大般若波羅蜜多經

06

World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfection of prajnaparamita, the perfection of meditative concentration, the perfection of vigor, the perfection of patience, the perfection of pure moral discipline, and the perfection of generosity, but conceives thus: “Such is prajnaparamita: it makes form greater or smaller; it likewise makes feeling, perception, volitional formations, and consciousness greater or smaller.

It causes form to gather together or disperse; it likewise causes feeling, perception, volitional formations, and consciousness to gather together or disperse. It makes form limited or unlimited; it likewise makes feeling, perception, volitional formations, and consciousness limited or unlimited. It makes form broad or narrow; it likewise makes feeling, perception, volitional formations, and consciousness broad or narrow.

It makes form powerful or powerless; it likewise makes feeling, perception, volitional formations, and consciousness powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, vigor, patience, pure moral discipline, and generosity, but conceives thus: “Such is prajnaparamita: it makes the eye ayatana greater or smaller; it likewise makes the ear, nose, tongue, body, and mind ayatanas greater or smaller. It causes the eye ayatana to gather together or disperse; it likewise causes the ear, nose, tongue, body, and mind ayatanas to gather together or disperse.

It makes the eye ayatana limited or unlimited; it likewise makes the ear, nose, tongue, body, and mind ayatanas limited or unlimited. It makes the eye ayatana broad or narrow; it likewise makes the ear, nose, tongue, body, and mind ayatanas broad or narrow. It makes the eye ayatana powerful or powerless; it likewise makes the ear, nose, tongue, body, and mind ayatanas powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, vigor, patience, pure moral discipline, and generosity, but conceives thus: “Such is prajnaparamita: it makes the visible-form ayatana greater or smaller; it likewise makes the sound, odor, taste, tangible-object, and mental-object ayatanas greater or smaller.

It causes the visible-form ayatana to gather together or disperse; it likewise causes the sound, odor, taste, tangible-object, and mental-object ayatanas to gather together or disperse. It makes the visible-form ayatana limited or unlimited; it likewise makes the sound, odor, taste, tangible-object, and mental-object ayatanas limited or unlimited. It makes the visible-form ayatana broad or narrow; it likewise makes the sound, odor, taste, tangible-object, and mental-object ayatanas broad or narrow.

It makes the visible-form ayatana powerful or powerless; it likewise makes the sound, odor, taste, tangible-object, and mental-object ayatanas powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, vigor, patience, pure moral discipline, and generosity, but conceives thus: “Such is prajnaparamita: it makes the eye dhatu greater or smaller; it likewise makes the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition greater or smaller.

It causes the eye dhatu to gather together or disperse; it likewise causes the visible-form dhatu through to the feelings arising with eye-contact as condition to gather together or disperse. It makes the eye dhatu limited or unlimited; it likewise makes the visible-form dhatu through to the feelings arising with eye-contact as condition limited or unlimited. It makes the eye dhatu broad or narrow; it likewise makes the visible-form dhatu through to the feelings arising with eye-contact as condition broad or narrow.

It makes the eye dhatu powerful or powerless; it likewise makes the visible-form dhatu through to the feelings arising with eye-contact as condition powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, vigor, patience, pure moral discipline, and generosity, but conceives thus: “Such is prajnaparamita: it makes the ear dhatu greater or smaller; it likewise makes the sound dhatu, ear-consciousness, ear-contact, and the feelings arising with ear-contact as condition greater or smaller.

It causes the ear dhatu to gather together or disperse; it likewise causes the sound dhatu through to the feelings arising with ear-contact as condition to gather together or disperse. It makes the ear dhatu limited or unlimited; it likewise makes the sound dhatu through to the feelings arising with ear-contact as condition limited or unlimited. It makes the ear dhatu broad or narrow; it likewise makes the sound dhatu through to the feelings arising with ear-contact as condition broad or narrow.

It makes the ear dhatu powerful or powerless; it likewise makes the sound dhatu through to the feelings arising with ear-contact as condition powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva newly studying the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, vigor, patience, pure moral discipline, and generosity, but conceives thus: “Such is prajnaparamita: it makes the nose dhatu greater or smaller; it likewise makes the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition greater or smaller.

It causes the nose dhatu to gather together or disperse; it likewise causes the odor dhatu through to the feelings arising with nose-contact as condition to gather together or disperse. It makes the nose dhatu limited or unlimited; it likewise makes the odor dhatu through to the feelings arising with nose-contact as condition limited or unlimited. It makes the nose dhatu broad or narrow; it likewise makes the odor dhatu through to the feelings arising with nose-contact as condition broad or narrow.

It makes the nose dhatu powerful or powerless; it likewise makes the odor dhatu through to the feelings arising with nose-contact as condition powerful or powerless,” then, World-Honored One, because that great bodhisattva conceives in this way, they are not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes the tongue dhatu greater or smaller; it likewise makes the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition greater or smaller; it causes the tongue dhatu to gather together or disperse; it likewise causes the taste dhatu through to the feelings arising with tongue contact as condition to gather together or disperse; it makes the tongue dhatu limited or unlimited;

it likewise makes the taste dhatu through to the feelings arising with tongue contact as condition limited or unlimited; it makes the tongue dhatu broad or narrow; it likewise makes the taste dhatu through to the feelings arising with tongue contact as condition broad or narrow; it makes the tongue dhatu powerful or powerless; it likewise makes the taste dhatu through to the feelings arising with tongue contact as condition powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes the body dhatu greater or smaller; it likewise makes the tangible-object dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as condition greater or smaller; it causes the body dhatu to gather together or disperse; it likewise causes the tangible-object dhatu through to the feelings arising with body contact as condition to gather together or disperse; it makes the body dhatu limited or unlimited;

it likewise makes the tangible-object dhatu through to the feelings arising with body contact as condition limited or unlimited; it makes the body dhatu broad or narrow; it likewise makes the tangible-object dhatu through to the feelings arising with body contact as condition broad or narrow; it makes the body dhatu powerful or powerless; it likewise makes the tangible-object dhatu through to the feelings arising with body contact as condition powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes the mind dhatu greater or smaller; it likewise makes the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition greater or smaller; it causes the mind dhatu to gather together or disperse; it likewise causes the mental-object dhatu through to the feelings arising with mental contact as condition to gather together or disperse; it makes the mind dhatu limited or unlimited;

it likewise makes the mental-object dhatu through to the feelings arising with mental contact as condition limited or unlimited; it makes the mind dhatu broad or narrow; it likewise makes the mental-object dhatu through to the feelings arising with mental contact as condition broad or narrow; it makes the mind dhatu powerful or powerless; it likewise makes the mental-object dhatu through to the feelings arising with mental contact as condition powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes the earth dhatu greater or smaller; it likewise makes the water, fire, wind, space, and consciousness dhatus greater or smaller; it causes the earth dhatu to gather together or disperse; it likewise causes the water, fire, wind, space, and consciousness dhatus to gather together or disperse; it makes the earth dhatu limited or unlimited; it likewise makes the water, fire, wind, space, and consciousness dhatus limited or unlimited; it makes the earth dhatu broad or narrow;

it likewise makes the water, fire, wind, space, and consciousness dhatus broad or narrow; it makes the earth dhatu powerful or powerless; it likewise makes the water, fire, wind, space, and consciousness dhatus powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes ignorance greater or smaller; it likewise makes formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair greater or smaller; it causes ignorance to gather together or disperse; it likewise causes formations through to aging and death, sorrow, lamentation, pain, grief, and despair to gather together or disperse; it makes ignorance limited or unlimited;

it likewise makes formations through to aging and death, sorrow, lamentation, pain, grief, and despair limited or unlimited; it makes ignorance broad or narrow; it likewise makes formations through to aging and death, sorrow, lamentation, pain, grief, and despair broad or narrow; it makes ignorance powerful or powerless; it likewise makes formations through to aging and death, sorrow, lamentation, pain, grief, and despair powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the perfections of prajnaparamita, meditative concentration, diligence, patience, pure morality, and generosity, but gives rise to this notion: “Such prajnaparamita makes the perfection of generosity greater or smaller; it likewise makes the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita greater or smaller; it causes the perfection of generosity to gather together or disperse; it likewise causes the perfection of pure morality through to prajnaparamita to gather together or disperse; it makes the perfection of generosity limited or unlimited;

it likewise makes the perfection of pure morality through to prajnaparamita limited or unlimited; it makes the perfection of generosity broad or narrow; it likewise makes the perfection of pure morality through to prajnaparamita broad or narrow; it makes the perfection of generosity powerful or powerless; it likewise makes the perfection of pure morality through to prajnaparamita powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patience, ethical discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes internal emptiness great or small;

it likewise makes external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature great or small; it causes internal emptiness to gather together or disperse;

it likewise causes external emptiness through the emptiness of the nonexistence of self-nature to gather together or disperse; it makes internal emptiness limited or unlimited; it likewise makes external emptiness through the emptiness of the nonexistence of self-nature limited or unlimited; it makes internal emptiness broad or narrow; it likewise makes external emptiness through the emptiness of the nonexistence of self-nature broad or narrow; it makes internal emptiness powerful or powerless; it likewise makes external emptiness through the emptiness of the nonexistence of self-nature powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patience, ethical discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes suchness great or small; it likewise makes the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm great or small; it causes suchness to gather together or disperse; it likewise causes the dharma-dhatu through the inconceivable realm to gather together or disperse;

it makes suchness limited or unlimited; it likewise makes the dharma-dhatu through the inconceivable realm limited or unlimited; it makes suchness broad or narrow; it likewise makes the dharma-dhatu through the inconceivable realm broad or narrow; it makes suchness powerful or powerless; it likewise makes the dharma-dhatu through the inconceivable realm powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patience, ethical discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes the Noble Truth of suffering great or small; it likewise makes the Noble Truths of the origin of suffering, cessation, and the path great or small; it causes the Noble Truth of suffering to gather together or disperse; it likewise causes the Noble Truths of the origin of suffering, cessation, and the path to gather together or disperse; it makes the Noble Truth of suffering limited or unlimited; it likewise makes the Noble Truths of the origin of suffering, cessation, and the path limited or unlimited;

it makes the Noble Truth of suffering broad or narrow; it likewise makes the Noble Truths of the origin of suffering, cessation, and the path broad or narrow; it makes the Noble Truth of suffering powerful or powerless; it likewise makes the Noble Truths of the origin of suffering, cessation, and the path powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patience, ethical discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes the four meditative absorptions great or small; it likewise makes the four immeasurables and the four formless attainments great or small; it causes the four meditative absorptions to gather together or disperse; it likewise causes the four immeasurables and the four formless attainments to gather together or disperse; it makes the four meditative absorptions limited or unlimited; it likewise makes the four immeasurables and the four formless attainments limited or unlimited;

it makes the four meditative absorptions broad or narrow; it likewise makes the four immeasurables and the four formless attainments broad or narrow; it makes the four meditative absorptions powerful or powerless; it likewise makes the four immeasurables and the four formless attainments powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patience, ethical discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes the eight liberations great or small; it likewise makes the eight spheres of mastery, the nine successive attainments, and the ten totalities great or small; it causes the eight liberations to gather together or disperse; it likewise causes the eight spheres of mastery, the nine successive attainments, and the ten totalities to gather together or disperse; it makes the eight liberations limited or unlimited;

it likewise makes the eight spheres of mastery, the nine successive attainments, and the ten totalities limited or unlimited; it makes the eight liberations broad or narrow; it likewise makes the eight spheres of mastery, the nine successive attainments, and the ten totalities broad or narrow; it makes the eight liberations powerful or powerless; it likewise makes the eight spheres of mastery, the nine successive attainments, and the ten totalities powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the four establishments of mindfulness great or small; it likewise makes the four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path great or small; it causes the four establishments of mindfulness to be gathered together or dispersed; it likewise causes the four right efforts through the eight factors of the Noble Path to be gathered together or dispersed; it makes the four establishments of mindfulness limited or unlimited;

it likewise makes the four right efforts through the eight factors of the Noble Path limited or unlimited; it makes the four establishments of mindfulness broad or narrow; it likewise makes the four right efforts through the eight factors of the Noble Path broad or narrow; it makes the four establishments of mindfulness powerful or powerless; it likewise makes the four right efforts through the eight factors of the Noble Path powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the gateway to liberation through emptiness great or small; it likewise makes the gateways to liberation through signlessness and wishlessness great or small; it causes the gateway to liberation through emptiness to be gathered together or dispersed; it likewise causes the gateways to liberation through signlessness and wishlessness to be gathered together or dispersed; it makes the gateway to liberation through emptiness limited or unlimited;

it likewise makes the gateways to liberation through signlessness and wishlessness limited or unlimited; it makes the gateway to liberation through emptiness broad or narrow; it likewise makes the gateways to liberation through signlessness and wishlessness broad or narrow; it makes the gateway to liberation through emptiness powerful or powerless; it likewise makes the gateways to liberation through signlessness and wishlessness powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the five kinds of eyes great or small; it likewise makes the six superknowledges great or small; it causes the five kinds of eyes to be gathered together or dispersed; it likewise causes the six superknowledges to be gathered together or dispersed; it makes the five kinds of eyes limited or unlimited; it likewise makes the six superknowledges limited or unlimited; it makes the five kinds of eyes broad or narrow; it likewise makes the six superknowledges broad or narrow;

it makes the five kinds of eyes powerful or powerless; it likewise makes the six superknowledges powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the ten powers of a Buddha great or small; it likewise makes the four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha great or small; it causes the ten powers of a Buddha to be gathered together or dispersed; it likewise causes the four fearlessnesses through the eighteen unique qualities of a Buddha to be gathered together or dispersed;

it makes the ten powers of a Buddha limited or unlimited; it likewise makes the four fearlessnesses through the eighteen unique qualities of a Buddha limited or unlimited; it makes the ten powers of a Buddha broad or narrow; it likewise makes the four fearlessnesses through the eighteen unique qualities of a Buddha broad or narrow; it makes the ten powers of a Buddha powerful or powerless; it likewise makes the four fearlessnesses through the eighteen unique qualities of a Buddha powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the Dharma of non-forgetfulness great or small; it likewise makes the nature of perpetual equanimity great or small; it causes the Dharma of non-forgetfulness to be gathered together or dispersed; it likewise causes the nature of perpetual equanimity to be gathered together or dispersed; it makes the Dharma of non-forgetfulness limited or unlimited; it likewise makes the nature of perpetual equanimity limited or unlimited; it makes the Dharma of non-forgetfulness broad or narrow;

it likewise makes the nature of perpetual equanimity broad or narrow; it makes the Dharma of non-forgetfulness powerful or powerless; it likewise makes the nature of perpetual equanimity powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle, without relying upon the perfections of prajna, meditative concentration, diligence, patient acceptance, pure discipline, and generosity, gives rise to this conception: “Such prajnaparamita makes the knowledge of all things great or small; it likewise makes the knowledge of the aspects of the paths and the knowledge of all aspects great or small; it causes the knowledge of all things to be gathered together or dispersed; it likewise causes the knowledge of the aspects of the paths and the knowledge of all aspects to be gathered together or dispersed; it makes the knowledge of all things limited or unlimited;

it likewise makes the knowledge of the aspects of the paths and the knowledge of all aspects limited or unlimited; it makes the knowledge of all things broad or narrow; it likewise makes the knowledge of the aspects of the paths and the knowledge of all aspects broad or narrow; it makes the knowledge of all things powerful or powerless; it likewise makes the knowledge of the aspects of the paths and the knowledge of all aspects powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this conception, the bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes all dharani gateways great or small; it likewise makes all samadhi gateways great or small; it causes all dharani gateways to gather together or disperse; it likewise causes all samadhi gateways to gather together or disperse; it makes all dharani gateways limited or limitless; it likewise makes all samadhi gateways limited or limitless; it makes all dharani gateways broad or narrow; it likewise makes all samadhi gateways broad or narrow; it makes all dharani gateways powerful or powerless;

it likewise makes all samadhi gateways powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes a stream-enterer great or small; it likewise makes a once-returner, a non-returner, or an arhat great or small; it causes a stream-enterer to gather together or disperse; it likewise causes a once-returner, a non-returner, or an arhat to gather together or disperse; it makes a stream-enterer limited or limitless; it likewise makes a once-returner, a non-returner, or an arhat limited or limitless; it makes a stream-enterer broad or narrow;

it likewise makes a once-returner, a non-returner, or an arhat broad or narrow; it makes a stream-enterer powerful or powerless; it likewise makes a once-returner, a non-returner, or an arhat powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes one practicing toward stream-entry or one who has attained the fruit of stream-entry great or small; it likewise makes one practicing toward once-returning or one who has attained the fruit of once-returning, one practicing toward non-returning or one who has attained the fruit of non-returning, and one practicing toward arhatship or one who has attained the fruit of arhatship great or small;

it causes one practicing toward stream-entry or one who has attained the fruit of stream-entry to gather together or disperse; it likewise causes those from one practicing toward once-returning through one who has attained the fruit of arhatship to gather together or disperse; it makes one practicing toward stream-entry or one who has attained the fruit of stream-entry limited or limitless; it likewise makes those from one practicing toward once-returning through one who has attained the fruit of arhatship limited or limitless; it makes one practicing toward stream-entry or one who has attained the fruit of stream-entry broad or narrow; it likewise makes those from one practicing toward once-returning through one who has attained the fruit of arhatship broad or narrow;

it makes one practicing toward stream-entry or one who has attained the fruit of stream-entry powerful or powerless; it likewise makes those from one practicing toward once-returning through one who has attained the fruit of arhatship powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes a pratyekabuddha great or small; it likewise makes the fruit of pratyekabuddhahood great or small; it causes a pratyekabuddha to gather together or disperse; it likewise causes the fruit of pratyekabuddhahood to gather together or disperse; it makes a pratyekabuddha limited or limitless; it likewise makes the fruit of pratyekabuddhahood limited or limitless; it makes a pratyekabuddha broad or narrow; it likewise makes the fruit of pratyekabuddhahood broad or narrow;

it makes a pratyekabuddha powerful or powerless; it likewise makes the fruit of pratyekabuddhahood powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes a great bodhisattva great or small; it likewise makes the practices of a great bodhisattva great or small; it causes a great bodhisattva to gather together or disperse; it likewise causes the practices of a great bodhisattva to gather together or disperse; it makes a great bodhisattva limited or limitless; it likewise makes the practices of a great bodhisattva limited or limitless; it makes a great bodhisattva broad or narrow; it likewise makes the practices of a great bodhisattva broad or narrow;

it makes a great bodhisattva powerful or powerless; it likewise makes the practices of a great bodhisattva powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes the Tathagatas, Arhats, Perfectly and Fully Awakened Ones great or small; it likewise makes the fruit of the Buddha’s unsurpassed awakening great or small; it causes the Tathagatas, Arhats, Perfectly and Fully Awakened Ones to gather together or disperse; it likewise causes the fruit of the Buddha’s unsurpassed awakening to gather together or disperse; it makes the Tathagatas, Arhats, Perfectly and Fully Awakened Ones limited or limitless;

it likewise makes the fruit of the Buddha’s unsurpassed awakening limited or limitless; it makes the Tathagatas, Arhats, Perfectly and Fully Awakened Ones broad or narrow; it likewise makes the fruit of the Buddha’s unsurpassed awakening broad or narrow; it makes the Tathagatas, Arhats, Perfectly and Fully Awakened Ones powerful or powerless; it likewise makes the fruit of the Buddha’s unsurpassed awakening powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly begun to study the Mahayana does not rely upon the prajnaparamita, meditative concentration, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: “Such is the prajnaparamita: it makes all dharmas great or small, causes them to gather together or disperse, makes them limited or limitless, broad or narrow, powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, they are not practicing the prajnaparamita. Why is this so?

World-Honored One! If a great bodhisattva gives rise to this thought: “Such prajnaparamita either makes form greater or smaller, or does not make it greater or smaller; either makes feeling, perception, formations, and consciousness greater or smaller, or does not make them greater or smaller; either causes form to gather together or disperse, or does not cause it to gather together or disperse; either causes feeling, perception, formations, and consciousness to gather together or disperse, or does not cause them to gather together or disperse; either makes form limited or unlimited, or does not make it limited or unlimited; either makes feeling, perception, formations, and consciousness limited or unlimited, or does not make them limited or unlimited;

either makes form broad or narrow, or does not make it broad or narrow; either makes feeling, perception, formations, and consciousness broad or narrow, or does not make them broad or narrow; either makes form powerful or powerless, or does not make it powerful or powerless; either makes feeling, perception, formations, and consciousness powerful or powerless, or does not make them powerful or powerless,” then, World-Honored One, all such thoughts are not the homogeneous result of prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: “Such prajnaparamita either makes the eye ayatana greater or smaller, or does not make it greater or smaller; either makes the ear, nose, tongue, body, and mind ayatanas greater or smaller, or does not make them greater or smaller; either causes the eye ayatana to gather together or disperse, or does not cause it to gather together or disperse; either causes the ear, nose, tongue, body, and mind ayatanas to gather together or disperse, or does not cause them to gather together or disperse; either makes the eye ayatana limited or unlimited, or does not make it limited or unlimited; either makes the ear, nose, tongue, body, and mind ayatanas limited or unlimited, or does not make them limited or unlimited;

either makes the eye ayatana broad or narrow, or does not make it broad or narrow; either makes the ear, nose, tongue, body, and mind ayatanas broad or narrow, or does not make them broad or narrow; either makes the eye ayatana powerful or powerless, or does not make it powerful or powerless; either makes the ear, nose, tongue, body, and mind ayatanas powerful or powerless, or does not make them powerful or powerless,” then, World-Honored One, all such thoughts are not the homogeneous result of prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: “Such prajnaparamita either makes the form ayatana greater or smaller, or does not make it greater or smaller; either makes the sound, odor, taste, touch, and dharma ayatanas greater or smaller, or does not make them greater or smaller; either causes the form ayatana to gather together or disperse, or does not cause it to gather together or disperse; either causes the sound, odor, taste, touch, and dharma ayatanas to gather together or disperse, or does not cause them to gather together or disperse; either makes the form ayatana limited or unlimited, or does not make it limited or unlimited;

either makes the sound, odor, taste, touch, and dharma ayatanas limited or unlimited, or does not make them limited or unlimited; either makes the form ayatana broad or narrow, or does not make it broad or narrow; either makes the sound, odor, taste, touch, and dharma ayatanas broad or narrow, or does not make them broad or narrow; either makes the form ayatana powerful or powerless, or does not make it powerful or powerless; either makes the sound, odor, taste, touch, and dharma ayatanas powerful or powerless, or does not make them powerful or powerless,” then, World-Honored One, all such thoughts are not the homogeneous result of prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: “Such prajnaparamita either makes the eye dhatu greater or smaller, or does not make it greater or smaller; either makes the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the eye dhatu to gather together or disperse, or does not cause it to gather together or disperse; either causes the form dhatu through to the feelings arising with eye-contact as their condition to gather together or disperse, or does not cause them to gather together or disperse; either makes the eye dhatu limited or unlimited, or does not make it limited or unlimited;

either makes the form dhatu through to the feelings arising with eye-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the eye dhatu broad or narrow, or does not make it broad or narrow; either makes the form dhatu through to the feelings arising with eye-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the eye dhatu powerful or powerless, or does not make it powerful or powerless; either makes the form dhatu through to the feelings arising with eye-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, World-Honored One, all such thoughts are not the homogeneous result of prajnaparamita.

Furthermore, World-Honored One! If a great bodhisattva gives rise to this thought: “Such prajnaparamita either makes the ear dhatu greater or smaller, or does not make it greater or smaller; either makes the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the ear dhatu to gather together or disperse, or does not cause it to gather together or disperse; either causes the sound dhatu through to the feelings arising with ear-contact as their condition to gather together or disperse, or does not cause them to gather together or disperse; either makes the ear dhatu limited or unlimited, or does not make it limited or unlimited;

either makes the sound dhatu through to the feelings arising with ear-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the ear dhatu broad or narrow, or does not make it broad or narrow; either makes the sound dhatu through to the feelings arising with ear-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the ear dhatu powerful or powerless, or does not make it powerful or powerless; either makes the sound dhatu through to the feelings arising with ear-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, World-Honored One, all such thoughts are not the homogeneous result of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva should form this conception: “Such prajnaparamita either makes the nose element greater or smaller, or does not make it greater or smaller; either makes the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the nose element to gather or disperse, or does not cause it to gather or disperse; either causes the odor element through to the feelings arising with nose-contact as their condition to gather or disperse, or does not cause them to gather or disperse; either makes the nose element limited or unlimited, or does not make it limited or unlimited;

either makes the odor element through to the feelings arising with nose-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the nose element broad or narrow, or does not make it broad or narrow; either makes the odor element through to the feelings arising with nose-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the nose element powerful or powerless, or does not make it powerful or powerless; either makes the odor element through to the feelings arising with nose-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not homogeneous results of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva should form this conception: “Such prajnaparamita either makes the tongue element greater or smaller, or does not make it greater or smaller; either makes the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the tongue element to gather or disperse, or does not cause it to gather or disperse; either causes the taste element through to the feelings arising with tongue-contact as their condition to gather or disperse, or does not cause them to gather or disperse; either makes the tongue element limited or unlimited, or does not make it limited or unlimited;

either makes the taste element through to the feelings arising with tongue-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the tongue element broad or narrow, or does not make it broad or narrow; either makes the taste element through to the feelings arising with tongue-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the tongue element powerful or powerless, or does not make it powerful or powerless; either makes the taste element through to the feelings arising with tongue-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not homogeneous results of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva should form this conception: “Such prajnaparamita either makes the body element greater or smaller, or does not make it greater or smaller; either makes the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the body element to gather or disperse, or does not cause it to gather or disperse; either causes the tangible-object element through to the feelings arising with body-contact as their condition to gather or disperse, or does not cause them to gather or disperse; either makes the body element limited or unlimited, or does not make it limited or unlimited;

either makes the tangible-object element through to the feelings arising with body-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the body element broad or narrow, or does not make it broad or narrow; either makes the tangible-object element through to the feelings arising with body-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the body element powerful or powerless, or does not make it powerful or powerless; either makes the tangible-object element through to the feelings arising with body-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not homogeneous results of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva should form this conception: “Such prajnaparamita either makes the mind element greater or smaller, or does not make it greater or smaller; either makes the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as their condition greater or smaller, or does not make them greater or smaller; either causes the mind element to gather or disperse, or does not cause it to gather or disperse; either causes the mental-object element through to the feelings arising with mind-contact as their condition to gather or disperse, or does not cause them to gather or disperse; either makes the mind element limited or unlimited, or does not make it limited or unlimited;

either makes the mental-object element through to the feelings arising with mind-contact as their condition limited or unlimited, or does not make them limited or unlimited; either makes the mind element broad or narrow, or does not make it broad or narrow; either makes the mental-object element through to the feelings arising with mind-contact as their condition broad or narrow, or does not make them broad or narrow; either makes the mind element powerful or powerless, or does not make it powerful or powerless; either makes the mental-object element through to the feelings arising with mind-contact as their condition powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not homogeneous results of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva should form this conception: “Such prajnaparamita either makes the earth element greater or smaller, or does not make it greater or smaller; either makes the water, fire, wind, space, and consciousness elements greater or smaller, or does not make them greater or smaller; either causes the earth element to gather or disperse, or does not cause it to gather or disperse; either causes the water, fire, wind, space, and consciousness elements to gather or disperse, or does not cause them to gather or disperse; either makes the earth element limited or unlimited, or does not make it limited or unlimited; either makes the water, fire, wind, space, and consciousness elements limited or unlimited, or does not make them limited or unlimited;

either makes the earth element broad or narrow, or does not make it broad or narrow; either makes the water, fire, wind, space, and consciousness elements broad or narrow, or does not make them broad or narrow; either makes the earth element powerful or powerless, or does not make it powerful or powerless; either makes the water, fire, wind, space, and consciousness elements powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not homogeneous results of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva conceives this thought: “Such prajnaparamita either makes ignorance greater or smaller, or does not make it greater or smaller; it either makes formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress greater or smaller, or does not make them greater or smaller; it either causes ignorance to gather together or disperse, or does not cause it to gather together or disperse; it either causes formations through aging and death, sorrow, lamentation, suffering, grief, and distress to gather together or disperse, or does not cause them to gather together or disperse;

it either makes ignorance limited or unlimited, or does not make it limited or unlimited; it either makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress limited or unlimited, or does not make them limited or unlimited; it either makes ignorance broad or narrow, or does not make it broad or narrow; it either makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress broad or narrow, or does not make them broad or narrow; it either makes ignorance powerful or powerless, or does not make it powerful or powerless;

it either makes formations through aging and death, sorrow, lamentation, suffering, grief, and distress powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not the corresponding result of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva conceives this thought: “Such prajnaparamita either makes the perfection of generosity greater or smaller, or does not make it greater or smaller; it either makes the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita greater or smaller, or does not make them greater or smaller; it either causes the perfection of generosity to gather together or disperse, or does not cause it to gather together or disperse; it either causes the perfections of moral discipline through prajnaparamita to gather together or disperse, or does not cause them to gather together or disperse; it either makes the perfection of generosity limited or unlimited, or does not make it limited or unlimited;

it either makes the perfections of moral discipline through prajnaparamita limited or unlimited, or does not make them limited or unlimited; it either makes the perfection of generosity broad or narrow, or does not make it broad or narrow; it either makes the perfections of moral discipline through prajnaparamita broad or narrow, or does not make them broad or narrow; it either makes the perfection of generosity powerful or powerless, or does not make it powerful or powerless; it either makes the perfections of moral discipline through prajnaparamita powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not the corresponding result of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva conceives this thought: “Such prajnaparamita either makes internal emptiness greater or smaller, or does not make it greater or smaller; it either makes external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence greater or smaller, or does not make them greater or smaller; it either causes internal emptiness to gather together or disperse, or does not cause it to gather together or disperse; it either causes external emptiness through the emptiness of the self-nature of nonexistence to gather together or disperse, or does not cause them to gather together or disperse; it either makes internal emptiness limited or unlimited, or does not make it limited or unlimited; it either makes external emptiness through the emptiness of the self-nature of nonexistence limited or unlimited, or does not make them limited or unlimited; it either makes internal emptiness broad or narrow, or does not make it broad or narrow;

it either makes external emptiness through the emptiness of the absence of self-nature broad or narrow, or does not make them broad or narrow; it either makes internal emptiness powerful or powerless, or does not make it powerful or powerless; it either makes external emptiness through the emptiness of the self-nature of nonexistence powerful or powerless, or does not make them powerful or powerless,” then, Blessed One, all such conceptions are not the corresponding result of prajnaparamita.

Fascicle 177

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