"Again, when the bodhisattvas and Mahasattvas practice Prajnaparamita, they should not contemplate the ten powers of the Buddhas as if they are constant and impermanent, nor should they contemplate the four fearlessness, the four unhindered understanding, and the eighteen Buddhas without common dharma if they are constant and impermanent; We should not contemplate the ten powers of the Buddha if they are happy and suffering, we should not contemplate the four fearless, the four unhindered understanding, and the eighteen Buddhas do not share the Dharma if they are happy and suffering; One should not contemplate the ten powers of the Buddha if I have no self, one should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas without the common dharma if I have no self; One should not contemplate the ten powers of the Buddha if it is pure if it is not pure, one should not contemplate the four fearless, the four unhindered understanding, and the eighteen Buddhas if it is not pure; We should not contemplate the ten powers of the Buddha if they are empty or not empty, and we should not contemplate the four fearless, the four unhindered solutions, and the eighteen Buddhas if they are not empty; One should not contemplate the ten powers of the Buddha if there is a similarity without a phase, one should not contemplate the four fearless, the four without hindrance, and the eighteen Buddhas without a common dharma if there is a similarity without a phase; One should not contemplate the ten powers of the Buddha if there is a wish if there is no wish, one should not contemplate the four fearless, the four unhindered understanding, the eighteen Buddhas do not share the Dharma, if there is a wish and if there is no wish; One should not contemplate the ten powers of the Buddha if it is silent if it is not silent, one should not contemplate the four fearless, the four unhindered understanding, and the eighteen Buddhas do not share the Dharma if it is silent if it is not silent; If you don't contemplate the ten powers of the Buddha, if you don't stay away, you shouldn't contemplate the four fearless, the four unhindered, and the eighteen Buddhas don't share the Dharma, if you stay away, if you don't stay away; We should not contemplate the ten powers of the Buddha if there is action and if there is no action, we should not observe the four fearlessness, the four non-hindrance understanding, and the eighteen Buddhas do not share the Dharma, if there is action and if there is no action; We should not contemplate the ten powers of the Buddha if there is a leak if there is no leakage, we should not contemplate the four fearlessness, the four unhindered understanding, and the eighteen Buddhas do not share the Dharma if there is a leak if there is no leakage; We should not contemplate the ten powers of the Buddha if they are born and perish, and we should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas if they are born and destroyed; We should not contemplate the ten powers of the Buddha if they are good or not, we should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas do not share the Dharma if they are good and not good; One should not contemplate the ten powers of the Buddha if there is a sin if there is no sin, one should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas do not share the Dharma if they are guilty and if they are not guilty; One should not contemplate the ten powers of the Buddha if there are troubles if there are no troubles, one should not contemplate the four fearlessness, the four unhindered understanding, and the eighteen Buddhas do not share the Dharma if there are troubles if there are no troubles; One should not contemplate the ten powers of the Buddha if the world is out of the world, one should not contemplate the four fearless, the four unhindered understanding, and the eighteen Buddhas are not in the same way if the world is out of the world; One should not contemplate the ten powers of the Buddha if it is pure, one should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas if they are untouched, if they are pure; One should not contemplate the ten powers of the Buddha, if it is life and death, if it is Nirvana, if it is Nirvana, if it is not to contemplate the four fearlessness, the four unhindered understanding, and the eighteen Buddhas, if it is life and death, if it is Nirvana; One should not contemplate the ten powers of the Buddhas, if they are inside, if they are outside, if they are in two, one should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas, if they are inside, if they are outside, if they are in two; We should not contemplate the ten powers of the Buddha if they can be obtained or not, and we should not contemplate the four fearless, the four unhindered, and the eighteen Buddhas if they can be obtained or not. Pen? Interesting? Pavilion wWw. ｂiquge。 ｉｎfo

"Again, when the bodhisattvas Mahasattvas practice Prajnaparamita, they should not contemplate great compassion as if it were impermanent, and should not contemplate great compassion, great joy, and great sacrifice if it is constant and impermanent; We should not look at great compassion if we are happy and suffering, we should not look at great compassion, great joy, great sacrifice if we are happy and suffering; We should not look at great compassion if I have no self, we should not look at great compassion, great joy, great sacrifice if I have no self; We should not look at great compassion if it is pure if it is not pure, and we should not look at great compassion, great joy, and great sacrifice if it is pure if it is not pure; We should not look at great compassion if it is empty if it is not empty, and we should not look at great compassion, great joy and great sacrifice if it is empty if it is not empty; We should not look at great compassion if there is a similarity without a phase, and we should not look at great compassion, great joy, and great sacrifice if there is a similarity without a phase; We should not look at great compassion if we have a wish or a wish, and we should not look at great compassion, great joy, and great sacrifice if we have a wish and if we have no wish; We should not look at great compassion if we are silent if we are not silent, we should not look at great compassion, great joy, great sacrifice if we are silent if we are not silent; If you don't look at great compassion, if you don't stay away, you shouldn't look at great compassion, great joy, and great giving, if you stay away, if you don't stay away; We should not look at great compassion if we do nothing, we should not look at great compassion, great joy, and great sacrifice if we do nothing if we do nothing; We should not look at great compassion if there is a leak or there is no leakage, and we should not look at great compassion, great joy, and great sacrifice if there is a leak and there is no leakage; We should not look at great compassion if it is born and perish, and we should not look at great compassion, great joy, and great sacrifice if it is born and perish; We should not look at great compassion if it is good if it is not good, and we should not look at great compassion, great joy, great sacrifice if it is good if it is not good; We should not look at great compassion if we are guilty and if we are not guilty, and we should not look at great compassion, great joy, and great sacrifice if we are guilty and if we are not guilty; We should not look at great compassion if there are troubles but there are no troubles, and we should not look at great compassion, great joy and great sacrifice if there are troubles but no troubles; We should not look at great compassion if we are out of the world, and we should not look at great compassion, great joy, and great sacrifice if we are out of the world; We should not contemplate great compassion if it is pure, and we should not look at great compassion, great joy, and great sacrifice if it is pure; We should not contemplate great compassion if it is life and death, if it is nirvana, and we should not contemplate great compassion, great joy, and great renunciation if it is life and death, if it is nirvana; We should not contemplate great compassion if it is inside if it is outside, if it is in two rooms, and we should not look at great compassion, great joy and great sacrifice if it is inside and outside, if it is in two rooms; We should not look at great compassion if it can be obtained but if it cannot be obtained, and we should not look at great compassion, great joy, and great sacrifice if it can be obtained but if it cannot be obtained.

"Again, when the bodhisattvas and Mahasattvas practice Prajnaparamita, they should not contemplate the 32 gurus as if they were impermanent, and they should not contemplate the 80 supra good as if they were impermanent; We should not look at the 32 masters as if they were happy and bitter, and we should not look at the 80 monks as good as if they were happy and bitter; We should not look at the thirty-two masters as if I have no self, and we should not look at the eighty as if I have no self; One should not look at the thirty-two monks as if they are pure or impure, and one should not look at the eighty as good as they are pure and if they are not pure; We should not look at the 32 masters as if they are empty and empty, and we should not look at the 80 monks as if they are empty and not empty; We should not observe the 32 masters as if they are like each other, and we should not look at the eighty as if they are similar and have no appearance; We should not look at the 32 great priests if they have a wish or a wish, and we should not look at the 80 monks if they have a wish and if they have no wish; You should not look at the 32 monks if you are silent, if you are not silent, you should not look at the 80 monks, if you are silent, if you are not silent; You should not look at the 32 monks, if you are far away, if you are not far away, you should not look at the 80 monks, if you are far away, if you are not far away; We should not look at the 32 masters as if they do or do nothing, and we should not look at the 80 as if they do what they do, if they do nothing; We should not look at the 32 masters as if there is a leak or if there is no leak, and we should not look at the 80 with the good if there is a leak and if there is no leak; We should not look at the 32 great priests who are like being born and disappearing, and we should not look at the 80 monks who are good if they are born and are extinguished; We should not look at the 32 great masters as good if they are not good, and we should not look at the 80 good as if they are good and not good; The thirty-two monks should not be regarded as guilty if they are not guilty, and they should not be regarded as the eighty monks if they are guilty and if they are not guilty; One should not look at the thirty-two masters as if there are troubles but no troubles, and one should not look at the eighty as if there are troubles and if there are no troubles; We should not look at the 32 masters as if they are in the world, and if they are out of the world, we should not look at the 80 masters as if they are in the world, if they are out of the world; We should not look at the 32 masters if they are pure, and we should not look at the 80 monks if they are pure, if they are pure; One should not contemplate the thirty-two masters as if they were life and death, if they are nirvana, and one should not contemplate the eighty supra as if they were life and death, if they are nirvana; You should not look at the 32 monks, if you are inside, if you are outside, if you are in two, you should not look at 80 monks, if you are inside, if you are outside, if you are in two; We should not look at the 32 masters as if they are similar but not available, and we should not look at the 80 monks if they are good if they can be obtained but if they are not available.

"Again, when the bodhisattvas and Mahasattvas practice Prajnaparamita, they should not contemplate the impermanence of the dharma of forgetfulness and impermanence, and they should not contemplate the permanence of abode as if they were impermanent; We should not contemplate the Dharma, if we are happy and suffering, and we should not contemplate the permanent dwelling nature, if we are happy and suffering; We should not contemplate the Dharma, if I have no self, and we should not look at the permanent dwelling nature, if I have no self; We should not contemplate the dharma of forgetfulness if it is pure, if it is not pure, and we should not contemplate the permanent abode if it is pure and if it is not pure; We should not contemplate the dharma of forgetfulness if it is empty if it is not empty, and we should not contemplate the permanent dwelling nature if it is empty and not empty; We should not contemplate the dharma of forgetfulness if there is a similarity and no appearance, and we should not contemplate the permanent abode if there is a similarity and no appearance; We should not look at the Dharma without forgetting, if there is a wish if there is no wish, and if there is a wish, if there is no wish, we should not look at the permanent dwelling nature, if there is a wish, if there is no wish; We should not contemplate the Dharma, if we are silent, if we are not silent, if we should not contemplate the permanent abode, if we are silent, if we are not silent; We should not contemplate the Dharma, if we are far away, if we are not far away, if we are not far away, if we are not far away, if we are not far away; We should not look at the Dharma of forgetfulness, if we do nothing, and we should not look at the permanent dwelling nature, if we do something, if we do nothing; We should not look at the method of forgetting if there is a leak if there is no leakage, and we should not look at the permanent dwelling nature if there is a leak if there is no leakage; We should not contemplate the absence of forgetfulness and the Dharma if it is born and perish, and we should not contemplate the permanent dwelling nature if it is born and perished; We should not look at the Dharma if it is good or not, and we should not look at the permanent dwelling nature if it is good or not good; We should not look at the Dharma of forgetfulness, if we are guilty, if we are not guilty, if we are not guilty, if we are innocent, if we are not guilty; One should not contemplate the absence of forgetfulness, if there are afflictions, if there are no afflictions, one should not contemplate the permanent abode nature, if there are afflictions, if there are no afflictions; One should not contemplate the Dharma of forgetfulness if it is out of the world, and one should not contemplate the permanent abode nature if it is out of the world; We should not contemplate the Dharma of forgetfulness if it is pure, and we should not contemplate the nature of permanent abode if it is pure. One should not contemplate the dharma of forgetfulness, if it is birth and death, if it is nirvana, and if it is life, if it is nirvana, one should not contemplate the permanent dwelling nature, if it is life and death, if it is nirvana; One should not contemplate the dharma of forgetfulness if it is inside or outside, if it is in two rooms, and one should not look at the permanent abode nature if it is inside and outside, if it is in two rooms; We should not look at the Dharma of forgetfulness if it is obtainable or unattainable, and we should not look at the permanent abode if it is obtainable and unattainable.

"Again, when the bodhisattvas Mahasattvas practice Prajnaparamita, they should not contemplate all wisdom as if it were impermanent, nor should they contemplate the wisdom of the path and all the wisdom as if it were impermanent; We should not contemplate all wisdom if it is happy and if it is bitter, we should not contemplate the Tao and all wisdom if it is happy and bitter; We should not contemplate all wisdom if there is no self, and we should not contemplate the wisdom of the Tao and all wisdom if there is no self; We should not contemplate all wisdom if it is pure or impure, we should not contemplate the wisdom of the Tao and all wisdom if it is pure and impure; We should not contemplate all wisdom if it is empty and if it is not empty, we should not contemplate the wisdom of the Tao and all wisdom if it is empty and not empty; We should not look at all wisdom if there is a similarity and there is no aspect, we should not contemplate the wisdom of the Tao, and all the wisdom if there is a similarity without a phase; We should not look at all wisdom if there is a wish or a wish, and we should not look at the wisdom of the Tao and all wisdom if there is a wish and if there is no wish; We should not contemplate all wisdom if it is silent if it is not silent, we should not contemplate the wisdom of the Tao and all wisdom if it is silent if it is not silent; We should not contemplate all wisdom if we are far away if we are not far away, we should not contemplate the Tao and all wisdom if we are far away if we are not far away; We should not look at all wisdom if there is action and if there is no action, we should not look at the wisdom of the Tao and all wisdom if there is action and if there is no action; We should not look at all wisdom if there is a leak or if there is no leakage, and we should not look at the wisdom of the Tao and all wisdom if there is a leak and if there is no leakage; We should not contemplate all wisdom if it is born and perish, we should not contemplate the wisdom of the Tao and all wisdom if it is born and perish; We should not look at all wisdom if it is good or not, we should not look at the wisdom of the Tao and all wisdom if it is good and not good; We should not contemplate all wisdom if they are guilty and if they are not guilty, and we should not look at all wisdom if they are guilty and if they are not guilty. We should not contemplate all wisdom if there are troubles and if there are no troubles, and we should not look at the wisdom of the Tao and all wisdom if there are troubles and if there are no problems; We should not contemplate all wisdom if we are out of the world, we should not contemplate the wisdom of the Tao and all wisdom if we are out of the world; We should not contemplate all wisdom if it is impurified, we should not contemplate the wisdom of the Tao and all wisdom if it is pure; We should not contemplate all wisdom if it is life and death, if it is nirvana, we should not contemplate the wisdom of the path, and all wisdom if it is life and death, if it is nirvana; One should not contemplate all wisdom if it is inside or outside, if it is in two rooms, and one should not contemplate the wisdom of the Tao and all wisdom if it is inside and outside, if it is in two; We should not look at all wisdom if it is obtainable and if it is unattainable, and we should not contemplate the wisdom of the Tao and all wisdom if it is obtainable and unattainable.

"Again, when the bodhisattvas and Mahasattvas practice Prajnaparamita, they should not contemplate the pre-flowing fruit as if it is impermanent, and should not contemplate the one-time, non-returning, arhat-fruit, and one-enlightened bodhi if it is impermanent; We should not contemplate the pre-flowing fruit if it is happy and bitter, and we should not contemplate the one-time, non-returning, arhat fruit, and solitary bodhi if it is happy and bitter; We should not contemplate the pre-flowing fruit if I have no self, we should not contemplate the coming of one, not returning, arhat fruit, and the bodhi of enlightenment if there is no self; One should not contemplate the pre-flowing fruit if it is pure if it is not pure, one should not contemplate the one-time coming, not returning, arhat fruit, and one-enlightened bodhi if it is pure if it is not pure; One should not contemplate the pre-flowing fruit if it is empty or not, one should not contemplate the one-come, non-returning, arhat fruit, and one-awakened bodhi if it is empty and not empty; We should not contemplate the pre-flow fruit if there is a similarity and no appearance, and we should not contemplate the one-time, non-returning, arhat fruit, and Dujue Bodhi if there is a similarity and no appearance; If you have a wish or a wish, you should not contemplate the pre-flow fruit, if you have a wish, you should not look at it, you should not look at it, you should not look at it, you should not look at it, you should not look at it, you should not look at it, you should not look at it, We should not contemplate the pre-flowing fruit if it is silent if it is not silent, and we should not contemplate the coming of one, not returning, arhat fruit, and solitary bodhi if it is silent if it is not silent; If you don't look at the pre-flowing fruit, if you don't stay away, you shouldn't contemplate the one-come, don't return, arhat fruit, and one-awakened Bodhi if you stay away if you don't stay away; We should not contemplate the pre-flowing fruit if there is action and if there is no action, we should not contemplate the coming of one, not returning, arhat fruit, and Dujue Bodhi if there is action and if there is no action; We should not contemplate the pre-flow fruit if there is a leak or there is no leakage, and we should not contemplate the one-time coming, not returning, arhat fruit, and enlightenment Bodhi if there is a leak and if there is no leakage; We should not contemplate the pre-flow fruit if it is born and perish, and we should not contemplate the one-come, non-returning, arhat fruit, and Dujue Bodhi if it is born and perish; We should not contemplate the pre-flowing fruit if it is good or not, and we should not contemplate the one-time, non-returning, arhat fruit, and one-enlightened bodhi if it is good and not good; One should not contemplate the pre-flow fruit if it is sinful and not guilty, and one should not contemplate the one, not returning, arhat fruit, and enlightenment Bodhi if it is sinful and not sinful; If there are troubles and no troubles, one should not contemplate the pre-flow fruit, if there are no problems, one should not contemplate the one-time, non-returning, arhat-fruit, and one-enlightened bodhi if there are troubles and if there are no problems; One should not contemplate the pre-flowing fruit if it comes out of the world, one should not contemplate the one coming, not returning, arhat fruit, and one-enlightened Bodhi if it comes out of the world; One should not contemplate the pre-flowing fruit if it is pure, and one should not contemplate the one-time, non-returning, arhat fruit, and one-consciousness Bodhi if it is pure; One should not contemplate the pre-flowing fruit if it is life and death if it is nirvana, and one should not contemplate the one-come, non-returning, arhat fruit, and one-enlightened bodhi if it is life and death if it is nirvana; One should not contemplate the pre-flowing fruit if it is inside or outside, if it is in two rooms, and one should not contemplate one, not returning, arhat fruit, and enlightenment Bodhi if it is inside and outside, if it is in two rooms; We should not contemplate the pre-flow fruit if it can be obtained if it is unattainable, and we should not contemplate the one-time coming, non-returning, arhat fruit, and one-enlightened bodhi if it is obtainable and unattainable.

"Again, when the bodhisattvas and Mahasattvas practice Prajnaparamita, they should not contemplate all the bodhisattvas and Mahasattvas as if they were impermanent, and they should not contemplate the supreme bodhi of all Buddhas as if they were impermanent; We should not contemplate all the bodhisattvas and Mahasattvas as if they were happy and suffering, and we should not contemplate the supreme bodhisattvas as if they were happy and suffering; We should not contemplate all the bodhisattvas and Mahasattvas as if there is no self, and we should not contemplate the supreme bodhi of the Buddhas if there is no self; We should not contemplate all the bodhisattvas and Mahasattvas as if they were pure and impure, and we should not contemplate the Buddhas and the supreme bodhisattvas if they are pure and impure; We should not contemplate all the bodhisattvas and Mahasattvas as if they were empty and not empty, and we should not contemplate the Buddhas and the supreme bodhi if they are empty and not empty; We should not contemplate all the bodhisattvas and Mahasattvas if they are similar and unlike, and we should not contemplate the supreme bodhisattvas of all Buddhas if they are similar and unlike; We should not look at all the bodhisattvas and Mahasattvas if they have a wish or a wish, and we should not look at the Buddhas and the supreme bodhi if they have a wish and if they have no wish; We should not contemplate all the bodhisattvas and Mahasattvas as if they were silent and if they were not silent, and we should not contemplate the supreme bodhi of the Buddhas if they were silent and if they were not silent; One should not contemplate all the bodhisattvas and Mahasattvas if they are far away if they are not far away, and one should not contemplate the Buddhas and the supreme bodhi if they are far away and if they are not far away; We should not observe all the bodhisattvas and Mahasattvas doing anything if they do something, and we should not look at the supreme bodhisattvas of all Buddhas if they do anything or not; We should not contemplate all the bodhisattvas and Mahasattvas if there is any omission, and we should not contemplate the supreme bodhi of the Buddhas if there is any omission and if there is no omission; We should not contemplate all the bodhisattvas and Mahasattvas as if they were born and perished, and we should not contemplate the supreme bodhisattvas of all Buddhas if they are born and perished; We should not contemplate all bodhisattvas and Mahasattvas as if they were good or not, and we should not contemplate the supreme bodhisattvas of all Buddhas if they are good and not good; We should not contemplate all the bodhisattvas and Mahasattvas if they are sinful or sinless, and we should not contemplate the supreme bodhisattvas of all Buddhas if they are sinful and sinless; One should not contemplate all the bodhisattvas and Mahasattvas if there are troubles and if there are no troubles, and one should not look at the Buddhas and the supreme bodhisattvas if there are troubles and if there are no problems; One should not contemplate all the bodhisattvas and Mahasattvas as if they were out of the world, and one should not contemplate the supreme bodhi of all Buddhas if they came out of the world; We should not contemplate all the bodhisattvas and Mahasattvas as if they were impurified, and we should not contemplate the Buddhas and the supreme bodhisattvas if they were impurified; We should not contemplate all the bodhisattvas and Mahasattvas if they are life and death, if they are nirvana, and we should not contemplate the supreme bodhi of the Buddhas, if they are born and die, if they are nirvana; One should not contemplate all the bodhisattvas and Mahasattvas if they are inside, if they are outside, if they are in two, and if they are in two places, if they are in two places, if they are in the Buddhas, if they are supreme, if they are outside, if they are in two rooms; We should not contemplate all the bodhisattvas and Mahasattvas as if they can be attained or not, and we should not contemplate the supreme bodhisattvas of the Buddhas if they can be attained and if they cannot be attained.

"Again, when the Bodhisattvas Mahasattvas practice Prajnaparamita, if the Bodhisattva Mahasattva, Prajnaparamita, and these two names are not seen in the realm of action, nor in the realm of non-action. Why? When the bodhisattvas and Mahasattvas practice Prajnaparamita, they are no different from each other in all dharmas. Good appearance means that when the Bodhisattva Mahasattva practices Prajnaparamita, there is no difference in all dharma dwellings, and he can practice giving to Paramita, as well as purifying vows, patience, diligence, meditation, and Prajnaparamita. It can dwell in inner space, outer space, inner and outer space, emptiness, great emptiness, sublime emptiness, existential emptiness, non-existent emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unmutated emptiness, intrinsic emptiness, self-phase emptiness, co-phase emptiness, all dharma emptiness, unattainable emptiness, asexual emptiness, self-nature emptiness, asexual self-nature emptiness; It can dwell in the realm of the Dharma, the Dharma, the non-vainness, the non-variability, the equality, the detachment, the legality, the dharma, the actual, the void, and the inconceivable; Able to cultivate the four mindful dwellings, as well as the four righteous judgments, the four divine feet, the five roots, the five forces, the seven consciousness branches, and the eight holy path branches; can dwell in the noble truths of suffering, as well as the noble truths of concentration, extinction, and path; can cultivate the four meditations, and can also cultivate the four immeasurables and the four immeasurables; can cultivate the eight liberations, and can also cultivate the eight victories, the nine stages of determination, and the ten repetitions; It can cultivate the door of empty liberation, and it can also cultivate the door of non-appearance and unwilling liberation; can cultivate all dharani gates, and can also cultivate all samadhi gates; It can cultivate the land of extreme joy, and can also cultivate the land of dirt, the land of light, the land of flame wisdom, the land of extreme difficulty, the land of the present, the land of travel, the land of immobility, the land of good wisdom, and the land of Fayun; can cultivate the five eyes, and can also cultivate the six supernatural powers; can cultivate the ten powers of the Buddha, and can also cultivate the four fearlessness, the four unhindered understanding, great compassion, great joy, great compassion, and the eighteen Buddhas; can cultivate the Dharma without forgetting, and can also cultivate permanent dwelling; You can cultivate all wisdom, and you can also cultivate wisdom and wisdom.

"Good appearance is when the Bodhisattva Mahasattva is like this, and he does not see the Bodhisattva Mahasattva, he does not see the name of the Bodhisattva Mahasattva, he does not see the Prajnaparamita, he does not see the Prajnaparamita, but he is diligent in seeking all wisdom. Why? Good appearance is the Bodhisattva Mahasattva's practice of Prajnaparamita, attaining the reality of all dharmas and goodness, knowing that there is no stain in them.

"Again, when the bodhisattvas Mahasattvas practice Prajnaparamita, they should truthfully realize the false application of the name and the false application of the Dharma. Good appearance is the Bodhisattva Mahasattva's name, Dharma and enlightenment, without color, without receiving, thinking, acting, and knowing; not in the eyes, in the ears, nose, tongue, body, mind; No color, no sound, fragrance, taste, touch, law; Without vision, ears, nose, tongue, body, and mind; No ****, no sound, fragrance, taste, touch, dharma realm; It does not look at the realm of consciousness, nor does it focus on the ears, nose, tongue, body, or consciousness; not to touch the eyes, ears, nose, tongue, body, or mind; If you don't look at the ears and the ears, nose, tongue, body and mind that are born of the cause of the cause of the things that are born of the cause of the things that are born of the cause It does not touch the boundaries of the earth, water, fire, wind, air, or consciousness; There is no cause and effect, and there is no such thing as an infernal, dependent relationship, an increase in the upper relationship, and the Dharma arising from the dependent relationship; Not ignorance, not walking, knowing, fame, six places, touching, receiving, loving, taking, having, living, old age, death, sorrows, sorrows; There is no boundary, there is no boundary; There is no leakage, there is no leakage; Without giving paramita, without purification, patience, diligence, meditation, prajna, convenience, skill, wish, strength, wisdom; There is no inner space, no outer space, inner and outer space, empty space, great emptiness, sublime emptiness, existential emptiness, non-existent emptiness, ultimate emptiness, boundless emptiness, scattered emptiness, unmutated emptiness, intrinsic emptiness, self-phase emptiness, co-phase emptiness, all dharma emptiness, unattainable emptiness, asexual emptiness, self-nature emptiness, asexual self-nature emptiness; There is no truth, no dharma, dharma, no falsehood, no variation, equality, detachment, legality, dharma, reality, void realm, and inconceivable realm; There are no four mindful dwellings, no four righteous judgments, four divine feet, five roots, five forces, seven consciousness branches, and eight holy path branches; There is no noble truth of suffering, no noble truth of collection, extinction, and path; There are no four meditations, no four immeasurables, four immeasurables; There are no eight liberations, no eight victories, nine times of determination, and ten repetitions; There is no empty door to liberation, no door to non-appearance, no desire to be liberated; There is no Dharani Gate, no Samadhi Gate; There is no land of great joy, no land of departing from dirt, no land of light, land of flame and wisdom, land of great difficulty, land of present, land of travel, land of immobility, land of good wisdom, land of law; No five eyes, no six magical powers; Without the ten powers of the Buddha, without the four fearless, the four unhindered, and the eighteen Buddhas do not share the Dharma; Without great kindness, without great compassion, great joy, great giving; There are no thirty-two great scholars, and there are no eighty to follow; There is no forgetfulness of the law, and there is no permanent dwelling; Not all wisdom, not all wisdom, all wisdom; There is no pre-flowing fruit, no one coming, no returning, arhat fruit, and solitary bodhi; Without all the bodhisattvas and Mahasattvas, without the supreme bodhi of all the Buddhas; There is no self, no sentient beings, no life, no living, no raisers, no scholars, no Buddhas, no scholars, no scholars, no me No alien beings, no saints, no bodhisattvas, no Buddhas; Not famous, not famous; It is not strict and pure Buddha land, it is not mature and affectionate, and it is not convenient and skillful. So what? With all the Dharma, there is nothing, and it is impossible to attain what you can, what you write, where you write, and when you write.

"In this case, the bodhisattvas Mahasattvas who practice Prajnaparamita without attaining any dharma attainment will be able to gain generosity, purification, patience, diligence, meditation, prajna, convenience, skill, aspiration, power, and wisdomparamita, as well as dwelling in inner space, outer space, inner and outer space, emptiness, great emptiness, sublime emptiness, voidness of being, emptiness of non-being, emptiness of all natures, emptiness of self, emptiness of co-existence, emptiness of all dharmas, emptiness of unattainable, emptiness of nature, emptiness, emptiness, emptiness, emptiness, Non-delusionality, non-variability, equality, detachment, legality, dharma-dwelling, actuality, void realm, and inconceivable realm, and can also gain the four mindfulness dwellings, the four righteous judgments, the four divine feet, the five roots, the five powers, the seven consciousness branches, and the eight noble path branches, as well as the noble truths of suffering, concentration, extinction, and the path, and can also gain the four meditations, the four immeasurables, and the four colorless concentrations, and also the eight liberations, the eight victories, the nine stages of determination, and the ten repetitions, and also the liberation gates of emptiness, aspectlessness, and desirelessness, and can also enter the bodhisattva's positive rebirth, and can also settle the bodhisattva's non-retreating ground. It can also complete all the Dharani Gate and Samadhi Gate, as well as the Land of Extreme Joy, the Land of Detachment, the Land of Luminance, the Land of Flame Wisdom, the Land of Extreme Difficulty, the Land of Present, the Land of Travel, the Land of Immobility, the Land of Good Wisdom, the Land of Dharma Clouds, the Land of the Five Eyes, the Six Divine Powers, the Ten Powers of the Buddhas, the Four Fearlessness, the Four Unhindered Understanding, the Eighteen Buddhas of the Dharma, the Perfection of Great Compassion, the Great Joy, and the Great Compassion, the Thirty-two Great Scholars, the Eighty Followers, the Perfection of the Dharma, the Abode of Eternity, and the Perfection of All Wisdom, the Wisdom of the Path, and the Wisdom of All Aspects. He also has the most victorious supernatural powers of the Bodhisattva; With supernatural powers, from one Buddha country to one Buddha country, for the sake of maturing all sentient beings, for the sake of wanting to be strict and pure from the Buddha's land, for seeing the Buddha's realm, for seeing the truth, for the sake of seeing, respecting, respecting, and admiring, so that all the good roots can grow; Good growth has been, whatever you like to hear, all the Buddhas and the Dharma can be heard; After listening to and receiving it, and even sitting on the wonderful Bodhi seat, it has been proved that the supreme and righteous Bodhi can not forget the loss, and all the dharani and samadhi gates are at ease.

"If this is the case, the bodhisattvas and Mahasattvas who practice Prajnaparamita should be truthfully aware of the false name and the false Dharma.

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? Is the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, receiving, thinking, acting, and knowing are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is the different color the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Isn't it the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in receiving, thinking, acting, and knowing?"

"No, World-Honored One."

"Is there a bodhisattva in Mahasattva?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva receive, think, act, and know?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva who receives, thinks, acts, and knows?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the eye is the Bodhisattva Mahasattva, no? ”

"No, World-Honored One."

"That is, the ears, nose, tongue, body, and mind are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is it the Bodhisattva Mahasattva?"

"No, World-Honored One."

"The different ears, nose, tongue, body, and mind are not the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in your eyes?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva in the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have eyes?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva away from your eyes?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva away from the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? Is it the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, the sound, the fragrance, the taste, the touch, and the dharma are the Bodhisattva Mahasattva, isn't it?"

"No, World-Honored One."

"Is it the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Strange sounds, fragrances, tastes, touches, and dharmas are Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the sound, the fragrance, the taste, the touch, and the dharma?"

"No, World-Honored One."

"Is there anything in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a sound, fragrance, taste, touch, and dharma in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the place of separation?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the place of sound, fragrance, taste, touch, and dharma?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the vision is the Bodhisattva Mahasattva, no? ”

"No, World-Honored One."

"That is, the ears, nose, tongue, body, and mind are the bodhisattvas Mahasattva?"

"No, World-Honored One."

"Is the Bodhisattva Mahasattva?"

"No, World-Honored One."

"The different ears, nose, tongue, body, and mind are not the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in your vision?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva in the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have vision?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva from the horizon?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the ears, nose, tongue, body and mind?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, **** is the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, the sound, the fragrance, the taste, the touch, and the Dharma realm are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is it the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Strange sounds, fragrances, tastes, touches, and dharma realms are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in ****?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the sound, fragrance, taste, touch, and dharma realm?"

"No, World-Honored One."

"Is there a **** in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a sound, incense, taste, touch, and dharma realm in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva from ****?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the sound, fragrance, taste, touch, and Dharma realm?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the realm of vision is the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, the ears, nose, tongue, body, and consciousness are the bodhisattvas Mahasattva?"

"No, World-Honored One."

"Is the Bodhisattva Mahasattva?"

"No, World-Honored One."

"The different ears, nose, tongue, body, and consciousness are not the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the realm of vision?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva in the ears, nose, tongue, body, and consciousness?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have a realm of vision?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have ears, nose, tongue, body, and consciousness?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the realm of vision?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the ears, nose, tongue, body, and consciousness?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the eye touch is the Bodhisattva Mahasattva, no? ”

"No, World-Honored One."

"That is, the ears, nose, tongue, body, and mind are not the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is the touch of the eye the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Are the different ears, nose, tongue, body, and mind touching the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the touch of the eye?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva in the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have eyes to touch?"

"No, World-Honored One."

"Does the Bodhisattva Mahasattva have ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva away from your eyes?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva away from the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the objects that arise from the touch of the eyes are the bodhisattvas Mahasattva, aren't they? ”

"No, World-Honored One."

"That is, the ears, nose, tongue, body, and mind are all things that arise as a result of the touch of the Bodhisattva Mahasattva, isn't it?"

"No, World-Honored One."

"The things that come from the touch of different eyes are the Bodhisattva Mahasattva, aren't they?"

"No, World-Honored One."

"Are the things that arise from different ears, noses, tongues, bodies, and minds the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva among the things that come from the touch of the eye?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva among the ears and nose, tongue, body, and mind?"

"No, World-Honored One."

"The Bodhisattva Mahasattva has eyes that are born of the touch of the eye, and the things that are born of the fate are not received?"

"No, World-Honored One."

"Is there any attachment in the Bodhisattva Mahasattva's ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Away from the touch of the eye, there is a bodhisattva Mahasattva, and all the things that are born of the touch?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva born of the ears, nose, tongue, body, and mind?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the realm is the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, water, fire, wind, air, and consciousness are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Isn't the water, fire, wind, air, and consciousness the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the earthly realm?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the water, fire, wind, air, and consciousness realms?"

"No, World-Honored One."

"Is there a realm in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Isn't there water, fire, wind, air, and consciousness in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva from the earthly realm?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the realm of water, fire, wind, and emptiness?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? That is, the cause is the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"That is, the infernal, the dependent and the ascending are the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is the cause a bodhisattva Mahasattva?"

"No, World-Honored One."

"Is the infernal, the dependent and the ascendant, the bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva in karma?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the infernal, the dependent and the ascendant?"

"No, World-Honored One."

"Is there a cause in the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a bodhisattva Mahasattva with equal infernal relations, dependent conditions, and increased dependent conditions?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva away from karma?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva?"

"No, World-Honored One."

"Again, good appearance, the Bodhisattva Mahasattva. What do you mean? Is the Dharma that arises from the fate the Bodhisattva Mahasattva? ”

"No, World-Honored One."

"Is the Dharma born of a different fate the Bodhisattva Mahasattva?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva in the Dharma of Dependent Birth?"

"No, World-Honored One."

"Bodhisattva Mahasattva, is there a dharma born of fate?"

"No, World-Honored One."

"Is there a Bodhisattva Mahasattva?"

"No, World-Honored One."