THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 298
Chapter 39: MERITS DIFFICULT TO COMPREHEND (2)
The Buddha said to Indra:
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to true suchness is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating true suchness; if with regard to dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm is not settled, is not not settled, is not cultivating, is not not cultivating i.e. is dwelling in cultivating dharma-realm through to the inconceivable realm. Because why? Hey Kauśika, because Great Bodhisattva those observe true suchness through to the inconceivable realm in about previous, next, middle, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to Noble Truth of Suffering is not established, is not not established, is not cultivating, is not not cultivating that is residing in cultivating Noble Truth of Suffering; if with regard to Noble Truths of Arising, Cessation, and the Path is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cultivating Noble Truths of Arising, Cessation, and the Path. Because why? Hey Kauśika, because Great Bodhisattva those observe Noble Truth of Suffering, Noble Truths of Arising, Cessation, and the Path in about previous, next, between, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to the four Meditative Concentrations is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating the four Meditative Concentrations; if with regard to four Immeasurables, four Formless Concentrations is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cultivating four Immeasurables, four Formless Concentrations. Because why? Hey Kauśika, because Great Bodhisattva those observe four Dhyanas, four Immeasurables, four Formless Concentrations in about previous, next, middle, all cannot be apprehended. Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to eight Liberations is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating eight Liberations; if with regard to eight Bases of Mastery, nine Sequential Concentrations, ten Totalities is not residing, is not not residing, is not practicing, is not not cultivating is residing in cultivating eight Bases of Mastery, nine Sequential Concentrations, ten Totalities. Because why? Hey Kauśika, because Great Bodhisattva those observe eight Liberations through to ten Totalities in about previous, next, middle, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to the four Mindfulness’s residing in is not dwelling, is not not dwelling, is not cultivating, is not not cultivating that is residing in cultivating the four Mindfulness’s residing in; if with regard to four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path is not settled, is not not settled, is not cultivating, is not not cultivate ie is embedded in cultivating four Right Efforts through to eight-fold Noble Path. Because why? Hey Kauśika, because Great Bodhisattva those observe the four Recitations that abide in through to eight-fold Noble Path in about previous, next, middle, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to Liberation Gateway of Emptiness is not settled, is not not settled, is not cultivating, is not not cultivating is residing in cultivating Liberation Gateway of Emptiness; if with regard to Liberation Gateway of Signlessness, Wishlessness is not residing, is not not cultivating, is not cultivating, is not not cultivating i.e. residing in cult Liberation Gateway of Signlessness, Wishlessness. Because why? Hey Kauśika, because Great Bodhisattva those observe Liberation Gateway of Emptiness, Liberation Gateway of Signlessness, Wishlessness in about previous, after, between, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to the ten Bodhisattva levels is not settled, is not not settled, is not cultivating, is not not cultivating is residing in cultivating the ten Bodhisattva levels. Because why? Hey Kauśika, because Great Bodhisattva those observe the ten Bodhisattva levels in about previous, next, middle, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to five Eyes is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating five Eyes; if with regard to six Supernormal Powers is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cultivating six Supernormal Powers. Because why? Hey Kauśika, because Great Bodhisattva those observe five Eyes, six Supernormal Powers in about previous, next, middle, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to ten Powers of the Buddha is not established, is not not established, is not cultivating, is not not cultivating that is residing in cultivating ten Powers of the Buddha; if with regard to four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities is not settled, is not not settled, is not cultivating, is not not cultivate i.e. is embedded in cultivating four Fearlessnesses through to eighteen unique Buddha qualities. Because why? Hey Kauśika, because Great Bodhisattva those observe ten Powers of the Buddha through to eighteen unique Buddha qualities in about previous, next, middle, all cannot be apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to dharma of non-forgetfulness is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating dharma of non-forgetfulness; if with regard to nature of ever-present equanimity is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating the nature of ever-present equanimity. Because why? Hey Kauśika, because Great Bodhisattva those observe the dharma of non-forgetfulness and the nature of ever-present equanimity in about previous, next, middle, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to Knowledge of All is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating Knowledge of All; if with regard to Knowledge of Path-Aspects, Knowledge of All-Aspects is not residing, is not not residing, is not cultivating, is not not cultivating i.e. residing in cultivating Knowledge of Path-Aspects, Knowledge of All-Aspects. Because why? Hey Kauśika, because Great Bodhisattva those observe Knowledge of All, Knowledge of Path-Aspects, Knowledge of All-Aspects in about previous, next, between, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to all Dharani gateways is not settled, is not not settled, is not cultivating, is not not cultivating is residing in cultivating all Dharani gateways; if with regard to all Samadhi gateways is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cultivating all Samadhi gateways. Because why? Hey Kauśika, because Great Bodhisattva those observe all Dharani gateways, all Samadhi gateways in about previous, next, between, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to attainment Stream-enterer is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cultivating attainment Stream-enterer; if with regard to attainment Once-returner, Non-returner, Arahant is not residing, is not not residing, is not cultivating, is not not cultivating is residing in cult attainment Once-returner, Non-returner, Arahant. Because why? Hey Kauśika, because Great Bodhisattva those observe attainment Stream-enterers, Once-returners, Non-returners, Arahants in about previous, next, between, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to Pratyekabuddha attainment is not settled, is not not settled, is not cultivating, is not not cultivating is residing in cultivating Pratyekabuddha attainment. Because why? Hey Kauśika, because Great Bodhisattva those observe Pratyekabuddha attainment in about previous, next, middle, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to all Great Bodhisattva practice is not residing, is not not residing, is not cultivating, is not not cultivating that is residing in cultivating all Great Bodhisattva practice. Because why? Hey Kauśika, because Great Bodhisattva those observe all Great Bodhisattva practice in about previous, next, between, all cannot apprehended.
Hey Kauśika, Great Bodhisattva when practicing Perfection of Wisdom, if with regard to supreme fruit of Enlightenment of all Buddhas is not established, is not not established, is not cultivating, is not not cultivating is residing in cultivating supreme fruit of Enlightenment of all Buddhas. Because why? Hey Kauśika, because Great Bodhisattva those observe supreme fruit of Enlightenment of all Buddhas in about previous, next, middle, all cannot apprehended.
At that time, Śāriputra told the Buddha:
“Venerable World-Honored One, Perfection of Wisdom such as this is very profound.
The Buddha said: That’s right! O Śāriputra, because such trueness of form is profound, Perfection of Wisdom is profound; because true suchness of feeling, perception, formations, profound consciousness should Perfection of profound Wisdom.
O Śāriputra, because such trueness of eye-base is profound, Perfection of Wisdom is profound; because such trueness of ear, nose, tongue, body, and mind-bases is profound, Perfection of Wisdom is profound.
O Śāriputra, because such trueness of form-base is profound, Perfection of Wisdom is profound; because true suchness of sound, scent, taste, tangible, and profound dharma-bases should be Perfection of Wisdom profound.
O Śāriputra, because such trueness of eye-element is profound, Perfection of Wisdom is profound; because true suchness of form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of ear-element is profound, Perfection of Wisdom is profound; because such trueness of sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of nose-element is profound, Perfection of Wisdom is profound; because true suchness of scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of tongue-element is profound, Perfection of Wisdom is profound; because true suchness of taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of body-element is profound, Perfection of Wisdom is profound; because such trueness of tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of mind-element is profound, Perfection of Wisdom is profound; because such trueness of dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as profound conditions should Perfection of profound Wisdom.
O Śāriputra, because such trueness of earth-element is profound, Perfection of Wisdom is profound; because such trueness of water, fire, wind, space, and consciousness-elements is profound, Perfection of Wisdom is profound.
O Śāriputra, because such trueness of profound ignorance should be Perfection of profound Wisdom; because true suchness of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress deeply should Perfection of Wisdom deeply.
O Śāriputra, because such truth of Perfection of Generosity is profound, Perfection of Wisdom is profound; because such truth of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of profound Wisdom should be Perfection of profound Wisdom.
O Śāriputra, because such trueness of internal emptiness is profound, Perfection of Wisdom is profound; because true suchness of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature, profound self-nature should Perfection of profound Wisdom.
O Śāriputra, because true Suchness of true Suchness is profound, Perfection of Wisdom is profound; because such truth of dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm should be Perfection of Wisdom.
O Śāriputra, because such trueness of Noble Truth of Suffering is profound, Perfection of Wisdom is profound; Because of such trueness of Noble Truths of Arising, Cessation, and the profound Path, the Perfection of Wisdom is profound.
O Śāriputra, because such trueness of the four profound Meditative Concentrations should be the Perfection of profound Wisdom; Because of the true nature of four Immeasurables, four profound Formless Concentrations, the Perfection of Wisdom should be profound.
O Śāriputra, because such trueness of the eight profound Liberations should be the Perfection of profound Wisdom; Because such truth of eight Bases of Mastery, nine Sequential Concentrations, ten profound Totalities should Perfection of Wisdom profound.
O Śāriputra, because such trueness of the four Mindfulness abides deeply, the Perfection of Wisdom should be profound; Because such truth of four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path deeply should Perfection of Wisdom deeply.
O Śāriputra, because such trueness of Liberation Gateway of Emptiness is profound, Perfection of Wisdom is profound; because such trueness of Liberation Gateway of Signlessness, profound Wishlessness should be profound Perfection of Wisdom.
O Śāriputra, because of such trueness of the ten profound Bodhisattva grounds, the Perfection of Wisdom is profound.
O Śāriputra, because such trueness of the five Eyes is profound, the Perfection of Wisdom is profound; Because such trueness of the six Supernormal Powers is profound, the Perfection of Wisdom is profound.
O Śāriputra, because such truth in the ten Powers of the Buddha is profound, Perfection of Wisdom is profound; because true suchness of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities profound should Perfection of profound Wisdom.
O Śāriputra, because such true dharma of non-forgetfulness is profound, Perfection of Wisdom is profound; because such true nature of ever-present equanimity is profound, Perfection of Wisdom is profound.
O Śāriputra, because such trueness of Knowledge of All is profound, Perfection of Wisdom is profound; Because of such trueness of Knowledge of Path-Aspects, Knowledge of All-Aspects is profound, so Perfection of Wisdom is profound.
O Śāriputra, because such trueness of all Dharani gateways is profound, Perfection of Wisdom is profound; Because such truth of all Samadhi gateways is profound, the Perfection of Wisdom is profound.
O Śāriputra, because such trueness of attainment Stream-enterer is profound, Perfection of Wisdom is profound; because of true suchness of attainment Once-returner, Non-returner, profound Arahant should be Perfection of profound Wisdom.
O Śāriputra, because such trueness of Pratyekabuddha attainment is profound, Perfection of Wisdom is profound.
O Śāriputra, because of the true suchness of all Great Bodhisattva profound practices there should be Perfection of profound Wisdom.
O Śāriputra, because such trueness of supreme fruit of Enlightenment of all Buddhas is profound, Perfection of Wisdom is profound.
At that time, Śāriputra told Buddha:
“Venerable World-Honored One, Perfection of Wisdom as such is difficult to be able to contemplate.
The Buddha said: That’s right! O Śāriputra, because such truth of form is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of feeling, perception, formations, consciousness is difficult to measure, Perfection of Wisdom has difficulty being able to measure.
O Śāriputra, because such trueness of eye-base is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because such truth of ear, nose, tongue, body, and mind-bases is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such trueness of form-base is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of sound, scent, taste, tangible, and dharma-bases are difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such trueness of eye-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; because true suchness of form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions difficult to measure should Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because such trueness of ear-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; because such trueness of sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions difficult to measure should Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because such trueness of nose-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; because true suchness of scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions difficult to measure should Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because such trueness of tongue-element is difficult to measure, the Perfection of Wisdom has difficulty to be able to measure; because true suchness of taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions difficult to measure should Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because such trueness of body-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because such trueness of tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions difficult to measure should Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because such trueness of mind-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions are difficult to measure, Perfection of Wisdom is difficult to have be able to measure.
O Śāriputra, because such trueness of earth-element is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because such truth of water, fire, wind, space, and consciousness-elements is difficult to measure, the Perfection of Wisdom has difficulty being able to measure.
O Śāriputra, because such trueness of ignorance is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress is hard to fathom, Perfection of Wisdom is hard to have be able to fathom.
O Śāriputra, because such truth of Perfection of Generosity is difficult to measure, Perfection of Wisdom is difficult to measure; Because such truth of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of internal emptiness is difficult to measure, the Perfection of Wisdom has difficulty to be able to measure; because true suchness of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature difficult to measure so Perfection of Wisdom difficult has be able to measure.
O Śāriputra, because true Suchness of true Suchness is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of Noble Truth of Suffering is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because such truth of Noble Truths of Arising, Cessation, and the Path is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such trueness of the four Meditative Concentrations is difficult to measure, the Perfection of Wisdom is difficult to be able to measure; Because such trueness of four Immeasurables, four Formless Concentrations is difficult to measure, the Perfection of Wisdom has difficulty being able to measure.
O Śāriputra, because such truth of the eight Liberations is difficult to measure, the Perfection of Wisdom has difficulty to be able to measure; Because such truth of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such trueness of the four Mindfulness resides in the difficult to measure, the Perfection of the difficult Wisdom has be able to measure; Because such truth of four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path is difficult to measure, Perfection of Wisdom is difficult to have be able to measure.
O Śāriputra, because such truth of Liberation Gateway of Emptiness is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because true suchness of Liberation Gateway of Signlessness, Wishlessness is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of the ten Bodhisattva grounds is difficult to measure, the Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such trueness of the five Eyes is difficult to measure, the Perfection of Wisdom is difficult to be able to measure; Because such truth of the six Supernormal Powers is difficult to measure, the Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth in the ten Powers of the Buddha is difficult to measure, the Perfection of Wisdom is difficult to be able to measure; Because such trueness of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities is difficult to measure, Perfection of Wisdom is difficult to have be able to measure.
O Śāriputra, because such truth of dharma of non-forgetfulness is difficult to measure, the Perfection of Wisdom has difficulty to be able to measure; Because true suchness of nature of ever-present equanimity is difficult to measure, Perfection of Wisdom has difficulty being able to measure.
O Śāriputra, because such trueness of Knowledge of All is difficult to measure, Perfection of Wisdom is difficult to be able to measure; Because such truth of Knowledge of Path-Aspects, Knowledge of All-Aspects is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of all Dharani gateways is difficult to measure, the Perfection of Wisdom has difficulty to be able to measure; Because the true suchness of all Samadhi gateways is difficult to measure, the Perfection of Wisdom is difficult to measure.
O Śāriputra, because such truth of attainment Stream-enterer is difficult to measure, the Perfection of Wisdom is difficult to measure; Because true suchness of attainment Once-returner, Non-returner, Arahant is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of Pratyekabuddha attainment is difficult to measure, Perfection of Wisdom is difficult to measure.
O Śāriputra, because the true suchness of all Great Bodhisattva practices is difficult to measure, the Perfection of Wisdom is difficult to be able to measure.
O Śāriputra, because such truth of supreme fruit of Enlightenment of all Buddhas is difficult to measure, Perfection of Wisdom is difficult to be able to measure.
Śāriputra also told the Buddha:
“Venerable World-Honored One, Perfection of Wisdom such is immeasurable.
The Buddha said: That’s right! O Śāriputra, because true suchness of form immeasurable should Perfection of Wisdom immeasurable; because true suchness of feeling, perception, formations, consciousness immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of eye-base immeasurable should Perfection of Wisdom immeasurable; because true suchness of ear, nose, tongue, body, and mind-bases immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of form-base immeasurable should Perfection of Wisdom immeasurable; because true suchness of sound, scent, taste, tangible, and dharma-bases immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of eye-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of ear-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of nose-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of tongue-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of body-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of mind-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such trueness of earth-element immeasurable should Perfection of Wisdom immeasurable; because true suchness of water, fire, wind, space, and consciousness-elements immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of ignorance immeasurable should Perfection of Wisdom immeasurable; because true suchness of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of Perfection of Generosity immeasurable should Perfection of Wisdom immeasurable; because such truth of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such trueness of internal emptiness immeasurable should Perfection of Wisdom immeasurable; because true suchness of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because true suchness of true suchness immeasurable should Perfection of Wisdom immeasurable; because true suchness of dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of Noble Truth of Suffering immeasurable should Perfection of Wisdom immeasurable; because such truth of Noble Truths of Arising, Cessation, and the Path immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of the four Meditative Concentration immeasurable should Perfection of Wisdom immeasurable; Because of such true nature of four Immeasurables, four Formless Concentrations immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such trueness of eight Liberations immeasurable should Perfection of Wisdom immeasurable; because such truth of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of the four Mindfulness abides in immeasurable so Perfection of Wisdom immeasurable; because such truth of four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of Liberation Gateway of Emptiness immeasurable should Perfection of Wisdom immeasurable; because such trueness of Liberation Gateway of Signlessness, Wishlessness immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because of the true nature of the ten Bodhisattva immeasurable stages, Perfection of Wisdom is immeasurable.
Hey Śāriputra, because such trueness of five Eyes immeasurable should Perfection of Wisdom immeasurable; because such trueness of six Supernormal Powers immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such truth in ten Powers of the Buddha immeasurable should Perfection of Wisdom immeasurable; because true suchness of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such true dharma of non-forgetfulness immeasurable should be Perfection of Wisdom immeasurable; because true suchness of nature of ever-present equanimity immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such trueness of Knowledge of All immeasurable should be Perfection of Wisdom immeasurable; because such truth of Knowledge of Path-Aspects, Knowledge of All-Aspects immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such truth of all Dharani gateways immeasurable should Perfection of Wisdom immeasurable; because such truth of all Samadhi gateways immeasurable should Perfection of Wisdom immeasurable.
O Śāriputra, because such trueness of attainment Stream-enterer immeasurable should Perfection of Wisdom immeasurable; because true suchness of attainment Once-returner, Non-returner, Arahant immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of Pratyekabuddha attainment immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such trueness of all Great Bodhisattva practices immeasurable should Perfection of Wisdom immeasurable.
Hey Śāriputra, because such truth of supreme fruit of Enlightenment of all Buddhas immeasurable should Perfection of Wisdom immeasurable.
At that time, Śāriputra told Buddha:
“Venerable World-Honored One, Great Bodhisattva practice Perfection of Wisdom like that?
The Buddha said: Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of form is practicing Perfection of Wisdom; not the profound nature of feeling, perception, formations, consciousness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of form then is not form; because of the profound nature of feeling, perception, formations, consciousness then is not feeling, perception, formations, consciousness.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of eye-base is practicing Perfection of Wisdom; not the profound nature of ear, nose, tongue, body, and mind-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of eye-base then it is not eye-base; because of the profound nature of ear, nose, tongue, body, and mind-bases then is not ear, nose, tongue, body, and mind-bases.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of form-base is practicing Perfection of Wisdom; not the profound nature of sound, scent, taste, tangible, and dharma-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of form-base then is not form-base; because of the profound nature of sound, scent, taste, tangible, and dharma-bases then is not sound, scent, taste, tangible, and dharma-bases.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of eye-element is practicing Perfection of Wisdom; not the profound nature of form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of eye-element then is not eye-element; because the profound nature of form precept through to the feeling due to eye-contact causing arising as conditions then is not form precept through to the feeling due to eye-contact causing arising as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of ear-element is practicing Perfection of Wisdom; not the profound nature of sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of ear-element then is not ear-element; because the profound nature of sound-element through to the feelings arising from ear-contact as conditions then is not sound-element through to the feelings arising from ear-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of nose-element is practicing Perfection of Wisdom; not the profound nature of scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of nose-element then is not nose-element; because the profound nature of scent-element through to the feelings arising from nose-contact as conditions then is not is scent-element through to the feelings arising from nose-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of tongue-element is practicing Perfection of Wisdom; not the profound nature of taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of tongue-element then is not tongue-element; because the profound nature of taste-element through to the feelings arising from tongue-contact as conditions then is not taste-element through to the feelings arising from tongue-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of body-element is practicing Perfection of Wisdom; not the profound nature of tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of body-element then is not body-element; because the profound nature of tangible-element through to the feelings arising from body-contact as conditions then is not is tangible-element through to the feelings arising from body-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of mind-element is practicing Perfection of Wisdom; not the profound nature of dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of mind-element then is not mind-element; because the profound nature of dharma-element through to the feelings arising from mind-contact as conditions then is not dharma-element through to the feelings arising from mind-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of earth-element is practicing Perfection of Wisdom; not the profound nature of water, fire, wind, space, and consciousness-elements is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of earth-element then is not earth-element; because the profound nature of water, fire, wind, space, and consciousness-elements then is not fire, wind, khyou, consciousness.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing profound nature of ignorance is practicing Perfection of Wisdom; not profound nature of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of ignorance then is not ignorance; because of the profound nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress then is not formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of Perfection of Generosity is practicing Perfection of Wisdom; Not practicing the profound nature of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of Perfection of Generosity then is not Perfection of Generosity; because the profound nature of Pure Precepts through to Perfection of Wisdom then is not Pure Precepts through to Perfection of Wisdom.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of internal emptiness is practicing Perfection of Wisdom; not profound nature of external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of internal emptiness then is not internal emptiness; because the profound nature of external emptiness through to emptiness of non-nature-self-nature then is not external emptiness through to emptiness of non-nature-self-nature.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of true suchness is practicing Perfection of Wisdom; not profound nature of dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of true suchness then is not true suchness; because the profound nature of dharma-realm through to the inconceivable realm then is not dharma-realm through to the inconceivable realm.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of Noble Truth of Suffering is practicing Perfection of Wisdom; The profound nature of Noble Truths of Arising, Cessation, and the Path is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of Noble Truth of Suffering then is not Noble Truth of Suffering; because of the profound nature of Noble Truths of Arising, Cessation, and the Path then is not Noble Truths of Arising, Cessation, and the Path.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of the four Meditative Concentration is practicing Perfection of Wisdom; not the profound nature of four Immeasurables, four Formless Concentrations is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of the four Meditative Concentrations then it is not the four Meditative Concentrations; because of the profound nature of four Immeasurables, four Formless Concentrations then is not four Immeasurables, four Formless Concentrations.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of eight Liberations is practicing Perfection of Wisdom; not the profound nature of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of eight Liberations then is not eight Liberations; because of the profound nature of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities then is not eight Bases of Mastery, nine Sequential Concentrations, ten Totalities.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of the four Mindfulness embedded in is practice Perfection of Wisdom; not practice the profound nature of four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path is practice Perfection of Wisdom. Because why? Hey Śāriputra, because the profound nature of the four Thoughts abide in then is not the four Mindfulness abide in; because of the profound nature of four Right Efforts through to eight-fold Noble Path then is not four Right Efforts through to eight-fold Noble Path.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of Liberation Gateway of Emptiness is practicing Perfection of Wisdom; not practice the profound nature of Liberation Gateway of Signlessness, Wishlessness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of Liberation Gateway of Emptiness then is not Liberation Gateway of Emptiness; because of the profound nature of Liberation Gateway of Signlessness, Wishlessness then is not Liberation Gateway of Signlessness, Wishlessness.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of the ten Bodhisattva levels is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of the ten Bodhisattva levels then it is not the ten Bodhisattva levels.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of the five Eyes is practicing Perfection of Wisdom; The profound nature of the six Supernormal Powers is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of five Eyes then is not five Eyes; because the profound nature of six Supernormal Powers then is not six Supernormal Powers.