"Again, relics, when the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of giving to Prajnaparamita, and they do not practice Prajnaparamita for the sake of purification, patience, perseverance, meditation, and Prajnaparamita. Pen fun and pavilion www.biquge.info

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of inner emptiness, and they do not practise Prajnaparamita for the sake of 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, and asexual self-nature emptiness.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of truthfulness, nor for the realm of Dharma, Dharma-nature, non-delusion, non-variability, equality, detachment, legality, dharma-dwelling, actuality, voidness, and inconceivability.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of attaining positive rebirth, they do not practice Prajnaparamita for the sake of attaining non-retreat, they do not practice Prajnaparamita for the sake of maturity and sentient beings, and they do not practice Prajnaparamita for the sake of the pure Buddha land.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of the four minds, and they do not practice Prajnaparamita for the sake of the four righteous judgments, the four divine feet, the five roots, the five forces, the seven consciousness branches, and the eight noble path branches; Prajnaparamita is not practiced for the sake of the noble truths of suffering, and Prajnaparamita is not practiced for the noble truths of concentration, extinction, and path.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practise Prajnaparamita for the sake of the four meditations, and they do not practise Prajnaparamita for the sake of the four immeasurables and the four colorlessnesses.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the eight liberations, and they do not practice Prajnaparamita for the eight victories, the nine stages of determination, and the ten repetitions.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of emptiness and liberation, and they do not practice Prajnaparamita for the sake of non-appearance and undesired liberation.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for all dharani gates, and they do not practice Prajnaparamita for all samadhi gates.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of great joy, they do not practice Prajnaparamita for the sake of detachment, for the land of light, for the land of flame and wisdom, for the land of extreme invincibility, for the land of presentness, for the land of travel, for immobility, for the land of good wisdom, and for the land of dharma.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of the physical eye, nor for the eyes of the Heavens, the Eyes, the Dharma, or the Buddha.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of the ten powers of the Buddhas, and they do not practice Prajnaparamita for the sake of the four fearlessness, the four unhindered understanding, the great compassion, the great joy, the great devotion, and the eighteen Buddhas do not share the Dharma.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of the thirty-two great masters, nor do they practise Prajnaparamita for the sake of the eighty good causes.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of not forgetting the Dharma, and they do not practise Prajnaparamita for the sake of permanent dwelling.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for all wisdom, they do not practice Prajnaparamita for the sake of all wisdom, and they do not practice Prajnaparamita for the sake of all wisdom, and all wisdom.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of transcending the pre-flowing fruits, nor do they practice Prajnaparamita for the sake of transcending the one-come, non-returning, arhat-fruit, and one-enlightened bodhi.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not practice Prajnaparamita for the sake of all Bodhisattva Mahasattvas, and they do not practice Prajnaparamita for the sake of the Buddhas' supreme bodhi.

"Why? Relics, the Bodhisattvas Mahasattvas practice Prajnaparamita, and do not see the differences in the Dharma.

"Relics, the Bodhisattvas Mahasattva's practice of Prajnaparamita corresponds to the Dharma, and the words correspond to Prajnaparamita.

"Again, relics, when the bodhisattvas Mahasattvas practise Prajnaparamita, they do not practise Prajnaparamita for the sake of the Heavenly Eye, they do not practise Prajnaparamita for the sake of the Heavenly Ear Wisdom, they do not practise Prajnaparamita for the sake of their minds, they do not practise Prajnaparamita for the sake of dwelling and reciting the Wisdom Attainment, they do not practise Prajnaparamita for the sake of attaining the wisdom of the divine realm, they do not practise Prajnaparamita for the sake of missing all the wisdom attainments. Why? Relics, when the Bodhisattvas Mahasattvas practiced Prajnaparamita, they did not see any Prajnaparamita, but when they saw the Bodhisattvas who practiced the six spiritual powers? Relics, the Bodhisattvas Mahasattva's practice of Prajnaparamita corresponds to the Dharma, and the words correspond to Prajnaparamita.

"Again, relics, when the Bodhisattvas Mahasattvas practiced Prajnaparamita, they did not remind: 'With the wisdom of the Heavenly Eye, I have seen all the sentient beings in the ten directions, such as the Buddhas, and all the beings in this life and the other.' I don't do it: 'I have heard the Dharma of the Buddhas and Bodhisattvas of the Buddha world such as the Ten Directions and the Buddhas and Bodhisattvas of the world. 'Not doing it is reciting: 'I have attained with his mind that I know all the sentient feelings and mental dharmas of the Buddhas of the Ten Directions, such as the Buddhas. 'Not doing is reciting: 'I recite the wisdom of the Buddha world with my dwelling, and I recall all the sentient beings and dwelling things in the Buddha worlds such as the Ten Directions. 'Don't do it: 'I have traveled to the worlds of Buddhas such as the Ten Directions of the Buddha with the wisdom of the divine realm, and made offerings to the Buddhas and Bodhisattvas in the realm of respectful and respectful. 'Not doing it is reciting: 'I have exhausted my wisdom and enlightenment, and I have contemplated all the sentient beings in the worlds of the Buddhas such as the Ten Directions. 'Relics, all the bodhisattvas Mahasattvas who practice Prajnaparamita correspond to the Dharma, and speak accordingly to Prajnaparamita.

"Again, sons of relics, when the Bodhisattvas Mahasattvas practice Prajnaparamita, they correspond to Prajnaparamita, and the goodness can establish immeasurable, innumerable, boundless sentient beings in the realm of nirvana, where all demons are inconvenient, all afflictions can be subdued, and everything in the world can be done as they please. Each of the ten directions is like all the Buddhas, Beings, Buddhas, Each of the ten directions is like the four kings of the Rakhasa realm, the Thirty-three Heavens, the Night Heaven, the Heaven of Seeing History, the Heaven of Happiness, the Heaven of Freedom, the Brahma Heavens—Brahma Heaven, the Brahma Heaven, the Great Brahma, the Bright Heavens - the Lesser Light Heaven, the Immeasurable Light Heaven, the Aurora Pure Heaven, the Pure Heaven - the Lesser Pure Heaven, the Immeasurable Pure Heaven, the Pure Heaven of the Whole Heaven, the Vast Heaven - the Lesser Pure Heaven, the Infinite Wide Heaven, the Vast Fruit Heaven, the Troubleless Heaven, the Heatless Heaven, the Good Present Heaven, the Good Seeing Heaven, the Lustful Heaven, and all the rest of the sound and hearing and enlightenment, all of them support the Bodhisattva, and all the things that are done to make them barrier-free, and the physical and mental afflictions are cured. If you have sinful karma, you should recite suffering in the next life. Why? The relics are the bodhisattvas Mahasattva's compassion for all sentient beings. The relics are the Bodhisattva Mahasattva's practice of Prajnaparamita's divine power, and with a small amount of preliminaries, he can trigger the most victorious Dharani Gate and Samadhi Gate, so that he can quickly arise and serve all the enlightenment of the Buddha, as he is born, and even attain the supreme bodhi of the seeking, and always leave the Buddha in the middle. The relics are the bodhisattva Mahasattva's practice of Prajnaparamita, which corresponds to Prajnaparamita and attains countless inconceivable subtle merits such as Prajnaparamita.

"Again, relics, when the bodhisattvas Mahasattvas practice Prajnaparamita, they do not remind, 'If there is a Dharma and the Dharma correspond, if it does not correspond, if it does not correspond, if it waits, if it is not.' Why? The relics are the Bodhisattva Mahasattva's failure to see that there is a Dharma and the Dharma, if it corresponds, if it does not correspond, if it does not correspond, if it is not equal.

"When the bodhisattvas Mahasattvas practise Prajnaparamita, they don't just say, 'If I am in the Dharma Realm, I will be awakened if I am ill, if I am not awakened.'" Why? The relics are the Bodhisattva Mahasattva's lack of Dharma and the realization of the Dharma Realm. When the bodhisattvas and Mahasattvas practiced Prajnaparamita, they did not see the Dharma detached from the Dharma realm, nor did they see that the Dharma realm was separated from the Dharma realm, nor did they see that the Dharma realm was the Dharma realm, and they did not see the Dharma realm as the Dharma realm.

"When the Bodhisattvas Mahasattvas practice Prajnaparamita, they don't just say, 'The Dharma realm can be the cause of the Dharma.'" Not doing it is to say, 'The Dharma can be the cause of the Dharma realm.' When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not say, 'This Dharma can prove the Dharma realm, but this Dharma cannot prove the Dharma realm.' 'Why?' The relics are the Bodhisattva Mahasattvas who have not yet seen the Dharma, but they see that there is a Dharma that can prove the Dharma realm or not?

"Relics, the Bodhisattvas Mahasattva's practice of Prajnaparamita corresponds to the Dharma, and the words correspond to Prajnaparamita.

"Again, relics, when the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the color corresponding to emptiness, nor the emptiness corresponding to the color; We do not see the correspondence between receiving, thinking, acting, and cognition, nor do we see emptiness corresponding to receiving, thinking, acting, and knowing.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the eye corresponding to emptiness, nor do they see emptiness corresponding to the eye; There is no correspondence between the ears, nose, tongue, body, and mind, and there is no correspondence between emptiness and ears, nose, tongue, body, and mind.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the color corresponding to emptiness, nor do they see emptiness corresponding to color; There is no sound, fragrance, taste, touch, and dharma corresponding to emptiness, nor void is corresponding to sound, fragrance, taste, touch, and dharma.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the correspondence between the vision and the voidness, nor the emptiness corresponding to the vision; There is no correspondence between the ears, nose, tongue, body, and mind, and there is no correspondence between emptiness and the ears, nose, tongue, body, and mind.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see **** corresponding to emptiness, nor do they see voidness corresponding to ****; There is no sound, fragrance, taste, touch, and dharma realm corresponding to emptiness, and there is no void corresponding to sound, fragrance, taste, touch, and dharma realm.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the realm of vision corresponding to voidness, nor do they see voidness corresponding to the realm of vision; There is no correspondence between the ears, nose, tongue, body, and consciousness and voidness, nor voidness corresponding to the ears, nose, tongue, body, and consciousness.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the eye touch corresponding to emptiness, nor do they see the emptiness corresponding to the eye touch; There is no correspondence between the ears, nose, tongue, body, and mind, and there is no correspondence between the ears, nose, tongue, body, and mind.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see that the objects that arise from the touch of the eye correspond to emptiness, nor do they see the correspondence between emptiness and the objects that arise from the touch of the eye; We do not see that the ears and nose, tongue, body, and mind are related to emptiness, nor do we see emptiness corresponding to the ears and nose, tongue, body, and mind.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the earthly realm corresponding to emptiness, nor do they see emptiness corresponding to the earthly realm; We do not see that water, fire, wind, emptiness, and consciousness correspond to emptiness, nor do we see emptiness correspond to water, fire, wind, emptiness, and consciousness.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the correspondence between causes and voidness, nor the correspondence between voidness and causes; There is no correspondence between equal infernal, dependent dependents, increasing dependent conditions, and dependent dependent arising from voidness, nor does voidness correspond to equal infernal relationships, dependent dependent relationships, increasing dependent conditions, and dependent dependent arising dharmas.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the correspondence between ignorance and emptiness, nor the correspondence between emptiness and ignorance; I don't see action, knowledge, name, color, six places, touch, receive, love, take, have, birth, old age, death, sorrow, sorrow, and sorrow correspond to emptiness, and I don't see emptiness correspond to action and even old age, death, sorrow, sorrow, and sorrow.

"When the bodhisattvas Mahasattvas practise Prajnaparamita, they do not see that the giving of paramita corresponds to emptiness, nor does they see emptiness corresponding to the giving of paramita; There is no correspondence between purification, patience, diligence, meditation, and prajnaparamita, nor voidness corresponds to purification, patience, diligence, meditation, and prajnaparamita.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the inner void corresponding to the void, nor the emptiness corresponding to the inner void; There is no 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 voidness corresponding to emptiness, nor voidness corresponding to outer space or even asexual self-voidness.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the correspondence between the truth and the voidness, nor the emptiness corresponding to the truth; We do not see the Dharma realm, the Dharma nature, the non-vainness, the non-variability, the equality, the detachment, the legality, the dharma-dwelling, the actual, the void realm, the inconceivable realm corresponding to emptiness, nor the void corresponding to the Dharma realm or even the inconceivable realm.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the four dwellings corresponding to emptiness, nor do they see emptiness corresponding to the four minds; There is no correspondence between the Four Righteous Judgments, the Four Divine Feet, the Five Roots, the Five Forces, the Seven Consciousness Branches, and the Eight Noble Path Branches, nor the Void Corresponding to the Four Righteous Judgments or even the Eight Noble Path Branches.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the noble truth of suffering corresponding to emptiness, nor do they see emptiness corresponding to the noble truth of suffering; We do not see that the noble truths of concentration, extinction, and the path correspond to emptiness, nor do we see emptiness corresponding to the noble truths of concentration, extinction, and path.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the four meditations corresponding to emptiness, nor do they see emptiness corresponding to the four meditations; There is no correspondence between the four immeasurables and the four colorless determinations and emptiness, nor the correspondence between emptiness and the four immeasurables and the four colorless determinations.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the eight liberations corresponding to emptiness, nor do they see emptiness corresponding to the eight liberations; There is no correspondence between the eight victories, the nine times of determination, and the ten times of emptiness, nor the place of emptiness corresponding to the eight victories, the nine times of determination, and the ten times.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the voidness corresponding to the gate of liberation to emptiness, nor do they see the door of emptiness corresponding to the door of void liberation; The door of non-appearance and unwilling liberation corresponds to emptiness, nor does it correspond to the door of non-appearance and undesired liberation.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see all dharani doors corresponding to emptiness, nor emptiness corresponding to all dharani gates; We do not see that all samadhi correspond to emptiness, nor do we see emptiness correspond to all samadhi.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the joyful correspondence with emptiness, nor the emptiness with the joyful correspondence; There is no place to be left from the dirt, no place of light, land of flame and wisdom, land of extreme invincibility, land of present, land of travel, land of immobility, land of good wisdom, and land of Dharma clouds corresponding to emptiness, nor do you see emptiness corresponding to the land of detached land, nor even the land of Dharma clouds.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the five eyes corresponding to emptiness, nor do they see emptiness corresponding to the five eyes; I don't see the six divine powers corresponding to emptiness, nor do I see emptiness corresponding to the six divine powers.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see that the ten powers of the Buddha correspond to emptiness, nor do they see emptiness corresponding to the ten powers of the Buddha; There is no correspondence between the four fearlessness, the four unhindered understanding, great compassion, great compassion, great joy, great devotion, and the eighteen Buddhas, and there is no correspondence between emptiness and the four fearlessness and even the eighteen Buddhas.

"When the bodhisattvas Mahasattvas practiced Prajnaparamita, they did not see the thirty-two gurus corresponding to emptiness, nor did they see emptiness corresponding to the thirty-two gurus; I don't see eighty corresponding to emptiness, and I don't see emptiness corresponding to eighty.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see the correspondence between the non-forgetfulness and emptiness, nor the correspondence between emptiness and the non-forgetfulness; There is no correspondence between permanent abode and emptiness, nor emptiness corresponds to permanent abode.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see that all wisdom corresponds to emptiness, nor does they see emptiness corresponding to all wisdom; I don't see the wisdom of the Tao, the wisdom of all things corresponding to emptiness, and I don't see the wisdom of emptiness corresponding to the Tao and the wisdom of everything.

"When the bodhisattvas Mahasattvas practise Prajnaparamita, they do not see the pre-flowing fruit corresponding to emptiness, nor do they see the corresponding emptiness corresponding to the pre-flowing fruit; I don't see the one coming, not returning, the arhat fruit, and the one-awakened bodhi corresponding to emptiness, nor the non-seeing emptiness corresponding to the one-coming, non-returning, arhat-fruit, and one-enlightened bodhi.

"When the bodhisattvas Mahasattvas practice Prajnaparamita, they do not see all the Bodhisattva Mahasattva actions corresponding to emptiness, nor do they see emptiness corresponding to all the Bodhisattva Mahasattva actions; I don't see the Buddhas corresponding to emptiness, and I don't see emptiness corresponding to the Buddhas.

"Relics, practicing Prajnaparamita Bodhisattvas Mahasattva, if they can correspond in this way, they are the first and the void.

"Relics, practicing Prajnaparamita Bodhisattvas Mahasattva, from the corresponding cause of emptiness, not falling into the sound of sound, enlightenment and other places, strictly purifying the Buddha land, mature and sentient, and quickly attaining the supreme bodhi.

"Relics, practicing Prajnaparamita Bodhisattvas Mahasattva, among the corresponding Prajnaparamita, they are the first, the most honorable, the most victorious, the highest and the most wonderful, the highest and the most extreme, the supreme, the unequal, and so on. Why? The relics, such as paramita, correspond to the first, that is, the void corresponds, that is, there is no correspondence, that is, there is no desire to correspond, and thus the cause is the first.

"Son of relics, when practicing Prajnaparamita Bodhisattvas Mahasattva, corresponding to Prajnaparamita, should know that it is remembered as a Buddha, and if it is close to being remembered.

"The relics are the Bodhisattva Mahasattva's corresponding, which can do great benefits to countless boundless sentient beings.

"The relics, the Bodhisattva Mahasattva, do not say, 'I correspond to Prajnaparamita.'" Not doing it is to say, 'I have to be remembered, and I will be remembered as a Buddha, if I am close to being remembered.' 'Not doing is thinking: 'I can purify the Buddha land.' 'Not doing is thinking: 'I can be mature and affectionate.' Nor do you think, 'I should attain the supreme bodhi that I seek, and turn the wonderful wheel of Dharma to the immeasurable people.' ’

"Why? The relics are the Bodhisattva Mahasattva, who does not see the Dharma detached from the Dharma realm, does not see the Dharma realm detached from the Dharma, does not see the Dharma realm is the Dharma realm, does not see the Dharma realm is the Dharma realm, does not see the Dharma practice Prajnaparamita, does not see the Dharma to obtain the Buddha's teachings, does not see the Dharma deserves the supreme bodhi, does not see the Dharma to strictly purify the Buddha land, and does not see the Dharma to mature and sentient.

"Why? When the Bodhisattvas Mahasattvas practice Prajnaparamita, they do not think about it, they have sentient thoughts, they think about it, they don't think about it, they don't think about it. So what? After all, I and sentient beings are not born and will not be destroyed, and since they are not born and immortal after all, how can we practice Prajnaparamita and attain all kinds of merits and victories?

"The relics are the Bodhisattva Mahasattva's practice of Prajnaparamita because he does not see sentient beings, Prajnaparamita when he does not see the destruction of sentient beings, Prajnaparamita when he knows that all sentient beings are empty, Prajnaparamita when he knows that all sentient beings are not self, Prajnaparamita when he knows that sentient beings are not attainable, Prajnaparamita when he knows that sentient beings are far away, Prajnaparamita when he knows that sentient beings are not sentient beings, and Prajnaparamita when he knows that sentient beings are not sentient natures.

"Relics, among the bodhisattvas and Mahasattvas who practice Prajnaparamita, the one who corresponds to emptiness is the first, and the one who corresponds to Prajnaparamita is the most exalted and victorious, and the one who is incompetent.

"The relics, the Bodhisattvas and Mahasattvas are corresponding, and the universal energy gives rise to the Ten Powers of Nyorai, the Four Fearlessness, the Four Unhindered Understanding, the Great Compassion, the Great Joy, the Great Compassion, the Great Compassion, the Great Compassion, the Great Compassion, the Great Compassion, the Eighteen Buddhas, the Thirty-two Great Scholars, the Eighty Followers, the Dharma, the Dharma, the Dharma,

"Son of relics, the Bodhisattvas Mahasattva's practice of Prajnaparamita corresponds to Prajnaparamita, after all, they do not have the mind of greed, transgression, anger, slackness, distraction, and evil wisdom obstacles, and they are uninterrupted until the manifestation of generosity, purification, patience, diligence, meditation, and prajnaparamita."