大般若波羅蜜多經

05

Furthermore, Blessed One! If a great bodhisattva who has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes the knowledge of all things greater or smaller; it also makes the knowledge of the aspects of the path and the knowledge of all aspects greater or smaller; it causes the knowledge of all things to gather together or disperse; it also causes the knowledge of the aspects of the path and the knowledge of all aspects to gather together or disperse; it makes the knowledge of all things limited or unlimited; it also makes the knowledge of the aspects of the path and the knowledge of all aspects limited or unlimited;

it makes the knowledge of all things broad or narrow; it also makes the knowledge of the aspects of the path and the knowledge of all aspects broad or narrow; it makes the knowledge of all things powerful or powerless; it also makes the knowledge of the aspects of the path and the knowledge of all aspects 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 has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes all dharani gateways greater or smaller; it also makes all samadhi gateways greater or smaller; it causes all dharani gateways to gather together or disperse; it also causes all samadhi gateways to gather together or disperse; it makes all dharani gateways limited or unlimited; it also makes all samadhi gateways limited or unlimited; it makes all dharani gateways broad or narrow; it also makes all samadhi gateways broad or narrow; it makes all dharani gateways powerful or powerless;

it also makes all samadhi gateways 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 has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes a stream-enterer greater or smaller; it also makes a once-returner, a non-returner, or an arhat greater or smaller; it causes a stream-enterer to gather together or disperse; it also causes a once-returner, a non-returner, or an arhat to gather together or disperse; it makes a stream-enterer limited or unlimited; it also makes a once-returner, a non-returner, or an arhat limited or unlimited; it makes a stream-enterer broad or narrow; it also makes a once-returner, a non-returner, or an arhat broad or narrow;

it makes a stream-enterer powerful or powerless; it also makes a once-returner, a non-returner, or an arhat 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 has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes one who is approaching stream-entry and the fruit of stream-entry greater or smaller; it also makes one who is approaching once-returning, the fruit of once-returning, one who is approaching non-returning, the fruit of non-returning, one who is approaching arhatship, and the fruit of arhatship greater or smaller; it causes one who is approaching stream-entry and the fruit of stream-entry to gather together or disperse;

it also causes those from one who is approaching once-returning through the fruit of arhatship to gather together or disperse; it makes one who is approaching stream-entry and the fruit of stream-entry limited or unlimited; it also makes those from one who is approaching once-returning through the fruit of arhatship limited or unlimited; it makes one who is approaching stream-entry and the fruit of stream-entry broad or narrow; it also makes those from one who is approaching once-returning through the fruit of arhatship broad or narrow; it makes one who is approaching stream-entry and the fruit of stream-entry powerful or powerless;

it also makes those from one who is approaching once-returning through the fruit of arhatship 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 has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes a pratyekabuddha greater or smaller; it also makes the fruit of pratyekabuddhahood greater or smaller; it causes a pratyekabuddha to gather together or disperse; it also causes the fruit of pratyekabuddhahood to gather together or disperse; it makes a pratyekabuddha limited or unlimited; it also makes the fruit of pratyekabuddhahood limited or unlimited; it makes a pratyekabuddha broad or narrow; it also makes the fruit of pratyekabuddhahood broad or narrow; it makes a pratyekabuddha powerful or powerless;

it also makes the fruit of pratyekabuddhahood 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 has newly begun to train in the Great Vehicle, relying upon the prajnaparamita, meditative concentration, vigor, patience, pure precepts, and generosity paramitas, gives rise to this notion: “Such prajnaparamita makes a great bodhisattva greater or smaller; it also makes the practices of a great bodhisattva greater or smaller; it causes a great bodhisattva to gather together or disperse; it also causes the practices of a great bodhisattva to gather together or disperse; it makes a great bodhisattva limited or unlimited; it also makes the practices of a great bodhisattva limited or unlimited; it makes a great bodhisattva broad or narrow; it also makes the practices of a great bodhisattva broad or narrow;

it makes a great bodhisattva powerful or powerless; it also makes the practices of a great bodhisattva powerful or powerless,” then, Blessed One, because that great bodhisattva gives rise to this notion, he is not practicing prajnaparamita.

Moreover, O Blessed One! If a great bodhisattva newly training in the Great Vehicle relies upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas and forms this conception: “Such prajnaparamita causes the Tathagatas, Arhats, Perfectly Enlightened Ones to become greater or smaller; it also causes the unsurpassed enlightenment of a Buddha to become greater or smaller; it causes the Tathagatas, Arhats, Perfectly Enlightened Ones to become gathered together or dispersed; it also causes the unsurpassed enlightenment of a Buddha to become gathered together or dispersed; it causes the Tathagatas, Arhats, Perfectly Enlightened Ones to become limited or unlimited;

it also causes the unsurpassed enlightenment of a Buddha to become limited or unlimited; it causes the Tathagatas, Arhats, Perfectly Enlightened Ones to become expansive or constricted; it also causes the unsurpassed enlightenment of a Buddha to become expansive or constricted; it causes the Tathagatas, Arhats, Perfectly Enlightened Ones to become powerful or powerless; it also causes the unsurpassed enlightenment of a Buddha to become powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

Moreover, O Blessed One! If a great bodhisattva newly training in the Great Vehicle relies upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas and forms this conception: “Such prajnaparamita causes all dharmas to become greater or smaller, gathered together or dispersed, limited or unlimited, expansive or constricted, powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

O Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas, yet forms this conception: “Such prajnaparamita does not cause form to become greater or smaller; nor does it cause feeling, perception, formations, or consciousness to become greater or smaller. It does not cause form to become gathered together or dispersed; nor does it cause feeling, perception, formations, or consciousness to become gathered together or dispersed.

It does not cause form to become limited or unlimited; nor does it cause feeling, perception, formations, or consciousness to become limited or unlimited. It does not cause form to become expansive or constricted; nor does it cause feeling, perception, formations, or consciousness to become expansive or constricted. It does not cause form to become powerful or powerless; nor does it cause feeling, perception, formations, or consciousness to become powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

Moreover, O Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas, yet forms this conception: “Such prajnaparamita does not cause the eye ayatana to become greater or smaller; nor does it cause the ear, nose, tongue, body, or mind ayatana to become greater or smaller. It does not cause the eye ayatana to become gathered together or dispersed; nor does it cause the ear, nose, tongue, body, or mind ayatana to become gathered together or dispersed.

It does not cause the eye ayatana to become limited or unlimited; nor does it cause the ear, nose, tongue, body, or mind ayatana to become limited or unlimited. It does not cause the eye ayatana to become expansive or constricted; nor does it cause the ear, nose, tongue, body, or mind ayatana to become expansive or constricted. It does not cause the eye ayatana to become powerful or powerless; nor does it cause the ear, nose, tongue, body, or mind ayatana to become powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

Moreover, O Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas, yet forms this conception: “Such prajnaparamita does not cause the form ayatana to become greater or smaller; nor does it cause the sound, odor, taste, touch, or dharma ayatana to become greater or smaller. It does not cause the form ayatana to become gathered together or dispersed; nor does it cause the sound, odor, taste, touch, or dharma ayatana to become gathered together or dispersed.

It does not cause the form ayatana to become limited or unlimited; nor does it cause the sound, odor, taste, touch, or dharma ayatana to become limited or unlimited. It does not cause the form ayatana to become expansive or constricted; nor does it cause the sound, odor, taste, touch, or dharma ayatana to become expansive or constricted. It does not cause the form ayatana to become powerful or powerless; nor does it cause the sound, odor, taste, touch, or dharma ayatana to become powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

Moreover, O Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, diligence, patient acceptance, pure morality, and generosity paramitas, yet forms this conception: “Such prajnaparamita does not cause the eye dhatu to become greater or smaller; nor does it cause the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition to become greater or smaller.

It does not cause the eye dhatu to become gathered together or dispersed; nor does it cause the form dhatu, up to and including the feelings arising with eye-contact as condition, to become gathered together or dispersed. It does not cause the eye dhatu to become limited or unlimited; nor does it cause the form dhatu, up to and including the feelings arising with eye-contact as condition, to become limited or unlimited.

It does not cause the eye dhatu to become expansive or constricted; nor does it cause the form dhatu, up to and including the feelings arising with eye-contact as condition, to become expansive or constricted. It does not cause the eye dhatu to become powerful or powerless; nor does it cause the form dhatu, up to and including the feelings arising with eye-contact as condition, to become powerful or powerless,” then, O Blessed One, because that great bodhisattva forms this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita does not make the ear dhatu greater or smaller; nor does it make the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arisen with ear-contact as condition greater or smaller.

It does not cause the ear dhatu to gather together or disperse; nor does it cause the sound dhatu, up to and including the feelings arisen with ear-contact as condition, to gather together or disperse. It does not make the ear dhatu limited or unlimited; nor does it make the sound dhatu, up to and including the feelings arisen with ear-contact as condition, limited or unlimited. It does not make the ear dhatu broad or narrow; nor does it make the sound dhatu, up to and including the feelings arisen with ear-contact as condition, broad or narrow.

It does not make the ear dhatu powerful or powerless; nor does it make the sound dhatu, up to and including the feelings arisen with ear-contact as condition, powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita does not make the nose dhatu greater or smaller; nor does it make the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arisen with nose-contact as condition greater or smaller.

It does not cause the nose dhatu to gather together or disperse; nor does it cause the odor dhatu, up to and including the feelings arisen with nose-contact as condition, to gather together or disperse. It does not make the nose dhatu limited or unlimited; nor does it make the odor dhatu, up to and including the feelings arisen with nose-contact as condition, limited or unlimited. It does not make the nose dhatu broad or narrow; nor does it make the odor dhatu, up to and including the feelings arisen with nose-contact as condition, broad or narrow.

It does not make the nose dhatu powerful or powerless; nor does it make the odor dhatu, up to and including the feelings arisen with nose-contact as condition, powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita does not make the tongue dhatu greater or smaller; nor does it make the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arisen with tongue-contact as condition greater or smaller.

It does not cause the tongue dhatu to gather together or disperse; nor does it cause the taste dhatu, up to and including the feelings arisen with tongue-contact as condition, to gather together or disperse. It does not make the tongue dhatu limited or unlimited; nor does it make the taste dhatu, up to and including the feelings arisen with tongue-contact as condition, limited or unlimited. It does not make the tongue dhatu broad or narrow; nor does it make the taste dhatu, up to and including the feelings arisen with tongue-contact as condition, broad or narrow.

It does not make the tongue dhatu powerful or powerless; nor does it make the taste dhatu, up to and including the feelings arisen with tongue-contact as condition, powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita does not make the body dhatu greater or smaller; nor does it make the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arisen with body-contact as condition greater or smaller.

It does not cause the body dhatu to gather together or disperse; nor does it cause the tangible-object dhatu, up to and including the feelings arisen with body-contact as condition, to gather together or disperse. It does not make the body dhatu limited or unlimited; nor does it make the tangible-object dhatu, up to and including the feelings arisen with body-contact as condition, limited or unlimited. It does not make the body dhatu broad or narrow; nor does it make the tangible-object dhatu, up to and including the feelings arisen with body-contact as condition, broad or narrow.

It does not make the body dhatu powerful or powerless; nor does it make the tangible-object dhatu, up to and including the feelings arisen with body-contact as condition, powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who is newly training in the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, moral discipline, and generosity, gives rise to this conception: Such prajnaparamita does not make the mind dhatu greater or smaller; nor does it make the mental-object dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arisen with mind-contact as condition greater or smaller.

It does not cause the mind dhatu to gather together or disperse; nor does it cause the mental-object dhatu, up to and including the feelings arisen with mind-contact as condition, to gather together or disperse. It does not make the mind dhatu limited or unlimited; nor does it make the mental-object dhatu, up to and including the feelings arisen with mind-contact as condition, limited or unlimited. It does not make the mind dhatu broad or narrow; nor does it make the mental-object dhatu, up to and including the feelings arisen with mind-contact as condition, broad or narrow.

It does not make the mind dhatu powerful or powerless; nor does it make the mental-object dhatu, up to and including the feelings arisen with mind-contact as condition, powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patient acceptance, pure discipline, and generosity paramitas, but gives rise to this perception: Such prajnaparamita does not make the earth dhatu greater or smaller; neither does it make the water, fire, wind, space, or consciousness dhatu greater or smaller. It does not cause the earth dhatu to gather together or disperse; neither does it cause the water, fire, wind, space, or consciousness dhatu to gather together or disperse.

It does not make the earth dhatu limited or unlimited; neither does it make the water, fire, wind, space, or consciousness dhatu limited or unlimited. It does not make the earth dhatu broad or narrow; neither does it make the water, fire, wind, space, or consciousness dhatu broad or narrow. It does not make the earth dhatu powerful or powerless; neither does it make the water, fire, wind, space, or consciousness dhatu powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patient acceptance, pure discipline, and generosity paramitas, but gives rise to this perception: Such prajnaparamita does not make ignorance greater or smaller; neither does it make formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, or distress greater or smaller.

It does not cause ignorance to gather together or disperse; neither does it cause formations through aging and death, sorrow, lamentation, pain, grief, and distress to gather together or disperse. It does not make ignorance limited or unlimited; neither does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress limited or unlimited. It does not make ignorance broad or narrow; neither does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress broad or narrow.

It does not make ignorance powerful or powerless; neither does it make formations through aging and death, sorrow, lamentation, pain, grief, and distress powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patient acceptance, pure discipline, and generosity paramitas, but gives rise to this perception: Such prajnaparamita does not make the generosity paramita greater or smaller; neither does it make the pure discipline, patient acceptance, vigor, meditative concentration, or prajnaparamita greater or smaller.

It does not cause the generosity paramita to gather together or disperse; neither does it cause the pure discipline paramita through the prajnaparamita to gather together or disperse. It does not make the generosity paramita limited or unlimited; neither does it make the pure discipline paramita through the prajnaparamita limited or unlimited. It does not make the generosity paramita broad or narrow; neither does it make the pure discipline paramita through the prajnaparamita broad or narrow.

It does not make the generosity paramita powerful or powerless; neither does it make the pure discipline paramita through the prajnaparamita powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patient acceptance, pure discipline, and generosity paramitas, but gives rise to this perception: Such prajnaparamita does not make inner emptiness greater or smaller;

neither does it make outer emptiness, inner-and-outer 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 unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence greater or smaller.

It does not cause inner emptiness to gather together or disperse; neither does it cause outer emptiness through the emptiness of nonexistence and through the emptiness of the self-nature of nonexistence to gather together or disperse. It does not make inner emptiness limited or unlimited; neither does it make outer emptiness through the emptiness of the self-nature of nonexistence limited or unlimited. It does not make inner emptiness broad or narrow; neither does it make outer emptiness through the emptiness of the self-nature of nonexistence broad or narrow.

It does not make inner emptiness powerful or powerless; neither does it make outer emptiness through the emptiness of the self-nature of nonexistence powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditative concentration, vigor, patient acceptance, pure discipline, and generosity paramitas, but gives rise to this perception: Such prajnaparamita does not make suchness greater or smaller; neither does it make the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm greater or smaller.

It does not cause suchness to gather together or disperse; neither does it cause the dharma-dhatu through the inconceivable realm to gather together or disperse. It does not make suchness limited or unlimited; neither does it make the dharma-dhatu through the inconceivable realm limited or unlimited. It does not make suchness broad or narrow; neither does it make the dharma-dhatu through the inconceivable realm broad or narrow.

It does not make suchness powerful or powerless; neither does it make the dharma-dhatu through the inconceivable realm powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this perception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the Noble Truth of suffering; neither does it enlarge nor diminish the Noble Truths of the origin, cessation, and path.

It neither aggregates nor disperses the Noble Truth of suffering; neither does it aggregate nor disperse the Noble Truths of the origin, cessation, and path. It neither makes the Noble Truth of suffering limited nor unlimited; neither does it make the Noble Truths of the origin, cessation, and path limited or unlimited. It neither broadens nor narrows the Noble Truth of suffering; neither does it broaden nor narrow the Noble Truths of the origin, cessation, and path.

It neither makes the Noble Truth of suffering powerful nor powerless; neither does it make the Noble Truths of the origin, cessation, and path powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the four meditative absorptions; neither does it enlarge nor diminish the four immeasurables or the four formless attainments.

It neither aggregates nor disperses the four meditative absorptions; neither does it aggregate nor disperse the four immeasurables or the four formless attainments. It neither makes the four meditative absorptions limited nor unlimited; neither does it make the four immeasurables or the four formless attainments limited or unlimited. It neither broadens nor narrows the four meditative absorptions; neither does it broaden nor narrow the four immeasurables or the four formless attainments.

It neither makes the four meditative absorptions powerful nor powerless; neither does it make the four immeasurables or the four formless attainments powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the eight liberations; neither does it enlarge nor diminish the eight spheres of mastery, the nine successive attainments, or the ten totalities.

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

It neither makes the eight liberations powerful nor powerless; neither does it make the eight spheres of mastery, the nine successive attainments, or the ten totalities powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the four foundations of mindfulness; neither does it enlarge nor diminish the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path.

It neither aggregates nor disperses the four foundations of mindfulness; neither does it aggregate nor disperse the four right efforts through the eightfold noble path. It neither makes the four foundations of mindfulness limited nor unlimited; neither does it make the four right efforts through the eightfold noble path limited or unlimited. It neither broadens nor narrows the four foundations of mindfulness; neither does it broaden nor narrow the four right efforts through the eightfold noble path.

It neither makes the four foundations of mindfulness powerful nor powerless; neither does it make the four right efforts through the eightfold noble path powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva who has newly entered the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patient acceptance, moral discipline, and generosity, gives rise to this conception: “Such prajnaparamita neither enlarges nor diminishes the gateway to liberation through emptiness; neither does it enlarge nor diminish the gateways to liberation through signlessness and wishlessness.

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

It neither makes the gateway to liberation through emptiness powerful nor powerless; neither does it make the gateways to liberation through signlessness and wishlessness powerful or powerless”—then, Blessed One, because that great bodhisattva gives rise to this conception, that bodhisattva is not practicing prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly studying the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, ethical discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the five kinds of eyes; neither does it enlarge nor diminish the six superknowledges. It neither causes the five kinds of eyes to gather together nor to disperse; neither does it cause the six superknowledges to gather together nor to disperse.

It neither makes the five kinds of eyes limited nor unlimited; neither does it make the six superknowledges limited nor unlimited. It neither makes the five kinds of eyes broad nor narrow; neither does it make the six superknowledges broad nor narrow. It neither makes the five kinds of eyes powerful nor powerless; neither does it make the six superknowledges powerful nor 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 studying the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, ethical discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the ten powers of a Buddha; neither does it enlarge nor diminish the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.

It neither causes the ten powers of a Buddha to gather together nor to disperse; neither does it cause the four fearlessnesses through the eighteen distinctive qualities of a Buddha to gather together or to disperse. It neither makes the ten powers of a Buddha limited nor unlimited; neither does it make the four fearlessnesses through the eighteen distinctive qualities of a Buddha limited or unlimited. It neither makes the ten powers of a Buddha broad nor narrow; neither does it make the four fearlessnesses through the eighteen distinctive qualities of a Buddha broad or narrow.

It neither makes the ten powers of a Buddha powerful nor powerless; neither does it make the four fearlessnesses through the eighteen distinctive qualities of a Buddha powerful or powerless—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 studying the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, ethical discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the Dharma of non-forgetfulness; neither does it enlarge nor diminish the nature of constant equanimity. It neither causes the Dharma of non-forgetfulness to gather together nor to disperse; neither does it cause the nature of constant equanimity to gather together nor to disperse.

It neither makes the Dharma of non-forgetfulness limited nor unlimited; neither does it make the nature of constant equanimity limited nor unlimited. It neither makes the Dharma of non-forgetfulness broad nor narrow; neither does it make the nature of constant equanimity broad nor narrow. It neither makes the Dharma of non-forgetfulness powerful nor powerless; neither does it make the nature of constant equanimity powerful nor 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 studying the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, ethical discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the knowledge of all things; neither does it enlarge nor diminish the knowledge of the aspects of the path or the knowledge of all aspects.

It neither causes the knowledge of all things to gather together nor to disperse; neither does it cause the knowledge of the aspects of the path or the knowledge of all aspects to gather together or to disperse. It neither makes the knowledge of all things limited nor unlimited; neither does it make the knowledge of the aspects of the path or the knowledge of all aspects limited or unlimited. It neither makes the knowledge of all things broad nor narrow; neither does it make the knowledge of the aspects of the path or the knowledge of all aspects broad or narrow.

It neither makes the knowledge of all things powerful nor powerless; neither does it make the knowledge of the aspects of the path or 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 newly studying the Great Vehicle, without relying upon the perfections of prajnaparamita, meditative concentration, diligence, patience, ethical discipline, and generosity, gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes any dharani gateway; neither does it enlarge nor diminish any samadhi gateway. It neither causes any dharani gateway to gather together nor to disperse; neither does it cause any samadhi gateway to gather together nor to disperse.

It neither makes any dharani gateway limited nor unlimited; neither does it make any samadhi gateway limited nor unlimited. It neither makes any dharani gateway broad nor narrow; neither does it make any samadhi gateway broad nor narrow. It neither makes any dharani gateway powerful nor powerless; neither does it make any samadhi gateway powerful nor 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 does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes a stream-enterer; neither does it enlarge nor diminish a once-returner, a non-returner, or an arhat. It neither causes a stream-enterer to gather nor to disperse; neither does it cause a once-returner, a non-returner, or an arhat to gather or to disperse.

It neither makes a stream-enterer limited nor unlimited; neither does it make a once-returner, a non-returner, or an arhat limited or unlimited. It neither makes a stream-enterer expansive nor confined; neither does it make a once-returner, a non-returner, or an arhat expansive or confined. It neither makes a stream-enterer powerful nor powerless; neither does it make a once-returner, a non-returner, or an arhat powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes one approaching stream-entry or one who has attained the fruition of stream-entry; neither does it enlarge nor diminish one approaching once-returning or one who has attained the fruition of once-returning, one approaching non-returning or one who has attained the fruition of non-returning, or one approaching arhatship or one who has attained the fruition of arhatship.

It neither causes one approaching stream-entry or one who has attained the fruition of stream-entry to gather or to disperse; neither does it cause any from one approaching once-returning through one who has attained the fruition of arhatship to gather or to disperse. It neither makes one approaching stream-entry or one who has attained the fruition of stream-entry limited or unlimited; neither does it make any from one approaching once-returning through one who has attained the fruition of arhatship limited or unlimited.

It neither makes one approaching stream-entry or one who has attained the fruition of stream-entry expansive or confined; neither does it make any from one approaching once-returning through one who has attained the fruition of arhatship expansive or confined. It neither makes one approaching stream-entry or one who has attained the fruition of stream-entry powerful or powerless; neither does it make any from one approaching once-returning through one who has attained the fruition of arhatship powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes a pratyekabuddha; neither does it enlarge nor diminish the fruition of pratyekabuddhahood. It neither causes a pratyekabuddha to gather nor to disperse; neither does it cause the fruition of pratyekabuddhahood to gather or to disperse.

It neither makes a pratyekabuddha limited nor unlimited; neither does it make the fruition of pratyekabuddhahood limited or unlimited. It neither makes a pratyekabuddha expansive nor confined; neither does it make the fruition of pratyekabuddhahood expansive or confined. It neither makes a pratyekabuddha powerful nor powerless; neither does it make the fruition of pratyekabuddhahood powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes a great bodhisattva; neither does it enlarge nor diminish the practices of a great bodhisattva. It neither causes a great bodhisattva to gather nor to disperse; neither does it cause the practices of a great bodhisattva to gather or to disperse.

It neither makes a great bodhisattva limited nor unlimited; neither does it make the practices of a great bodhisattva limited or unlimited. It neither makes a great bodhisattva expansive nor confined; neither does it make the practices of a great bodhisattva expansive or confined. It neither makes a great bodhisattva powerful nor powerless; neither does it make the practices of a great bodhisattva powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones; neither does it enlarge nor diminish the fruition of the Buddha’s supreme awakening.

It neither causes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones to gather nor to disperse; neither does it cause the fruition of the Buddha’s supreme awakening to gather or to disperse. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones limited nor unlimited; neither does it make the fruition of the Buddha’s supreme awakening limited or unlimited. It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones expansive nor confined; neither does it make the fruition of the Buddha’s supreme awakening expansive or confined.

It neither makes the Tathagatas, Arhats, Perfectly and Completely Awakened Ones powerful nor powerless; neither does it make the fruition of the Buddha’s supreme awakening powerful or powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

Furthermore, Blessed One! If a great bodhisattva newly training in the Great Vehicle does not rely upon the prajnaparamita, meditation, vigor, patience, moral discipline, and generosity paramitas, but gives rise to this conception: Such prajnaparamita neither enlarges nor diminishes any dharma, neither causes it to gather nor to disperse, neither makes it limited nor unlimited, neither makes it expansive nor confined, and neither makes it powerful nor powerless—then, Blessed One, because that great bodhisattva gives rise to this conception, this is not the practice of prajnaparamita.

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