THE GREAT Prajnaparamita Sutra
VOLUME 180
Chapter 32: Praising Prajna (9)
Furthermore, World-Honored One, because the Paramita of Generosity does not arise, we know that the Prajnaparamita also does not arise; Because Pure Precepts, Patience, Diligence, and Calm Contemplation paramita do not arise, we know that Prajnaparamita also does not arise; Because the perfection of almsgiving is not destroyed, we know that the Prajnaparamita is also not destroyed; Because the Pure Precepts up to the Paramita of Meditation are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the Paramita of Giving has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the Pure Precepts up to the Paramita of Silence have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the Paramita of Giving has no possession, we know that the Prajnaparamita also has no possession; Because the Pure Precepts up to the Paramita of Silence have no possession, we know that the Prajnaparamita also has no possession; Since the Paramita of Giving is empty, we should know that the Prajnaparamita is also empty; Because the Pure Precepts up to the Paramita of Meditation are empty, we should know that the Prajnaparamita is also empty; Because the Paramita of Giving has no form, we know that the Prajnaparamita is also formless; Because the Pure Precepts up to the Samatha Paramita are formless, we know that the Prajnaparamita is also formless; Because the Paramita of Giving has no wish, we know that the Prajnaparamita is also wishless; Because the Pure Precepts up to the Paramita of Silence are wishless, we know that the Prajnaparamita is also wishless; Because the Paramita of Giving is far away, we know that the Prajnaparamita is also far away; Because the Pure Precepts up to the Paramita of Meditation are far away, we know that the Prajna Paramita is also far away; Because the Giving Paramita is calm, we know that the Prajnaparamita is also calm; Because the Pure Precepts up to the Paramita of Silence are calm, we know that the Prajnaparamita is also calm; Because the Paramita of Giving cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the Pure Precepts up to the Paramita of Silence cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Since the Paramita of Giving is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Pure Precepts up to the Paramita of Silence are inconceivable, so knowing the Prajnaparamita is also inconceivable; Because the perfection of almsgiving ends all paths of knowledge, knowing Prajnaparamita also ends all paths of knowledge; Because the Pure Precepts up to the Paramita of Silence end all paths of knowledge, so knowing the Prajnaparamita also ends all paths of knowledge; Because the Paramita of Giving is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the Pure Precepts up to the Paramita of Silence 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 dharmas are empty within and do not arise, we know that the Prajnaparamita also does not arise; Because the Dharma is not external, the Dharma is not both inside and outside, the Dharma is not empty, the Dharma is not great, the Dharma is not superior to the meaning, the Dharma is not conditioned, the Dharma is not unconditioned, the Dharma is ultimate, the Dharma is not without boundaries, the Dharma is not scattered, the Dharma is not unchangeable, the Dharma is not nature, the Dharma is not self-appearance, the Dharma is not combined with appearances, the Dharma is empty in all dharmas, the Dharma is empty that cannot be grasped, the Dharma is not without nature, the Dharma is not self-nature, the Dharma is not not self-nature and is not born, one should know. Prajnaparamita is also not born; Because the emptiness inside is not destroyed, we know that the Prajnaparamita is also not destroyed; Because the dharma of external emptiness, even the dharma of emptiness and self-nature, is not destroyed, we know that the Prajnaparamita is also not destroyed; Because the emptiness inside has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the dharma is external to the dharma which is emptiness and no self-nature, we know that the Prajnaparamita also has no self-nature; Because the emptiness inside has no possessions, we know that Prajnaparamita also has no possessions; Because the external emptiness dharma includes the emptiness and emptiness of its own nature, it has no possession, so we know that Prajnaparamita also has no possession; Because the emptiness inside is empty, we should know that Prajnaparamita is also empty; Because the external emptiness even to the emptiness dharma has its own nature as emptiness, we should know that the Prajnaparamita is also emptiness; Because the emptiness within is formless, we know that the Prajnaparamita is also formless; Because the dharma of emptiness outside even the dharma of emptiness has no self-nature and no form, we know that the Prajnaparamita is also formless; Because the emptiness within is wishless, we know that the Prajnaparamita is also wishless; Because the external emptiness dharma includes the emptiness of its own nature and has no wish, we know that the Prajnaparamita is also wishless; Because the internal emptiness is separate, we know that Prajnaparamita is also separate; Because the external emptiness and the self-nature emptiness are separate, we know that Prajnaparamita is also separate; Because the dharma is not calm inside, we know that the Prajnaparamita is also calm; Because the external emptiness dharma, up to the emptiness dharma, has its own nature and calmness, so we know that the Prajnaparamita is also calm; Because the emptiness inside cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the external emptiness and the emptiness of its own nature cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the emptiness within is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the dharma of external emptiness and the emptiness of its own nature are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Dharma is empty inside, it ends all paths of knowing, so knowing the Prajnaparamita also ends all paths of knowing; Because the dharma of external emptiness and the emptiness of its own nature end all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because the internal emptiness is not achieved by force, we know that the Prajna Paramita is also not achieved by force; Because the dharma of external emptiness, even the dharma of emptiness and self-nature, is not achieved from force, so we know that the Prajnaparamita is also not achieved from 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 suchness does not arise, we know that the Prajnaparamita also does not arise; Because of 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 inconceivable realm that does not arise, one should know that the Prajnaparamita also does not arise; Because suchness is not destroyed, we know that Prajnaparamita is also not destroyed; Because the dharma realm up to the inconceivable realm cannot be destroyed, we know that Prajnaparamita is also not destroyed; Because suchness has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the dharma realm up to the inconceivable realm has no self-nature, we know that the Prajnaparamita also has no self-nature; Because suchness has no possession, we should know that Prajnaparamita also has no possession; Because the dharma realm up to the inconceivable realm has no possession, we know that Prajnaparamita also has no possession; Because suchness is empty, we should know that Prajna paramita is also empty; Because the dharma realm up to the inconceivable realm is empty, we should know that Prajnaparamita is also empty; Because suchness is formless, we know that the Prajnaparamita is also formless; Because the dharma realm up to the inconceivable realm is formless, we know that the Prajnaparamita is also formless; Because suchness has no wish, we know that the Prajnaparamita is also wishless; Because the dharma realm up to the inconceivable realm is wishless, we know that the Prajnaparamita is also wishless; Because true suchness is separate, we know that Prajnaparamita is also separate; Because the dharma realm up to the inconceivable realm is separate, we know that Prajnaparamita is also separate; Because suchness is calm, we know that the Prajnaparamita is also calm; Because the dharma realm up to the inconceivable realm is calm, we know that the Prajna Paramita is also calm; Because true suchness cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the dharma realm up to the inconceivable realm cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because suchness is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the dharma realm up to the realm is inconceivable and inconceivable, knowing the Prajnaparamita is also inconceivable; Because true suchness puts an end to all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because the dharma realm up to the inconceivable realm ends all paths of knowing, so knowing the Prajna Paramita also ends all paths of knowing; Because suchness is not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the dharma realm up to the inconceivable realm is 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, since the Noble Truth of suffering does not arise, we know that Prajnaparamita also does not arise; Because the Noble Truth arises and ceases, the path does not arise, so we know that the Prajnaparamita also does not arise; Because the Noble Truth of suffering is not destroyed, we know that Prajnaparamita is also not destroyed; Because the Noble Truth is created and destroyed, the path is not destroyed, so we know that the Prajnaparamita is also not destroyed; Because the Noble Truth of suffering has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the Noble Truth has its origin and cessation, and the path has no self-nature, we should know that the Prajnaparamita also has no self-nature; Because the Noble Truth of suffering has no possession, we should know that the Prajnaparamita also has no possession; Because the Noble Truth is created, destroyed, and the path has no possession, we should know that the Prajnaparamita also has no possession; Because the Noble Truth of suffering is empty, we should know that Prajnaparamita is also empty; Because the Noble Truth is created, destroyed, and the path is empty, we should know that the Prajnaparamita is also empty; Because the Noble Truth of suffering has no form, we know that the Prajnaparamita is also formless; Because the Noble Truth arises and ceases, the path has no form, so we know that the Prajnaparamita is also formless; Because the Noble Truth of suffering has no wish, we know that the Prajnaparamita is also wishless; Because the Noble Truth is created, destroyed, and the path has no wish, we know that the Prajnaparamita is also wishless; Because the Noble Truth of suffering is separation, we know that Prajnaparamita is also separate; Because the Noble Truth is attained, destroyed, and the path is separate, we know that the Prajnaparamita is also separate; Because the Noble Truth of suffering is tranquil, we know that the Prajnaparamita is also tranquil; Because the Noble Truth is attained, destroyed, and the path becomes tranquil, one should know that the Prajnaparamita is also tranquil; Because the Noble Truth of suffering cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the Noble Truth of origination, cessation, and path cannot be grasped, knowing that Prajnaparamita cannot be grasped either; Because the Noble Truth of suffering is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Noble Truth of origin, cessation, and path are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Noble Truth of suffering puts an end to all paths of knowledge, knowing the Prajnaparamita also puts an end to all paths of knowledge; Because the Noble Truth of origination, cessation, and path end all paths of knowledge, knowing that Prajnaparamita also ends all paths of knowledge; Because the Noble Truth of suffering is not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the Noble Truth is created, destroyed, and the path is 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 four Meditations do not arise, we know that the Prajnaparamita also does not arise; Because the four Immeasurables and the four formless Concentrations do not arise, we know that the Prajnaparamita also does not arise; Because the four Meditations are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the four Immeasurables and the four formless Concentrations are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the four Meditations have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the four Immeasurables and the four formless Concentrations have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the four Meditations have no possession, we know that the Prajnaparamita also has no possession; Because the four Immeasurables and the four formless Concentrations have no possession, we know that the Prajnaparamita also has no possession; Because the four Meditations are empty, we should know that the Prajnaparamita is also empty; Because the four Immeasurables and the four formless Concentrations are empty, we should know that the Prajnaparamita is also empty; Because the four Meditations are formless, we know that the Prajnaparamita is also formless; Because the four Immeasurables and the four Concentrations are formless and formless, we know that the Prajnaparamita is also formless; Because the four Meditations are wishless, we know that the Prajnaparamita is also wishless; Because the four Immeasurables and the four Concentrations are formless and wishless, we know that the Prajnaparamita is also wishless; Because the four Meditations are separate, we know that the Prajnaparamita is also separate; Because the four Immeasurables and the four formless Concentrations are separate, we know that the Prajnaparamita is also separate; Because the four Jingdhis are calm, we know that the Prajnaparamita is also calm; Because the four Immeasurables and the four formless Concentrations are calm, we know that the Prajnaparamita is also calm; Because the four Meditations cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the four Immeasurables and the four formless Concentrations cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the four Meditations are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the four Immeasurables and the four formless Concentrations are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the four Meditations end all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the four Immeasurables and the four formless Concentrations end all paths of perception, knowing that Prajnaparamita also ends all paths of perception; Because the four Meditations are not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the four Immeasurables and the four formless Concentrations 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.
Again, World-Honored One, because the eight Liberations do not arise, we know that the Prajnaparamita also does not arise; Because the eight Sukhavati, the nine Second Concentrations, and the ten Variables do not arise, we know that the Prajnaparamita also does not arise; Because the eight Liberations are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the eight Liberations have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the eight Sukhavati, the nine Second Concentrations, and the ten Variables have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the eight Liberations have no possession, we know that the Prajnaparamita also has no possession; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds have no possession, we know that the Prajnaparamita also has no possession; Since the eight Liberations are empty, we should know that the Prajnaparamita is also empty; Because the eight Sukhavati, the nine Second Concentrations, and the ten Variables are empty, we should know that the Prajnaparamita is also empty; Because the eight Liberations are formless, we know that the Prajnaparamita is also formless; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Changing Grounds are formless, we know that the Prajnaparamita is also formless; Since the eight Liberations are wishless, we should know that the Prajnaparamita is also wishless; Because the eight Sukhavati, the nine Second Concentrations, and the ten Variables have no wish, we know that the Prajnaparamita is also wishless; Because the eight Liberations are separate, we know that the Prajnaparamita is also separate; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds are separate, we know that the Prajnaparamita is also separate; Because the eight Liberations are tranquil, one should know that the Prajnaparamita is also tranquil; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds are calm, we know that the Prajnaparamita is also calm; Since the eight Liberations cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Bases cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Because the eight Liberations are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the eight Liberations end all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowledge; Because the eight Sukhavati, the nine Second Concentrations, and the ten Nikayas end all paths of knowledge, knowing that the Prajnaparamita also ends all paths of knowledge; Because the eight Liberations are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the eight Higher Grounds, the nine Second Concentrations, and the ten Variable Grounds 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 four pillars of Mindfulness do not arise, we know that the Prajnaparamita also does not arise; Because the four Right Disciplines, the four Divine Supplies, the five Faculties, the five Powers, the seven limbs of Enlightenment, and the eight limbs of the Noble Path do not arise, we know that the Prajnaparamita also does not arise; Because the four pillars of Mindfulness are not destroyed, we know that Prajnaparamita is also not destroyed; Because the four Right Stages up to the eight branches of the Noble Path are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the four pillars of mindfulness have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the four Right Stages up to the eight branches of the Noble Path have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the four pillars of mindfulness have no possession, we know that the Prajnaparamita also has no possession; Because the four Right Stages up to the eight branches of the Noble Path have no possession, we know that the Prajnaparamita also has no possession; Because the four pillars of Mindfulness are empty, we should know that Prajnaparamita is also empty; Because the four Right Stages up to the eight branches of the Noble Path are empty, we should know that the Prajnaparamita is also empty; Because the four Recitations are formless, we know that the Prajnaparamita is also formless; Because the four Right Paramitas up to the eight branches of the Noble Path are formless, we know that the Prajnaparamita is also formless; Because the four Recitations are without wish, we know that the Prajnaparamita is also without wish; Because the four Right Stages up to the eight branches of the Noble Path are wishless, we know that the Prajnaparamita is also wishless; Because the four pillars of Mindfulness are separate, we know that Prajnaparamita is also separate; Because the four Right Stages up to the eight branches of the Noble Path are separate, we know that the Prajnaparamita is also separate; Because the four Recitations remain calm, we know that the Prajnaparamita is also calm; Because the four Right Paramitas up to the eight branches of the Noble Path are calm, we know that the Prajnaparamita is also calm; Because the four pillars of mindfulness cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the four Right Stages and the eight limbs of the Noble Path cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the four pillars of mindfulness are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the four Right Stages up to the eight branches of the Noble Path are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the four Recitations end all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the four Right Stages up to the eight branches of the Noble Path end all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowledge; Because the four pillars of mindfulness are not achieved by force, we know that the Prajna Paramita is also not achieved by force; Because the four Right Stages and the eight branches of the Noble Path 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 method of liberation from Emptiness does not arise, we know that Prajnaparamita also does not arise; Because the method of liberation from Formlessness and Desirelessness does not arise, we know that Prajnaparamita also does not arise; Because the method of liberation from Emptiness is not destroyed, we know that Prajnaparamita is also not destroyed; Because the method of liberation is Formless and Desireless, it is not destroyed, so we know that Prajnaparamita is also not destroyed; Because the method of liberation from Emptiness has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the method of liberation from Formlessness and Desirelessness has no self-nature, we know that Prajnaparamita also has no self-nature; Because the method of liberation from Emptiness does not possess, we know that Prajnaparamita also does not possess; Because the method of liberation from the Formless and Desireless does not possess anything, we should know that Prajnaparamita also does not possess anything; Because the method of liberation from Emptiness is emptiness, we should know that Prajnaparamita is also emptiness; Because the method of liberation from Formlessness and Desirelessness is empty, we should know that Prajnaparamita is also empty; Because the method of liberation from Emptiness is formless, we should know that Prajnaparamita is also formless; Because the method of liberation is Formless, Desireless is formless, we know that Prajnaparamita is also formless; Because the method of liberation from Emptiness is wishless, we should know that Prajnaparamita is also wishless; Because the method of liberation from the Formless and the Wishless is wishless, we know that the Prajnaparamita is also wishless; Because the method of liberation from Emptiness is separation, we know that Prajnaparamita is also separation; Because the method of liberation from Formlessness and Desirelessness is separation, we know that Prajnaparamita is also separation; Because the method of liberation from Emptiness is tranquil, one should know that the Prajnaparamita is also tranquil; Because the method of liberation from the Formless, the Wishless is still, we know that the Prajnaparamita is also quiet; Because the method of liberating Emptiness cannot be grasped, knowing Prajnaparamita cannot be grasped either; Because the method of liberation from Formlessness and Desirelessness cannot be grasped, knowing that Prajnaparamita cannot be grasped either; Because the method of liberating Emptiness is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the method of liberation from Formlessness and Desirelessness is inconceivable, knowing the Prajna Paramita is also inconceivable; Because the method of liberation does not end all paths of knowing, knowing Prajnaparamita also ends all paths of knowing; Because the method of liberation from the Formless and Desireless ends all paths of perception, knowing Prajnaparamita also ends all paths of perception; Because the method of liberation from Emptiness is not achieved by force, we know that Prajnaparamita is also not achieved by force; Because the method of liberation from the Formless and Desireless is 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 five types of eyes are not born, we know that the Prajnaparamita is also not born; Because the six supernatural powers do not arise, we know that the Prajnaparamita also does not arise; Because the five types of eyes are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the six miraculous powers are not destroyed, we know that the Prajnaparamita is also not destroyed; Because the five types of eyes have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the six miraculous powers have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the five types of eyes have no possessions, we know that the Prajnaparamita also has no possessions; Because the six magical powers have no possession, we know that the Prajnaparamita also has no possession; Because the five types of eyes are empty, we should know that the Prajnaparamita is also empty; Because the six miraculous powers are empty, we should know that the Prajnaparamita is also empty; Because the five types of eyes are formless, we know that the Prajnaparamita is also formless; Because the six miraculous powers are formless, we know that the Prajnaparamita is also formless; Because the five types of eyes are wishless, we know that the Prajnaparamita is also wishless; Because the six miraculous powers are wishless, we know that the Prajnaparamita is also wishless; Because the five types of eyes are separate, we know that the Prajnaparamita is also separate; Because the six miraculous powers are separate, we know that the Prajnaparamita is also separate; Because the five types of eyes are calm, we know that the Prajnaparamita is also calm; Because the six magical powers are calm, we know that the Prajnaparamita is also calm; Because the five types of eyes cannot grasp it, knowing the Prajnaparamita cannot grasp it either; Because the six miraculous powers cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the five types of eyes are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the six miraculous powers are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the five types of eyes end all paths of perception, knowing the Prajnaparamita also ends all paths of perception; Because the six miraculous powers end all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowledge; Because the five types of eyes are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because the six miraculous powers 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 Buddha’s ten powers do not arise, we know that the Prajnaparamita also does not arise; Because the four fearlessnesses, the four clear understandings, the great love, the great compassion, the great joy, the great equanimity, the eighteen dharmas of the Buddha do not arise together, one should know that the Prajnaparamita also does not arise; Because the Buddha’s ten powers are not destroyed, we know that Prajnaparamita is also not destroyed; Because the four things are not afraid of the eighteen Buddha dharmas, they are not destroyed, so we know that Prajnaparamita is also not destroyed; Because the Buddha’s ten powers have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the four fearless things and the eighteen Buddhist dharmas that do not add up have no self-nature, we know that the Prajnaparamita also has no self-nature; Because the Buddha’s ten powers have no possession, we know that Prajnaparamita also has no possession; Because the four fearless things and the eighteen Buddhist dharmas together do not have possession, we know that Prajnaparamita also has no possession; Because the Buddha’s ten powers are empty, we should know that Prajnaparamita is also empty; Because the four non-fearing things and the eighteen Buddhist dharmas that do not add up are empty, we should know that Prajnaparamita is also empty; Because the Buddha’s ten powers are formless, we know that the Prajnaparamita is also formless; Because the four fearless things and the eighteen Buddha dharmas do not add up without form, we know that Prajnaparamita is also without form; Because the Buddha’s ten powers are wishless, we know that the Prajnaparamita is also wishless; Because the four fearless things and the eighteen Buddhist dharmas do not add up to no wish, we know that Prajnaparamita is also wishless; Because the Buddha’s ten powers are separate, we know that Prajnaparamita is also separate; Because the four fearless things up to the eighteen Buddhist dharmas are separate and apart, we know that Prajnaparamita is also separate; Because the Buddha’s ten powers are calm, we know that the Prajnaparamita is also calm; Because the four things are not afraid of the eighteen dharmas of Buddha, they are not in combination with tranquility, so we know that Prajnaparamita is also tranquil; Because the Buddha’s ten powers cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the four fearless things and the eighteen Buddha-dharmas together cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the Buddha’s ten powers are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the four fearless things and the eighteen Buddhist dharmas together are inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Buddha’s ten powers end all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowledge; Because the four fearless things up to the eighteen Buddhist dharmas do not add up to ending all paths of knowledge, knowing the Prajnaparamita also ends all paths of knowing; Because the Buddha’s ten powers are not achieved from force, we know that the Prajnaparamita is also not achieved from force; Because the four non-fearful things and the eighteen Buddhist dharmas that do not add up 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 dharma is not forgotten and is not produced, we know that Prajnaparamita is also not produced; Because the nature is always equanimous and does not arise, we know that the Prajnaparamita also does not arise; Because the Dharma is neither forgotten nor destroyed, we know that the Prajnaparamita is also not destroyed; Because the nature is always equanimous and not destroyed, we know that the Prajnaparamita is also not destroyed; Because the dharma does not forget that it has no self-nature, we know that Prajnaparamita also has no self-nature; Because the nature of always equanimity has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the Dharma does not forget and has no possessions, we know that Prajnaparamita also has no possessions; Because the nature is always equanimous and has no possessions, we know that Prajnaparamita also has no possessions; Because the dharma of not forgetting is emptiness, knowing the Prajnaparamita is also emptiness; Because the nature of always equanimity is empty, we should know that Prajna Paramita is also empty; Because the dharma does not forget formlessness, we know that Prajnaparamita is also formless; Because the nature is always equanimous and formless, we know that the Prajnaparamita is also formless; Because the dharma does not forget wishlessness, we know that the Prajnaparamita is also wishless; Because the nature is always equanimous and has no desire, we know that the Prajnaparamita is also wishless; Because the dharma of not forgetting is separation, we know that Prajnaparamita is also separate; Because the nature of always equanimity is separation, we know that Prajnaparamita is also separation; Because the dharma does not forget tranquility, we know that the Prajnaparamita is also tranquil; Because the nature is always equanimous and calm, one should know that the Prajna Paramita is also tranquil; Because the dharma of not forgetting cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the nature of always equanimity cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the Dharma of not forgetting is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the nature of always equanimity is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the dharma of not forgetting ends all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because the nature is always to let go of all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because the Dharma does not forget and is not achieved by force, we know that the Prajnaparamita is also not achieved by force; Because the nature of always equanimity is not achieved through force, we know that 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 Omniscience does not arise, we know that Prajnaparamita also does not arise; Because the knowledge of the Path and the Omniscience do not arise, we know that the Prajnaparamita also does not arise; Because Omniscience is not destroyed, we know that Prajnaparamita is also not destroyed; Because the knowledge of the Path and the Omniscience is not destroyed, we know that the Prajnaparamita is also not destroyed; Because Omniscience has no self-nature, we know that the Prajnaparamita also has no self-nature; Because the knowledge of the Path and the Omniscience has no self-nature, we know that the Prajnaparamita also has no self-nature; Because Omniscience has no possession, we know that Prajnaparamita also has no possession; Because the knowledge of the Path and the Omniscience has no possession, we should know that the Prajnaparamita also has no possession; Since Omniscience is empty, we should know that Prajnaparamita is also empty; Because the knowledge of the Path and the Omniscience is empty, we should know that the Prajnaparamita is also empty; Because Omniscience is formless, we know that Prajnaparamita is also formless; Because of the knowledge of the Path and the omniscience of the formless form, one should know that the Prajnaparamita is also formless; Because Omniscience is wishless, we know that Prajnaparamita is also wishless; Because the knowledge of the Path and the Omniscience is wishless, one should know that the Prajnaparamita is also wishless; Because Omniscience is separate, we know that Prajnaparamita is also separate; Because the knowledge of the Path and the Omniscience are separate, we should know that the Prajnaparamita is also separate; Because the Omniscience is still and calm, we know that the Prajnaparamita is also calm and quiet; Because of the knowledge of the Path and the All-Performance, it is still and calm, so we know that the Prajnaparamita is also calm and quiet; Since Omniscience cannot be grasped, knowledge of Prajnaparamita cannot be grasped either; Because the knowledge of the Path and the Omniscience cannot be grasped, so knowing the Prajnaparamita cannot be grasped either; Since the Omniscience is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the knowledge of the Path and the Omniscience is inconceivable, so knowing the Prajnaparamita is also inconceivable; Because Omniscience puts an end to all paths of knowing, knowing Prajnaparamita also puts an end to all paths of knowing; Because the knowledge of the Path and the Omniscience puts an end to all paths of knowing, knowing the Prajnaparamita also puts an end to all paths of knowing; Because Omniscience is not achieved by force, we know that Prajnaparamita is also not achieved by force; Because the knowledge of the Path and the Omniscience are not achieved by force, so knowing 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 all Dharma-doors do not arise, we know that the Prajnaparamita also does not arise; Because all Samadhi dharmas do not arise, we know that Prajnaparamita also does not arise; Because all Da-lani dharmas are not destroyed, we know that Prajnaparamita is also not destroyed; Because all Samadhi dharmas are not destroyed, we know that Prajnaparamita is also not destroyed; Because all Da-lani dharmas have no self-nature, we know that Prajnaparamita also has no self-nature; Because all Samadhi dharmas have no self-nature, we know that Prajnaparamita also has no self-nature; Because all Da-la-ni dharmas have no possession, we know that Prajnaparamita also has no possession; Because all Samadhi dharmas have no possession, we know that Prajnaparamita also has no possession; Because all Dharma-paths are empty, we should know that Prajna Paramita is also empty; Since all Samadhi dharmas are empty, we should know that Prajnaparamita is also empty; Because all Da-lani methods are formless, we know that Prajnaparamita is also formless; Because all Samadhi dharmas are formless, we know that Prajnaparamita is also formless; Because all Da-lani dharmas are wishless, we know that the Prajnaparamita is also wishless; Since all Samadhi dharmas are wishless, we know that Prajnaparamita is also wishless; Because all Da-lani dharmas are separate, we know that Prajnaparamita is also separate; Because all Samadhi dharmas are separate, we know that Prajnaparamita is also separate; Because all Da-la-ni dharmas are calm, we know that Prajnaparamita is also calm; Because all Samadhi dharmas are tranquil, we know that Prajnaparamita is also tranquil; Because all the Da-lani dharmas cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because all the Samadhi dharmas cannot be grasped, knowing the Prajna Paramita cannot be grasped either; Because all the Da-lani methods are inconceivable, knowing the Prajnaparamita is also inconceivable; Because all the Samadhi dharmas are inconceivable, knowing the Prajnaparamita is also inconceivable; Because all Da-lani dharmas end all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because all Samadhi dharmas end all paths of knowing, knowing Prajnaparamita also ends all paths of knowing; Because all Da-lani dharmas are not achieved through force, we know that the Prajnaparamita is also not achieved through force; Because all Samadhi dharmas are not achieved through force, we know that 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 Stream-Winning does not arise, we know that Prajnaparamita also does not arise; Because Once-returner, Never-returner, and Arhat are not born, we know that Prajnaparamita is also not born; Because Stream-Winning is not destroyed, we know that Prajnaparamita is also not destroyed; Because Once-returner, Never-returner, and Arhat are not destroyed, we know that Prajnaparamita is also not destroyed; Because Stream-winner has no self-nature, we know that Prajnaparamita also has no self-nature; Because the Once-returner, the Never-returner, and the Arhat have no self-nature, we know that the Prajnaparamita also has no self-nature; Because Stream-winner has no possession, we know that Prajnaparamita also has no possession; Because the Once-returner, the Non-returner, and the Arhat have no possession, we know that the Prajnaparamita also has no possession; Because Stream-entry is empty, we should know that Prajnaparamita is also empty; Because Once-returner, Never-returner, and Arhat are empty, we should know that Prajnaparamita is also empty; Because Stream-entry has no form, we know that the Prajnaparamita is also formless; Because Once-returner, Never-returner, and Arhat have no form, we know that Prajnaparamita is also formless; Because Stream-entry has no wish, we know that Prajnaparamita is also wishless; Because the Once-returner, the Non-returner, and the Arhat have no wish, we know that the Prajnaparamita is also wishless; Because Stream-entry is separation, one should know that Prajnaparamita is also separation; Because Once-returner, Never-returner, and Arhat are separate, we know that Prajnaparamita is also separate; Because the Stream of Stream is calm, one should know that the Prajnaparamita is also calm; Because the Once-returner, the Non-returner, and the Arhat are tranquil, one should know that the Prajnaparamita is also tranquil; Because stream-entry cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because the Once-returner, the Non-returner, and the Arhat cannot be grasped, knowing the Prajnaparamita cannot be grasped either; Because Stream-entry is inconceivable, knowing the Prajnaparamita is also inconceivable; Because the Once-returner, the Non-returner, and the Arhat are inconceivable, knowing the Prajnaparamita is also inconceivable; Because stream-entry ends all paths of knowing, knowing the Prajnaparamita also ends all paths of knowing; Because the Once-returner, the Never-returner, and the Arhat end all paths of knowledge, knowing that Prajnaparamita also ends all paths of knowing; Because Stream-Winning is not achieved through force, we know that Prajnaparamita is also not achieved through force; Because the Once-returner, the Unreturner, and the Arhat 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.