大般若波羅蜜多經

09

Furthermore, Blessed One! Because the perfection of generosity is unborn, it should be known that prajnaparamita is also unborn; because the perfections of pure morality, patient endurance, vigor, and meditative concentration are unborn, it should be known that prajnaparamita is also unborn. Because the perfection of generosity is unceasing, it should be known that prajnaparamita is also unceasing; because the perfections of pure morality through meditative concentration are unceasing, it should be known that prajnaparamita is also unceasing.

Because the perfection of generosity is without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because the perfections of pure morality through meditative concentration are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature. Because the perfection of generosity has no real existence, it should be known that prajnaparamita also has no real existence; because the perfections of pure morality through meditative concentration have no real existence, it should be known that prajnaparamita also has no real existence.

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

Because the perfection of generosity is wishless, it should be known that prajnaparamita is also wishless; because the perfections of pure morality through meditative concentration are wishless, it should be known that prajnaparamita is also wishless. Because the perfection of generosity is free from all attachments, it should be known that prajnaparamita is also free from all attachments; because the perfections of pure morality through meditative concentration are free from all attachments, it should be known that prajnaparamita is also free from all attachments.

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

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

Because the power of the perfection of generosity is not established, it should be known that the power of prajnaparamita is also not established; because the power of the perfections of pure morality through meditative concentration is not established, it should be known that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because internal emptiness is unborn, it should be known that prajnaparamita is also unborn; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence are unborn, it should be known that prajnaparamita is also unborn.

Because internal emptiness is unceasing, it should be known that prajnaparamita is also unceasing; because external emptiness through the emptiness of the intrinsic nature of nonexistence are unceasing, it should be known that prajnaparamita is also unceasing. Because internal emptiness is without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because external emptiness through the emptiness of the intrinsic nature of nonexistence are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature.

Because internal emptiness has no real existence, it should be known that prajnaparamita also has no real existence; because external emptiness through the emptiness of the intrinsic nature of nonexistence have no real existence, it should be known that prajnaparamita also has no real existence. Because internal emptiness is empty, it should be known that prajnaparamita is also empty; because external emptiness through the emptiness of the intrinsic nature of nonexistence are empty, it should be known that prajnaparamita is also empty.

Because internal emptiness is signless, it should be known that prajnaparamita is also signless; because external emptiness through the emptiness of the intrinsic nature of nonexistence are signless, it should be known that prajnaparamita is also signless. Because internal emptiness is wishless, it should be known that prajnaparamita is also wishless; because external emptiness through the emptiness of the intrinsic nature of nonexistence are wishless, it should be known that prajnaparamita is also wishless.

Because internal emptiness is free from all attachments, it should be known that prajnaparamita is also free from all attachments; because external emptiness through the emptiness of the intrinsic nature of nonexistence are free from all attachments, it should be known that prajnaparamita is also free from all attachments. Because internal emptiness is quiescent, it should be known that prajnaparamita is also quiescent; because external emptiness through the emptiness of the intrinsic nature of nonexistence are quiescent, it should be known that prajnaparamita is also quiescent.

Because internal emptiness is unobtainable, it should be known that prajnaparamita is also unobtainable; because external emptiness through the emptiness of the intrinsic nature of nonexistence are unobtainable, it should be known that prajnaparamita is also unobtainable. Because internal emptiness is inconceivable, it should be known that prajnaparamita is also inconceivable; because external emptiness through the emptiness of the intrinsic nature of nonexistence are inconceivable, it should be known that prajnaparamita is also inconceivable.

Because internal emptiness is devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception; because external emptiness through the emptiness of the intrinsic nature of nonexistence are devoid of cognition and perception, it should be known that prajnaparamita is also devoid of cognition and perception. Because the power of internal emptiness is not established, it should be known that the power of prajnaparamita is also not established; because the power of external emptiness through the emptiness of the intrinsic nature of nonexistence is not established, it should be known that the power of prajnaparamita is also not established.

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

Furthermore, O Blessed One! Because true suchness is unarisen, one should know that prajnaparamita is also unarisen. Because the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed nature of dharmas, the abiding nature of dharmas, ultimate reality, the realm of space, and the inconceivable realm are unarisen, one should know that prajnaparamita is also unarisen.

Because true suchness is unceasing, one should know that prajnaparamita is also unceasing. Because the dharma realm through the inconceivable realm are unceasing, one should know that prajnaparamita is also unceasing. Because true suchness is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature.

Because the dharma realm through the inconceivable realm are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because true suchness has no existence, one should know that prajnaparamita also has no existence. Because the dharma realm through the inconceivable realm have no existence, one should know that prajnaparamita also has no existence.

Because true suchness is empty, one should know that prajnaparamita is also empty. Because the dharma realm through the inconceivable realm are empty, one should know that prajnaparamita is also empty. Because true suchness is signless, one should know that prajnaparamita is also signless.

Because the dharma realm through the inconceivable realm are signless, one should know that prajnaparamita is also signless. Because true suchness is wishless, one should know that prajnaparamita is also wishless. Because the dharma realm through the inconceivable realm are wishless, one should know that prajnaparamita is also wishless.

Because true suchness is remote and detached, one should know that prajnaparamita is also remote and detached. Because the dharma realm through the inconceivable realm are remote and detached, one should know that prajnaparamita is also remote and detached. Because true suchness is quiescent, one should know that prajnaparamita is also quiescent.

Because the dharma realm through the inconceivable realm are quiescent, one should know that prajnaparamita is also quiescent. Because true suchness is unobtainable, one should know that prajnaparamita is also unobtainable. Because the dharma realm through the inconceivable realm are unobtainable, one should know that prajnaparamita is also unobtainable.

Because true suchness is inconceivable, one should know that prajnaparamita is also inconceivable. Because the dharma realm through the inconceivable realm are inconceivable, one should know that prajnaparamita is also inconceivable. Because true suchness is without cognition, one should know that prajnaparamita is also without cognition.

Because the dharma realm through the inconceivable realm are without cognition, one should know that prajnaparamita is also without cognition. Because the power of true suchness is not accomplished, one should know that the power of prajnaparamita is also not accomplished. Because the power of the dharma realm through the inconceivable realm is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

O Blessed One! Relying upon this meaning, I declare the prajnaparamita of great bodhisattvas to be the great paramita.

Furthermore, O Blessed One! Because the Noble Truth of suffering is unarisen, one should know that prajnaparamita is also unarisen. Because the Noble Truths of the origin of suffering, its cessation, and the path are unarisen, one should know that prajnaparamita is also unarisen.

Because the Noble Truth of suffering is unceasing, one should know that prajnaparamita is also unceasing. Because the Noble Truths of the origin of suffering, its cessation, and the path are unceasing, one should know that prajnaparamita is also unceasing. Because the Noble Truth of suffering is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature.

Because the Noble Truths of the origin of suffering, its cessation, and the path are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the Noble Truth of suffering has no existence, one should know that prajnaparamita also has no existence. Because the Noble Truths of the origin of suffering, its cessation, and the path have no existence, one should know that prajnaparamita also has no existence.

Because the Noble Truth of suffering is empty, one should know that prajnaparamita is also empty. Because the Noble Truths of the origin of suffering, its cessation, and the path are empty, one should know that prajnaparamita is also empty. Because the Noble Truth of suffering is signless, one should know that prajnaparamita is also signless.

Because the Noble Truths of the origin of suffering, its cessation, and the path are signless, one should know that prajnaparamita is also signless. Because the Noble Truth of suffering is wishless, one should know that prajnaparamita is also wishless. Because the Noble Truths of the origin of suffering, its cessation, and the path are wishless, one should know that prajnaparamita is also wishless.

Because the Noble Truth of suffering is remote and detached, one should know that prajnaparamita is also remote and detached. Because the Noble Truths of the origin of suffering, its cessation, and the path are remote and detached, one should know that prajnaparamita is also remote and detached. Because the Noble Truth of suffering is quiescent, one should know that prajnaparamita is also quiescent.

Because the Noble Truths of the origin of suffering, its cessation, and the path are quiescent, one should know that prajnaparamita is also quiescent. Because the Noble Truth of suffering is unobtainable, one should know that prajnaparamita is also unobtainable. Because the Noble Truths of the origin of suffering, its cessation, and the path are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the Noble Truth of suffering is inconceivable, one should know that prajnaparamita is also inconceivable. Because the Noble Truths of the origin of suffering, its cessation, and the path are inconceivable, one should know that prajnaparamita is also inconceivable. Because the Noble Truth of suffering is without cognition, one should know that prajnaparamita is also without cognition.

Because the Noble Truths of the origin of suffering, its cessation, and the path are without cognition, one should know that prajnaparamita is also without cognition. Because the power of the Noble Truth of suffering is not accomplished, one should know that the power of prajnaparamita is also not accomplished. Because the power of the Noble Truths of the origin of suffering, its cessation, and the path is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

O Blessed One! Relying upon this meaning, I declare the prajnaparamita of great bodhisattvas to be the great paramita.

Furthermore, Blessed One! Because the four dhyanas are non-arising, it should be known that prajnaparamita is also non-arising; because the four immeasurables and the four formless attainments are non-arising, it should be known that prajnaparamita is also non-arising; because the four dhyanas are non-ceasing, it should be known that prajnaparamita is also non-ceasing; because the four immeasurables and the four formless attainments are non-ceasing, it should be known that prajnaparamita is also non-ceasing; because the four dhyanas are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature;

because the four immeasurables and the four formless attainments are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature; because the four dhyanas have no existence, it should be known that prajnaparamita also has no existence; because the four immeasurables and the four formless attainments have no existence, it should be known that prajnaparamita also has no existence; because the four dhyanas are empty, it should be known that prajnaparamita is also empty; because the four immeasurables and the four formless attainments are empty, it should be known that prajnaparamita is also empty; because the four dhyanas are signless, it should be known that prajnaparamita is also signless;

because the four immeasurables and the four formless attainments are signless, it should be known that prajnaparamita is also signless; because the four dhyanas are wishless, it should be known that prajnaparamita is also wishless; because the four immeasurables and the four formless attainments are wishless, it should be known that prajnaparamita is also wishless; because the four dhyanas are detached, it should be known that prajnaparamita is also detached; because the four immeasurables and the four formless attainments are detached, it should be known that prajnaparamita is also detached; because the four dhyanas are quiescent, it should be known that prajnaparamita is also quiescent;

because the four immeasurables and the four formless attainments are quiescent, it should be known that prajnaparamita is also quiescent; because the four dhyanas are ungraspable, it should be known that prajnaparamita is also ungraspable; because the four immeasurables and the four formless attainments are ungraspable, it should be known that prajnaparamita is also ungraspable; because the four dhyanas are inconceivable, it should be known that prajnaparamita is also inconceivable; because the four immeasurables and the four formless attainments are inconceivable, it should be known that prajnaparamita is also inconceivable; because the four dhyanas are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition;

because the four immeasurables and the four formless attainments are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the power of the four dhyanas is not established, it should be known that the power of prajnaparamita is also not established; because the power of the four immeasurables and the four formless attainments is not established, it should be known that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because the eight liberations are non-arising, it should be known that prajnaparamita is also non-arising; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are non-arising, it should be known that prajnaparamita is also non-arising; because the eight liberations are non-ceasing, it should be known that prajnaparamita is also non-ceasing; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are non-ceasing, it should be known that prajnaparamita is also non-ceasing; because the eight liberations are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature;

because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are devoid of intrinsic nature, it should be known that prajnaparamita is also devoid of intrinsic nature; because the eight liberations have no existence, it should be known that prajnaparamita also has no existence; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities have no existence, it should be known that prajnaparamita also has no existence; because the eight liberations are empty, it should be known that prajnaparamita is also empty; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are empty, it should be known that prajnaparamita is also empty;

because the eight liberations are signless, it should be known that prajnaparamita is also signless; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are signless, it should be known that prajnaparamita is also signless; because the eight liberations are wishless, it should be known that prajnaparamita is also wishless; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are wishless, it should be known that prajnaparamita is also wishless; because the eight liberations are detached, it should be known that prajnaparamita is also detached; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are detached, it should be known that prajnaparamita is also detached;

because the eight liberations are quiescent, it should be known that prajnaparamita is also quiescent; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are quiescent, it should be known that prajnaparamita is also quiescent; because the eight liberations are ungraspable, it should be known that prajnaparamita is also ungraspable; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are ungraspable, it should be known that prajnaparamita is also ungraspable; because the eight liberations are inconceivable, it should be known that prajnaparamita is also inconceivable;

because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are inconceivable, it should be known that prajnaparamita is also inconceivable; because the eight liberations are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are devoid of cognition, it should be known that prajnaparamita is also devoid of cognition; because the power of the eight liberations is not established, it should be known that the power of the wisdom of prajnaparamita is also not established;

because the power of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is not established, it should be known that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because the four establishments of mindfulness are unarisen, one should know that prajnaparamita is also unarisen; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are unarisen, one should know that prajnaparamita is also unarisen. Because the four establishments of mindfulness are unceased, one should know that prajnaparamita is also unceased; because the four right efforts through the eightfold noble path are unceased, one should know that prajnaparamita is also unceased.

Because the four establishments of mindfulness are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the four right efforts through the eightfold noble path are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the four establishments of mindfulness are nonexistent, one should know that prajnaparamita is also nonexistent; because the four right efforts through the eightfold noble path are nonexistent, one should know that prajnaparamita is also nonexistent.

Because the four establishments of mindfulness are empty, one should know that prajnaparamita is also empty; because the four right efforts through the eightfold noble path are empty, one should know that prajnaparamita is also empty. Because the four establishments of mindfulness are signless, one should know that prajnaparamita is also signless; because the four right efforts through the eightfold noble path are signless, one should know that prajnaparamita is also signless.

Because the four establishments of mindfulness are wishless, one should know that prajnaparamita is also wishless; because the four right efforts through the eightfold noble path are wishless, one should know that prajnaparamita is also wishless. Because the four establishments of mindfulness are detached, one should know that prajnaparamita is also detached; because the four right efforts through the eightfold noble path are detached, one should know that prajnaparamita is also detached.

Because the four establishments of mindfulness are quiescent, one should know that prajnaparamita is also quiescent; because the four right efforts through the eightfold noble path are quiescent, one should know that prajnaparamita is also quiescent. Because the four establishments of mindfulness are unobtainable, one should know that prajnaparamita is also unobtainable; because the four right efforts through the eightfold noble path are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the four establishments of mindfulness are inconceivable, one should know that prajnaparamita is also inconceivable; because the four right efforts through the eightfold noble path are inconceivable, one should know that prajnaparamita is also inconceivable. Because the four establishments of mindfulness are without cognition or perception, one should know that prajnaparamita is also without cognition or perception; because the four right efforts through the eightfold noble path are without cognition or perception, one should know that prajnaparamita is also without cognition or perception.

Because the power of the four establishments of mindfulness is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the four right efforts through the eightfold noble path is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

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

Furthermore, Blessed One! Because the gateway to liberation of emptiness is unarisen, one should know that prajnaparamita is also unarisen; because the gateways to liberation of signlessness and wishlessness are unarisen, one should know that prajnaparamita is also unarisen. Because the gateway to liberation of emptiness is unceased, one should know that prajnaparamita is also unceased; because the gateways to liberation of signlessness and wishlessness are unceased, one should know that prajnaparamita is also unceased.

Because the gateway to liberation of emptiness is without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the gateways to liberation of signlessness and wishlessness are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the gateway to liberation of emptiness is nonexistent, one should know that prajnaparamita is also nonexistent; because the gateways to liberation of signlessness and wishlessness are nonexistent, one should know that prajnaparamita is also nonexistent.

Because the gateway to liberation of emptiness is empty, one should know that prajnaparamita is also empty; because the gateways to liberation of signlessness and wishlessness are empty, one should know that prajnaparamita is also empty. Because the gateway to liberation of emptiness is signless, one should know that prajnaparamita is also signless; because the gateways to liberation of signlessness and wishlessness are signless, one should know that prajnaparamita is also signless.

Because the gateway to liberation of emptiness is wishless, one should know that prajnaparamita is also wishless; because the gateways to liberation of signlessness and wishlessness are wishless, one should know that prajnaparamita is also wishless. Because the gateway to liberation of emptiness is detached, one should know that prajnaparamita is also detached; because the gateways to liberation of signlessness and wishlessness are detached, one should know that prajnaparamita is also detached.

Because the gateway to liberation of emptiness is quiescent, one should know that prajnaparamita is also quiescent; because the gateways to liberation of signlessness and wishlessness are quiescent, one should know that prajnaparamita is also quiescent. Because the gateway to liberation of emptiness is unobtainable, one should know that prajnaparamita is also unobtainable; because the gateways to liberation of signlessness and wishlessness are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the gateway to liberation of emptiness is inconceivable, one should know that prajnaparamita is also inconceivable; because the gateways to liberation of signlessness and wishlessness are inconceivable, one should know that prajnaparamita is also inconceivable. Because the gateway to liberation of emptiness is without cognition or perception, one should know that prajnaparamita is also without cognition or perception; because the gateways to liberation of signlessness and wishlessness are without cognition or perception, one should know that prajnaparamita is also without cognition or perception.

Because the power of the gateway to liberation of emptiness is not accomplished, one should know that the power of prajnaparamita is also not accomplished; because the power of the gateways to liberation of signlessness and wishlessness is not accomplished, one should know that the power of prajnaparamita is also not accomplished.

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

Furthermore, Blessed One! Because the five kinds of eyes are unborn, one should know that prajnaparamita is also unborn; because the six superknowledges are unborn, one should know that prajnaparamita is also unborn. Because the five kinds of eyes are unceasing, one should know that prajnaparamita is also unceasing; because the six superknowledges are unceasing, one should know that prajnaparamita is also unceasing.

Because the five kinds of eyes are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the six superknowledges are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the five kinds of eyes have no existence, one should know that prajnaparamita also has no existence; because the six superknowledges have no existence, one should know that prajnaparamita also has no existence.

Because the five kinds of eyes are empty, one should know that prajnaparamita is also empty; because the six superknowledges are empty, one should know that prajnaparamita is also empty. Because the five kinds of eyes are signless, one should know that prajnaparamita is also signless; because the six superknowledges are signless, one should know that prajnaparamita is also signless. Because the five kinds of eyes are wishless, one should know that prajnaparamita is also wishless; because the six superknowledges are wishless, one should know that prajnaparamita is also wishless.

Because the five kinds of eyes are remote and detached, one should know that prajnaparamita is also remote and detached; because the six superknowledges are remote and detached, one should know that prajnaparamita is also remote and detached. Because the five kinds of eyes are quiescent, one should know that prajnaparamita is also quiescent; because the six superknowledges are quiescent, one should know that prajnaparamita is also quiescent.

Because the five kinds of eyes are unobtainable, one should know that prajnaparamita is also unobtainable; because the six superknowledges are unobtainable, one should know that prajnaparamita is also unobtainable. Because the five kinds of eyes are inconceivable, one should know that prajnaparamita is also inconceivable; because the six superknowledges are inconceivable, one should know that prajnaparamita is also inconceivable.

Because the five kinds of eyes are without cognition, one should know that prajnaparamita is also without cognition; because the six superknowledges are without cognition, one should know that prajnaparamita is also without cognition. Because the power of the five kinds of eyes is not established, one should know that the power of prajnaparamita is also not established; because the power of the six superknowledges is not established, one should know that the power of prajnaparamita is also not established.

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

Furthermore, Blessed One! Because the ten powers of a Buddha are unborn, one should know that prajnaparamita is also unborn; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are unborn, one should know that prajnaparamita is also unborn. Because the ten powers of a Buddha are unceasing, one should know that prajnaparamita is also unceasing; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are unceasing, one should know that prajnaparamita is also unceasing.

Because the ten powers of a Buddha are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are without intrinsic nature, one should know that prajnaparamita is also without intrinsic nature. Because the ten powers of a Buddha have no existence, one should know that prajnaparamita also has no existence; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha have no existence, one should know that prajnaparamita also has no existence.

Because the ten powers of a Buddha are empty, one should know that prajnaparamita is also empty; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are empty, one should know that prajnaparamita is also empty. Because the ten powers of a Buddha are signless, one should know that prajnaparamita is also signless; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are signless, one should know that prajnaparamita is also signless.

Because the ten powers of a Buddha are wishless, one should know that prajnaparamita is also wishless; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are wishless, one should know that prajnaparamita is also wishless. Because the ten powers of a Buddha are remote and detached, one should know that prajnaparamita is also remote and detached; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are remote and detached, one should know that prajnaparamita is also remote and detached.

Because the ten powers of a Buddha are quiescent, one should know that prajnaparamita is also quiescent; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are quiescent, one should know that prajnaparamita is also quiescent. Because the ten powers of a Buddha are unobtainable, one should know that prajnaparamita is also unobtainable; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are unobtainable, one should know that prajnaparamita is also unobtainable.

Because the ten powers of a Buddha are inconceivable, one should know that prajnaparamita is also inconceivable; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are inconceivable, one should know that prajnaparamita is also inconceivable. Because the ten powers of a Buddha are without cognition, one should know that prajnaparamita is also without cognition; because the four fearlessnesses through to the eighteen exclusive qualities of a Buddha are without cognition, one should know that prajnaparamita is also without cognition.

Because the power of the ten powers of a Buddha is not established, one should know that the power of prajnaparamita is also not established; because the power of the four fearlessnesses through to the eighteen exclusive qualities of a Buddha is not established, one should know that the power of prajnaparamita is also not established.

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

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

Because the quality of non-forgetfulness is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature; because the nature of constant equanimity is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature. Because the quality of non-forgetfulness has no existence, one should know that prajnaparamita also has no existence; because the nature of constant equanimity has no existence, one should know that prajnaparamita also has no existence.

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

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

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

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

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

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

Because the knowledge of all things is devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature; because the knowledge of path aspects and the knowledge of all aspects are devoid of intrinsic nature, one should know that prajnaparamita is also devoid of intrinsic nature. Because the knowledge of all things has no existence, one should know that prajnaparamita also has no existence; because the knowledge of path aspects and the knowledge of all aspects have no existence, one should know that prajnaparamita also has no existence.

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

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

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

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

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

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

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

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

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

because all samadhi gateways are inconceivable, it should be known that prajnaparamita is also inconceivable; because all dharani gateways are without cognition, it should be known that prajnaparamita is also without cognition; because all samadhi gateways are without cognition, it should be known that prajnaparamita is also without cognition; because the powers of all dharani gateways cannot be established, it should be known that the powers of prajnaparamita also cannot be established; because the powers of all samadhi gateways cannot be established, it should be known that the powers of prajnaparamita also cannot be established.

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

Furthermore, Blessed One! Because a stream-enterer is unborn, it should be known that prajnaparamita is also unborn; because once-returners, non-returners, and arhats are unborn, it should be known that prajnaparamita is also unborn; because a stream-enterer is unceasing, it should be known that prajnaparamita is also unceasing; because once-returners, non-returners, and arhats are unceasing, it should be known that prajnaparamita is also unceasing; because a stream-enterer is without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature; because once-returners, non-returners, and arhats are without intrinsic nature, it should be known that prajnaparamita is also without intrinsic nature;

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

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

because once-returners, non-returners, and arhats are unobtainable, it should be known that prajnaparamita is also unobtainable; because a stream-enterer is inconceivable, it should be known that prajnaparamita is also inconceivable; because once-returners, non-returners, and arhats are inconceivable, it should be known that prajnaparamita is also inconceivable; because a stream-enterer is without cognition, it should be known that prajnaparamita is also without cognition; because once-returners, non-returners, and arhats are without cognition, it should be known that prajnaparamita is also without cognition; because the power of a stream-enterer cannot be established, it should be known that the power of prajnaparamita also cannot be established;

because the powers of once-returners, non-returners, and arhats cannot be established, it should be known that the power of prajnaparamita also cannot be established.

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

Fascicle 180

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