大般若波羅蜜多經

09

Furthermore, Blessed One! Since the perfection of generosity is unborn, it should be known that prajnaparamita is also unborn; since the perfections of pure morality, patience, diligence, and meditative concentration are unborn, it should be known that prajnaparamita is also unborn. Since the perfection of generosity is unceasing, it should be known that prajnaparamita is also unceasing; since the perfections of pure morality through meditative concentration are unceasing, it should be known that prajnaparamita is also unceasing.

Since the perfection of generosity is without self-nature, it should be known that prajnaparamita is also without self-nature; since the perfections of pure morality through meditative concentration are without self-nature, it should be known that prajnaparamita is also without self-nature. Since the perfection of generosity has no existence, it should be known that prajnaparamita also has no existence; since the perfections of pure morality through meditative concentration have no existence, it should be known that prajnaparamita also has no existence.

Since the perfection of generosity is empty, it should be known that prajnaparamita is also empty; since the perfections of pure morality through meditative concentration are empty, it should be known that prajnaparamita is also empty. Since the perfection of generosity is signless, it should be known that prajnaparamita is also signless; since the perfections of pure morality through meditative concentration are signless, it should be known that prajnaparamita is also signless.

Since the perfection of generosity is wishless, it should be known that prajnaparamita is also wishless; since the perfections of pure morality through meditative concentration are wishless, it should be known that prajnaparamita is also wishless. Since the perfection of generosity is removed from all things, it should be known that prajnaparamita is also removed from all things; since the perfections of pure morality through meditative concentration are removed from all things, it should be known that prajnaparamita is also removed from all things.

Since the perfection of generosity is quiescent, it should be known that prajnaparamita is also quiescent; since the perfections of pure morality through meditative concentration are quiescent, it should be known that prajnaparamita is also quiescent. Since the perfection of generosity is unobtainable, it should be known that prajnaparamita is also unobtainable; since the perfections of pure morality through meditative concentration are unobtainable, it should be known that prajnaparamita is also unobtainable.

Since the perfection of generosity is inconceivable, it should be known that prajnaparamita is also inconceivable; since the perfections of pure morality through meditative concentration are inconceivable, it should be known that prajnaparamita is also inconceivable. Since the perfection of generosity is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; since the perfections of pure morality through meditative concentration are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception.

Since the power of the perfection of generosity is not accomplished, it should be known that the power of prajnaparamita is also not accomplished; since the power of the perfections of pure morality through meditative concentration is not accomplished, it should be known that the power of prajnaparamita is also not accomplished.

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

Furthermore, Blessed One! Since internal emptiness is unborn, it should be known that prajnaparamita is also unborn; since external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-nature are unborn, it should be known that prajnaparamita is also unborn.

Since internal emptiness is unceasing, it should be known that prajnaparamita is also unceasing; since external emptiness through the emptiness of the self-nature of non-nature are unceasing, it should be known that prajnaparamita is also unceasing. Since internal emptiness is without self-nature, it should be known that prajnaparamita is also without self-nature; since external emptiness through the emptiness of the self-nature of non-nature are without self-nature, it should be known that prajnaparamita is also without self-nature.

Since internal emptiness has no existence, it should be known that prajnaparamita also has no existence; since external emptiness through the emptiness of the self-nature of non-nature have no existence, it should be known that prajnaparamita also has no existence. Since internal emptiness is empty, it should be known that prajnaparamita is also empty; since external emptiness through the emptiness of the self-nature of non-nature are empty, it should be known that prajnaparamita is also empty.

Since internal emptiness is signless, it should be known that prajnaparamita is also signless; since external emptiness through the emptiness of the self-nature of non-nature are signless, it should be known that prajnaparamita is also signless. Since internal emptiness is wishless, it should be known that prajnaparamita is also wishless; since external emptiness through the emptiness of the self-nature of non-nature are wishless, it should be known that prajnaparamita is also wishless.

Since internal emptiness is removed from all things, it should be known that prajnaparamita is also removed from all things; since external emptiness through the emptiness of the self-nature of non-nature are removed from all things, it should be known that prajnaparamita is also removed from all things. Since internal emptiness is quiescent, it should be known that prajnaparamita is also quiescent; since external emptiness through the emptiness of the self-nature of non-nature are quiescent, it should be known that prajnaparamita is also quiescent.

Since internal emptiness is unobtainable, it should be known that prajnaparamita is also unobtainable; since external emptiness through the emptiness of the self-nature of non-nature are unobtainable, it should be known that prajnaparamita is also unobtainable. Since internal emptiness is inconceivable, it should be known that prajnaparamita is also inconceivable; since external emptiness through the emptiness of the self-nature of non-nature are inconceivable, it should be known that prajnaparamita is also inconceivable.

Since internal emptiness is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; since external emptiness through the emptiness of the self-nature of non-nature are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception. Since the power of internal emptiness is not accomplished, it should be known that the power of prajnaparamita is also not accomplished; since the power of external emptiness through the emptiness of the self-nature of non-nature is not accomplished, it should be known that the power of prajnaparamita is also not accomplished.

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

Furthermore, Blessed One! Since suchness is unborn, it should be known that prajnaparamita is also unborn; since the Dharma realm, Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed nature of dharmas, the abiding nature of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are unborn, it should be known that prajnaparamita is also unborn; since suchness is unceasing, it should be known that prajnaparamita is also unceasing; since the Dharma realm through the inconceivable realm are unceasing, it should be known that prajnaparamita is also unceasing; since suchness has no intrinsic nature, it should be known that prajnaparamita also has no intrinsic nature;

since the Dharma realm through the inconceivable realm have no intrinsic nature, it should be known that prajnaparamita also has no intrinsic nature; since suchness has no existence, it should be known that prajnaparamita also has no existence; since the Dharma realm through the inconceivable realm have no existence, it should be known that prajnaparamita also has no existence; since suchness is empty, it should be known that prajnaparamita is also empty; since the Dharma realm through the inconceivable realm are empty, it should be known that prajnaparamita is also empty; since suchness is signless, it should be known that prajnaparamita is also signless; since the Dharma realm through the inconceivable realm are signless, it should be known that prajnaparamita is also signless;

since suchness is wishless, it should be known that prajnaparamita is also wishless; since the Dharma realm through the inconceivable realm are wishless, it should be known that prajnaparamita is also wishless; since suchness is remote and detached, it should be known that prajnaparamita is also remote and detached; since the Dharma realm through the inconceivable realm are remote and detached, it should be known that prajnaparamita is also remote and detached; since suchness is quiescent, it should be known that prajnaparamita is also quiescent; since the Dharma realm through the inconceivable realm are quiescent, it should be known that prajnaparamita is also quiescent; since suchness is unobtainable, it should be known that prajnaparamita is also unobtainable;

since the Dharma realm through the inconceivable realm are unobtainable, it should be known that prajnaparamita is also unobtainable; since suchness is inconceivable, it should be known that prajnaparamita is also inconceivable; since the Dharma realm through the inconceivable realm are inconceivable, it should be known that prajnaparamita is also inconceivable; since suchness is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; since the Dharma realm through the inconceivable realm are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception;

since the power of suchness cannot be established, it should be known that the power of prajnaparamita also cannot be established; since the power of the Dharma realm through the inconceivable realm cannot be established, it should be known 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 Noble Truth of suffering is unborn, it should be known that prajnaparamita is also unborn; since the Noble Truths of origin, cessation, and the path are unborn, it should be known that prajnaparamita is also unborn; since the Noble Truth of suffering is unceasing, it should be known that prajnaparamita is also unceasing; since the Noble Truths of origin, cessation, and the path are unceasing, it should be known that prajnaparamita is also unceasing; since the Noble Truth of suffering has no intrinsic nature, it should be known that prajnaparamita also has no intrinsic nature; since the Noble Truths of origin, cessation, and the path have no intrinsic nature, it should be known that prajnaparamita also has no intrinsic nature;

since the Noble Truth of suffering has no existence, it should be known that prajnaparamita also has no existence; since the Noble Truths of origin, cessation, and the path have no existence, it should be known that prajnaparamita also has no existence; since the Noble Truth of suffering is empty, it should be known that prajnaparamita is also empty; since the Noble Truths of origin, cessation, and the path are empty, it should be known that prajnaparamita is also empty; since the Noble Truth of suffering is signless, it should be known that prajnaparamita is also signless; since the Noble Truths of origin, cessation, and the path are signless, it should be known that prajnaparamita is also signless;

since the Noble Truth of suffering is wishless, it should be known that prajnaparamita is also wishless; since the Noble Truths of origin, cessation, and the path are wishless, it should be known that prajnaparamita is also wishless; since the Noble Truth of suffering is remote and detached, it should be known that prajnaparamita is also remote and detached; since the Noble Truths of origin, cessation, and the path are remote and detached, it should be known that prajnaparamita is also remote and detached; since the Noble Truth of suffering is quiescent, it should be known that prajnaparamita is also quiescent; since the Noble Truths of origin, cessation, and the path are quiescent, it should be known that prajnaparamita is also quiescent;

since the Noble Truth of suffering is unobtainable, it should be known that prajnaparamita is also unobtainable; since the Noble Truths of origin, cessation, and the path are unobtainable, it should be known that prajnaparamita is also unobtainable; since the Noble Truth of suffering is inconceivable, it should be known that prajnaparamita is also inconceivable; since the Noble Truths of origin, cessation, and the path are inconceivable, it should be known that prajnaparamita is also inconceivable; since the Noble Truth of suffering is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception;

since the Noble Truths of origin, cessation, and the path are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; since the power of the Noble Truth of suffering cannot be established, it should be known that the power of prajnaparamita also cannot be established; since the power of the Noble Truths of origin, cessation, and the path cannot be established, it should be known 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 four dhyanas are unborn, one should know that prajnaparamita is also unborn; because the four immeasurables and the four formless absorptions are unborn, one should know that prajnaparamita is also unborn. Because the four dhyanas are unceasing, one should know that prajnaparamita is also unceasing; because the four immeasurables and the four formless absorptions are unceasing, one should know that prajnaparamita is also unceasing.

Because the four dhyanas have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because the four immeasurables and the four formless absorptions have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature. Because the four dhyanas have no existence, one should know that prajnaparamita also has no existence; because the four immeasurables and the four formless absorptions have no existence, one should know that prajnaparamita also has no existence.

Because the four dhyanas are empty, one should know that prajnaparamita is also empty; because the four immeasurables and the four formless absorptions are empty, one should know that prajnaparamita is also empty. Because the four dhyanas are signless, one should know that prajnaparamita is also signless; because the four immeasurables and the four formless absorptions are signless, one should know that prajnaparamita is also signless.

Because the four dhyanas are wishless, one should know that prajnaparamita is also wishless; because the four immeasurables and the four formless absorptions are wishless, one should know that prajnaparamita is also wishless. Because the four dhyanas are detached, one should know that prajnaparamita is also detached; because the four immeasurables and the four formless absorptions are detached, one should know that prajnaparamita is also detached.

Because the four dhyanas are quiescent, one should know that prajnaparamita is also quiescent; because the four immeasurables and the four formless absorptions are quiescent, one should know that prajnaparamita is also quiescent. Because the four dhyanas are unobtainable, one should know that prajnaparamita is also unobtainable; because the four immeasurables and the four formless absorptions are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the four dhyanas are inconceivable, one should know that prajnaparamita is also inconceivable; because the four immeasurables and the four formless absorptions are inconceivable, one should know that prajnaparamita is also inconceivable. Because the four dhyanas are without cognition, one should know that prajnaparamita is also without cognition; because the four immeasurables and the four formless absorptions are without cognition, one should know that prajnaparamita is also without cognition.

Because the power of the four dhyanas is not established, one should know that the power of prajnaparamita is also not established; because the power of the four immeasurables and the four formless absorptions 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 a great bodhisattva is the great paramita.

Furthermore, Blessed One! Because the eight liberations are unborn, one should know that prajnaparamita is also unborn; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unborn, one should know that prajnaparamita is also unborn. Because the eight liberations are unceasing, one should know that prajnaparamita is also unceasing; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unceasing, one should know that prajnaparamita is also unceasing.

Because the eight liberations have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities have no intrinsic nature, one should know that prajnaparamita also has no intrinsic nature. Because the eight liberations have no existence, one should know that prajnaparamita also has no existence; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities have no existence, one should know that prajnaparamita also has no existence.

Because the eight liberations are empty, one should know that prajnaparamita is also empty; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are empty, one should know that prajnaparamita is also empty. Because the eight liberations are signless, one should know that prajnaparamita is also signless; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are signless, one should know that prajnaparamita is also signless.

Because the eight liberations are wishless, one should know that prajnaparamita is also wishless; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are wishless, one should know that prajnaparamita is also wishless. Because the eight liberations are detached, one should know that prajnaparamita is also detached; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are detached, one should know that prajnaparamita is also detached.

Because the eight liberations are quiescent, one should know that prajnaparamita is also quiescent; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are quiescent, one should know that prajnaparamita is also quiescent. Because the eight liberations are unobtainable, one should know that prajnaparamita is also unobtainable; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the eight liberations are inconceivable, one should know that prajnaparamita is also inconceivable; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are inconceivable, one should know that prajnaparamita is also inconceivable. Because the eight liberations are without cognition, one should know that prajnaparamita is also without cognition; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are without cognition, one should know that prajnaparamita is also without cognition.

Because the power of the eight liberations is not established, one should know that the power of prajnaparamita is also not established; because the power of the eight spheres of mastery, the nine successive absorptions, and the ten totalities 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 a great bodhisattva is the great paramita.

Furthermore, Blessed One! Because the four establishments of mindfulness are unarisen, it should be known that prajnaparamita is also unarisen; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are unarisen, it should be known that prajnaparamita is also unarisen; because the four establishments of mindfulness are unceasing, it should be known that prajnaparamita is also unceasing; because the four right efforts through the eightfold noble path are unceasing, it should be known that prajnaparamita is also unceasing; because the four establishments of mindfulness are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature;

because the four right efforts through the eightfold noble path are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature; because the four establishments of mindfulness have no existence, it should be known that prajnaparamita also has no existence; because the four right efforts through the eightfold noble path have no existence, it should be known that prajnaparamita also has no existence; because the four establishments of mindfulness are empty, it should be known that prajnaparamita is also empty; because the four right efforts through the eightfold noble path are empty, it should be known that prajnaparamita is also empty;

because the four establishments of mindfulness are signless, it should be known that prajnaparamita is also signless; because the four right efforts through the eightfold noble path are signless, it should be known that prajnaparamita is also signless; because the four establishments of mindfulness are wishless, it should be known that prajnaparamita is also wishless; because the four right efforts through the eightfold noble path are wishless, it should be known that prajnaparamita is also wishless; because the four establishments of mindfulness are remote and detached, it should be known that prajnaparamita is also remote and detached;

because the four right efforts through the eightfold noble path are remote and detached, it should be known that prajnaparamita is also remote and detached; because the four establishments of mindfulness are quiescent, it should be known that prajnaparamita is also quiescent; because the four right efforts through the eightfold noble path are quiescent, it should be known that prajnaparamita is also quiescent; because the four establishments of mindfulness are unobtainable, it should be known that prajnaparamita is also unobtainable; because the four right efforts through the eightfold noble path are unobtainable, it should be known that prajnaparamita is also unobtainable;

because the four establishments of mindfulness are inconceivable, it should be known that prajnaparamita is also inconceivable; because the four right efforts through the eightfold noble path are inconceivable, it should be known that prajnaparamita is also inconceivable; because the four establishments of mindfulness are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; because the four right efforts through the eightfold noble path are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; because the efficacy of the four establishments of mindfulness is not established, it should be known that the efficacy of prajnaparamita is also not established;

because the efficacy of the four right efforts through the eightfold noble path is not established, it should be known that the efficacy 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 gateway to liberation of emptiness is unarisen, it should be known that prajnaparamita is also unarisen; because the gateways to liberation of signlessness and wishlessness are unarisen, it should be known that prajnaparamita is also unarisen; because the gateway to liberation of emptiness is unceasing, it should be known that prajnaparamita is also unceasing; because the gateways to liberation of signlessness and wishlessness are unceasing, it should be known that prajnaparamita is also unceasing; because the gateway to liberation of emptiness is devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature;

because the gateways to liberation of signlessness and wishlessness are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature; because the gateway to liberation of emptiness has no existence, it should be known that prajnaparamita also has no existence; because the gateways to liberation of signlessness and wishlessness have no existence, it should be known that prajnaparamita also has no existence; because the gateway to liberation of emptiness is empty, it should be known that prajnaparamita is also empty; because the gateways to liberation of signlessness and wishlessness are empty, it should be known that prajnaparamita is also empty;

because the gateway to liberation of emptiness is signless, it should be known that prajnaparamita is also signless; because the gateways to liberation of signlessness and wishlessness are signless, it should be known that prajnaparamita is also signless; because the gateway to liberation of emptiness is wishless, it should be known that prajnaparamita is also wishless; because the gateways to liberation of signlessness and wishlessness are wishless, it should be known that prajnaparamita is also wishless; because the gateway to liberation of emptiness is remote and detached, it should be known that prajnaparamita is also remote and detached;

because the gateways to liberation of signlessness and wishlessness are remote and detached, it should be known that prajnaparamita is also remote and detached; because the gateway to liberation of emptiness is quiescent, it should be known that prajnaparamita is also quiescent; because the gateways to liberation of signlessness and wishlessness are quiescent, it should be known that prajnaparamita is also quiescent; because the gateway to liberation of emptiness is unobtainable, it should be known that prajnaparamita is also unobtainable; because the gateways to liberation of signlessness and wishlessness are unobtainable, it should be known that prajnaparamita is also unobtainable;

because the gateway to liberation of emptiness is inconceivable, it should be known that prajnaparamita is also inconceivable; because the gateways to liberation of signlessness and wishlessness are inconceivable, it should be known that prajnaparamita is also inconceivable; because the gateway to liberation of emptiness is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; because the gateways to liberation of signlessness and wishlessness are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; because the efficacy of the gateway to liberation of emptiness is not established, it should be known that the efficacy of prajnaparamita is also not established;

because the efficacy of the gateways to liberation of signlessness and wishlessness is not established, it should be known that the efficacy 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! Since the five kinds of eyes are unborn, it should be known that prajnaparamita is also unborn; since the six superknowledges are unborn, it should be known that prajnaparamita is also unborn; since the five kinds of eyes are unceasing, it should be known that prajnaparamita is also unceasing; since the six superknowledges are unceasing, it should be known that prajnaparamita is also unceasing; since the five kinds of eyes are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; since the six superknowledges are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; since the five kinds of eyes have no existence, it should be known that prajnaparamita also has no existence;

since the six superknowledges have no existence, it should be known that prajnaparamita also has no existence; since the five kinds of eyes are empty, it should be known that prajnaparamita is also empty; since the six superknowledges are empty, it should be known that prajnaparamita is also empty; since the five kinds of eyes are signless, it should be known that prajnaparamita is also signless; since the six superknowledges are signless, it should be known that prajnaparamita is also signless; since the five kinds of eyes are wishless, it should be known that prajnaparamita is also wishless; since the six superknowledges are wishless, it should be known that prajnaparamita is also wishless;

since the five kinds of eyes are remote and detached, it should be known that prajnaparamita is also remote and detached; since the six superknowledges are remote and detached, it should be known that prajnaparamita is also remote and detached; since the five kinds of eyes are quiescent, it should be known that prajnaparamita is also quiescent; since the six superknowledges are quiescent, it should be known that prajnaparamita is also quiescent; since the five kinds of eyes are unobtainable, it should be known that prajnaparamita is also unobtainable; since the six superknowledges are unobtainable, it should be known that prajnaparamita is also unobtainable; since the five kinds of eyes are inconceivable, it should be known that prajnaparamita is also inconceivable;

since the six superknowledges are inconceivable, it should be known that prajnaparamita is also inconceivable; since the five kinds of eyes are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; since the six superknowledges are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; since the power of the five kinds of eyes is not established, it should be known that the power of prajnaparamita is also not established; since the power of the six superknowledges is not established, it should be known 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! Since the ten powers of a Buddha are unborn, it should be known that prajnaparamita is also unborn; since the four fearlessnesses, the four unhindered knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are unborn, it should be known that prajnaparamita is also unborn; since the ten powers of a Buddha are unceasing, it should be known that prajnaparamita is also unceasing; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are unceasing, it should be known that prajnaparamita is also unceasing; since the ten powers of a Buddha are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature;

since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; since the ten powers of a Buddha have no existence, it should be known that prajnaparamita also has no existence; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha have no existence, it should be known that prajnaparamita also has no existence; since the ten powers of a Buddha are empty, it should be known that prajnaparamita is also empty; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are empty, it should be known that prajnaparamita is also empty;

since the ten powers of a Buddha are signless, it should be known that prajnaparamita is also signless; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are signless, it should be known that prajnaparamita is also signless; since the ten powers of a Buddha are wishless, it should be known that prajnaparamita is also wishless; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are wishless, it should be known that prajnaparamita is also wishless; since the ten powers of a Buddha are remote and detached, it should be known that prajnaparamita is also remote and detached;

since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are remote and detached, it should be known that prajnaparamita is also remote and detached; since the ten powers of a Buddha are quiescent, it should be known that prajnaparamita is also quiescent; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are quiescent, it should be known that prajnaparamita is also quiescent; since the ten powers of a Buddha are unobtainable, it should be known that prajnaparamita is also unobtainable; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are unobtainable, it should be known that prajnaparamita is also unobtainable;

since the ten powers of a Buddha are inconceivable, it should be known that prajnaparamita is also inconceivable; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are inconceivable, it should be known that prajnaparamita is also inconceivable; since the ten powers of a Buddha are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; since the power of the ten powers of a Buddha is not established, it should be known that the power of prajnaparamita is also not established;

since the power of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is not established, it should be known that the power of prajnaparamita is also not established.

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

Furthermore, O Blessed One! Because the dharma of non-forgetfulness is unborn, one should know that prajnaparamita is also unborn; because the nature of constant equanimity is unborn, one should know that prajnaparamita is also unborn. Because the dharma of non-forgetfulness is unceasing, one should know that prajnaparamita is also unceasing; because the nature of constant equanimity is unceasing, one should know that prajnaparamita is also unceasing.

Because the dharma of non-forgetfulness is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature; because the nature of constant equanimity is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature. Because the dharma of non-forgetfulness is without anything that can be possessed, one should know that prajnaparamita is also without anything that can be possessed; because the nature of constant equanimity is without anything that can be possessed, one should know that prajnaparamita is also without anything that can be possessed.

Because the dharma of non-forgetfulness is empty, one should know that prajnaparamita is also empty; because the nature of constant equanimity is empty, one should know that prajnaparamita is also empty. Because the dharma of non-forgetfulness is signless, one should know that prajnaparamita is also signless; because the nature of constant equanimity is signless, one should know that prajnaparamita is also signless. Because the dharma of non-forgetfulness is wishless, one should know that prajnaparamita is also wishless; because the nature of constant equanimity is wishless, one should know that prajnaparamita is also wishless.

Because the dharma of non-forgetfulness is remote and detached, one should know that prajnaparamita is also remote and detached; because the nature of constant equanimity is remote and detached, one should know that prajnaparamita is also remote and detached. Because the dharma of non-forgetfulness is quiescent, one should know that prajnaparamita is also quiescent; because the nature of constant equanimity is quiescent, one should know that prajnaparamita is also quiescent.

Because the dharma of non-forgetfulness is unobtainable, one should know that prajnaparamita is also unobtainable; because the nature of constant equanimity is unobtainable, one should know that prajnaparamita is also unobtainable. Because the dharma of non-forgetfulness is inconceivable, one should know that prajnaparamita is also inconceivable; because the nature of constant equanimity is inconceivable, one should know that prajnaparamita is also inconceivable.

Because the dharma of non-forgetfulness is devoid of cognition and perception, one should know that prajnaparamita is also devoid of cognition and perception; because the nature of constant equanimity is devoid of cognition and perception, one should know that prajnaparamita is also devoid of cognition and perception. Because the power of the dharma of non-forgetfulness is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the nature of constant equanimity is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

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

Furthermore, O Blessed One! Because the knowledge of all things is unborn, one should know that prajnaparamita is also unborn; because the knowledge of the aspects of the paths and the knowledge of all aspects are unborn, one should know that prajnaparamita is also unborn. Because the knowledge of all things is unceasing, one should know that prajnaparamita is also unceasing; because the knowledge of the aspects of the paths and the knowledge of all aspects are unceasing, one should know that prajnaparamita is also unceasing.

Because the knowledge of all things is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature; because the knowledge of the aspects of the paths and the knowledge of all aspects are devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature. Because the knowledge of all things is without anything that can be possessed, one should know that prajnaparamita is also without anything that can be possessed; because the knowledge of the aspects of the paths and the knowledge of all aspects are without anything that can be possessed, one should know that prajnaparamita is also without anything that can be possessed.

Because the knowledge of all things is empty, one should know that prajnaparamita is also empty; because the knowledge of the aspects of the paths and the knowledge of all aspects are empty, one should know that prajnaparamita is also empty. Because the knowledge of all things is signless, one should know that prajnaparamita is also signless; because the knowledge of the aspects of the paths and the knowledge of all aspects are signless, one should know that prajnaparamita is also signless.

Because the knowledge of all things is wishless, one should know that prajnaparamita is also wishless; because the knowledge of the aspects of the paths and the knowledge of all aspects are wishless, one should know that prajnaparamita is also wishless. Because the knowledge of all things is remote and detached, one should know that prajnaparamita is also remote and detached; because the knowledge of the aspects of the paths and the knowledge of all aspects are remote and detached, one should know that prajnaparamita is also remote and detached.

Because the knowledge of all things is quiescent, one should know that prajnaparamita is also quiescent; because the knowledge of the aspects of the paths and the knowledge of all aspects are quiescent, one should know that prajnaparamita is also quiescent. Because the knowledge of all things is unobtainable, one should know that prajnaparamita is also unobtainable; because the knowledge of the aspects of the paths and the knowledge of all aspects are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the knowledge of all things is inconceivable, one should know that prajnaparamita is also inconceivable; because the knowledge of the aspects of the paths and the knowledge of all aspects are inconceivable, one should know that prajnaparamita is also inconceivable. Because the knowledge of all things is devoid of cognition and perception, one should know that prajnaparamita is also devoid of cognition and perception; because the knowledge of the aspects of the paths and the knowledge of all aspects are devoid of cognition and perception, one should know that prajnaparamita is also devoid of cognition and perception.

Because the power of the knowledge of all things is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the knowledge of the aspects of the paths and the knowledge of all aspects is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

O 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 all dharani gateways are unborn, it should be known that prajnaparamita is also unborn; because all samadhi gateways are unborn, it should be known that prajnaparamita is also unborn; because all dharani gateways are unceasing, it should be known that prajnaparamita is also unceasing; because all samadhi gateways are unceasing, it should be known that prajnaparamita is also unceasing; because all dharani gateways are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because all samadhi gateways are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because all dharani gateways have no existence, it should be known that prajnaparamita also has no existence;

because all samadhi gateways have no existence, it should be known that prajnaparamita also has no existence; because all dharani gateways are empty, it should be known that prajnaparamita is also empty; because all samadhi gateways are empty, it should be known that prajnaparamita is also empty; because all dharani gateways are signless, it should be known that prajnaparamita is also signless; because all samadhi gateways are signless, it should be known that prajnaparamita is also signless; because all dharani gateways are wishless, it should be known that prajnaparamita is also wishless; because all samadhi gateways are wishless, it should be known that prajnaparamita is also wishless;

because all dharani gateways are remote and detached, it should be known that prajnaparamita is also remote and detached; because all samadhi gateways are remote and detached, it should be known that prajnaparamita is also remote and detached; because all dharani gateways are quiescent, it should be known that prajnaparamita is also quiescent; because all samadhi gateways are quiescent, it should be known that prajnaparamita is also quiescent; because all dharani gateways are unobtainable, it should be known that prajnaparamita is also unobtainable; because all samadhi gateways are unobtainable, it should be known that prajnaparamita is also unobtainable; because all dharani gateways are inconceivable, it should be known that prajnaparamita is also inconceivable;

because all samadhi gateways are inconceivable, it should be known that prajnaparamita is also inconceivable; because all dharani gateways are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; because all samadhi gateways are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; because the power of all dharani gateways is not established, it should be known that the power of prajnaparamita is also not established; because the power of all samadhi gateways is not established, it should be known 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 stream-enterers are unborn, it should be known that prajnaparamita is also unborn; because once-returners, non-returners, and arhats are unborn, it should be known that prajnaparamita is also unborn; because stream-enterers are unceasing, it should be known that prajnaparamita is also unceasing; because once-returners, non-returners, and arhats are unceasing, it should be known that prajnaparamita is also unceasing; because stream-enterers are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because once-returners, non-returners, and arhats are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature;

because stream-enterers have no existence, it should be known that prajnaparamita also has no existence; because once-returners, non-returners, and arhats have no existence, it should be known that prajnaparamita also has no existence; because stream-enterers are empty, it should be known that prajnaparamita is also empty; because once-returners, non-returners, and arhats are empty, it should be known that prajnaparamita is also empty; because stream-enterers are signless, it should be known that prajnaparamita is also signless; because once-returners, non-returners, and arhats are signless, it should be known that prajnaparamita is also signless; because stream-enterers are wishless, it should be known that prajnaparamita is also wishless;

because once-returners, non-returners, and arhats are wishless, it should be known that prajnaparamita is also wishless; because stream-enterers are remote and detached, it should be known that prajnaparamita is also remote and detached; because once-returners, non-returners, and arhats are remote and detached, it should be known that prajnaparamita is also remote and detached; because stream-enterers are quiescent, it should be known that prajnaparamita is also quiescent; because once-returners, non-returners, and arhats are quiescent, it should be known that prajnaparamita is also quiescent; because stream-enterers are unobtainable, it should be known that prajnaparamita is also unobtainable;

because once-returners, non-returners, and arhats are unobtainable, it should be known that prajnaparamita is also unobtainable; because stream-enterers are inconceivable, it should be known that prajnaparamita is also inconceivable; because once-returners, non-returners, and arhats are inconceivable, it should be known that prajnaparamita is also inconceivable; because stream-enterers are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception; because once-returners, non-returners, and arhats are without cognition or perception, it should be known that prajnaparamita is also without cognition or perception;

because the power of stream-enterers is not established, it should be known that the power of prajnaparamita is also not established; because the power of once-returners, non-returners, and arhats is not established, it should be known 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.

Fascicle 180

End