大般若波羅蜜多經

03

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the eye dhatu; neither does it enlarge nor diminish the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise with eye-contact as condition. It neither causes the eye dhatu to be gathered together nor dispersed; neither does it cause the form dhatu, through to the feelings that arise with eye-contact as condition, to be gathered together or dispersed.

It neither makes the eye dhatu measurable nor immeasurable; neither does it make the form dhatu, through to the feelings that arise with eye-contact as condition, measurable or immeasurable. It neither makes the eye dhatu broad nor narrow; neither does it make the form dhatu, through to the feelings that arise with eye-contact as condition, broad or narrow. It neither makes the eye dhatu powerful nor powerless; neither does it make the form dhatu, through to the feelings that arise with eye-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the ear dhatu; neither does it enlarge nor diminish the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as condition. It neither causes the ear dhatu to be gathered together nor dispersed; neither does it cause the sound dhatu, through to the feelings that arise with ear-contact as condition, to be gathered together or dispersed.

It neither makes the ear dhatu measurable nor immeasurable; neither does it make the sound dhatu, through to the feelings that arise with ear-contact as condition, measurable or immeasurable. It neither makes the ear dhatu broad nor narrow; neither does it make the sound dhatu, through to the feelings that arise with ear-contact as condition, broad or narrow. It neither makes the ear dhatu powerful nor powerless; neither does it make the sound dhatu, through to the feelings that arise with ear-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the nose dhatu; neither does it enlarge nor diminish the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition. It neither causes the nose dhatu to be gathered together nor dispersed; neither does it cause the odor dhatu, through to the feelings that arise with nose-contact as condition, to be gathered together or dispersed.

It neither makes the nose dhatu measurable nor immeasurable; neither does it make the odor dhatu, through to the feelings that arise with nose-contact as condition, measurable or immeasurable. It neither makes the nose dhatu broad nor narrow; neither does it make the odor dhatu, through to the feelings that arise with nose-contact as condition, broad or narrow. It neither makes the nose dhatu powerful nor powerless; neither does it make the odor dhatu, through to the feelings that arise with nose-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the tongue dhatu; neither does it enlarge nor diminish the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition. It neither causes the tongue dhatu to be gathered together nor dispersed; neither does it cause the taste dhatu, through to the feelings that arise with tongue-contact as condition, to be gathered together or dispersed.

It neither makes the tongue dhatu measurable nor immeasurable; neither does it make the taste dhatu, through to the feelings that arise with tongue-contact as condition, measurable or immeasurable. It neither makes the tongue dhatu broad nor narrow; neither does it make the taste dhatu, through to the feelings that arise with tongue-contact as condition, broad or narrow. It neither makes the tongue dhatu powerful nor powerless; neither does it make the taste dhatu, through to the feelings that arise with tongue-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the body dhatu; neither does it enlarge nor diminish the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition. It neither causes the body dhatu to be gathered together nor dispersed; neither does it cause the tangible-object dhatu, through to the feelings that arise with body-contact as condition, to be gathered together or dispersed.

It neither makes the body dhatu measurable nor immeasurable; neither does it make the tangible-object dhatu, through to the feelings that arise with body-contact as condition, measurable or immeasurable. It neither makes the body dhatu broad nor narrow; neither does it make the tangible-object dhatu, through to the feelings that arise with body-contact as condition, broad or narrow. It neither makes the body dhatu powerful nor powerless; neither does it make the tangible-object dhatu, through to the feelings that arise with body-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither enlarges nor diminishes the mind dhatu; neither does it enlarge nor diminish the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings that arise with mind-contact as condition. It neither causes the mind dhatu to be gathered together nor dispersed; neither does it cause the mental-object dhatu, through to the feelings that arise with mind-contact as condition, to be gathered together or dispersed.

It neither makes the mind dhatu measurable nor immeasurable; neither does it make the mental-object dhatu, through to the feelings that arise with mind-contact as condition, measurable or immeasurable. It neither makes the mind dhatu broad nor narrow; neither does it make the mental-object dhatu, through to the feelings that arise with mind-contact as condition, broad or narrow. It neither makes the mind dhatu powerful nor powerless; neither does it make the mental-object dhatu, through to the feelings that arise with mind-contact as condition, powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make the earth dhatu greater or smaller; nor does it make the water, fire, wind, space, or consciousness dhatu greater or smaller. It does not cause the earth dhatu to gather together or disperse; nor does it cause the water, fire, wind, space, or consciousness dhatu to gather together or disperse.

It does not make the earth dhatu limited or unlimited; nor does it make the water, fire, wind, space, or consciousness dhatu limited or unlimited. It does not make the earth dhatu broad or narrow; nor does it make the water, fire, wind, space, or consciousness dhatu broad or narrow. It does not make the earth dhatu powerful or powerless; nor does it make the water, fire, wind, space, or consciousness dhatu powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make ignorance greater or smaller; nor does it make formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress greater or smaller. It does not cause ignorance to gather together or disperse; nor does it cause formations through aging and death, sorrow, lamentation, pain, grief, and distress to gather together or disperse.

It does not make ignorance limited or unlimited; nor does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress limited or unlimited. It does not make ignorance broad or narrow; nor does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress broad or narrow. It does not make ignorance powerful or powerless; nor does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make the paramita of generosity greater or smaller; nor does it make the paramitas of pure moral discipline, patience, diligence, meditation, or prajnaparamita greater or smaller. It does not cause the paramita of generosity to gather together or disperse; nor does it cause the paramitas of pure moral discipline through prajnaparamita to gather together or disperse.

It does not make the paramita of generosity limited or unlimited; nor does it make the paramitas of pure moral discipline through prajnaparamita limited or unlimited. It does not make the paramita of generosity broad or narrow; nor does it make the paramitas of pure moral discipline through prajnaparamita broad or narrow. It does not make the paramita of generosity powerful or powerless; nor does it make the paramitas of pure moral discipline through prajnaparamita powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make internal emptiness greater or smaller; nor does it make external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence greater or smaller.

It does not cause internal emptiness to gather together or disperse; nor does it cause external emptiness through the emptiness of the self-nature of nonexistence to gather together or disperse. It does not make internal emptiness limited or unlimited; nor does it make external emptiness through the emptiness of the self-nature of nonexistence limited or unlimited. It does not make internal emptiness broad or narrow; nor does it make external emptiness through the emptiness of the self-nature of nonexistence broad or narrow.

It does not make internal emptiness powerful or powerless; nor does it make external emptiness through the emptiness of the self-nature of nonexistence powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make suchness greater or smaller; nor does it make the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding nature of dharmas, the ultimate reality, the realm of space, or the inconceivable realm greater or smaller. It does not cause suchness to gather together or disperse; nor does it cause the dharma-dhatu through the inconceivable realm to gather together or disperse.

It does not make suchness limited or unlimited; nor does it make the dharma-dhatu through the inconceivable realm limited or unlimited. It does not make suchness broad or narrow; nor does it make the dharma-dhatu through the inconceivable realm broad or narrow. It does not make suchness powerful or powerless; nor does it make the dharma-dhatu through the inconceivable realm powerful or powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva does not make the Noble Truth of suffering greater or smaller; nor does it make the Noble Truths of the origin of suffering, the cessation of suffering, and the path greater or smaller. It does not cause the Noble Truth of suffering to gather together or disperse; nor does it cause the Noble Truths of the origin of suffering, the cessation of suffering, and the path to gather together or disperse.

It does not make the Noble Truth of suffering limited or unlimited; nor does it make the Noble Truths of the origin of suffering, the cessation of suffering, and the path limited or unlimited. It does not make the Noble Truth of suffering broad or narrow; nor does it make the Noble Truths of the origin of suffering, the cessation of suffering, and the path broad or narrow. It does not make the Noble Truth of suffering powerful or powerless; nor does it make the Noble Truths of the origin of suffering, the cessation of suffering, and the path powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the four dhyanas; neither does it enlarge nor diminish the four immeasurables or the four formless attainments. It neither gathers together nor disperses the four dhyanas; neither does it gather together nor disperse the four immeasurables or the four formless attainments.

It neither makes the four dhyanas limited nor unlimited; neither does it make the four immeasurables or the four formless attainments limited or unlimited. It neither broadens nor narrows the four dhyanas; neither does it broaden nor narrow the four immeasurables or the four formless attainments. It neither makes the four dhyanas powerful nor powerless; neither does it make the four immeasurables or the four formless attainments powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the eight liberations; neither does it enlarge nor diminish the eight spheres of mastery, the nine successive attainments, or the ten totalities. It neither gathers together nor disperses the eight liberations; neither does it gather together nor disperse the eight spheres of mastery, the nine successive attainments, or the ten totalities.

It neither makes the eight liberations limited nor unlimited; neither does it make the eight spheres of mastery, the nine successive attainments, or the ten totalities limited or unlimited. It neither broadens nor narrows the eight liberations; neither does it broaden nor narrow the eight spheres of mastery, the nine successive attainments, or the ten totalities. It neither makes the eight liberations powerful nor powerless; neither does it make the eight spheres of mastery, the nine successive attainments, or the ten totalities powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the four establishments of mindfulness; neither does it enlarge nor diminish the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path. It neither gathers together nor disperses the four establishments of mindfulness; neither does it gather together nor disperse the four right efforts through the eightfold noble path.

It neither makes the four establishments of mindfulness limited nor unlimited; neither does it make the four right efforts through the eightfold noble path limited or unlimited. It neither broadens nor narrows the four establishments of mindfulness; neither does it broaden nor narrow the four right efforts through the eightfold noble path. It neither makes the four establishments of mindfulness powerful nor powerless; neither does it make the four right efforts through the eightfold noble path powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the gateway to liberation through emptiness; neither does it enlarge nor diminish the gateways to liberation through signlessness and wishlessness. It neither gathers together nor disperses the gateway to liberation through emptiness; neither does it gather together nor disperse the gateways to liberation through signlessness and wishlessness.

It neither makes the gateway to liberation through emptiness limited nor unlimited; neither does it make the gateways to liberation through signlessness and wishlessness limited or unlimited. It neither broadens nor narrows the gateway to liberation through emptiness; neither does it broaden nor narrow the gateways to liberation through signlessness and wishlessness. It neither makes the gateway to liberation through emptiness powerful nor powerless; neither does it make the gateways to liberation through signlessness and wishlessness powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the five kinds of eyes; neither does it enlarge nor diminish the six superknowledges. It neither gathers together nor disperses the five kinds of eyes; neither does it gather together nor disperse the six superknowledges. It neither makes the five kinds of eyes limited nor unlimited; neither does it make the six superknowledges limited or unlimited. It neither broadens nor narrows the five kinds of eyes; neither does it broaden nor narrow the six superknowledges. It neither makes the five kinds of eyes powerful nor powerless; neither does it make the six superknowledges powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of the great bodhisattvas neither enlarges nor diminishes the ten powers of a Buddha; neither does it enlarge nor diminish the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha. It neither gathers together nor disperses the ten powers of a Buddha; neither does it gather together nor disperse the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

It neither makes the ten powers of a Buddha limited nor unlimited; neither does it make the four fearlessnesses through the eighteen distinctive qualities of a Buddha limited or unlimited. It neither broadens nor narrows the ten powers of a Buddha; neither does it broaden nor narrow the four fearlessnesses through the eighteen distinctive qualities of a Buddha. It neither makes the ten powers of a Buddha powerful nor powerless; neither does it make the four fearlessnesses through the eighteen distinctive qualities of a Buddha powerful or powerless.

Blessed One! It is in reliance upon this meaning that I say the prajnaparamita of the great bodhisattvas is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes the dharma of non-forgetfulness neither great nor small; it also makes the nature of constant equanimity neither great nor small. It causes the dharma of non-forgetfulness neither to gather nor to disperse; it also causes the nature of constant equanimity neither to gather nor to disperse.

It makes the dharma of non-forgetfulness neither limited nor unlimited; it also makes the nature of constant equanimity neither limited nor unlimited. It makes the dharma of non-forgetfulness neither broad nor narrow; it also makes the nature of constant equanimity neither broad nor narrow. It makes the dharma of non-forgetfulness neither powerful nor powerless; it also makes the nature of constant equanimity neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes the knowledge of all things neither great nor small; it also makes the knowledge of paths and the knowledge of all aspects neither great nor small. It causes the knowledge of all things neither to gather nor to disperse; it also causes the knowledge of paths and the knowledge of all aspects neither to gather nor to disperse.

It makes the knowledge of all things neither limited nor unlimited; it also makes the knowledge of paths and the knowledge of all aspects neither limited nor unlimited. It makes the knowledge of all things neither broad nor narrow; it also makes the knowledge of paths and the knowledge of all aspects neither broad nor narrow. It makes the knowledge of all things neither powerful nor powerless; it also makes the knowledge of paths and the knowledge of all aspects neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes all dharani gateways neither great nor small; it also makes all samadhi gateways neither great nor small. It causes all dharani gateways neither to gather nor to disperse; it also causes all samadhi gateways neither to gather nor to disperse. It makes all dharani gateways neither limited nor unlimited; it also makes all samadhi gateways neither limited nor unlimited. It makes all dharani gateways neither broad nor narrow; it also makes all samadhi gateways neither broad nor narrow. It makes all dharani gateways neither powerful nor powerless; it also makes all samadhi gateways neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes a stream-enterer neither great nor small; it also makes a once-returner, a non-returner, and an arhat neither great nor small. It causes a stream-enterer neither to gather nor to disperse; it also causes a once-returner, a non-returner, and an arhat neither to gather nor to disperse. It makes a stream-enterer neither limited nor unlimited; it also makes a once-returner, a non-returner, and an arhat neither limited nor unlimited. It makes a stream-enterer neither broad nor narrow; it also makes a once-returner, a non-returner, and an arhat neither broad nor narrow. It makes a stream-enterer neither powerful nor powerless; it also makes a once-returner, a non-returner, and an arhat neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes one approaching stream-entry and the fruit of stream-entry neither great nor small; it also makes one approaching once-returning, the fruit of once-returning, one approaching non-returning, the fruit of non-returning, one approaching arhatship, and the fruit of arhatship neither great nor small. It causes one approaching stream-entry and the fruit of stream-entry neither to gather nor to disperse; it also causes all stages from one approaching once-returning through the fruit of arhatship neither to gather nor to disperse.

It makes one approaching stream-entry and the fruit of stream-entry neither limited nor unlimited; it also makes all stages from one approaching once-returning through the fruit of arhatship neither limited nor unlimited. It makes one approaching stream-entry and the fruit of stream-entry neither broad nor narrow; it also makes all stages from one approaching once-returning through the fruit of arhatship neither broad nor narrow.

It makes one approaching stream-entry and the fruit of stream-entry neither powerful nor powerless; it also makes all stages from one approaching once-returning through the fruit of arhatship neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva makes a pratyekabuddha neither great nor small; it also makes the fruit of pratyekabuddhahood neither great nor small. It causes a pratyekabuddha neither to gather nor to disperse; it also causes the fruit of pratyekabuddhahood neither to gather nor to disperse. It makes a pratyekabuddha neither limited nor unlimited; it also makes the fruit of pratyekabuddhahood neither limited nor unlimited. It makes a pratyekabuddha neither broad nor narrow; it also makes the fruit of pratyekabuddhahood neither broad nor narrow. It makes a pratyekabuddha neither powerful nor powerless; it also makes the fruit of pratyekabuddhahood neither powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither makes a great bodhisattva greater nor makes one smaller; it likewise neither makes the practices of a great bodhisattva greater nor makes them smaller. It neither causes a great bodhisattva to gather together nor to disperse; it likewise neither causes the practices of a great bodhisattva to gather together nor to disperse.

It neither makes a great bodhisattva limited nor unlimited; it likewise neither makes the practices of a great bodhisattva limited nor unlimited. It neither makes a great bodhisattva broad nor narrow; it likewise neither makes the practices of a great bodhisattva broad nor narrow. It neither makes a great bodhisattva powerful nor powerless; it likewise neither makes the practices of a great bodhisattva powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones greater nor makes them smaller; it likewise neither makes the Buddha’s unsurpassed state of awakening greater nor makes it smaller. It neither causes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones to gather together nor to disperse; it likewise neither causes the Buddha’s unsurpassed state of awakening to gather together nor to disperse.

It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones limited nor unlimited; it likewise neither makes the Buddha’s unsurpassed state of awakening limited nor unlimited. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones broad nor narrow; it likewise neither makes the Buddha’s unsurpassed state of awakening broad nor narrow. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones powerful nor powerless; it likewise neither makes the Buddha’s unsurpassed state of awakening powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! The prajnaparamita of a great bodhisattva neither makes any dharma greater nor makes it smaller, neither causes it to gather together nor to disperse, neither makes it limited nor unlimited, neither makes it broad nor narrow, and neither makes it powerful nor powerless.

Blessed One! It is with this meaning in mind that I say the prajnaparamita of a great bodhisattva is the great paramita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the paramitas of prajna, meditative concentration, diligence, patient acceptance, pure ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita neither makes form greater nor makes it smaller; it likewise neither makes feeling, perception, formations, or consciousness greater nor makes them smaller.

It neither causes form to gather together nor to disperse; it likewise neither causes feeling, perception, formations, or consciousness to gather together nor to disperse. It neither makes form limited nor unlimited; it likewise neither makes feeling, perception, formations, or consciousness limited nor unlimited. It neither makes form broad nor narrow; it likewise neither makes feeling, perception, formations, or consciousness broad nor narrow.

It neither makes form powerful nor powerless; it likewise neither makes feeling, perception, formations, or consciousness powerful nor powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the paramitas of prajna, meditative concentration, diligence, patient acceptance, pure ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita neither makes the eye ayatana greater nor makes it smaller; it likewise neither makes the ear, nose, tongue, body, or mind ayatana greater nor makes them smaller.

It neither causes the eye ayatana to gather together nor to disperse; it likewise neither causes the ear, nose, tongue, body, or mind ayatana to gather together nor to disperse. It neither makes the eye ayatana limited nor unlimited; it likewise neither makes the ear, nose, tongue, body, or mind ayatana limited nor unlimited. It neither makes the eye ayatana broad nor narrow; it likewise neither makes the ear, nose, tongue, body, or mind ayatana broad nor narrow.

It neither makes the eye ayatana powerful nor powerless; it likewise neither makes the ear, nose, tongue, body, or mind ayatana powerful nor powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the paramitas of prajna, meditative concentration, diligence, patient acceptance, pure ethical discipline, and generosity, gives rise to this perception: Such prajnaparamita neither makes the form ayatana greater nor makes it smaller; it likewise neither makes the sound, odor, taste, tangible object, or dharma ayatana greater nor makes them smaller.

It neither causes the form ayatana to gather together nor to disperse; it likewise neither causes the sound, odor, taste, tangible object, or dharma ayatana to gather together nor to disperse. It neither makes the form ayatana limited nor unlimited; it likewise neither makes the sound, odor, taste, tangible object, or dharma ayatana limited nor unlimited. It neither makes the form ayatana broad nor narrow; it likewise neither makes the sound, odor, taste, tangible object, or dharma ayatana broad nor narrow.

It neither makes the form ayatana powerful nor powerless; it likewise neither makes the sound, odor, taste, tangible object, or dharma ayatana powerful nor powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, conceives this notion: “Such prajnaparamita neither enlarges nor diminishes the eye dhatu; neither does it enlarge nor diminish the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as their condition.

It neither gathers together nor disperses the eye dhatu; neither does it gather together nor disperse the form dhatu through to the feelings arising with eye-contact as their condition. It neither makes the eye dhatu limited nor unlimited; neither does it make the form dhatu through to the feelings arising with eye-contact as their condition limited or unlimited. It neither makes the eye dhatu broad nor narrow; neither does it make the form dhatu through to the feelings arising with eye-contact as their condition broad or narrow.

It neither makes the eye dhatu powerful nor powerless; neither does it make the form dhatu through to the feelings arising with eye-contact as their condition powerful or powerless,” then, O Blessed One, because that great bodhisattva conceives this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, conceives this notion: “Such prajnaparamita neither enlarges nor diminishes the ear dhatu; neither does it enlarge nor diminish the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as their condition.

It neither gathers together nor disperses the ear dhatu; neither does it gather together nor disperse the sound dhatu through to the feelings arising with ear-contact as their condition. It neither makes the ear dhatu limited nor unlimited; neither does it make the sound dhatu through to the feelings arising with ear-contact as their condition limited or unlimited. It neither makes the ear dhatu broad nor narrow; neither does it make the sound dhatu through to the feelings arising with ear-contact as their condition broad or narrow.

It neither makes the ear dhatu powerful nor powerless; neither does it make the sound dhatu through to the feelings arising with ear-contact as their condition powerful or powerless,” then, O Blessed One, because that great bodhisattva conceives this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, conceives this notion: “Such prajnaparamita neither enlarges nor diminishes the nose dhatu; neither does it enlarge nor diminish the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition.

It neither gathers together nor disperses the nose dhatu; neither does it gather together nor disperse the odor dhatu through to the feelings arising with nose-contact as their condition. It neither makes the nose dhatu limited nor unlimited; neither does it make the odor dhatu through to the feelings arising with nose-contact as their condition limited or unlimited. It neither makes the nose dhatu broad nor narrow; neither does it make the odor dhatu through to the feelings arising with nose-contact as their condition broad or narrow.

It neither makes the nose dhatu powerful nor powerless; neither does it make the odor dhatu through to the feelings arising with nose-contact as their condition powerful or powerless,” then, O Blessed One, because that great bodhisattva conceives this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, conceives this notion: “Such prajnaparamita neither enlarges nor diminishes the tongue dhatu; neither does it enlarge nor diminish the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition.

It neither gathers together nor disperses the tongue dhatu; neither does it gather together nor disperse the taste dhatu through to the feelings arising with tongue-contact as their condition. It neither makes the tongue dhatu limited nor unlimited; neither does it make the taste dhatu through to the feelings arising with tongue-contact as their condition limited or unlimited. It neither makes the tongue dhatu broad nor narrow; neither does it make the taste dhatu through to the feelings arising with tongue-contact as their condition broad or narrow.

It neither makes the tongue dhatu powerful nor powerless; neither does it make the taste dhatu through to the feelings arising with tongue-contact as their condition powerful or powerless,” then, O Blessed One, because that great bodhisattva conceives this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, O Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, conceives this notion: “Such prajnaparamita neither enlarges nor diminishes the body dhatu; neither does it enlarge nor diminish the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition.

It neither gathers together nor disperses the body dhatu; neither does it gather together nor disperse the tangible-object dhatu through to the feelings arising with body-contact as their condition. It neither makes the body dhatu limited nor unlimited; neither does it make the tangible-object dhatu through to the feelings arising with body-contact as their condition limited or unlimited. It neither makes the body dhatu broad nor narrow; neither does it make the tangible-object dhatu through to the feelings arising with body-contact as their condition broad or narrow.

It neither makes the body dhatu powerful nor powerless; neither does it make the tangible-object dhatu through to the feelings arising with body-contact as their condition powerful or powerless,” then, O Blessed One, because that great bodhisattva conceives this notion, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the mind element; neither does it enlarge nor diminish the dharma element, the mind-consciousness element, mind-contact, or the feelings that arise with mind-contact as condition.

It neither aggregates nor disperses the mind element; neither does it aggregate nor disperse the dharma element through to the feelings that arise with mind-contact as condition. It neither makes the mind element limited nor unlimited; neither does it make the dharma element through to the feelings that arise with mind-contact as condition limited or unlimited. It neither makes the mind element expansive nor constricted; neither does it make the dharma element through to the feelings that arise with mind-contact as condition expansive or constricted.

It neither makes the mind element powerful nor powerless; neither does it make the dharma element through to the feelings that arise with mind-contact as condition powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the earth element; neither does it enlarge nor diminish the water, fire, wind, space, or consciousness elements. It neither aggregates nor disperses the earth element; neither does it aggregate nor disperse the water, fire, wind, space, or consciousness elements.

It neither makes the earth element limited nor unlimited; neither does it make the water, fire, wind, space, or consciousness elements limited or unlimited. It neither makes the earth element expansive nor constricted; neither does it make the water, fire, wind, space, or consciousness elements expansive or constricted. It neither makes the earth element powerful nor powerless; neither does it make the water, fire, wind, space, or consciousness elements powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes ignorance; neither does it enlarge nor diminish formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress.

It neither aggregates nor disperses ignorance; neither does it aggregate nor disperse formations through to aging and death, sorrow, lamentation, pain, grief, and distress. It neither makes ignorance limited nor unlimited; neither does it make formations through to aging and death, sorrow, lamentation, pain, grief, and distress limited or unlimited. It neither makes ignorance expansive nor constricted; neither does it make formations through to aging and death, sorrow, lamentation, pain, grief, and distress expansive or constricted.

It neither makes ignorance powerful nor powerless; neither does it make formations through to aging and death, sorrow, lamentation, pain, grief, and distress powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the perfection of generosity; neither does it enlarge nor diminish the perfections of moral discipline, patience, diligence, meditative concentration, or prajnaparamita.

It neither aggregates nor disperses the perfection of generosity; neither does it aggregate nor disperse the perfection of moral discipline through to prajnaparamita. It neither makes the perfection of generosity limited nor unlimited; neither does it make the perfection of moral discipline through to prajnaparamita limited or unlimited. It neither makes the perfection of generosity expansive nor constricted; neither does it make the perfection of moral discipline through to prajnaparamita expansive or constricted.

It neither makes the perfection of generosity powerful nor powerless; neither does it make the perfection of moral discipline through to prajnaparamita powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing prajnaparamita.

Fascicle 174

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