-returning knowledge, arahant knowledge; or the knowledge of the stream-entry direction, the fruit of stream-entry, the knowledge of one-return direction, the fruit of one-return, the knowledge of non-return direction, the fruit of non-return, the knowledge of arahant direction, the fruit of arahantship; or Solitary Enlightenment, Solitary Enlightenment position; or Great Bodhisattva wisdom, Great Bodhisattva wisdom; or the wisdom of the Samadhisattva Buddha, the wisdom of the highest Enlightenment; or wisdom of good dharma, wisdom of unwholesome dharma, wisdom of neutral dharma; or knowledge of the past, knowledge of the future, knowledge of the present; or wisdom dharma belongs to the Desire Realm, wisdom dharma belongs to the Form Realm, wisdom dharma belongs to the Formless Realm; or learned dharma wisdom, uneducated dharma wisdom, uneducated dharma wisdom; or the wisdom of seeing the dharma of cessation, the wisdom of cultivating the dharma of cessation, the wisdom of non-action; or formless dharma wisdom, formless dharma wisdom; or the wisdom of dharma with view, the wisdom of dharma without view; or the wisdom of dharma that is relative, the wisdom of dharma that is incomparable; or knowledge of dharma with outflow, knowledge of dharma with outflow; or conditioned wisdom, unconditioned dharma wisdom; or the wisdom of dharma is guilty, the wisdom of dharma is innocent; or wisdom of the world, wisdom of the world; or impure dharma wisdom, pure dharma wisdom, countless types of such wisdom are all called conditioned dharma nature.
What is called the unconditioned dharma nature? These are all dharmas that are not born, not destroyed, not abiding, not changed, not tainted, not pure, not increasing, not decreasing, without form, without fabrication, without self-nature.
What is called self-nature without nature? That is, there is no self-nature, no sentient nature, no life-stream nature, no birth nature, no nourishment nature, no growth nature, no reincarnation-subject nature, no birth-giving nature, no supreme self nature, no creation nature, no receiving nature, no knowing nature, no seeing nature, or no form nature, no feeling, perception, action, consciousness; or there is no eye base, no ear, nose, tongue, body, mind; or without the nature of form, without the nature of sound, smell, taste, touch, or dharma; or there is no nature of the eye realm, no nature of the realm of form, realm of consciousness and eye contact and the feelings born of eye contact as a condition; or without the nature of the ear element, without the nature of the sound element, the ear consciousness element and the ear contact and the feelings that are conditioned by the ear contact; or there is no nature of the nose realm, no nature of the scent realm, the realm of nose consciousness and the realm of nose contact and the feelings produced by nose contact as conditions; or there is no nature of the tongue element, no nature of the taste element, the tongue consciousness element and the tongue contact and the feelings that are conditioned by the tongue contact; or there is no nature of the body element, no nature of the contact element, the body consciousness element and the body contact and the feelings born of the body contact as a condition; or there is no nature of the mind realm, no nature of the dharma realm, the realm of consciousness and mind contact and the feelings born of mind contact as conditions; or there is no earthly nature, no water, fire, wind, emptiness, or consciousness; or there is no nature of ignorance, no nature of actions, consciousness, name and form, six sense bases, feeling, craving, attachment, existence, birth, old age and death, sadness, suffering, and grief; or does not have the nature of Giving Paramita, does not have the nature of Purity, Patience, Diligence, Tranquility, and Prajnaparamita; or there is no nature of emptiness inside, no nature of emptiness outside, emptiness inside and outside, emptiness of emptiness, emptiness of dharma, emptiness of dharma, emptiness of emptiness, emptiness of emptiness, emptiness of dharma, emptiness of non-action, emptiness of ultimate emptiness, emptiness of emptiness without boundaries, emptiness of emptiness outside, emptiness of emptiness without change, emptiness of nature, emptiness of self, emptiness of dharma, emptiness of all dharmas, emptiness of all dharmas, emptiness of dharma that cannot be grasped, emptiness of dharma without nature, emptiness of dharma without self-nature, emptiness of dharma. self-nature; or there is no true nature, no nature of the dharma realm, dharma nature, non-illusory nature, unchangeable nature, equality nature, separation nature, dharma concentration, dharma abiding, reality, the realm of emptiness, the inconceivable realm; or there is no Noble Truth of suffering, no Noble Truth of origin, cessation, and path; or without the four natures of Tranquility, without the four natures of Immeasurability, the four formless Concentrations; or does not have the nature of the eight Liberations, does not have the nature of the eight Sukhavati, the nine Secondary Concentrations, and the ten Changing Places; or does not have the nature of the four Abiding Mindfulness, does not have the nature of the four Right Paradigms, the four Divine Powers, the five Faculties, the five Powers, the seven limbs of Enlightenment, the eight limbs of the Noble Path; or there is no nature of the dharma door of liberation Emptiness, no nature of the dharma door of liberation Formless, dharma door of liberation
Unwilling; or does not have the nature of the five types of eyes, does not have the nature of the six magical powers; or do not have the nature of the ten powers of Buddha, do not have the nature of the four fearlessness, the four clear understandings, great love, great compassion, great joy, great equanimity, the eighteen uncombined Buddha dharmas; or wisdom does not have the nature of dharma that does not forget, does not have the nature of always letting go; or do not have the nature of Omniscience, do not have the nature of wisdom of the Path, or wisdom of the Omniscience; or there is no nature of all Da-lani dharmas, there is no nature of all Samadhi dharmas; or not having the nature of Stream Stream, not having the nature of Once-returning, Non-returning, Arhat; or does not have the nature of stream-entry, fruition, does not have the nature of one-return direction, one-return fruit, does not have the nature of non-returning direction, non-returning fruit, does not have the nature of arahant direction, arahant fruition; or without the nature of Solitary Enlightenment, without the nature of Solitary Enlightenment; or does not have the nature of a Great Bodhisattva, does not have the nature of a Great Bodhisattva; or does not have the nature of the Buddha-samadhi, does not have the nature of the highest Enlightenment; or there is no good dharma nature, no bad dharma nature, indeterminate; or there is no past dharma nature, no future dharma nature, no present dharma nature; or there is no dharma nature belonging to the Desire Realm, no dharma nature belonging to the Form Realm, no dharma nature belonging to the Formless Realm; or there is no learned dharma nature, there is no uneducated dharma nature, neither uneducated nor uneducated; or there is no nature of seeing the cessation of dharma, no nature of cultivating the dharma of cessation, non-cessation of dharma; or there is no formless dharma nature, no formless dharma nature; or there is no nature of dharma with view, there is no nature of dharma without view; or there is no inherent nature of dharma, no non-comparable dharma nature; or there is no dharma nature with anasrava, there is no dharma nature without anasrava; or there is no conditioned dharma nature, no unconditioned dharma nature; or there is no guilty nature of dharma, no innocent dharma nature; or there is no worldly dharma nature, no worldly dharma nature; or there is no impure dharma nature, no pure dharma nature. There are no such immeasurable types of nature; emptiness, no property, no form, no state, no speech, no speech, no understanding, no knowledge, this is called self-nature without nature. Such dharmas with no inherent nature are called unconditioned dharmas.
At that time, Buddha told Thich Thich:
That’s right, that’s right, like you said! Kāśika, Tathagata Fully Enlightened in the past, thanks to such profound Prajnaparamita, attained the highest level of Enlightenment. The Tathagata’s Perfect Enlightenment in the future will all attain the highest level of Enlightenment because of such profound Prajnaparamita. All currently fully enlightened Tathagata in the immeasurable, countless, boundless worlds in the ten directions are achieving the highest level of Enlightenment because of such profound Prajnaparamita.
Hey Kāśika, the Sravaka disciples of Tathagata Fully Enlightened One in the past also achieved such profound Prajnaparamita, the fruit of Stream-entry, attained the fruit of Once-returner, Non-returner, Arahant. The sravaka disciples of Tathagata Fully Enlightened One in the future will also attain the fruition of Stream-winner, due to such profound Prajnaparamita, and will attain the fruit of Once-returner, Never-returning, and Arhat. The sravaka disciples of Tathagata Fully Enlightened One are currently in immeasurable, countless, boundless worlds in the ten directions, and because of such profound Prajnaparamita, they are attaining the fruit of Stream-entry, are attaining the fruit of Once-returner, Non-returner, Arahant.
Kāśika, the Pratyekabuddhas of the past were also able to attain Solitary Enlightenment because of such profound Prajnaparamita. Solitary enlightenment in the future will also be due to the profound Prajnaparamita, so one will attain Solitary Enlightenment. The current Solitary Enlightenment is also due to such profound Prajnaparamita, so it is attaining Solitary Enlightenment. Why?
Kāśika, because Prajna Paramita is thus from the secret treasury, has extensively spoken about the Dharma corresponding to the three vehicles. But because the Dharma has been said to take non-attainment as a means, to take no nature, no form as a means, to take no birth, no death as a means, to take no defilement, no purity as a means, to take no creation, no action as a means, to take no entry, no exit as a means, to take no increase, no decrease as a means, to take no retention, no abandonment as a means, so it is said that it is based on the world, not a superior meaning. Why? Because such Prajnaparamita is not Prajnaparamita, it is not Prajnaparamita, it is not this side, it is not that bank, it is not in the middle of the stream, it is not land, it is not water, it is not high, it is not low, it is not level, it is not flat, it is not form, it is not formlessness, it is not worldly, it is not worldly. time, not existent, not non-existent, not unformed, not unformed, not existent, not innocent, not existent, not formless, not existent, not non-view, not existent, not non-existent, not good, not unwholesome, not indeterminate, not past, not future, not present, not of the Desire Realm, not of the Form Realm, not of the Formless Realm, not learning, Not unlearned, not not unlearned, not not unlearned, not not seen, not cultivated, not not not, not being, not emptiness, not object, not knowledge.
Kāśika, such Prajnaparamita does not accept the dharma of the Buddhas, does not accept the dharma of Bodhisattvas, does not accept the dharma of Solitary Enlightenment, does not accept the dharma of Stream-entry, does not accept the dharma of the Once-returner, does not accept the dharma of Non-returning, does not accept the dharma of Arhat, does not abandon the dharma of ordinary people.
At that time, Thich Thich said to Buddha:
World-Honored One, such Prajnaparamita is the great Paramita, the supreme Paramita, the Paramita without equal.
World-Honored One, the Great Bodhisattva practices Prajnaparamita like that, although he knows the difference in the mental realm of all sentient beings, he does not attain self, sentient beings, the stream of life, birth, nourishment, maturity, subject of reincarnation, mind-birth, understanding, creation, receiving, knowing, seeing. That Great Bodhisattva also does not attain form, nor does he attain feelings, thoughts, and consciousness. That Great Bodhisattva also did not attain the sense of sight, nor the sense of ear, nose, tongue, body, or mind. That great Bodhisattva also did not attain the realm of form, sound, smell, taste, touch, or dharma. That Great Bodhisattva also did not attain the eye realm, the form realm, the eye consciousness realm, the eye contact and the feelings born of eye contact as a condition. That Great Bodhisattva also did not attain the ear precepts, the sound precepts, the ear consciousness precepts, the ear contact precepts, and the feelings born of ear contact as conditions. That Great Bodhisattva also did not attain the nose precepts, the fragrance precepts, the nose consciousness precepts, the nose contact precepts, and the feelings born of nose contact as a condition. That Great Bodhisattva also did not attain the truth realm, did not attain the realm of taste, the realm of consciousness, the realm of tongue contact and the feelings born of tongue contact as a condition. That Great Bodhisattva also did not attain the body realm, did not attain the realm of contact, the realm of body consciousness, the realm of body contact and the feelings born of body contact as a condition. That great Bodhisattva also did not attain the mental precepts, did not attain the dharma precepts, the conscious precepts, the mental contact and the feelings born of mind contact as a condition. That Great Bodhisattva also did not attain the realm of earth, nor did he attain the realm of water, fire, wind, emptiness, or consciousness. That great Bodhisattva also does not attain ignorance, does not attain action, consciousness, name and form, the six sense bases, contact, feeling, craving, attachment, existence, birth, old age and death, sorrow, pain, suffering, and grief. That Great Bodhisattva also did not attain the Paramita of Generosity, nor did he attain Purity of Precepts, Patience, Diligence, Tranquility, and Prajnaparamita. That Great Bodhisattva also did not attain the emptiness within, the emptiness without, the emptiness both inside and outside, the emptiness, the emptiness, the great emptiness, the emptiness that overcomes the meaning, the emptiness without condition, the non-action emptiness, the ultimate emptiness, the emptiness without boundaries, the emptiness without dispersion, the emptiness without change, the emptiness without nature, the dharma without self-appearance, the dharma without common appearance, the emptiness in all dharmas, the emptiness that cannot be grasped, the emptiness dharma without nature, the dharma without self-nature, dharma emptiness no self-nature. That Great Bodhisattva also did not attain suchness, did not attain the dharma realm, the dharma nature, the nature of non-illusion, the nature of no change, the nature of equality, the nature of separation from birth, the dharma of concentration, the dharma of abiding, reality, the realm of emptiness, the inconceivable realm. That Great Bodhisattva also did not attain the Noble Truth of suffering, nor did he attain the Noble Truth of origination, cessation, and path. That Great Bodhisattva also did not attain the four Jingdhis, the four Immeasurables, the four formless Concentrations. That Great Bodhisattva also did not attain the eight Liberations, did not attain the eight Winning Places, the nine Second Concentrations, and the ten Transfiguration Places. That Great Bodhisattva also did not attain the four Abodes of Mindfulness, 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. That Great Bodhisattva also did not attain the method of liberation from Emptiness, the method of liberation from Formlessness, the method of liberation from Desireless. That great Bodhisattva also did not attain the five types of eyes, nor did he attain the six magical powers. That great Bodhisattva also did not possess the ten powers of Buddha, did not attain the four freedoms from fear, the four clear understandings, great love, great compassion, great joy, great equanimity, and the eighteen uncombined Buddha dharmas. That great Bodhisattva also did not attain the dharma of not forgetting, nor did he attain the nature of always letting go. That Great Bodhisattva also did not attain Omniscience, did not attain the knowledge of the Path, the Omniscience. That Great Bodhisattva also did not attain all the Dharma-doors, nor did he attain all the Samadhi-dharmas. That Great Bodhisattva also did not attain Stream-winner, did not attain Once-returner, Non-returner, Arahant. That Great Bodhisattva also did not attain the direction of stream-entry, the fruit of stream-entry, did not attain the direction of One-return, the fruit of one-return, did not attain the direction of non-returning, the fruit of non-returning, did not attain the direction of A-la-han, the fruit of A-la-han. That Great Bodhisattva also did not attain Solitary Enlightenment, nor did he attain Solitary Enlightenment. That Great Bodhisattva also did not attain the Great Bodhisattva, nor did he attain the Great Bodhisattva Dharma. That Great Bodhisattva also did not attain the Sammyaksama-tam Buddha-da, nor did he attain the Sam-myak-tam-Buddha-dharma. Why? Because it is not the Prajnaparamita that appears because of having attained it. Why? Because the profound Prajnaparamita has absolutely no self-nature and cannot be grasped; The acquired subject and acquired object, along with the two refuges, nature and form, are all empty and cannot be grasped.
At that time, Buddha told Thich Thich:
Yes, yes but you said! Why? Kāśika, because the Great Bodhisattva uses nothing to attain as a means, he who practices the profound Prajnaparamita for a long time cannot even attain Bodhi and Sattva, much less attain the Great Bodhisattva. If this Great Bodhisattva cannot grasp it, it is impossible to attain the Great Bodhisattva Dharma. Bodhisattvas and Dharma cannot even be grasped, let alone attain Buddhas and the Buddhas’ Dharma!
The Heavenly Emperor Thich again said to Buddha:
World-Honored One, does the Great Bodhisattva only practice the Prajnaparamita or also practice the other five Paramitas?
Buddha taught:
Hey Kāśika, the Great Bodhisattva uses nothing to gain as a means to fully practice the six Paramita dharmas. When practicing Almsgiving, you cannot gain the giver, you cannot gain the receiver, you cannot gain the giving or the given thing. When practicing the Pure Precepts, you will not attain the pure precepts, will not attain the evil and evil Dharma precepts, and will not attain those who keep the pure precepts. When practicing An forbearance, one does not gain peace of mind, does not gain anger, and does not attain one who practices patience. When practicing diligently, you will not attain diligence, you will not attain laziness, and you will not attain someone who practices diligently. When practicing Tranquility, one does not attain tranquility, one does not attain chaos, and one does not attain tranquility. When practicing Prajna, one cannot attain Prajna, one cannot attain evil wisdom, one cannot attain Prajna.
Furthermore, Kāśika, the profound Prajnaparamita of the Great Bodhisattva is a noble dharma, a guiding dharma. Practicing all the paramitas leads to quick completion. That Great Bodhisattva, when practicing giving, the profound Prajnaparamita is the noble dharma, the guiding dharma; If you have practiced the Paramita of Giving without attachment, you will quickly attain perfection. That Great Bodhisattva, when practicing pure precepts, the profound Prajnaparamita is the noble dharma and the guiding dharma; If you have practiced the Paramita of Pure Precepts and are not attached, you will quickly attain perfection. That Great Bodhisattva, when practicing with patience, the profound Prajnaparamita is the noble dharma, the guiding dharma; If you have practiced the Paramita of Patience and don’t have attachments, you will quickly attain perfection. That Great Bodhisattva, when practicing diligently, the profound Prajnaparamita is the noble dharma, the guiding dharma; If you practice the paramita of Diligence and do not accept attachments, you will quickly attain perfection. That Great Bodhisattva, when practicing meditation, the profound Prajnaparamita is the noble dharma, the guiding dharma; If you have practiced the Paramita of Meditation and don’t have attachments, you will quickly attain perfection. That Great Bodhisattva, when practicing Prajnaparamita, the profound Prajnaparamita is the noble dharma, the guiding dharma; If you have practiced the Prajnaparamita and have no attachments, you will quickly attain perfection.
Furthermore, Kāśika, that Great Bodhisattva, in regard to all dharmas, used nothing to gain as a means, practicing Prajnaparamita without attachment, causing his practice to quickly reach completion.
That great Bodhisattva, with regard to form, takes non-attainment as a means, practicing Prajnaparamita; For feelings, thoughts, actions, and consciousness, take non-attainment as a means, practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the eye base, uses nothing to gain as a means, practicing Prajnaparamita; As for the ear, nose, tongue, body, and mind, take nothing as a means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, with regard to the realm of form, uses non-attainment as a means, practicing Prajnaparamita; As for sounds, smells, tastes, touches, and dharma bases, take non-attainment as a means, practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the realm of vision, uses nothing to gain as a means, practicing Prajnaparamita; With regard to the form realm, the eye consciousness realm and the eye contact and the feelings born of eye contact as a condition, taking non-attachment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, with regard to the ear precepts, took nothing as a means to practice Prajnaparamita; As for the sound realm, the realm of ear consciousness and the realm of ear contact and the feelings born of ear contact as a condition, taking non-attachment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the precepts, took nothing to gain as a means, practicing Prajnaparamita; With regard to the realm of smell, the realm of nose consciousness, the realm of nose contact, and the feelings caused by nose contact as a condition, take non-attainment as a means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, with regard to the real world, uses nothing to gain as a means, practicing Prajnaparamita; As for the taste realm, the realm of tongue consciousness and the realm of tongue contact and the feelings born of the tongue contact as a condition, taking non-attachment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, with regard to the body world, took nothing to gain as a means, practicing Prajnaparamita; With regard to the realm of contact, the realm of body consciousness and body contact and the feelings born of body contact as a condition, taking non-attachment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the world of mind, takes nothing to gain as a means, practicing Prajnaparamita; Regarding the dharma realm, the realm of consciousness and mind contact and the feelings born of mind contact as a condition, taking non-attainment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the earthly world, takes nothing to gain as a means, practicing Prajna Paramita; Regarding water, fire, wind, emptiness, and the realm of consciousness, take non-attainment as a means and practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, in the face of ignorance, took nothing to gain as a means, practicing Prajnaparamita; As for actions, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, existence, birth, old age and death, sorrow, suffering and grief, take non-attainment as a means, practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, regarding the emptiness inside, uses nothing to gain as a means, practicing Prajnaparamita; As for the emptiness outside, the emptiness inside and out, the emptiness inside and out, the emptiness, the great dharma, the emptiness of the dharma, the emptiness of existence, the emptiness of no condition, the ultimate emptiness, the emptiness of no boundary, the emptiness of no 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, the emptiness of dharma that cannot be grasped, the emptiness of dharma, the emptiness of no nature, the emptiness of no self-nature, the emptiness of emptiness without self-nature, taking nothingness as the method. conveniently, practice the Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, with respect to suchness, uses nothing to gain as a means, practicing Prajnaparamita; Regarding the dharma realm, the dharma nature, the empty nature, the unchangeable nature, the nature of equality, the nature of separation, the dharma concentration, the dharma abiding, the reality, the realm of emptiness, the realm of inconceivable realm, taking the non-attainment as the means, practice the Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, regarding the Noble Truth of suffering, took nothing to gain as a means, practicing Prajnaparamita; As for the Noble Truth of generation, cessation, and path, taking non-attainment as the means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the Paramita of Giving, uses nothing as a means to practice Prajnaparamita; Regarding Pure Precepts, Patience, Diligence, Calm Contemplation, and Prajnaparamita, taking non-attainment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the four Meditations, took nothing to gain as a means, practicing Prajnaparamita; For the four Immeasurables, the four formless Concentrations, take the non-attainment as the means to practice the Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the eight Liberations, took nothing to gain as a means, practicing Prajnaparamita; As for the eight Noble Truths, the nine Second Concentrations, and the ten Variable Grounds, take the non-attainment as the means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the four pillars of Mindfulness, uses nothing to gain as a means, practicing Prajnaparamita; As for the four Right Paths, the four Divine Powers, the five Faculties, the five Powers, the seven limbs of Enlightenment, and the eight limbs of the Noble Path, taking nothing to gain as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for the method of liberation from Emptiness, took nothing to gain as a means, practicing Prajnaparamita; For the formless liberation method, the Desireless liberation method, taking non-attainment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the five types of eyes, uses nothing to gain as a means, practicing Prajnaparamita; As for the six magical powers, use nothingness as a means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the Buddha’s ten powers, took nothing as a means to practice Prajnaparamita; Regarding the four non-fear, the four clear understandings, great love, great compassion, great joy, great equanimity, eighteen non-combined Buddha dharmas, take nothing to gain as a means, practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That great Bodhisattva, not forgetting the Dharma, using nothing to gain as a means, practices Prajnaparamita; towards the nature of always being equanimous, taking non-attainment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to Omniscient wisdom, uses nothing to gain as a means, practicing Prajnaparamita; As for the wisdom of the Path, the wisdom of the All-things, taking the non-attainment as the means, practicing the Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for all Da-lani dharmas, uses nothing to gain as a means, practicing Prajnaparamita; For all Samadhi dharmas, take non-attainment as the means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for Stream Stream, uses nothing to gain as a means, practicing Prajnaparamita; For the Once-returner, the Non-returner, the Arahant, taking non-attainment as a means, practicing Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, with regard to the direction of stream-entry and the fruit of stream-streaming, uses nothing to gain as a means, practicing the Prajna Paramita; As for the One-return direction, One-return fruition, No-return direction, No-return fruition, A-la-han direction, A-la-han fruition, take non-attainment as a means, practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for the Solitary Enlightenment, took nothing as a means to practice Prajnaparamita; For the attainment of Solitary Enlightenment, take non-attainment as a means and practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for the Great Bodhisattva, uses nothing to gain as a means to practice Prajnaparamita; As for the Great Bodhisattva’s conduct, taking nothing as a means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
That Great Bodhisattva, for the Samyadhisattva Buddha, took nothing as a means to practice Prajnaparamita; To reach the highest level of Enlightenment, take nothing as a means to practice Prajnaparamita. Because of this non-attachment reason, practice can quickly be completed.
Kāśika, as in Thiem-bo, there are all kinds of trees, whose branches, trunks, roots, flowers, leaves, fruits, seeds, although they have all kinds of shapes and colors are not the same, but their shadows are completely the same. Thus, Almsgiving, Pure Precepts, Forbearance, Diligence, and Meditation paramita, although each method has differences, but because Prajnaparamita has received and dedicated the Omniscience, taking the non-attainment as the means, there is no difference.
Divine Emperor Thich said to Buddha:
World-Honored One, Prajnaparamita like that has achieved great and sublime merit; Such Prajna Paramita has achieved all the supreme merits; Such Prajna Paramita has achieved immeasurable and superior merit; Such Prajna Paramita has achieved the ultimate and perfect merit; Such Prajna Paramita has achieved boundless supreme merit; Such Prajna Paramita has achieved unsurpassed merit; Such Prajna Paramita has achieved infinite and superior merit; Such Prajna Paramita has achieved limitless supreme merit; Prajnaparamita like that has achieved unparalleled merit; Such Prajna Paramita has achieved great and inconceivable merit; Such Prajna Paramita has achieved great merit that cannot be fully described.
World-Honored One, what if all the good men and good women copied the profound Prajnaparamita, decorated it with precious objects, and used countless kinds of garlands, incense sticks, and powdered incense? High-class clothes, clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, all existing things, respectfully make offerings, respect and praise, follow the scriptures, think rationally; Or if there are good men and good women who copy such profound Prajnaparamita and instruct others to accept and maintain it, causing it to spread widely, then which of these two types of blessings is greater?
Buddha taught:
Hey Kāśika, I will ask you again and answer according to your wishes. What if good men and good women requested the Buddha’s relics, stored them in a precious box, decorated them in the highest places, and brought countless garlands, incense sticks, and incense powder? High-quality clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, all existing things, are respectfully offered, respected and praised; Or are there good men and good women who request the Buddha’s relics, distribute them to others, as many as mustard seeds, make them respect them, honor them according to the Dharma, and use countless garlands, incense rubs, and powdered incense? What do you think of the best clothes, clothes, flags, banners, jeweled parasols, precious gems, good music, bright lights, all the existing things, respectfully offered, respected and praised? There are two types of blessings, before and after, which one is more?
Divine Emperor Thich said to Buddha:
World-Honored One, as I understand the meaning of the Dharma that the Buddha said, if good men and good women request the Buddha’s relics, keep them in a precious box, enshrine them in the highest place, and bring countless garlands, incense sticks, and powdered incense? High-quality clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, all existing things, are respectfully offered, respected and praised; Or are there good men and good women who request the Buddha’s relics, distribute them to others, as many as mustard seeds, make them respect them, honor them according to the Dharma, and use countless garlands, incense rubs, and powdered incense? Top-class clothes, clothes, flags, banners, treasured parasols, precious gems, good music, bright lights, all of these existing things, respectfully offered, respected and praised, the latter is more numerous among these two types of blessings. Why? Because all Tathāgata are fully enlightened, with a mind of great compassion observing all kinds of sentient beings, those who reverently make offerings to the place where the Buddha’s relics are enshrined will be saved. He used the miraculous power of Vajra concentration to crush the Vajra body as small as a mustard seed, and then used the divine power of his great compassion to bless that Buddha’s relics, so that after the Tathagata entered Nirvana, if anyone had a single grain of relics as small as a mustard seed, and used all kinds of offerings, his blessings would be boundless: in the human world, he would enjoy all the wonderful peace and joy, until finally being freed from all suffering. Therefore, when people give relics to others, their blessings are many.