THE GREAT Prajnaparamita Sutra
VOLUME 176
Chapter 32: Praising Prajna (5)
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita with the Omniscience makes it great, it makes it small; As for the knowledge of the Tao, the knowledge of the All-Signs also makes big and small; For the All-Essence wisdom causes gathering and dispersion; As for the knowledge of the Path, the knowledge of the All-Essential Form also brings together and disperses; for the Omniscient knowledge makes it limited, makes it limitless; As for the knowledge of the Path, the knowledge of the All-Essential Form also makes it limited, making it unlimited; for Omniscience makes it wide, makes it narrow; As for the knowledge of the Path, the knowledge of the All-Signs also widens and narrows; for Omniscience makes one have strength, makes one has no strength; As for the knowledge of the Path, the knowledge of the All-Essential Form also makes one have strength or no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita like that makes great and small for all Dalani dharmas; For all dharmas, Samadhi also makes it big and small; For all Da-la-ni dharma methods, it causes gathering and dispersing; For all Dharma methods, Samadhi also brings together and disperses; For all Da-la-ni dharma methods, make it limited, make it limitless; For all Samadhi dharmas, it also makes it limited, makes it limitless; For all Da-la-ni dharmas, make it wide and narrow; For all Dharma methods, Samadhi also makes it wide and narrow; For all Da-la-ni dharma methods, it makes you have strength, it makes you have no strength; As for all the Samadhi dharmas, they also make one have strength and make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just practiced Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness for Stream-winner; As for the Once-returner, the Non-returner, the Arhat also makes it big and makes it small; As for the Pre-stream, it causes gathering and dispersing; As for the Once-returner, the Non-returner, the Arhat also brings together and disperses; As for the Stream of Stream, it makes it limited, it makes it limitless; As for the Once-returner, the Non-returner, the Arhat also makes it limited, makes it unlimited; For the Stream of Stream, make it wide, make it narrow; As for the Once-returner, the Non-returner, the Arhat also makes it wide and narrow; As for Stream Stream, it makes you have strength, it makes you have no strength; As for the Once-returner, the Never-returner, and the Arhat, he also causes strength and no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita and starts thinking like this: Prajnaparamita is like that for the direction of Stream-entry, the Fruit of Stream-streaming makes it big, makes it small; As for the One-return direction, One-return fruition, No-return direction, No-return fruition, Arhat direction, A-la-han fruit also make it big, make it small; As for the direction of Stream Stream, the Fruit of Stream Stream causes grouping and dispersion; As for the Once-returner towards Arahantship, it also causes gathering and dispersion; As for the direction of stream-entry, the fruit of stream-streaming makes it limited, it makes it limitless; As for the Once-returner towards Arahantship, there is also a limit, and there is no limit; As for the direction of Stream Stream, the Fruit of Stream Stream makes it wide, it makes it narrow; For the Once-returner towards Arahantship, it is also made wide and narrow; As for the direction of stream-entry, the fruit of stream-entry makes one have strength, makes one lack strength; As for the Once-returner aiming for Arahantship, it also makes one have strength or no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and Giving Paramita and starts thinking like this: Such Prajnaparamita makes greatness and smallness to the Single Enlightenment; As for the Solitary Enlightenment fruit, it also makes it big and makes it small; As for the Single Sense, it causes gathering and dispersing; As for the Solitary Enlightenment fruit, it also causes grouping and dispersion; For the Solitary Enlightenment, there is a limit, and there is no limit; As for the Solitary Enlightenment fruit, it also makes it limited, makes it unlimited; for the Solitary Enlightenment, make it wide, make it narrow; As for the Solitary Enlightenment fruit, it is also made wide and narrow; for Solitary Enlightenment, there is strength, but there is no strength; As for the state of Solitary Enlightenment, it can also make you have strength and make you have no strength. Then, the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts to think like this: Such Prajnaparamita makes greatness and smallness to the Great Bodhisattva; As for the Great Bodhisattva’s conduct, he also makes it big and makes it small; For the Great Bodhisattva, he brings together and disperses; As for the Great Bodhisattva’s conduct, it also causes gathering and dispersion; For the Great Bodhisattva, there is a limit, there is no limit; As for the Great Bodhisattva’s conduct, it also makes it limited, it makes it limitless; For the Great Bodhisattva, make it wide, make it narrow; As for the Great Bodhisattva’s conduct, it also makes it wide and narrow; For the Great Bodhisattva, it makes you have strength, it makes you have no strength; As for the Great Bodhisattva’s conduct, it can also make one have strength or not have one. Then, the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to practice Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita and starts thinking like this: Prajnaparamita like that makes it big and small for the Fully Enlightened Tathagata. As for the Buddhas’ highest Enlightenment, they also make it big and make it small; For the Tathagata, the Fully Enlightened One, it causes them to gather and disperse; As for the highest Enlightenment of the Buddhas, it also causes gathering and dispersion; For the Tathagata, the Fully Enlightened One, makes it limited, makes it limitless; As for the highest Enlightenment of the Buddhas, it is also made limited, made limitless; for the Fully Enlightened Tathagata, make it wide, make it narrow; For the highest Enlightenment of the Buddhas, it is also made wide and narrow; For the Tathagata Fully Enlightened Ones, one can make one have strength, one will make one have no strength; As for the highest Enlightenment of the Buddhas, it can also cause strength or no strength. Then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned Mahayana relies on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, and starts thinking like this: Prajnaparamita like this makes all dharmas big, makes small, makes them gather, makes them dispersed, also makes them limited, makes them unlimited, makes them wide, makes them narrow, To make one have strength, to make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on the Prajna Paramita, Calm Contemplation Paramita, Vigor Paramita, Forbearance Paramita, Pure Precepts Paramita, Giving Paramita, he will think like this: Prajnaparamita is like this, with regard to form, he does not do anything. make it big, don’t make it small; As for feelings, thoughts, actions, and consciousness, neither make it big nor make it small; As for form, it does not cause gathering or dispersion; As for feelings, thoughts, actions, and consciousness, they do not gather or disperse; For form there is no limit, no limit; As for feelings, thoughts, actions, and consciousness, there is no limit, nor is there no limit; For form, do not make it wide or narrow; As for feelings, thoughts, actions, and consciousness, it is neither wide nor narrow; As for form, it does not make it strong, it does not make it without strength; As for feelings, thoughts, actions, and consciousness, it does not make it strong, does not make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like that does not make it big or small in relation to the eye base; As for the ear, nose, tongue, body, and mind, neither make it big nor make it small; As for the eye base, it does not cause gathering, nor does it cause dispersion; As for the ear, nose, tongue, body, and mind, they do not gather or disperse; As for the eye base, it does not make it limitless, it does not make it unlimited; As for the ear, nose, tongue, body, and mind, there is no limit, nor is there no limit; For the eye base, do not make it wide or narrow; As for the ear, nose, tongue, body, and mind, neither make it wide nor narrow; As for the eye base, it does not make it strong, it does not make it without strength; As for the ear, nose, tongue, body, and mind, it does not make it strong, does not make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Prajnaparamita like that does not make it big or small with regard to the material base; As for sounds, scents, tastes, touches, and dharma bases, neither make them big nor small; As for the physical realm, it does not cause gathering, nor does it cause dispersion; As for sounds, scents, tastes, touches, and dharma bases, they do not gather or disperse; As for the material realm, it does not make it limitless, it does not make it unlimited; As for sound, smell, taste, touch, and the dharma base, it does not make it limitless, nor does it make it unlimited; For the land of form, do not make it wide or narrow; As for sound, smell, taste, touch, and the dharma base, it is not made wide or narrow; For the land of form, it does not make it strong, it does not make it without strength; As for sound, smell, taste, touch, and the dharma base, it does not make it strong, does not make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small in relation to the world of eyes; As for the form realm, the realm of eye consciousness and eye contact and the feelings born of eye contact as a condition do not make them big or small; As for the eye realm, it does not cause gathering or dispersion; As for the world of form, even the feelings born of eye contact as a condition do not cause them to gather or disperse; As for the world of eyes, there is no limit, no limit; As for the form realm, even the feelings born of eye contact as a condition cannot be made limitless, nor can they be unlimited; As for the world of vision, do not make it wide or narrow; As for the world of form, even the feelings born of eye contact are neither wide nor narrow; for the eye realm, it does not make it strong, it does not make it without strength; As for the physical world, even the feelings produced by eye contact as a condition do not have strength, do not cause no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita does not make it big or small in relation to the ear precepts; As for the sound element, the element of ear consciousness and contact with the ear and the feelings that are conditioned by ear contact do not make them big or small; As for the ear element, it does not cause gathering or dispersion; As for the sound realm, even the feelings that are conditioned by ear contact do not gather or disperse; As for the ear precepts, it does not make it limitless, it does not make it unlimited; As for the sound realm, even the feelings that are conditioned by ear contact are not limited, nor are they unlimited; For the ear precepts, do not make them wide or narrow; As for the sound realm, even the feelings that are conditioned by ear contact are neither wide nor narrow; As for the ear precepts, it does not make one have strength, it does not make one have no strength; As for the sound world, even the feelings that are conditioned by ear contact do not have strength, do not cause no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like that does not make it big or small in relation to the other realms; As for the scent realm, the nose consciousness realm, the nose contact realm, and the feelings born of nose contact as a condition, do not make them big or small; As for the male world, it does not cause gathering or dispersion; As for the world of fragrance, even the feelings produced by nose contact as a condition do not cause them to gather or disperse; As for the male precepts, it does not make it limitless, it does not make it unlimited; As for the world of fragrance, even the feelings produced by nose contact do not have a limit, nor do they have no limit; For the gender precepts, do not make them wide or narrow; As for the world of fragrance, even the feelings born of nose contact are neither wide nor narrow; As for the gender precepts, it does not make one have strength, it does not make one have no strength; As for the fragrance world, even the feelings produced by nose contact do not have strength, do not cause no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita does not make it big or small in relation to the real world; As for the taste realm, the realm of tongue-consciousness and tongue-contact and the feelings that are conditioned by tongue-contact do not make them big or small; As for the real world, it does not cause gathering and does not cause dispersion; As for the precepts, even the feelings born of tongue contact as a condition do not cause them to gather or disperse; For the real world, there is no limit, no limit; As for the precepts, even the feelings born of tongue contact as a condition are not limited, nor are they unlimited; For the real world, do not make it wide or narrow; As for the precepts, even the feelings born of tongue contact are neither wide nor narrow; For the real world, there is no strength, no strength; As for the precepts, even the feelings born of tongue contact as a condition do not make them strong, do not make them without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small in relation to the body world; As for the realm of contact, the realm of body consciousness and the realm of contact and the feelings that are conditioned by the body of contact do not make them big or small; As for the body, it does not cause gathering and does not cause dispersion; As for the world of contact, even the feelings caused by body contact as a condition do not cause them to gather or disperse; For the body world, do not make it limitless, do not make it unlimited; As for the world of contact, even the feelings produced by body contact are not limited, nor are they unlimited; For the body world, do not make it wide or narrow; As for the world of contact, even the feelings caused by body contact are not made wide or narrow; As for the body world, it does not make it strong, it does not make it without strength; As for the world of contact, even the feelings produced by body contact as a condition do not have strength, do not cause no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small in relation to the mind world; As for the dharma realm, the realm of consciousness and mind contact and the feelings born of mind contact are neither big nor small; As for the mind, it does not cause gathering or dispersion; As for the dharma realm, even the feelings born of mind-contact as a condition do not cause them to gather or disperse; As for the mind element, it does not make it limitless, it does not make it unlimited; As for the dharma realm, even the feelings born of mind contact are not limited, nor are they unlimited; For the world of mind, do not make it wide or narrow; As for the dharma realm, even the feelings born of mind contact are neither wide nor narrow; As for the mental world, it does not make it strong, it does not make it powerless; As for the Dharma world, even the feelings produced by mind contact do not have strength or do not have strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita does not make it big or small in relation to the earthly world; As for water, fire, wind, emptiness, the realm of consciousness does not make it big or small; As for the earthly world, it does not cause gathering, nor does it cause dispersion; As for water, fire, wind, emptiness, the realm of consciousness does not cause gathering or dispersion; As for the earthly world, there is no limit, nor is there no limit; As for water, fire, wind, emptiness, the realm of consciousness does not make it limitless, nor does it make it unlimited; do not make the earth wide or narrow; As for water, fire, wind, emptiness, the realm of consciousness is neither wide nor narrow; for the earthly world, it does not make it strong, it does not make it without strength; As for water, fire, wind, emptiness, the realm of consciousness does not make one have strength, does not make one lack strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small in relation to ignorance; As for actions, consciousness, name and form, the six sense bases, contact, feeling, craving, attachment, existence, birth, old age and death, sadness, grief, pain and sorrow, it is not made big or small; As for ignorance, it does not cause gathering, nor does it cause dispersion; As for actions, until old age and death, sadness, grief, and sorrow do not gather together, nor do they disperse; For ignorance there is no limit, no limit; As for actions until old age and death, sadness, grief, and sorrow do not have a limit, nor do they have no limit; for ignorance it does not make it wide, it does not make it narrow; For actions until old age and death, sadness, grief, and sorrow are neither wide nor narrow; For ignorance there is no strength, no strength; As for actions until old age and death, sorrow, suffering, and grief do not make one have strength, do not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita will not make it big or small in relation to the Prajnaparamita; As for Pure Precepts, Patience, Diligence, Tranquility, and Prajnaparamita, they do not make it big or small; As for the perfection of almsgiving, it does not cause gathering, nor does it cause dispersion; As for the Pure Precepts, even the Prajnaparamita does not cause gathering, nor does it cause dispersion; As for the perfection of almsgiving, it does not make it limitless, it does not make it unlimited; As for the Pure Precepts, even the Prajnaparamita does not make it limitless, nor does it make it unlimited; For the alms-paramita, it does not make it wide, it does not make it narrow; As for the Pure Precepts, even the Prajnaparamita does not make it wide or narrow; As for the alms-paramita, it does not make you strong, it does not make you powerless; As for the Pure Precepts, even the Prajnaparamita does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like this does not make the Dharma of emptiness within it big or small; As for the emptiness outside, the emptiness both inside and outside, the emptiness inside and out, the emptiness, the dharma is not great, the dharma is not superior to the meaning, dharma emptiness, dharma emptiness, dharma emptiness, dharma ultimate emptiness, dharma is emptiness without boundary, dharma is not scattered, dharma emptiness does not change, dharma has no nature, dharma has no self-appearance, dharma does not add appearance, dharma is empty in all dharmas, dharma emptiness cannot be grasped, dharma is emptiness without nature, dharma has no self-nature, dharma is emptiness without self-nature, it does not make it big, it does not make for small; As for the emptiness inside, it does not cause gathering or dispersion; As for the external emptiness, even the emptiness and emptiness of its own nature does not cause gathering or dispersion; As for the emptiness inside, it does not make it limitless, it does not make it limitless; As for the external emptiness, even the emptiness of its own nature does not make it limitless, it does not make it limitless; For the internal emptiness, do not make it wide, nor make it narrow; As for the external emptiness, even the emptiness and emptiness of its own nature cannot be made wide or narrow; As for the emptiness inside, it does not make there is strength, it does not make it without strength; As for the external emptiness, even the emptiness without its own nature does not make it have strength, does not make it without strength, then Buddha, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Prajnaparamita like that does not make it big or small in relation to true Suchness; Regarding the dharma realm, the dharma nature, the empty nature, the unchangeable nature, the nature of equality, the nature of separation, the dharma concentration, the dharma abiding, the reality, the realm of emptiness, the realm of inconceivability, neither making it big nor making it small; As for true suchness, it does not cause gathering or dispersion; As for the dharma world, up to the inconceivable realm, it does not cause gathering or dispersion; For suchness there is no limit, no limit; For the dharma world, up to the inconceivable realm, it cannot be made limitless, nor can it be limitless; For suchness, do not make it wide or narrow; For the dharma world, up to the inconceivable realm, it is not made wide or narrow; for suchness it does not make it strong, it does not make it powerless; Regarding the dharma world, to the inconceivable realm that does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita will not make the Noble Truth of suffering great or small; As for the Noble Truth of origin and cessation, the path neither makes it big nor makes it small; For the Noble Truth, suffering does not cause gathering, nor does it cause dispersion; As for the Noble Truth of formation and cessation, the path does not cause gathering or dispersion; For the Noble Truth, suffering does not have a limit, nor does it have no limit; As for the Noble Truth of origination and cessation, the path does not make it limitless, nor does it make it unlimited; For the Noble Truth, suffering does not make it wide or narrow; As for the Noble Truth of origination and cessation, the path is neither wide nor narrow; For the Noble Truth, suffering does not make one have strength, it does not make one have no strength; As for the Noble Truth of origination and cessation, the path does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small in relation to the four Judaic meditations; As for the four Immeasurables and the four formless Concentrations, they do not make them big or small; As for the four meditations, they do not cause gathering and do not cause dispersion; As for the four Immeasurables and the four formless Concentrations, they do not gather or disperse; For the four meditations, there is no limit, nor is there no limit; As for the four Immeasurables and the four formless Concentrations, they do not have a limit, nor do they have no limit; For the four meditations, do not make them wide or narrow; As for the four Immeasurables and the four formless Concentrations, they are neither wide nor narrow; For the four meditations, it does not make you have strength, it does not make you have no strength; As for the four Immeasurables and the four formless Concentrations, they do not make one have strength, do not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita does not make it big or small in relation to the eight Liberations; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, it does not make it big, nor does it make it small; As for the eight Liberations, they do not gather or disperse; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they do not bring together or disperse; for the eight Liberations there is no limit, no limit; As for the eight Sukhavati, the nine secondary Concentrations, and the ten Variables, it does not make it limitless, nor does it make it unlimited; for the eight Liberations, neither wide nor narrow; As for the eight Sutras, the nine secondary Concentrations, and the ten Variables, they do not make it wide or narrow; As for the eight Liberations, it does not make it strong, it does not make it without strength; As for the eight Sukhavati, the nine Secondary Concentrations, and the ten Transfigurations, they do not make one have strength, do not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Prajnaparamita like that with regard to the four pillars of Mindfulness does not make it big, it does not make it small; As for the four Right Paradigms, the four Divine Powers, the five Faculties, the five Strengths, the seven limbs of Enlightenment, and the eight limbs of the Noble Path, neither make it big nor make it small; As for the four Pillars of Recitation, it does not cause gathering or dispersion; As for the four Right Stages, up to the eight branches of the Noble Path, it does not cause gathering, nor does it cause dispersion; As for the four pillars of Reciting, it does not make it limitless, it does not make it unlimited; As for the four Right Stages and up to the eight branches of the Noble Path, there is no limit, nor is there no limit; For the four pillars of Recitation, it does not make it wide or narrow; As for the four Right Stages and up to the eight branches of the Noble Path, it does not make it wide or narrow; As for the four meditations, it does not make you have strength, it does not make you have no strength; As for the four Right Stages and even the eight branches of the Noble Path, it does not make you have strength, does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Prajnaparamita like that with regard to the method of liberation from Emptiness does not make it big, it does not make it small; For the formless and wishless method of liberation, it does not make it big, it does not make it small; As for the method of liberation, Emptiness does not cause gathering, nor does it cause dispersion; As for the method of liberation, Formless and Desireless does not cause gathering or dispersion; As for the method of liberation, Emptiness does not make it limitless, it does not make it unlimited; For the method of liberation, Formless, Desireless does not make it limitless, it does not make it limitless; For the method of liberation, Emptiness does not make it wide or narrow; For the formless and wishless method of liberation, it does not make it wide or narrow; As for the method of liberation, Emptiness does not make you have strength, it does not make you have no strength; As for the formless and wishless method of liberation, it does not make you have strength, does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Forbearance, Purity of Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita does not make it big or small for the five types of eyes; As for the six magical powers, it does not make it big or small; As for the five types of eyes, they do not gather or disperse; As for the six magical powers, they do not gather or disperse; For the five types of eyes there is no limit, there is no limit; As for the six magical powers, there is no limit, nor is there no limit; For the five types of eyes, do not make them wide or narrow; As for the six magical powers, it does not make it wide or narrow; As for the five types of eyes, they do not make you strong, they do not make you powerless; As for the six miraculous powers, it does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he starts thinking like this: Such Prajnaparamita will not make the Buddha’s ten powers great or small; As for the four fearless things, the four clear understandings, the great love, the great compassion, the great joy, the great equanimity, the eighteen dharmas of the Buddha do not make them big or small; As for the Buddha’s ten powers, they neither gather nor disperse; Don’t be afraid of the four things, up to the eighteen Dharmas of the Buddha, neither adding them nor causing them to gather or scatter; As for the Buddha’s ten powers, there is no limit, nor is there no limit; Don’t be afraid of the four things, even if you don’t add them to the eighteen Dharmas of Buddha, it doesn’t make it limitless, it doesn’t make it unlimited; As for the Buddha’s ten powers, they do not make them wide or narrow; Don’t be afraid of the four things, even if you don’t add them to the eighteen dharmas, Buddha doesn’t make it wide or narrow; As for the Buddha’s ten powers, they do not cause strength, nor do they cause no strength; Not being afraid of the four things, up to the eighteen Dharmas of Buddha, neither adding them nor making them have strength, not causing them to have no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Prajnaparamita like this does not forget the Dharma, does not make it big, does not make it small; For the nature of always being equanimous, it does not make it big or small; regarding dharma, do not forget, do not cause gathering, do not cause dispersion; As for the nature of always being equanimous, it does not cause gathering or dispersion; As for the Dharma, don’t forget it, don’t make it limitless, don’t make it limitless; As for the nature of always being equanimous, it does not make it limitless, nor does it make it unlimited; regarding dharma, don’t forget it, don’t make it wide, don’t make it narrow; For the nature of always equanimity, it does not make it wide or narrow; As for the dharma, not forgetting it does not make you have strength, it does not cause you to have no strength; As for the nature of always being equanimous, it does not make you have strength, it does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, then he starts thinking like this: Such Prajna Paramita does not make it big or small for the Omniscience; As for the knowledge of the Path, the knowledge of the All-Signs does not make it big, it does not make it small; For the Omniscient knowledge, it does not cause gathering or dispersion; As for the knowledge of the Path, the knowledge of the All-Essential Form does not cause gathering, nor does it cause dispersion; for the All-Essential wisdom does not make it limitless, it does not make it unlimited; As for the knowledge of the Path, the knowledge of the All-Essential Form does not make it limitless, nor does it make it unlimited; For the Omniscient wisdom, it does not make it wide, it does not make it narrow; As for the knowledge of the Path, the knowledge of the All-Signs does not make it wide, nor does it make it narrow; For the omniscient knowledge, it does not make it strong, it does not make it powerless; As for the wisdom of the path, the knowledge of the All-embracing form does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small for all Dharma methods; For all the Dharma methods of Samadhi, it does not make it big, nor does it make it small; For all Da-la-ni dharmas, it does not cause gathering, nor does it cause dispersion; As for all Samadhi dharmas, it does not cause gathering, nor does it cause dispersion; For all Da-la-ni methods, there is no limit, no limit; For all Samadhi dharmas, there is no limit, nor is there no limit; For all Dharma methods, Da-lani does not make it wide, nor does it make it narrow; For all Dharma methods, Samadhi does not make it wide or narrow; For all Da-lani dharma methods, it does not make one have strength, it does not make one have no strength; For all the Samadhi dharma methods, it does not make one have strength, does not make one have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita will not make it big or small for Stream-winner; As for the Once-returner, the Non-returner, the Arhat neither makes it big nor makes it small; As for the Stream Stream, it does not cause gathering, nor does it cause dispersion; As for the Once-returner, the Non-returner, the Arhat does not cause gathering, nor does he cause dispersion; As for Stream Stream, there is no limit, nor no limit; As for the Once-returner, the Non-returner, the Arhat does not make it limitless, nor does it make it unlimited; For the Stream-winner, neither make it wide nor narrow; As for the Once-returner, the Non-returner, the Arhat does not make it wide, nor does it make it narrow; As for Stream Stream, it does not make one have strength, it does not make one have no strength; As for the Once-returner, the Non-returner, the Arhat does not make him have strength, he does not make him have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Paramita of Giving, he should think like this: Prajnaparamita is like that for the direction of stream-entry, the fruit of stream-entry does not make it big, it does not make it small; As for the once-returning direction, the once-returning fruition, the non-returning direction, the non-returning fruition, the arahant direction, the arahant fruition does not make it big, it does not make it small; As for the direction of stream-entry, the fruit of stream-entry does not cause gathering, nor does it cause dispersion; As for the Once-returner towards Arahantship, it does not cause gathering, nor does it cause dispersion; As for the direction of stream-entry, the fruit of stream-entry does not make it limitless, it does not make it unlimited; As for the Once-returner towards Arahantship, there is no limit, nor is there no limit; As for the direction of stream-entry, the fruit of stream-entry does not make it wide or narrow; As for the Once-returner, aiming for Arahantship, it does not make it wide, nor does it make it narrow; As for Stream Stream direction, Stream Stream Fruition does not cause strength, nor does it cause no strength; As for the Once-returner aiming for Arahantship, it does not make one have strength, does not make one have no strength, then Buddha, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving Paramita, he should think like this: Such Prajnaparamita will not make it big or small for the Solitary Enlightenment; As for the Solitary Enlightenment, it does not make it big, it does not make it small; As for the Single Enlightenment, it does not cause gathering, nor does it cause dispersion; As for the state of Solitary Enlightenment, it does not cause gathering, nor does it cause dispersion; For the Solitary Enlightenment, there is no limit, no limit; As for the state of Solitary Enlightenment, there is no limit, nor is there no limit; For the Solitary Enlightenment, it does not make it wide, it does not make it narrow; As for the Solitary Enlightenment, it is neither wide nor narrow; For the Solitary Enlightenment, it does not cause strength, nor does it cause no strength; As for the state of Solitary Enlightenment, it does not make you have strength, it does not make you have no strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, then he starts thinking like this: Prajnaparamita like that for the Great Bodhisattva does not make it big or small; As for the Great Bodhisattva’s conduct, he does not make it big or small; For the Great Bodhisattva, he does not cause gathering, nor does he cause dispersion; As for the Great Bodhisattva’s conduct, it does not cause gathering, nor does it cause dispersion; For the Great Bodhisattva, there is no limit, no limit; As for the Great Bodhisattva’s conduct, there is no limit, nor is there no limit; For the Great Bodhisattva, he does not make it wide or narrow; As for the Great Bodhisattva’s conduct, it does not make it wide or narrow; For the Great Bodhisattva, it does not cause strength, nor does it cause no strength; As for the Great Bodhisattva’s conduct, it does not make it strong, does not make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just begun to study Mahayana does not rely on Prajnaparamita, Tranquility, Diligence, Patience, Pure Precepts, and Giving paramita, he starts thinking like this: Such Prajnaparamita does not make it big or small for the Fully Enlightened Tathagata. As for the highest Enlightenment of the Buddhas, they do not make it big or small; For the Tathagata Fully Enlightened Ones, they do not gather or disperse; As for the highest Enlightenment of the Buddhas, it does not cause gathering, nor does it cause dispersion; For the Fully Enlightened Tathagata, he does not make it limitless, nor does it make it unlimited; As for the highest Enlightenment of the Buddhas, there is no limit, nor is there no limit; For the Fully Enlightened Tathagata, they do not make it wide or narrow; As for the highest Enlightenment of the Buddhas, it is neither broad nor narrow; For the Fully Enlightened Tathagata, it does not cause strength, nor does it cause no strength; As for the highest level of Enlightenment of the Buddhas, it is not possible to have strength, not to have no strength, then, World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.
Again, World-Honored One, if a Great Bodhisattva who has just learned the Mahayana does not rely on Prajnaparamita, Calmness, Diligence, Patience, Pure Precepts, and the Paramita of Giving, he should think like this: Such Prajnaparamita does not make any dharma big, it does not make it small, it does not make it gather, it does not make it scattered, it does not make it limited, it does not make it unlimited, it does not If you make it wide, don’t make it narrow, don’t make it strong, don’t make it without strength, then the World-Honored One, that Great Bodhisattva, because of such thoughts, is not practicing Prajnaparamita.