THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 299
Chapter 39: MERITS DIFFICULT TO COMPREHEND (3).
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of the ten Powers of the Buddha is practicing Perfection of Wisdom; not the profound nature of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of the ten Powers of the Buddha then is not the ten Powers of the Buddha; because the profound nature of four Fearlessnesses through to eighteen unique Buddha qualities then is not four Fearlessnesses through to eighteen unique Buddha qualities.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of dharma of non-forgetfulness is practicing Perfection of Wisdom; not profound nature of ever-present equanimity is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of the dharma of non-forgetfulness then is not the dharma of non-forgetfulness; because the profound nature of nature of ever-present equanimity then is not the nature of ever-present equanimity.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of Knowledge of All is practicing Perfection of Wisdom; not the profound nature of Knowledge of Path-Aspects, Knowledge of All-Aspects is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of Knowledge of All then is not Knowledge of All; because of the profound nature of Knowledge of Path-Aspects, Knowledge of All-Aspects then is not Knowledge of Path-Aspects, Knowledge of All-Aspects.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of all Dharani gateways is practicing Perfection of Wisdom; not practice the profound nature of all Samadhi gateways is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of all Dharani gateways then is not all Dharani gateways; because of the profound nature of all Samadhi gateways then is not all Samadhi gateways.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of attainment Stream-enterer is practicing Perfection of Wisdom; not profound nature of attainment Once-returner, Non-returner, Arahant is practice Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of attainment Stream-enterer then is not attainment Stream-enterer; because of the profound nature of attainment Once-returner, Non-returner, Arahant then is not is attainment Once-returner, Non-returner, Arahant.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of Pratyekabuddha attainment is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of Pratyekabuddha attainment then is not Pratyekabuddha attainment.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the profound nature of all Great Bodhisattva practice is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of all Great Bodhisattva practice then is not all Great Bodhisattva practice.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the profound nature of supreme fruit of Enlightenment of all Buddhas is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the profound nature of supreme fruit of Enlightenment of all Buddhas then is not the supreme fruit of Enlightenment of all Buddhas.
Moreover, this Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the incalculable nature of form is practicing Perfection of Wisdom; not the unpredictable nature of feeling, perception, formations, consciousness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incomprehensible nature of form then is not form; because of the incalculability of feeling, perception, formations, consciousness then is not feeling, perception, formations, consciousness.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, not the incomprehensible nature of eye-base is practicing Perfection of Wisdom; not the unpredictable nature of ear, nose, tongue, body, and mind-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of eye-base then is not eye-base; because of the incalculable 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 practicing the incomprehensible nature of form-base is practicing Perfection of Wisdom; not unpredictable nature of sound, scent, taste, tangible, and dharma-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculability of form-base then is not form-base; because of the incalculable 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 incomprehensible nature of eye-element is practicing Perfection of Wisdom; unfathomable 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 incalculable nature of eye-element then is not eye-element; because of the incomprehensible nature of form precept through to the life due to eye-contact causing arising as conditions then is not is form precept through to the life due to eye-contact causing arising as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the incalculable nature of ear-element is practicing Perfection of Wisdom; unfathomable 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 incalculable nature of ear-element then is not ear-element; because of the unpredictable 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 practicing the incalculable nature of nose-element is practicing Perfection of Wisdom; not unpredictable 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 unpredictable nature of nose-element then is not nose-element; because of the unpredictable nature of scent-element through to the feelings arising from nose-contact as conditions then is not scent-element through to the feelings arising from nose-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the incomprehensible nature of tongue-element is practicing Perfection of Wisdom; not unpredictable 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 incalculable nature of tongue-element then is not tongue-element; because of the unpredictable 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 incomprehensible nature of body-element is practicing Perfection of Wisdom; not unpredictable 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 incalculability of body-element then is not body-element; because of the incomprehensible 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 incalculable nature of mind-element is practicing Perfection of Wisdom; not unpredictable 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 unpredictable nature of mind-element then is not mind-element; because of the unpredictable 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 incomprehensible nature of earth-element is practicing Perfection of Wisdom; unfathomable nature of water, fire, wind, space, and consciousness-elements is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of earth-element then is not earth-element; because of the incalculable 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 the incomprehensible nature of ignorance is practicing Perfection of Wisdom; not unpredictable nature of formations, consciousness, name-and-form, six sense, contact, feeling, craving, grasping, bases, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incomprehensible nature of ignorance then is not ignorance; because of the incalculable nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress then is not is formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the incalculable nature of Perfection of Generosity is practicing Perfection of Wisdom; not practice the unpredictable nature of Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of Perfection of Generosity then is not Perfection of Generosity; because of the incalculability 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 incalculable nature of internal emptiness is practicing Perfection of Wisdom; unfathomable 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 incalculable nature of internal emptiness then is not internal emptiness; because of the incalculability 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 incomprehensible nature of true suchness is practicing Perfection of Wisdom; unfathomable 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 incalculability of true suchness then is not true suchness; because of the inconceivable 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 incomprehensible nature of Noble Truth of Suffering is practicing Perfection of Wisdom; unfathomable nature of Noble Truths of Arising, Cessation, and the Path is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of Noble Truth of Suffering then is not Noble Truth of Suffering; because of the incalculability of Noble Truths of Arising, Cessation, and the Path then is not Noble Truths of Arising, Cessation, and the Path.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, does not practice the incomprehensible nature of the four Meditative Concentrations is practicing Perfection of Wisdom; not the unpredictable nature of four Immeasurables, four Formless Concentrations is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of the four Meditative Concentrations then it is not the four Meditative Concentrations; because of the incalculable 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 the incomprehensible nature of eight Liberations is practicing Perfection of Wisdom; eight Bases of Mastery, nine Sequential Concentrations, ten Totalities is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of eight Liberations then is not eight Liberations; because of the incalculability 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 incomprehensible nature of the four Mindfulness abides in is practice Perfection of Wisdom; unfathomable 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 of the incomprehensible nature of the four Thoughts that abide in then is not the four Mindfulness that abides in; because of the incalculability 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 incalculable nature of Liberation Gateway of Emptiness is practicing Perfection of Wisdom; not the incalculable nature of Liberation Gateway of Signlessness, Wishlessness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of Liberation Gateway of Emptiness then is not Liberation Gateway of Emptiness; because of the incalculable nature of Liberation Gateway of Signlessness, Wishlessness then is not Liberation Gateway of Signlessness, Wishlessness.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, not the incomprehensible nature of the ten Bodhisattva levels is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable 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 incomprehensible nature of the five Eyes is practicing Perfection of Wisdom; unpredictability of six Supernormal Powers is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of five Eyes then is not five Eyes; because of the unpredictable nature of six Supernormal Powers then it is not six Supernormal Powers.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, does not practice the incomprehensible nature of the ten Powers of the Buddha is practicing Perfection of Wisdom; unfathomable nature of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities is practice Perfection of Wisdom. Because why? Hey Śāriputra, because of the difficulty in calculating the ten Powers of the Buddha then is not the ten Powers of the Buddha; because of the incalculable nature of four Fearlessnesses through to eighteen unique Buddha qualities then is not four Fearlessnesses through to eighteen unique Buddha qualities.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, the unfathomable nature of dharma of non-forgetfulness is practicing Perfection of Wisdom; unpredictability of nature of ever-present equanimity is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of dharma of non-forgetfulness then is not the dharma of non-forgetfulness; because of the incalculable nature of ever-present equanimity then is not the nature of ever-present equanimity.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the incalculable nature of Knowledge of All is practicing Perfection of Wisdom; not practice the incalculable nature of Knowledge of Path-Aspects, Knowledge of All-Aspects is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of Knowledge of All then is not Knowledge of All; because of the incalculable nature of Knowledge of Path-Aspects, Knowledge of All-Aspects then is not Knowledge of Path-Aspects, Knowledge of All-Aspects.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the unpredictable nature of all Dharani gateways is practicing Perfection of Wisdom; unpredictability of all Samadhi gateways is practice Perfection of Wisdom. Because why? O Śāriputra, because of the unpredictable nature of all Dharani gateways then is not all Dharani gateways; because of the unpredictable nature of all Samadhi gateways then is not all Samadhi gateways.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the difficult to measure nature of attainment Stream-enterer is practicing Perfection of Wisdom; unpredictability of attainment Once-returner, Non-returner, Arahant is practice Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of attainment Stream-enterer then is not attainment Stream-enterer; because of the incalculable nature of attainment Once-returner, Non-returner, Arahant then is not is attainment Once-returner, Non-returner, Arahant.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the incalculable nature of Pratyekabuddha attainment is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the unpredictable nature of Pratyekabuddha attainment then is not Pratyekabuddha attainment.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the incomprehensible nature of all Great Bodhisattva practice is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of all Great Bodhisattva practice then is not all Great Bodhisattva practice.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not the incalculable nature of supreme fruit of Enlightenment of all Buddhas is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the incalculable nature of supreme fruit of Enlightenment of all Buddhas then is not the supreme fruit of Enlightenment of all Buddhas.
Moreover, this Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of form is practicing Perfection of Wisdom; immeasurable of feeling, perception, formations, consciousness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of form then is not form; because of the immeasurable nature of feeling, perception, formations, consciousness then is not feeling, perception, formations, consciousness.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of eye-base is practicing Perfection of Wisdom; immeasurable non-action of ear, nose, tongue, body, and mind-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of eye-base then is not eye-base; because of the immeasurable 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, does not practice immeasurable nature of form-base is practicing Perfection of Wisdom; immeasurable of sound, scent, taste, tangible, and dharma-bases is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of form-base then is not form-base; because the immeasurable 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 immeasurable nature of eye-element is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of eye-element then is not eye-element; because the immeasurable nature of form precept through to the feeling due to eye-contact causing arises as conditions then is not form precept through to the feeling due to eye-contact causing arise as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of ear-element is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of ear-element then is not ear-element; because the immeasurable 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 immeasurable of nose-element is practicing Perfection of Wisdom; not immeasurable 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 immeasurable nature of nose-element then is not nose-element; because the immeasurable 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 immeasurable of tongue-element is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of tongue-element then is not tongue-element; because the immeasurable 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 immeasurable nature of body-element is practicing Perfection of Wisdom; not immeasurable 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 immeasurable nature of body-element then is not body-element; because the immeasurable 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 immeasurable nature of mind-element is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of mind-element then is not mind-element; because the immeasurable nature of dharma-element through to the feelings arising from mind-contact as conditions then is not is dharma-element through to the feelings arising from mind-contact as conditions.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of earth-element is practicing Perfection of Wisdom; immeasurable non-action of water, fire, wind, space, and consciousness-elements is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of earth-element then is not earth-element; because of the immeasurable nature of water, fire, wind, space, and consciousness-elements then is not fire, wind, khyou, consciousness element.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of ignorance is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of ignorance then is not ignorance; because of the immeasurable nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress then is not is formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of Perfection of Generosity is practicing Perfection of Wisdom; not practicing immeasurable 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 immeasurable nature of Perfection of Generosity then is not Perfection of Generosity; because the immeasurable 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 immeasurable of internal emptiness is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of internal emptiness then is not internal emptiness; because immeasurable 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 immeasurable nature of true suchness is practicing Perfection of Wisdom; immeasurable 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 immeasurable nature of true suchness then is not true suchness; because the immeasurable 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 immeasurable nature of Noble Truth of Suffering is practicing Perfection of Wisdom; immeasurable of Noble Truths of Arising, Cessation, and the Path is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of Noble Truth of Suffering then is not Noble Truth of Suffering; because of the immeasurable nature of Noble Truths of Arising, Cessation, and the Path then is not Noble Truths of Arising, Cessation, and the Path.
Hey Śāriputra, if the Great Bodhisattva when practicing Perfection of Wisdom, does not practice the immeasurable nature of the four Meditative Concentrations is practicing Perfection of Wisdom; not immeasurable of four Immeasurables, four Formless Concentrations is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of the four Meditative Concentrations then is not the four Meditative Concentrations; because of the immeasurable 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 immeasurable of eight Liberations is practicing Perfection of Wisdom; immeasurable of eight Bases of Mastery, nine Sequential Concentrations, ten Totalities is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of eight Liberations then is not eight Liberations; because of the immeasurable 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 the Great Bodhisattva when practicing Perfection of Wisdom, does not practice the immeasurable nature of the four Mindfulness abides in is practicing Perfection of Wisdom; immeasurable 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 of the immeasurable nature of the four Recitations residing in then is not the four Recitations residing in; because the immeasurable 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 immeasurable nature of Liberation Gateway of Emptiness is practicing Perfection of Wisdom; not immeasurable nature of Liberation Gateway of Signlessness, Wishlessness is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of Liberation Gateway of Emptiness then is not Liberation Gateway of Emptiness; because of the immeasurable 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, does not practice immeasurable nature of ten Bodhisattva is practicing Perfection of Wisdom. Because why? Hey Śāriputra, because of the immeasurable nature of the ten Bodhisattva levels then it is not the ten Bodhisattva levels.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of five Eyes is practicing Perfection of Wisdom; immeasurable immeasurable nature of six Supernormal Powers is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of five Eyes then is not five Eyes; because the immeasurable nature of six Supernormal Powers then is not six Supernormal Powers.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, does not practice immeasurable nature in ten Powers of the Buddha is practicing Perfection of Wisdom; immeasurable of four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities is practice Perfection of Wisdom. Because why? Hey Śāriputra, because the immeasurable nature is in the ten Powers of the Buddha then is not the ten Powers of the Buddha; because immeasurable nature of four Fearlessnesses through to eighteen unique Buddha qualities then is not four Fearlessnesses through to eighteen unique Buddha qualities.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of dharma of non-forgetfulness is practicing Perfection of Wisdom; immeasurable of nature of ever-present equanimity is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of dharma of non-forgetfulness then is not the dharma of non-forgetfulness; because the immeasurable nature of nature of ever-present equanimity then is not the nature of ever-present equanimity.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing immeasurable nature of Knowledge of All is practicing Perfection of Wisdom; not immeasurable of Knowledge of Path-Aspects, Knowledge of All-Aspects is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of Knowledge of All then is not Knowledge of All; because of the immeasurable nature of Knowledge of Path-Aspects, Knowledge of All-Aspects then is not Knowledge of Path-Aspects, Knowledge of All-Aspects.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of all Dharani gateways is practicing Perfection of Wisdom; immeasurable of all Samadhi gateways is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of all Dharani gateways then is not all Dharani gateways; because of the immeasurable nature of all Samadhi gateways then is not all Samadhi gateways.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of attainment Stream-enterer is practicing Perfection of Wisdom; not immeasurable of attainment Once-returner, Non-returner, Arahant is practice Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of attainment Stream-enterer then is not attainment Stream-enterer; because the immeasurable nature of attainment Once-returner, Non-returner, Arahant then is not is attainment Once-returner, Non-returner, Arahant.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of Pratyekabuddha attainment is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of Pratyekabuddha attainment then is not Pratyekabuddha attainment.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not immeasurable of all Great Bodhisattva practice is practicing Perfection of Wisdom. Because why? O Śāriputra, because of the immeasurable nature of all Great Bodhisattva practice then is not all Great Bodhisattva practice.
Hey Śāriputra, if Great Bodhisattva when practicing Perfection of Wisdom, not practicing the immeasurable nature of supreme fruit of Enlightenment of all Buddhas is practicing Perfection of Wisdom. Because why? Hey Śāriputra, because of the immeasurable nature of supreme fruit of Enlightenment of all Buddhas then is not supreme fruit of Enlightenment of all Buddhas.
At that time, Śāriputra told Buddha:
“Venerable World-Honored One, Perfection of Wisdom as such has already been very profound, difficult to fathom, immeasurable, difficult to be able to believe and understand then should not say previously those of Bodhisattva newly practiced and studied Great vehicle because when they briefly heard this profound Perfection of Wisdom, their hearts became frightened, afraid, doubtful, unable to believe, cannot believe, should only say previously those of Bodhisattva in venerable ones non-retrogressing, because when they heard Perfection of Wisdom Deeply like that, the heart is not afraid, not scared, not afraid, nor doubtful; listen then believe, understand, maintain, read and recite, think only according to reason, because people say it.
At that time, Indra asked Śāriputra: Venerable Venerable, if previously those of Bodhisattva newly practiced and studied Great Vehicle and said Perfection of Wisdom as profound as such then what was wrong?
Śāriputra replied: Hey Kauśika, if previously those of Bodhisattva newly practiced and studied the Great Vehicle and said Perfection of profound Wisdom like that then when they heard they would be frightened, afraid, doubtful or unable to believe, or born of mind destruction; due to creation that causes new growth, the karma falls into the evil realm, sinking down following three evil paths; long within the path of life and death, it is difficult to attain the supreme fruit of Enlightenment. Therefore should not previously Bodhisattva newly practice and study that and says Perfection of profound Wisdom.
Indra also asked The Venerable Śāriputra: Venerable sir, are there venerable ones Great Bodhisattva who has not yet obtained divination and when hearing such a profound Perfection of Wisdom, are you not amazed, not afraid, not scared?
Śāriputra replied: Yes! Hey Kauśika, Great Bodhisattva those not long will obtain attainment venerable ones Mahabodhi. Hey Kauśika, if the Great Bodhisattva hears saying Perfection of Wisdom as profound as such and the mind is not surprised, not afraid, not fearful then one should know, Great Bodhisattva those have already obtained the divine prediction supreme fruit of Enlightenment, if not yet obtain the divine prediction then without going through one or two Buddha realms, will definitely obtain the divine prediction supreme fruit of Enlightenment.
At that time, Buddha Jewel Śāriputra: That’s right, just as you said! Hey Śāriputra, if the Great Bodhisattva has long been studying the Mahayana, has long been making great vows, has long been practicing the six dharma Paramitas, long ago has been making offerings to all Buddhas, has long been serving the stage texistence, then when he hears the words Perfection of Wisdom as such mind has no fear, no fear, no fear; listen then believe and understand, maintain read and recite, think only according to reason, because people express what they say, or depending on their ability, practice according to what has already been stated.