大般若波羅蜜多經

08

Furthermore, Blessed One! If a great bodhisattva entertains this thought: “Such is prajnaparamita: with regard to the Buddha’s ten powers, it either makes them greater or smaller, or does not make them greater or smaller; with regard to the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, it either makes them greater or smaller, or does not make them greater or smaller; with regard to the Buddha’s ten powers, it either causes them to gather or disperse, or does not cause them to gather or disperse;

with regard to the four fearlessnesses through the eighteen unique qualities of a Buddha, it either causes them to gather or disperse, or does not cause them to gather or disperse; with regard to the Buddha’s ten powers, it either makes them limited or unlimited, or does not make them limited or unlimited; with regard to the four fearlessnesses through the eighteen unique qualities of a Buddha, it either makes them limited or unlimited, or does not make them limited or unlimited; with regard to the Buddha’s ten powers, it either makes them broad or narrow, or does not make them broad or narrow; with regard to the four fearlessnesses through the eighteen unique qualities of a Buddha, it either makes them broad or narrow, or does not make them broad or narrow;

with regard to the Buddha’s ten powers, it either makes them powerful or powerless, or does not make them powerful or powerless; with regard to the four fearlessnesses through the eighteen unique qualities of a Buddha, it either makes them powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, that great bodhisattva is said to have great apprehension of attainment and is not practicing prajnaparamita.

Why? Because one who entertains the notion of attainment cannot realize supreme enlightenment.

Furthermore, Blessed One! If a great bodhisattva entertains this thought: “Such is prajnaparamita: with regard to the Dharma of non-forgetfulness, it either makes it greater or smaller, or does not make it greater or smaller; with regard to the nature of perpetual equanimity, it either makes it greater or smaller, or does not make it greater or smaller; with regard to the Dharma of non-forgetfulness, it either causes it to gather or disperse, or does not cause it to gather or disperse; with regard to the nature of perpetual equanimity, it either causes it to gather or disperse, or does not cause it to gather or disperse; with regard to the Dharma of non-forgetfulness, it either makes it limited or unlimited, or does not make it limited or unlimited;

with regard to the nature of perpetual equanimity, it either makes it limited or unlimited, or does not make it limited or unlimited; with regard to the Dharma of non-forgetfulness, it either makes it broad or narrow, or does not make it broad or narrow; with regard to the nature of perpetual equanimity, it either makes it broad or narrow, or does not make it broad or narrow; with regard to the Dharma of non-forgetfulness, it either makes it powerful or powerless, or does not make it powerful or powerless; with regard to the nature of perpetual equanimity, it either makes it powerful or powerless, or does not make it powerful or powerless,” then, Blessed One, that great bodhisattva is said to have great apprehension of attainment and is not practicing prajnaparamita.

Why? Because one who entertains the notion of attainment cannot realize supreme enlightenment.

Furthermore, Blessed One! If a great bodhisattva entertains this thought: “Such is prajnaparamita: with regard to the knowledge of all things, it either makes it greater or smaller, or does not make it greater or smaller; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it either makes them greater or smaller, or does not make them greater or smaller; with regard to the knowledge of all things, it either causes it to gather or disperse, or does not cause it to gather or disperse; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it either causes them to gather or disperse, or does not cause them to gather or disperse;

with regard to the knowledge of all things, it either makes it limited or unlimited, or does not make it limited or unlimited; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it either makes them limited or unlimited, or does not make them limited or unlimited; with regard to the knowledge of all things, it either makes it broad or narrow, or does not make it broad or narrow; with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it either makes them broad or narrow, or does not make them broad or narrow; with regard to the knowledge of all things, it either makes it powerful or powerless, or does not make it powerful or powerless;

with regard to the knowledge of the aspects of the paths and the knowledge of all aspects, it either makes them powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, that great bodhisattva is said to have great apprehension of attainment and is not practicing prajnaparamita.

Why? Because one who entertains the notion of attainment cannot attain supreme enlightenment.

Furthermore, Blessed One! If a great bodhisattva entertains this thought: “Such is prajnaparamita: with regard to all dharani gateways, it either makes them greater or smaller, or does not make them greater or smaller; with regard to all samadhi gateways, it either makes them greater or smaller, or does not make them greater or smaller; with regard to all dharani gateways, it either causes them to gather or disperse, or does not cause them to gather or disperse; with regard to all samadhi gateways, it either causes them to gather or disperse, or does not cause them to gather or disperse; with regard to all dharani gateways, it either makes them limited or unlimited, or does not make them limited or unlimited;

with regard to all samadhi gateways, it either makes them limited or unlimited, or does not make them limited or unlimited; with regard to all dharani gateways, it either makes them broad or narrow, or does not make them broad or narrow; with regard to all samadhi gateways, it either makes them broad or narrow, or does not make them broad or narrow; with regard to all dharani gateways, it either makes them powerful or powerless, or does not make them powerful or powerless; with regard to all samadhi gateways, it either makes them powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, that great bodhisattva is said to have great apprehension of attainment and is not practicing prajnaparamita.

Why? Because one who entertains the notion of attainment cannot attain supreme enlightenment.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: Such prajnaparamita either makes a stream-enterer greater or lesser, or does not make a stream-enterer greater or lesser; either makes a once-returner, non-returner, or arhat greater or lesser, or does not make them greater or lesser; either causes a stream-enterer to gather or disperse, or does not cause a stream-enterer to gather or disperse; either causes a once-returner, non-returner, or arhat to gather or disperse, or does not cause them to gather or disperse; either makes a stream-enterer limited or unlimited, or does not make a stream-enterer limited or unlimited; either makes a once-returner, non-returner, or arhat limited or unlimited, or does not make them limited or unlimited;

either makes a stream-enterer broad or narrow, or does not make a stream-enterer broad or narrow; either makes a once-returner, non-returner, or arhat broad or narrow, or does not make them broad or narrow; either makes a stream-enterer powerful or powerless, or does not make a stream-enterer powerful or powerless; either makes a once-returner, non-returner, or arhat powerful or powerless, or does not make them powerful or powerless—then, World-Honored One, that great bodhisattva is said to have a great notion of attainment and is not practicing prajnaparamita.

Why? Because one who entertains a notion of attainment cannot realize unsurpassed perfect enlightenment.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: Such prajnaparamita either makes one on the path to stream-entry or the fruit of stream-entry greater or lesser, or does not make them greater or lesser; either makes one on the path to once-returning or the fruit of once-returning, one on the path to non-returning or the fruit of non-returning, or one on the path to arhatship or the fruit of arhatship greater or lesser, or does not make them greater or lesser; either causes one on the path to stream-entry or the fruit of stream-entry to gather or disperse, or does not cause them to gather or disperse; either causes those from one on the path to once-returning through the fruit of arhatship to gather or disperse, or does not cause them to gather or disperse;

either makes one on the path to stream-entry or the fruit of stream-entry limited or unlimited, or does not make them limited or unlimited; either makes those from one on the path to once-returning through the fruit of arhatship limited or unlimited, or does not make them limited or unlimited; either makes one on the path to stream-entry or the fruit of stream-entry broad or narrow, or does not make them broad or narrow; either makes those from one on the path to once-returning through the fruit of arhatship broad or narrow, or does not make them broad or narrow; either makes one on the path to stream-entry or the fruit of the path to stream-entry powerful or powerless, or does not make them powerful or powerless;

either makes those from one on the path to once-returning through the fruit of arhatship powerful or powerless, or does not make them powerful or powerless—then, World-Honored One, that great bodhisattva is said to have a great notion of attainment and is not practicing prajnaparamita.

Why? Because one who entertains a notion of attainment cannot realize unsurpassed perfect enlightenment.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: Such prajnaparamita either makes a pratyekabuddha greater or lesser, or does not make a pratyekabuddha greater or lesser; either makes the fruit of pratyekabuddhahood greater or lesser, or does not make it greater or lesser; either causes a pratyekabuddha to gather or disperse, or does not cause a pratyekabuddha to gather or disperse; either causes the fruit of pratyekabuddhahood to gather or disperse, or does not cause it to gather or disperse; either makes a pratyekabuddha limited or unlimited, or does not make a pratyekabuddha limited or unlimited; either makes the fruit of pratyekabuddhahood limited or unlimited, or does not make it limited or unlimited;

either makes a pratyekabuddha broad or narrow, or does not make a pratyekabuddha broad or narrow; either makes the fruit of pratyekabuddhahood broad or narrow, or does not make it broad or narrow; either makes a pratyekabuddha powerful or powerless, or does not make a pratyekabuddha powerful or powerless; either makes the fruit of pratyekabuddhahood powerful or powerless, or does not make it powerful or powerless—then, World-Honored One, that great bodhisattva is said to have a great notion of attainment and is not practicing prajnaparamita.

Why? Because one who entertains a notion of attainment cannot realize unsurpassed perfect enlightenment.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: Such prajnaparamita either makes the great bodhisattvas greater or lesser, or does not make them greater or lesser; either makes the practices of great bodhisattvas greater or lesser, or does not make them greater or lesser; either causes the great bodhisattvas to gather or disperse, or does not cause them to gather or disperse; either causes the practices of great bodhisattvas to gather or disperse, or does not cause them to gather or disperse; either makes the great bodhisattvas limited or unlimited, or does not make them limited or unlimited; either makes the practices of great bodhisattvas limited or unlimited, or does not make them limited or unlimited;

either makes the great bodhisattvas broad or narrow, or does not make them broad or narrow; either makes the practices of great bodhisattvas broad or narrow, or does not make them broad or narrow; either makes the great bodhisattvas powerful or powerless, or does not make them powerful or powerless; either makes the practices of great bodhisattvas powerful or powerless, or does not make them powerful or powerless—then, World-Honored One, that great bodhisattva is said to have a great notion of attainment and is not practicing prajnaparamita.

Why? Because one who entertains a notion of attainment cannot realize unsurpassed perfect enlightenment.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: Such prajnaparamita either makes the Tathagatas, Worthy Ones, Perfectly Enlightened Ones greater or lesser, or does not make them greater or lesser; either makes the Buddhas’ unsurpassed perfect enlightenment greater or lesser, or does not make it greater or lesser; either causes the Tathagatas, Worthy Ones, Perfectly Enlightened Ones to gather or disperse, or does not cause them to gather or disperse; either causes the Buddhas’ unsurpassed perfect enlightenment to gather or disperse, or does not cause it to gather or disperse; either makes the Tathagatas, Worthy Ones, Perfectly Enlightened Ones limited or unlimited, or does not make them limited or unlimited;

either makes the Buddhas’ unsurpassed perfect enlightenment limited or unlimited, or does not make it limited or unlimited; either makes the Tathagatas, Worthy Ones, Perfectly Enlightened Ones broad or narrow, or does not make them broad or narrow; either makes the Buddhas’ unsurpassed perfect enlightenment broad or narrow, or does not make it broad or narrow; either makes the Tathagatas, Worthy Ones, Perfectly Enlightened Ones powerful or powerless, or does not make them powerful or powerless; either makes the Buddhas’ unsurpassed perfect enlightenment powerful or powerless, or does not make it powerful or powerless—then, World-Honored One, that great bodhisattva is said to have a great notion of attainment and is not practicing prajnaparamita.

Why? Because one who entertains a notion of attainment cannot realize unsurpassed perfect enlightenment.

Furthermore, Blessed One! If a great bodhisattva gives rise to this conception: “Such prajnaparamita either makes all dharmas great or small, or does not make them great or small; either causes all dharmas to gather or disperse, or does not cause them to gather or disperse; either makes all dharmas limited or unlimited, or does not make them limited or unlimited; either makes all dharmas broad or narrow, or does not make them broad or narrow; either makes all dharmas powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, that great bodhisattva is said to have great attainment, but is not practicing prajnaparamita.

Why? Because one who holds a conception of attainment cannot realize the fruit of unsurpassed enlightenment. Why is this so?

Blessed One! Because sentient beings are unborn, one should know that prajnaparamita is also unborn; because sentient beings are unceasing, one should know that prajnaparamita is also unceasing; because sentient beings have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because sentient beings have no existence, one should know that prajnaparamita also has no existence; because sentient beings are empty, one should know that prajnaparamita is also empty; because sentient beings are signless, one should know that prajnaparamita is also signless; because sentient beings are wishless, one should know that prajnaparamita is also wishless; because sentient beings are detached, one should know that prajnaparamita is also detached;

because sentient beings are quiescent, one should know that prajnaparamita is also quiescent; because sentient beings are unobtainable, one should know that prajnaparamita is also unobtainable; because sentient beings are inconceivable, one should know that prajnaparamita is also inconceivable; because sentient beings are devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the power of sentient beings is not established, one should know that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because form is unborn, one should know that prajnaparamita is also unborn; because feeling, perception, formations, and consciousness are unborn, one should know that prajnaparamita is also unborn; because form is unceasing, one should know that prajnaparamita is also unceasing; because feeling, perception, formations, and consciousness are unceasing, one should know that prajnaparamita is also unceasing; because form has no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because feeling, perception, formations, and consciousness have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because form has no existence, one should know that prajnaparamita also has no existence;

because feeling, perception, formations, and consciousness have no existence, one should know that prajnaparamita also has no existence; because form is empty, one should know that prajnaparamita is also empty; because feeling, perception, formations, and consciousness are empty, one should know that prajnaparamita is also empty; because form is signless, one should know that prajnaparamita is also signless; because feeling, perception, formations, and consciousness are signless, one should know that prajnaparamita is also signless; because form is wishless, one should know that prajnaparamita is also wishless; because feeling, perception, formations, and consciousness are wishless, one should know that prajnaparamita is also wishless;

because form is detached, one should know that prajnaparamita is also detached; because feeling, perception, formations, and consciousness are detached, one should know that prajnaparamita is also detached; because form is quiescent, one should know that prajnaparamita is also quiescent; because feeling, perception, formations, and consciousness are quiescent, one should know that prajnaparamita is also quiescent; because form is unobtainable, one should know that prajnaparamita is also unobtainable; because feeling, perception, formations, and consciousness are unobtainable, one should know that prajnaparamita is also unobtainable; because form is inconceivable, one should know that prajnaparamita is also inconceivable;

because feeling, perception, formations, and consciousness are inconceivable, one should know that prajnaparamita is also inconceivable; because form is devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because feeling, perception, formations, and consciousness are devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the power of form is not established, one should know that the power of prajnaparamita is also not established; because the power of feeling, perception, formations, and consciousness is not established, one should know that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because the eye ayatana is unborn, one should know that prajnaparamita is also unborn; because the ear, nose, tongue, body, and mind ayatanas are unborn, one should know that prajnaparamita is also unborn; because the eye ayatana is unceasing, one should know that prajnaparamita is also unceasing; because the ear, nose, tongue, body, and mind ayatanas are unceasing, one should know that prajnaparamita is also unceasing; because the eye ayatana has no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because the ear, nose, tongue, body, and mind ayatanas have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature;

because the eye ayatana has no existence, one should know that prajnaparamita also has no existence; because the ear, nose, tongue, body, and mind ayatanas have no existence, one should know that prajnaparamita also has no existence; because the eye ayatana is empty, one should know that prajnaparamita is also empty; because the ear, nose, tongue, body, and mind ayatanas are empty, one should know that prajnaparamita is also empty; because the eye ayatana is signless, one should know that prajnaparamita is also signless; because the ear, nose, tongue, body, and mind ayatanas are signless, one should know that prajnaparamita is also signless; because the eye ayatana is wishless, one should know that prajnaparamita is also wishless;

because the ear, nose, tongue, body, and mind ayatanas are wishless, one should know that prajnaparamita is also wishless; because the eye ayatana is detached, one should know that prajnaparamita is also detached; because the ear, nose, tongue, body, and mind ayatanas are detached, one should know that prajnaparamita is also detached; because the eye ayatana is quiescent, one should know that prajnaparamita is also quiescent; because the ear, nose, tongue, body, and mind ayatanas are quiescent, one should know that prajnaparamita is also quiescent; because the eye ayatana is unobtainable, one should know that prajnaparamita is also unobtainable; because the ear, nose, tongue, body, and mind ayatanas are unobtainable, one should know that prajnaparamita is also unobtainable;

because the eye ayatana is inconceivable, one should know that prajnaparamita is also inconceivable; because the ear, nose, tongue, body, and mind ayatanas are inconceivable, one should know that prajnaparamita is also inconceivable; because the eye ayatana is devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the ear, nose, tongue, body, and mind ayatanas are devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the power of the eye ayatana is not established, one should know that the power of prajnaparamita is also not established; because the power of the ear, nose, tongue, body, and mind ayatanas is not established, one should know that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because the visible-form ayatana is unborn, one should know that prajnaparamita is also unborn; because the sound, odor, taste, tangible-object, and dharma ayatanas are unborn, one should know that prajnaparamita is also unborn; because the visible-form ayatana is unceasing, one should know that prajnaparamita is also unceasing; because the sound, odor, taste, tangible-object, and dharma ayatanas are unceasing, one should know that prajnaparamita is also unceasing; because the visible-form ayatana is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the sound, odor, taste, tangible-object, and dharma ayatanas are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the visible-form ayatana has no existence, one should know that prajnaparamita also has no existence; because the sound, odor, taste, tangible-object, and dharma ayatanas have no existence, one should know that prajnaparamita also has no existence; because the visible-form ayatana is empty, one should know that prajnaparamita is also empty; because the sound, odor, taste, tangible-object, and dharma ayatanas are empty, one should know that prajnaparamita is also empty; because the visible-form ayatana is signless, one should know that prajnaparamita is also signless; because the sound, odor, taste, tangible-object, and dharma ayatanas are signless, one should know that prajnaparamita is also signless;

because the visible-form ayatana is wishless, one should know that prajnaparamita is also wishless; because the sound, odor, taste, tangible-object, and dharma ayatanas are wishless, one should know that prajnaparamita is also wishless; because the visible-form ayatana is remote and detached, one should know that prajnaparamita is also remote and detached; because the sound, odor, taste, tangible-object, and dharma ayatanas are remote and detached, one should know that prajnaparamita is also remote and detached; because the visible-form ayatana is quiescent, one should know that prajnaparamita is also quiescent; because the sound, odor, taste, tangible-object, and dharma ayatanas are quiescent, one should know that prajnaparamita is also quiescent;

because the visible-form ayatana is unobtainable, one should know that prajnaparamita is also unobtainable; because the sound, odor, taste, tangible-object, and dharma ayatanas are unobtainable, one should know that prajnaparamita is also unobtainable; because the visible-form ayatana is inconceivable, one should know that prajnaparamita is also inconceivable; because the sound, odor, taste, tangible-object, and dharma ayatanas are inconceivable, one should know that prajnaparamita is also inconceivable; because the visible-form ayatana is without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness;

because the sound, odor, taste, tangible-object, and dharma ayatanas are without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the power of the visible-form ayatana cannot be established, one should know that the power of prajnaparamita also cannot be established; because the power of the sound, odor, taste, tangible-object, and dharma ayatanas cannot be established, one should know that the power of prajnaparamita also cannot be established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because the eye dhatu is unborn, one should know that prajnaparamita is also unborn; because the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are unborn, one should know that prajnaparamita is also unborn; because the eye dhatu is unceasing, one should know that prajnaparamita is also unceasing; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are unceasing, one should know that prajnaparamita is also unceasing; because the eye dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the visible-form dhatu through to the feelings arising with eye-contact as their condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the eye dhatu has no existence, one should know that prajnaparamita also has no existence; because the visible-form dhatu through to the feelings arising with eye-contact as their condition have no existence, one should know that prajnaparamita also has no existence; because the eye dhatu is empty, one should know that prajnaparamita is also empty; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are empty, one should know that prajnaparamita is also empty;

because the eye dhatu is signless, one should know that prajnaparamita is also signless; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are signless, one should know that prajnaparamita is also signless; because the eye dhatu is wishless, one should know that prajnaparamita is also wishless; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are wishless, one should know that prajnaparamita is also wishless; because the eye dhatu is remote and detached, one should know that prajnaparamita is also remote and detached;

because the visible-form dhatu through to the feelings arising with eye-contact as their condition are remote and detached, one should know that prajnaparamita is also remote and detached; because the eye dhatu is quiescent, one should know that prajnaparamita is also quiescent; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are quiescent, one should know that prajnaparamita is also quiescent; because the eye dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are unobtainable, one should know that prajnaparamita is also unobtainable;

because the eye dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are inconceivable, one should know that prajnaparamita is also inconceivable; because the eye dhatu is without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the visible-form dhatu through to the feelings arising with eye-contact as their condition are without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the power of the eye dhatu cannot be established, one should know that the power of prajnaparamita also cannot be established;

because the power of the visible-form dhatu through to the feelings arising with eye-contact as their condition cannot be established, one should know that the power of prajnaparamita also cannot be established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because the ear dhatu is unarisen, one should know that prajnaparamita is also unarisen; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are unarisen, one should know that prajnaparamita is also unarisen; because the ear dhatu is unceasing, one should know that prajnaparamita is also unceasing; because the sound dhatu through to the feelings that arise with ear-contact as condition are unceasing, one should know that prajnaparamita is also unceasing; because the ear dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the sound dhatu through to the feelings that arise with ear-contact as condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the ear dhatu has no existence, one should know that prajnaparamita also has no existence; because the sound dhatu through to the feelings that arise with ear-contact as condition have no existence, one should know that prajnaparamita also has no existence; because the ear dhatu is empty, one should know that prajnaparamita is also empty; because the sound dhatu through to the feelings that arise with ear-contact as condition are empty, one should know that prajnaparamita is also empty; because the ear dhatu is signless, one should know that prajnaparamita is also signless;

because the sound dhatu through to the feelings that arise with ear-contact as condition are signless, one should know that prajnaparamita is also signless; because the ear dhatu is wishless, one should know that prajnaparamita is also wishless; because the sound dhatu through to the feelings that arise with ear-contact as condition are wishless, one should know that prajnaparamita is also wishless; because the ear dhatu is remote and detached, one should know that prajnaparamita is also remote and detached; because the sound dhatu through to the feelings that arise with ear-contact as condition are remote and detached, one should know that prajnaparamita is also remote and detached; because the ear dhatu is quiescent, one should know that prajnaparamita is also quiescent;

because the sound dhatu through to the feelings that arise with ear-contact as condition are quiescent, one should know that prajnaparamita is also quiescent; because the ear dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; because the sound dhatu through to the feelings that arise with ear-contact as condition are unobtainable, one should know that prajnaparamita is also unobtainable; because the ear dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; because the sound dhatu through to the feelings that arise with ear-contact as condition are inconceivable, one should know that prajnaparamita is also inconceivable;

because the ear dhatu is without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the sound dhatu through to the feelings that arise with ear-contact as condition are without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the power of the ear dhatu is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the sound dhatu through to the feelings that arise with ear-contact as condition is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

Blessed One! It is on the basis of this meaning that I say the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because the nose dhatu is unarisen, one should know that prajnaparamita is also unarisen; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are unarisen, one should know that prajnaparamita is also unarisen; because the nose dhatu is unceasing, one should know that prajnaparamita is also unceasing; because the odor dhatu through to the feelings that arise with nose-contact as condition are unceasing, one should know that prajnaparamita is also unceasing; because the nose dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because the odor dhatu through to the feelings that arise with nose-contact as condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the nose dhatu has no existence, one should know that prajnaparamita also has no existence; because the odor dhatu through to the feelings that arise with nose-contact as condition have no existence, one should know that prajnaparamita also has no existence; because the nose dhatu is empty, one should know that prajnaparamita is also empty; because the odor dhatu through to the feelings that arise with nose-contact as condition are empty, one should know that prajnaparamita is also empty; because the nose dhatu is signless, one should know that prajnaparamita is also signless;

because the odor dhatu through to the feelings that arise with nose-contact as condition are signless, one should know that prajnaparamita is also signless; because the nose dhatu is wishless, one should know that prajnaparamita is also wishless; because the odor dhatu through to the feelings that arise with nose-contact as condition are wishless, one should know that prajnaparamita is also wishless; because the nose dhatu is remote and detached, one should know that prajnaparamita is also remote and detached; because the odor dhatu through to the feelings that arise with nose-contact as condition are remote and detached, one should know that prajnaparamita is also remote and detached; because the nose dhatu is quiescent, one should know that prajnaparamita is also quiescent;

because the odor dhatu through to the feelings that arise with nose-contact as condition are quiescent, one should know that prajnaparamita is also quiescent; because the nose dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; because the odor dhatu through to the feelings that arise with nose-contact as condition are unobtainable, one should know that prajnaparamita is also unobtainable; because the nose dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; because the odor dhatu through to the feelings that arise with nose-contact as condition are inconceivable, one should know that prajnaparamita is also inconceivable;

because the nose dhatu is without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the odor dhatu through to the feelings that arise with nose-contact as condition are without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the power of the nose dhatu is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the odor dhatu through to the feelings that arise with nose-contact as condition is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

Blessed One! It is on the basis of this meaning that I say the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Since the tongue dhatu is unborn, one should know that prajnaparamita is also unborn; since the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are unborn, one should know that prajnaparamita is also unborn. Since the tongue dhatu is unceasing, one should know that prajnaparamita is also unceasing; since the taste dhatu through to the feelings arising with tongue-contact as condition are unceasing, one should know that prajnaparamita is also unceasing.

Since the tongue dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; since the taste dhatu through to the feelings arising with tongue-contact as condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Since the tongue dhatu has no existence, one should know that prajnaparamita also has no existence; since the taste dhatu through to the feelings arising with tongue-contact as condition have no existence, one should know that prajnaparamita also has no existence.

Since the tongue dhatu is empty, one should know that prajnaparamita is also empty; since the taste dhatu through to the feelings arising with tongue-contact as condition are empty, one should know that prajnaparamita is also empty. Since the tongue dhatu is signless, one should know that prajnaparamita is also signless; since the taste dhatu through to the feelings arising with tongue-contact as condition are signless, one should know that prajnaparamita is also signless.

Since the tongue dhatu is wishless, one should know that prajnaparamita is also wishless; since the taste dhatu through to the feelings arising with tongue-contact as condition are wishless, one should know that prajnaparamita is also wishless. Since the tongue dhatu is detached, one should know that prajnaparamita is also detached; since the taste dhatu through to the feelings arising with tongue-contact as condition are detached, one should know that prajnaparamita is also detached.

Since the tongue dhatu is quiescent, one should know that prajnaparamita is also quiescent; since the taste dhatu through to the feelings arising with tongue-contact as condition are quiescent, one should know that prajnaparamita is also quiescent. Since the tongue dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; since the taste dhatu through to the feelings arising with tongue-contact as condition are unobtainable, one should know that prajnaparamita is also unobtainable.

Since the tongue dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; since the taste dhatu through to the feelings arising with tongue-contact as condition are inconceivable, one should know that prajnaparamita is also inconceivable. Since the tongue dhatu is without cognition, one should know that prajnaparamita is also without cognition; since the taste dhatu through to the feelings arising with tongue-contact as condition are without cognition, one should know that prajnaparamita is also without cognition.

Since the power of the tongue dhatu cannot be established, one should know that the power of prajnaparamita also cannot be established; since the power of the taste dhatu through to the feelings arising with tongue-contact as condition cannot be established, one should know that the power of prajnaparamita also cannot be established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Since the body dhatu is unborn, prajnaparamita is also unborn; since the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are unborn, one should know that prajnaparamita is also unborn. Since the body dhatu is unceasing, one should know that prajnaparamita is also unceasing; since the tangible-object dhatu through to the feelings arising with body-contact as condition are unceasing, one should know that prajnaparamita is also unceasing.

Since the body dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; since the tangible-object dhatu through to the feelings arising with body-contact as condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Since the body dhatu has no existence, one should know that prajnaparamita also has no existence; since the tangible-object dhatu through to the feelings arising with body-contact as condition have no existence, one should know that prajnaparamita also has no existence.

Since the body dhatu is empty, one should know that prajnaparamita is also empty; since the tangible-object dhatu through to the feelings arising with body-contact as condition are empty, one should know that prajnaparamita is also empty. Since the body dhatu is signless, one should know that prajnaparamita is also signless; since the tangible-object dhatu through to the feelings arising with body-contact as condition are signless, one should know that prajnaparamita is also signless.

Since the body dhatu is wishless, one should know that prajnaparamita is also wishless; since the tangible-object dhatu through to the feelings arising with body-contact as condition are wishless, one should know that prajnaparamita is also wishless. Since the body dhatu is detached, one should know that prajnaparamita is also detached; since the tangible-object dhatu through to the feelings arising with body-contact as condition are detached, one should know that prajnaparamita is also detached.

Since the body dhatu is quiescent, one should know that prajnaparamita is also quiescent; since the tangible-object dhatu through to the feelings arising with body-contact as condition are quiescent, one should know that prajnaparamita is also quiescent. Since the body dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; since the tangible-object dhatu through to the feelings arising with body-contact as condition are unobtainable, one should know that prajnaparamita is also unobtainable.

Since the body dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; since the tangible-object dhatu through to the feelings arising with body-contact as condition are inconceivable, one should know that prajnaparamita is also inconceivable. Since the body dhatu is without cognition, one should know that prajnaparamita is also without cognition; since the tangible-object dhatu through to the feelings arising with body-contact as condition are without cognition, one should know that prajnaparamita is also without cognition.

Since the power of the body dhatu cannot be established, one should know that the power of prajnaparamita also cannot be established; since the power of the tangible-object dhatu through to the feelings arising with body-contact as condition cannot be established, one should know that the power of prajnaparamita also cannot be established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because the mind dhatu is unborn, one should know that prajnaparamita is also unborn; because the Dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are unborn, one should know that prajnaparamita is also unborn. Because the mind dhatu is unceasing, one should know that prajnaparamita is also unceasing; because the Dharma dhatu through to the feelings arising with mind-contact as condition are unceasing, one should know that prajnaparamita is also unceasing.

Because the mind dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the Dharma dhatu through to the feelings arising with mind-contact as condition are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the mind dhatu has no existence, one should know that prajnaparamita also has no existence; because the Dharma dhatu through to the feelings arising with mind-contact as condition have no existence, one should know that prajnaparamita also has no existence.

Because the mind dhatu is empty, one should know that prajnaparamita is also empty; because the Dharma dhatu through to the feelings arising with mind-contact as condition are empty, one should know that prajnaparamita is also empty. Because the mind dhatu is signless, one should know that prajnaparamita is also signless; because the Dharma dhatu through to the feelings arising with mind-contact as condition are signless, one should know that prajnaparamita is also signless.

Because the mind dhatu is wishless, one should know that prajnaparamita is also wishless; because the Dharma dhatu through to the feelings arising with mind-contact as condition are wishless, one should know that prajnaparamita is also wishless. Because the mind dhatu is remote and detached, one should know that prajnaparamita is also remote and detached; because the Dharma dhatu through to the feelings arising with mind-contact as condition are remote and detached, one should know that prajnaparamita is also remote and detached.

Because the mind dhatu is quiescent, one should know that prajnaparamita is also quiescent; because the Dharma dhatu through to the feelings arising with mind-contact as condition are quiescent, one should know that prajnaparamita is also quiescent. Because the mind dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; because the Dharma dhatu through to the feelings arising with mind-contact as condition are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the mind dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; because the Dharma dhatu through to the feelings arising with mind-contact as condition are inconceivable, one should know that prajnaparamita is also inconceivable. Because the mind dhatu is devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the Dharma dhatu through to the feelings arising with mind-contact as condition are devoid of cognition, one should know that prajnaparamita is also devoid of cognition.

Because the power of the mind dhatu is not established, one should know that the power of prajnaparamita is also not established; because the power of the Dharma dhatu through to the feelings arising with mind-contact as condition is not established, one should know that the power of prajnaparamita is also not established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because the earth dhatu is unborn, one should know that prajnaparamita is also unborn; because the water, fire, wind, space, and consciousness dhatus are unborn, one should know that prajnaparamita is also unborn. Because the earth dhatu is unceasing, one should know that prajnaparamita is also unceasing; because the water, fire, wind, space, and consciousness dhatus are unceasing, one should know that prajnaparamita is also unceasing.

Because the earth dhatu is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the water, fire, wind, space, and consciousness dhatus are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the earth dhatu has no existence, one should know that prajnaparamita also has no existence; because the water, fire, wind, space, and consciousness dhatus have no existence, one should know that prajnaparamita also has no existence.

Because the earth dhatu is empty, one should know that prajnaparamita is also empty; because the water, fire, wind, space, and consciousness dhatus are empty, one should know that prajnaparamita is also empty. Because the earth dhatu is signless, one should know that prajnaparamita is also signless; because the water, fire, wind, space, and consciousness dhatus are signless, one should know that prajnaparamita is also signless.

Because the earth dhatu is wishless, one should know that prajnaparamita is also wishless; because the water, fire, wind, space, and consciousness dhatus are wishless, one should know that prajnaparamita is also wishless. Because the earth dhatu is remote and detached, one should know that prajnaparamita is also remote and detached; because the water, fire, wind, space, and consciousness dhatus are remote and detached, one should know that prajnaparamita is also remote and detached.

Because the earth dhatu is quiescent, one should know that prajnaparamita is also quiescent; because the water, fire, wind, space, and consciousness dhatus are quiescent, one should know that prajnaparamita is also quiescent. Because the earth dhatu is unobtainable, one should know that prajnaparamita is also unobtainable; because the water, fire, wind, space, and consciousness dhatus are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the earth dhatu is inconceivable, one should know that prajnaparamita is also inconceivable; because the water, fire, wind, space, and consciousness dhatus are inconceivable, one should know that prajnaparamita is also inconceivable. Because the earth dhatu is devoid of cognition, one should know that prajnaparamita is also devoid of cognition; because the water, fire, wind, space, and consciousness dhatus are devoid of cognition, one should know that prajnaparamita is also devoid of cognition.

Because the power of the earth dhatu is not established, one should know that the power of prajnaparamita is also not established; because the power of the water, fire, wind, space, and consciousness dhatus is not established, one should know that the power of prajnaparamita is also not established.

Blessed One! Relying upon this meaning, I say that the prajnaparamita of great bodhisattvas is the great paramita.

Furthermore, Blessed One! Because ignorance is unborn, one should know that prajnaparamita is also unborn; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are unborn, one should know that prajnaparamita is also unborn; because ignorance is unceasing, one should know that prajnaparamita is also unceasing; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unceasing, one should know that prajnaparamita is also unceasing; because ignorance is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature;

because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because ignorance has no existence, one should know that prajnaparamita also has no existence; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress have no existence, one should know that prajnaparamita also has no existence; because ignorance is empty, one should know that prajnaparamita is also empty; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are empty, one should know that prajnaparamita is also empty; because ignorance is signless, one should know that prajnaparamita is also signless;

because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are signless, one should know that prajnaparamita is also signless; because ignorance is wishless, one should know that prajnaparamita is also wishless; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are wishless, one should know that prajnaparamita is also wishless; because ignorance is detached, one should know that prajnaparamita is also detached; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are detached, one should know that prajnaparamita is also detached; because ignorance is quiescent, one should know that prajnaparamita is also quiescent;

because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are quiescent, one should know that prajnaparamita is also quiescent; because ignorance is unobtainable, one should know that prajnaparamita is also unobtainable; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are unobtainable, one should know that prajnaparamita is also unobtainable; because ignorance is inconceivable, one should know that prajnaparamita is also inconceivable; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are inconceivable, one should know that prajnaparamita is also inconceivable;

because ignorance is without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are without cognition or awareness, one should know that prajnaparamita is also without cognition or awareness; because the power of ignorance is not established, one should know that the power of prajnaparamita is also not established; because the power of formations through aging and death, sorrow, lamentation, suffering, grief, and distress is not established, one should know that the power of prajnaparamita is also not established.

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

Fascicle 179

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