The first chapter of the Prajna practice is one of the tenth
Furthermore, the World Honored Ones, when all Bodhisattvas and Mahasattvas practiced Prajna Paramita. It should be considered. What is Prajna Paramita? Why is it called Prajna Paramita? Whose Prajna Paramita? Why is this Prajna Paramita used? When such a Bodhisattva Mahasattva practices Prajna Paramita. Observe carefully. If there is nothing to be obtained in the Dharma, it is Prajna Paramita. What is the responsibility to be held in the absence of nothing and unattainable. At that time, Shariputra asked the good and said: What is the law in this way that nothing can be obtained? The good news answered: It means that there is nothing that cannot be obtained in Prajna Paramita. Meditation, diligence, patience, purity, precepts, and giving paramita. There is nothing that cannot be obtained. What is that? Because of the emptiness. Because of outer space. Because of the inner and outer space. Because of empty space. Because of great emptiness. Because of the ultimate meaning of emptiness. Because there is nothing. Because nothingness is empty. After all, it is empty. Because of endless emptiness. Because of the scattered space. Because there is no change and emptiness. Because of the emptiness of nature. Because of the emptiness of oneself. Because common is empty. Because all dharmas are empty. Because it is impossible to obtain emptiness. Because there is no nature and is empty. Because the nature of one's own emptiness. Because there is no nature and its nature is empty. Relics, there is nothing that cannot be obtained in material things. There is nothing that cannot be obtained in the feeling, thinking, action and consciousness. Relics, there is nothing that cannot be obtained in the eyes. There is nothing that cannot be obtained in the ears, nose, tongue, body and mind. There is nothing that cannot be obtained in the form and place. There is nothing that cannot be obtained in sound, smell, taste, touch, and law. Relics, there is nothing that cannot be obtained in the vision. The form realm of eye consciousness realm and eye contact and eye contact are all the feelings and dharmas born from the condition are nothing that cannot be obtained. There is nothing that cannot be obtained in the ear realm. The sound realm of ear consciousness realm and ear touch and ear touch are all the feelings and dharmas born from the cause and are all unattainable. There is nothing that cannot be obtained in the nose realm. The fragrance realm of the nose consciousness realm and the nose touch and the nose touch are all the feelings and dharmas born from the conditions that are not available. There is nothing that cannot be obtained in the tongue realm. The taste realm of tongue consciousness realm and tongue touch and tongue touch are all the feelings generated by the cause and are all unattainable. There is nothing that cannot be obtained in the body and realm. The body consciousness realm and the body touch and body touch are all the feelings and dharmas born from the cause of the condition. There is nothing that cannot be obtained in the realm of mind. The Dharma Realm of Consciousness and Mind Touch and Mind Touch are all things that are born from the causes of conditions. Relics, there is nothing that cannot be obtained in the realm of the earth. There is nothing that cannot be obtained in the realm of water, fire, wind, and air. Sariputra, the truth of suffering is nothing that cannot be obtained. There is nothing that cannot be obtained in the supreme truth of accumulation, extinction, and path. Sariputra, there is nothing that cannot be obtained in ignorance. The six places of action, consciousness, name, form, touch, love, attachment, birth, old age, death, sorrow, suffering, worry, and troubles, nothing is impossible to obtain. The relics, the inner emptiness of the Dharma is nothing that cannot be obtained. The outer emptiness, the inner emptiness, the outer emptiness, the ultimate meaning of emptiness, existence, nothing, and nothing, after all, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the common appearance, the emptiness, all dharmas cannot be obtained, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the common appearance, the emptiness, the emptiness, the common appearance, all the Dharmas cannot be obtained. Sariputra, the four meditation methods are nothing that cannot be obtained. The four immeasurable and four formless states are nothing that cannot be obtained. The relics, the five eyes are nothing that cannot be obtained. There is nothing that cannot be obtained in the six supernatural powers. Sariputra, the four thoughts and dharmas are nothing that cannot be obtained. The four right things are to break the four divine feet, five roots, five powers, seven equal enlightenment branches, eight holy path branches, and nothing is impossible to obtain. Sariputra, the Buddha’s ten powers and Dharmas are all unattainable. Four fearless and four unobstructed understanding of great compassion, great joy, great remuneration, the eighteen Buddhas' uncommon dharma, all wisdom, all wisdom, all wisdom, and all wisdom, and nothing is unattainable. The relics, the true Dharma is nothing that cannot be obtained. The Dharma nature of the Dharma Realm is in the Dharma Realm and the Actual Equality of the Birthless Nature Dharma has nothing to be obtained. The pre-flow method of relics is nothing that cannot be obtained. First, there is nothing that cannot be obtained if the Arhat’s Pratyekabuddha Dharma is not returned. Sariputra, there is nothing that cannot be obtained in Bodhisattva Dharma. There is nothing that cannot be obtained in the Tathagata Dharma. Relics, to be said in order. If it is permanent or impermanent. Like happiness or suffering. If I don’t have me. If pure or impure. Just like empty or not empty. If there is no appearance, there is form. If there is no wish, if there is a wish. If silence is not silence. If you stay away, if you don't stay away. If it is defilement or pure. If birth, death, action, or nothing. If there is any leakage, if there is no leakage. If it is good or not good. If you have any sins, you are not guilty. If the world is beyond the world. If it belongs to life and death, it belongs to Nirvana. If the past, the future, the present. If good or bad or unremember, if there is no memory, if the desire realm is connected, if the form realm is connected, if there is no form realm. If you learn or not. If you don’t learn, you don’t learn. If you see what you are eliminated, you will practice what you are eliminated. If it is not cut off. If it is inside or outside, if it is inside or outside. Such dharmas. Nothing is impossible to obtain. What is that? Because of the emptiness. Because of outer space. Because of the inner and outer space. Because of empty space. Because of great emptiness. Because of the ultimate meaning of emptiness. Because there is nothing. Because nothingness is empty. After all, it is empty. Because of endless emptiness. Because of the scattered space. Because there is no change and emptiness. Because of the emptiness of nature. Because of the emptiness of oneself. Because common is empty. Because all dharmas are empty. Because it is impossible to obtain emptiness. Because there is no nature and is empty. Because the nature of one's own emptiness. Because there is no nature and its nature is empty. Sariputra, if Bodhisattva Mahasattva practices Prajna Paramita. In this way, all dharmas are clearly observed. I don’t feel sad or regretful. He is not shocked, afraid or terrified. You should know that it is a Bodhisattva Mahasattva. You can always be reluctant to leave Prajna Paramita.
At that time, Shariputra asked the good man: Why? Knowing that this practice of Prajna Paramita, the Bodhisattvas and Mahasattvas. You can always be reluctant to leave Prajna Paramita. Shanxi replied: This is when Bodhisattva Mahasattva practiced Prajna Paramita. Know the Prajna Paramita as it is true that it is free from the Prajna Paramita's own nature. Know the true nature of meditation, diligence, patience, purity and precepts, and the paramita of giving is free from meditation and even the paramita of giving is self-nature. Sariputra, from this, we know that it is practiced by Prajna Paramita. All Bodhisattvas and Mahasattvas can always be reluctant to leave Prajna Paramita. Sariputra, so when the Bodhisattva Mahasattva practices Prajna Paramita. Know the nature of color as it is. Know the true nature of feeling, thinking, action, consciousness, and consciousness. Know the nature of the eyes as it is free from the eyes. Know the nature of the ear, nose, tongue, body and mind. Know the nature of the color where there is no color where there is self-nature. Know the nature of sound, smell, taste, touch, and the law. Know the vision as it is true that it is free from the eye world’s own nature. As a matter of truth, the eye consciousness realm, the eye contact and eye contact are all the feelings born from the condition and the form realm, and even the eyes contact are all the feelings born from the condition and the eye contact are all the feelings born from the condition and the self-nature of the feelings born from the condition and the eye contact is all the feelings born from the condition. Know the ear realm as it is, away from the ear realm. As a matter of truth, the sound realm of ear consciousness realm, ear touch, ear touch, ear touch and ear touch are all feelings born from the cause and are all feelings born from the cause and are all feelings born from the cause and are all feelings. Know the nature of the nose realm as it is. As a matter of truth, the fragrance realm, the nose consciousness realm, the nose touch and nose touch are all the feelings that are born from the scent, and even the feelings that are born from the scent, the nose touch is even the feelings that are born from the scent. Truly know the tongue realm away from the tongue realm's nature. As a matter of truth, the tongue consciousness realm, the tongue touch and tongue touch are all the feelings that are born from the temptation and the taste realm, and even the tongue touch is the self-nature of the feelings that are born from the temptation and tongue touch. Truly know the body realm is separated from the body realm's own nature. As a matter of truth, the body consciousness realm and body touch and body touch are born from the cause and the feeling of the feeling of the feeling of the feeling of the feeling of the feeling of the feeling of the body away from the touch realm and even the feeling of the feeling of the feeling of the feeling of the body touch is born from the cause and the feeling of the feeling of the self. Know the realm of mind and the realm of mind and the realm of mind and the realm of mind and the realm of mind and the realm of mind and the realm of mind and the realm is true. Truely know the Dharma Realm, consciousness realm, mind touch, and all feelings born from the condition and the consciousness realm, and even the consciousness realm, and all feelings born from the condition and the self-nature of the mind touch. Know the nature of the earth is true. Truely know the water, fire, wind, and air consciousness realm, and the water, fire, wind, and air consciousness realm. Know the true nature of the Noble Truth of Suffering and the Noble Truth of Suffering and the Noble Truth of Suffering. Truely know the self-nature of the self-nature of the accumulation, extinction, and the path. Knowing truthfully that ignorance is free from ignorance’s own nature. True knowledge, action, knowledge, name, form, and six places where love and attain love are caused by birth, old age and death, and sigh for suffering, worry and worry about leaving, and even the sorrow of old age and death, sigh for suffering and worry about being self-nature. Knowing the inner emptiness is true, it is free from the inner emptiness of the self-nature. As a truth, the outer emptiness, the inner emptiness, the outer emptiness, the ultimate meaning of emptiness, existence, and nothingness, the emptiness, and the emptiness, and the emptiness, and the emptiness, the emptiness, and the emptiness, the emptiness, and the emptiness, all dharmas cannot be obtained without emptiness, the emptiness, the emptiness, and the emptiness of the self-nature, and even the emptiness of the self-nature. Know the four meditations as they are free from the four meditations. Knowing the four infinite and four formless concentrations as they are true. Knowing the five eyes are free from the five eyes’ nature. Know the six supernatural powers as they are free from the six supernatural powers. Know the four thoughts as true, stay away from the four thoughts and stay in the self-nature. As a truth, we know that the four right things are broken, the four divine feet, the five roots, the five powers, the seven equal enlightenment branches, the eight holy paths are broken, and even the eight holy paths are broken, the self-nature is broken. Knowing the ten powers of the Buddha are truly free from the ten powers of the Buddha. Truely know that the four fearless things are not allowed to understand the four unobstructed things, great compassion, great joy, great joy, great giving up the eighteen Buddhas' uncommon dharma, all wisdom, all wisdom, all wisdom, and all wisdom, and even all wisdom of the nature. Know the true nature as it is, and the true nature is free from the true nature of the self. Truely know that the Dharma Realm Dharma nature is in the realm of the Dharma Realm and the Dharma Realm are independent of the Dharma Realm and even the self-nature. Know the nature of pre-displacement and pre-current self-nature. Knowing truthfully, one will not return to the Arhat's only enlightenment and even the only enlightenment of one's nature. Know the Bodhisattva as it is true that he is free from the Bodhisattva’s own nature. Knowing truthfully that Tathagata is free from the nature of the nature. Knowing the self-nature of the impermanent law is true, we are free from the self-nature of the imperman Know the joy and suffering as it is. I have no self. Pure or not. Empty or not. There is no form and there is form. No wishes and wishes. Silence is not quiet. Stay away but not far away. Defilement is pure. Birth and death. There is action but nothing. There are leaks or no leaks. Good is not good. Sinful or not. The world is beyond the world. It belongs to the Dharma of Nirvana. Free from happiness and suffering, even life and death, belong to the self-nature of Nirvana. Know the past, future, present, and self-nature of the past, future, present, and self-nature of the past, future, present. Knowing the good and not good is true. The desire realm is the color realm is the color realm is the color realm is the color realm. Learn without learning. Neither learning nor not learning. See what is broken. The practice is cut off. Not broken. Inside. outer. In two ways. Be free from good or bad, and even the self-nature of the two internal and external Dharmas. Relics, because of this. Knowing that this practice of Prajna Paramita, the Bodhisattvas and Mahasattvas. You can always be reluctant to leave Prajna Paramita. At that time, Shariputra asked good people: What is the self-nature of Prajna Paramita. What is the self-nature of meditation, diligence, patience, purity, precepts, and giving. What is the self-nature of the two internal and external Dharmas? Shanxi's answer: Asexual nature is the self-nature of Prajna Paramita. Ascetic nature is the self-nature of meditation, diligence, patience, purity, precepts, and giving. Even the nature of the self-nature is the inner and outer Dharma. Relics, because of this. Know that Prajna Paramita is free from Prajna Paramita's own nature. Meditation, diligence, patience, purity, and charity, and the paramita of giving are free from meditation and even the paramita of giving. Even the two internal and external dharmas are separated from the two internal dharmas in the inner and outer dharmas in the self-nature. Sariputra, Prajna Paramita is free from Prajna Paramita. Meditation, diligence, patience, purity and precepts, give paramita, free from meditation and even the paramita of giving. Even the two internal and external Dharmas are separated from the two internal Dharmas. The relics are also free from the nature of oneself. The appearance is also separated from the appearance. The self-nature is also free from appearance. The appearance is also free from the nature of oneself. The nature of one’s nature is also free from the nature of one’s nature. The nature of appearance is also free from the nature of self. At that time, Shariputra said good things: If Bodhisattva Mahasattva learns in this middle school, he can achieve all wisdom. Good news: Such is this. As said, if it is a Bodhisattva Mahasattva. In this middle school, you can achieve all wisdom. Why? Sariputra is the Bodhisattva Mahasattva knows that all dharmas are not born or accomplished. Sarizi said: Why is it the reason? All dharmas are free from birth and no success. Good words: Because of emptiness. The color generation is unavailable. Because feeling, thinking, actions and consciousness are empty. The generation of feelings, thoughts, actions and consciousness is unavailable. Because the eyes are empty. The eye-to-face generation is unavailable. Because the ears, nose, tongue, body and mind are empty. The creation of the ears, nose, tongue, body and mind cannot be achieved. Because the color is empty. The color is not available. Because sound, smell, taste, touch and law are empty. The sound, smell, taste, touch and method are not available. The eye realm, form realm, eye consciousness realm, and eye touch and eye contact are all emptiness generated by conditions. The eye world and even the eye contact are caused by the causes and conditions, and the various feelings are unattainable. The ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, and all the emptiness of the feelings arising from the causes. The ear realm and even the ear touch are caused by the conditions and all the feelings generated by the conditions are unattainable. The nose realm, the nose realm, the nose realm, and the nose touch are all emptiness generated by the causes. The nasal realm and even the contact of the nose are caused by the causes and conditions are unavailable. The tongue realm, taste realm, tongue consciousness realm, tongue touch and tongue touch are all emptiness generated by the causes. The tongue realm and even the tongue touch are caused by the causes and conditions that cannot be obtained. The body touch realm, the body consciousness realm, and the body touch body touch are all emptiness generated by the conditions. The body realm and even the body touch are caused by the causes and conditions, and all the feelings are unattainable. The mind realm, the Dharma realm, the consciousness realm, and the mind touch, the mind touch are all emptiness born from the causes. The realm of mind and even the mind touch are caused by the causes and conditions, and the various feelings are unattainable. Because the earth's boundary is empty. The creation of the land is unavailable. Because water, fire, wind and air consciousness, the realm of emptiness. The creation of water, fire, wind, and air consciousness realms is unavailable. Because the truth of suffering is empty. The creation of the Noble Truth of Suffering is unattainable. Because the noble truths of accumulation, extinction, path and path are empty. The creation of the Noble Truth of Accidental and Extinction is unavailable. Ignorance is empty, so ignorance is generated and cannot be obtained. The six places of action, consciousness, name, form, touch, love, attachment, birth, old age, death, sorrow, suffering, worry, and emptiness. Even the sorrow of old age and death, sigh of suffering and worries, cannot be achieved. The inside is empty. The internal empty generation is unavailable. The outer emptiness, the inner emptiness, the outer emptiness, the ultimate meaning of emptiness, existence, nothingness, emptiness, and emptiness, after all, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness, the emptiness The creation of outer space and even the self-nature without nature is unattainable. Because the four meditations are empty. The four meditations are not available. Because of the four infinite and four formless and fixed emptiness. The four immeasurable and four formless concentrations are unattainable. The five eyes are empty. The five eyes are not available. Because the six supernatural powers are empty. The six magical powers are unavailable. Because of the paramita of giving, there are many emptiness. The creation of the Paramita of Giving is unavailable. Because of the pure precepts, patience, diligence, meditation, Prajna Paramita, many emptiness. The pure precepts and even the Prajna Paramita are unavailable. Because the four thoughts abide by emptiness. The four thoughts and states are unavailable. The four right things are eliminated, the four gods are eliminated, the five roots, five powers, and seven equal enlightenment branches are empty, so the four right things are eliminated, and even the eight holy path branches are generated, and the four right things are not achieved. Because the Buddha's ten powers are empty. The ten powers of Buddha are unavailable. Four fearless and four unobstructed understanding of great compassion, great joy, great reunion, the eighteen Buddhas' uncommon dharma, all wisdom, the path, the wisdom, all wisdom, and all wisdom. The four fearlessness and even all wisdom of appearance cannot be achieved. Because of the emptiness. The true nature is unavailable. Because the Dharma nature of the Dharma exists in the Dharma Realm, the actual equality of the Dharma is free from the emptiness of nature. The Dharma Realm and even the birth of nature are unavailable. The pre-flow is empty, so the pre-flow generation is unavailable. First, the Arhat will not return to the emptiness of the only enlightenment. First of all, even the creation of pratyekabuddha is unavailable. Because Bodhisattvas are empty. The Bodhisattva’s birth is unattainable. Because Tathagata is empty. The Tathagata's creation is unattainable. Because the law of permanence is empty. The law of permanence is unavailable. Suffering and suffering. I have no self. Pure or not. Empty or not. There is no form and there is form. No wishes and wishes. Silence is not quiet. Stay away but not far away. Defilement is pure. Birth and death. There is action but nothing. There are leaks or no leaks. Good is not good. Sinful or not. The world is beyond the world. Because it belongs to life and death, it belongs to Nirvana Dharma emptiness. Happiness and suffering are even life and death, and the birth and death are the birth of Nirvana. Because the past, future, present and dharmas are empty. The past, future, present law generation is unavailable. Good or not, no remembering. The desire realm is the color realm is the color realm is the color realm is the color realm. Learn without learning. Neither learning nor not learning. See what is cut off and what is cut off. Not broken. Because the two internal and external Dharmas are empty. Good or bad things are invisible, and even the two internal and external Dharmas are unavailable. Sacred Relics, like Bodhisattva Mahasattva. Learn Prajna Paramita in this way. Get close to all wisdom. It is the Bodhisattva Mahasattva who is close to all appearances. This is like this. Get a pure body. Get the words pure. Psychological and pure. The appearance is pure. It is a Bodhisattva Mahasattva. It’s like a pure body. Get the words pure. Psychological and pure. The appearance is pure. This is like this. Don’t have the heart to act greed. Don’t have anger. Don’t be foolish. Don’t have a slow mind. Don’t have the intention to act both flattery and deceitful. Don’t have the heart to act greed. Don’t have the mind of doing everything. It is a Bodhisattva Mahasattva. By not having greed, one should act in one's mind. Even if you don’t have the heart to behave in all your interests. After all, women will not have an abortion. Often received transformation. You will never be born in all the sinister realms. Besides, it is a cause and effect of benefiting sentient beings. From one Buddha's kingdom to one Buddha's kingdom. Offer and respect, respect and praise all Buddhas and World Honored Ones, and mature sentient beings. Strictly and purify the Buddha land. Even the attainment of Anuttara Samyaksambodhi. Always leave Buddha. Sacred Relics, like Bodhisattva Mahasattva. Want to achieve the above merits and victory. You should learn Prajna Paramita. You should not leave it.
At that time, he appeared in the Buddha's name and said to him: World-Honored One, is a Bodhisattva Mahasattva. When you practice Prajna Paramita without any convenience and skill. If it is done, it is done, it is done. Non-practice Prajna Paramita. If you act, feel, think, act, and be aware, if you act, feel, think, act, and be aware. Non-practice Prajna Paramita. If the behavior is always impermanent, if the behavior is always impermanent. Non-practice Prajna Paramita. If actions, feelings, thoughts, actions and consciousness are always impermanent. If action, feeling, thinking, action, consciousness, is always impermanent. Non-practice Prajna Paramita. If you act, you will be happy and bitter. If you act, you will be happy and bitter. Non-practice Prajna Paramita. If you act, feel, think, and know the joy and suffering. If you act, feel, think, and know the appearance of happiness and suffering. Non-practice Prajna Paramita. If you act in a state of mind, I have no self. If you act in a person, you have no self. Non-practice Prajna Paramita. If you act, feel, think, and know, you have no self. If you act, feel, think, act, and know the self, there is no self. Non-practice Prajna Paramita. If the behavior is pure and unclean. If you act in pure and unclean forms. Non-practice Prajna Paramita. If the action, feeling, thinking, action, consciousness is pure or not. If you act, feel, think, act, consciousness, and are pure and impure. Non-practice Prajna Paramita. If the action is empty or not. If the action is empty or not, the appearance is empty. Non-practice Prajna Paramita. If actions, feelings, thoughts, actions, consciousness are empty or not. If the actions, feelings, thoughts, actions, consciousness are empty or not. Non-practice Prajna Paramita. If there is no form or form in action or form. If the behavior has no form and has form. Non-practice Prajna Paramita. If action, feeling, thinking, action, consciousness, have no form and form. If action, feeling, thinking, action, consciousness, have no form and form. Non-practice Prajna Paramita. If you have no wishes and wishes in your behavior. If you have no wishes and no wishes and appearances. Non-practice Prajna Paramita. If you have no wishes and wishes, you have no wishes and wishes. If you have no wishes and no wishes and forms of action, feeling, thinking, action, consciousness. Non-practice Prajna Paramita. If the way is silent or not. If the appearance is silent or not. Non-practice Prajna Paramita. If the actions, feelings, thoughts, actions and consciousness are silent or not. If the action, feeling, thinking, action, consciousness is silent or not. Non-practice Prajna Paramita. If you walk away from the color, you will not be far away. If the behavior is far away from the appearance, it is not far away from the appearance. Non-practice Prajna Paramita. If you move, feel, think, act, and consciousness are far away from it. If you act, feel, think, act, and consciousness are far away from appearances. Non-practice Prajna Paramita. World-Honored One, like the Bodhisattva Mahasattva. When you practice Prajna Paramita without any convenience and skill. If you walk at the eye. If you walk in the eyes. Non-practice Prajna Paramita. If you walk in the ears, nose, tongue, body and mind. If you are in the ears, nose, tongue, body, mind and place. Non-practice Prajna Paramita. If the eyes are always impermanent. If the eyes are always impermanent. Non-practice Prajna Paramita. If you follow the ears, nose, tongue, body and mind, you will always be impermanent. If you practice the ears, nose, tongue, body and mind, you will always be impermanent. Non-practice Prajna Paramita. If you walk in the eyes, you will be happy and painful. If you walk in the eyes, you will feel happy and bitter. Non-practice Prajna Paramita. If you walk on the ears, nose, tongue, body and mind, you will be happy and painful. If you are in the ears, nose, tongue, body and mind, you are in the face of happiness and suffering. Non-practice Prajna Paramita. If I have no self in my eyes. If you walk in the eyes, I have no self. Non-practice Prajna Paramita. If you walk on the ears, nose, tongue, body and mind, I have no self. If you walk on the ears, nose, tongue, body and mind, I have no self. Non-practice Prajna Paramita. If the eyes are clean or not. If you move to the pure and unclean appearance of the eyes. Non-practice Prajna Paramita. If the ears, nose, tongue, body and mind are clean. If you practice the pure and unclean state of the ears, nose, tongue, body and mind. Non-practice Prajna Paramita. If you walk, your eyes are empty or not. If you have an empty eye, you will not be empty. Non-practice Prajna Paramita. If you practice the ears, nose, tongue, body and mind, are empty or not. If you practice the ears, nose, tongue, body and mind, the empty appearance is not empty. Non-practice Prajna Paramita. If there is no form or form in the eye. If there is no form or form in the eye. Non-practice Prajna Paramita. If you walk in the ears, nose, tongue, body and mind, there is no form or form. If you walk on the ears, nose, tongue, body and mind, there is no form and there is form. Non-practice Prajna Paramita. If there is no wish in the eyes of walking. If there is no wish in the eye of walking, there is no wish in it. Non-practice Prajna Paramita. If you have no wishes and wishes in the ears, nose, tongue, body and mind. If you have no wishes and no wishes in the ears, nose, tongue, body and mind. Non-practice Prajna Paramita. If the eyes are silent or not. If the eyes are silent or not. Non-practice Prajna Paramita. If you walk on the ears, nose, tongue, body and mind, it is quiet or not. If you walk on the ears, nose, tongue, body and mind, it is quiet or not. Non-practice Prajna Paramita. If you walk away from the eye, you will not be far away. If the eyes are far away from the appearance, it is not far away from the appearance. Non-practice Prajna Paramita. If you walk away from the ears, nose, tongue, body and mind, you will not be far away from it. If you walk the ears, nose, tongue, body and mind, you will not be far away from appearances. Non-practice Prajna Paramita. If it is in the color. If it is in the form of color. Non-practice Prajna Paramita. If you move to sound, smell, taste, touch and law. If you act, sound, smell, taste, touch, and method, it is like the appearance. Non-practice Prajna Paramita. If the color and color are always impermanent. If the color and appearance are always impermanent. Non-practice Prajna Paramita. If the sound, smell, taste, touch and law are always impermanent. If the sound, smell, taste, touch and law are always impermanent. Non-practice Prajna Paramita. If you act in the form of happiness and suffering. If you act in the form of happiness and suffering. Non-practice Prajna Paramita. If you practice sound, smell, taste, touch, and practice, happiness and suffering. If you practice sound, smell, taste, touch, and Dharma, you will be happy and bitter. Non-practice Prajna Paramita. If the color and behavior are pure or unclean. If the appearance of the color is pure and unclean. Non-practice Prajna Paramita. If the sound, smell, taste, touch and law are clean. If you practice sound, smell, taste, touch, and do not clean the state. Non-practice Prajna Paramita. If the color of the action is empty or not. If the appearance of the form is empty or not, it is empty. Non-practice Prajna Paramita. If the sound, smell, taste, touch, and law are empty or not. If the sound, smell, taste, touch, and law are empty or not. Non-practice Prajna Paramita. If there is no form or form in the direction of the color. If there is no form and no form in the direction of the color. Non-practice Prajna Paramita. If there is no form or form in the place where sound, smell, taste, touch and law is practiced. If there is no form or form in the place where sound, smell, taste, touch and law is practiced, there is no form or form. Non-practice Prajna Paramita. If there is no wish in the way of doing things. If there is no wish in the way of conduct and color, there is no wish in the form of wish. Non-practice Prajna Paramita. If there is no wish to be in the place where there is sound, smell, taste, touch, and Dharma. If there is no wish or appearance in the place where there is sound, smell, taste, touch or law. Non-practice Prajna Paramita. If the place where the color is in peace is not quiet. If the appearance of the color is quiet or not. Non-practice Prajna Paramita. If the sound, smell, taste, touch, and law are silent or not. If the sound, smell, taste, touch, and method are silent or not. Non-practice Prajna Paramita. If you are far away from the color, you will not be far away. If the practice is far away from the appearance, it is not far away from the appearance. If you move, sound, smell, taste, touch, and do not stay away from it. If you move, sound, smell, taste, touch, and method, you will not be far away from the appearance. Non-practice Prajna Paramita. World-Honored One, like the Bodhisattva Mahasattva. When practicing Prajna Paramita without any convenience, skillfully, if you practice the eye realm, form realm, eye realm, eye consciousness realm, eye contact, eye contact, eye contact, and all the feelings arise from the causes. If you move the eye realm and even the eye touch are all the feelings that arise from the causes. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, eye contact, eye contact, eye contact, and all feelings are permanent and impermanent. If you move the eye world and even the eye contact are caused by the conditions, all the feelings are permanent and impermanent. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, eye contact, eye contact, eye contact, and all the sufferings arise from the causes. If you move the eye world and even the eye contact are all manifestations of happiness and suffering arising from the causes. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, eye contact, eye contact, eye contact, and all the feelings are born from the causes of self and self. If you move the eye world and even the eye contact are caused by the condition, all the self and self-deficiency are self-defeating. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, and eye touch, eye contact, eye contact, and all the purity and impurity arise from the causes. If you practice the eye realm and even the eye touch are all pure and impure appearances generated by the conditions. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, eye contact, eye contact, eye contact, and all feelings are born from the causes of emptiness and non-empty. If you move the eye world and even the eye contact are caused by the conditions, all the feelings are empty and not empty. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, and eye touch, eye contact, and all feelings are born from the conditions without form and form. If you move the eye world and even the eye contact are caused by the condition, all the feelings without form and form. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, and eye touch, eye contact, eye contact, and all the feelings that are born from the conditions are without wishes and wishes. If you move the eye world and even the eye contact are caused by the condition, all the feelings are without wishes and have no wishes. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, eye contact, eye contact, eye contact, and all feelings are generated by the conditions, and are not silence or not. If you move the eye world and even the eye touch are caused by the condition, all the silence and non-silence. Non-practice Prajna Paramita. If you practice the eye realm, form realm, eye consciousness realm, and eye touch, eye touch, and all feelings arising from the causes are far away from them. If you move the eye world and even the eye contact are caused by the conditions, you will be far away from the appearance. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch are all sensations generated by conditions. If you move the ear realm and even the ear touch are all the feelings generated by the conditions. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, all feelings are permanent and impermanent. If you move the ear realm and even the ear touch is the constant impermanence of all feelings and impermanence. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch, and all the sufferings that arise from the causes. If you move to the ear realm and even the ear touch is the various forms of happiness and suffering that arise from the causes. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch is the cause of all the self and self. If you move to the ear realm and even the ear touch is caused by the condition, all the self and self-deficiency are not. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch is the pure and impurity of all feelings arising from the causes. If you move the ear realm and even the ear touch are all pure and impure appearances caused by the causes. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch is the emptiness of all feelings that are born from the cause. If you move to the ear realm and even the ear touch is the form of emptiness and non-empty caused by the cause. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch is the cause of all the feelings without form and form. If you move to the ear realm and even the ear touch is the cause of all the feelings without form and form. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch is the cause of all the feelings that have no wishes and wishes. If you move the ear realm and even the ear touch is caused by the condition, all the feelings that have no wishes and no wishes. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, and all kinds of feelings are generated by the causes of silence or not. If you move to the ear realm and even the ear touch is the silence or not, the silence arising from the cause. Non-practice Prajna Paramita. If you practice the ear realm, sound realm, ear consciousness realm, ear touch, ear touch, ear touch, ear touch, and all the feelings generated by the conditions are far away from them. If you move to the ear realm and even the ear touch is the cause of all the feelings that are far away from the appearance. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch are all the feelings generated by the conditions. If the nose is moved, or even the nose touches, are all the feelings generated by the conditions. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch is the permanence and impermanence of all feelings arising from the cause. If the nose is moved, or even the nose touches, it is the constant and impermanent form of the feeling that is born from the cause. Non-practice Prajna Paramita. If you move to the nose realm, the fragrance realm, the nose realm, and the nose touch, the nose touch is the cause of all the happiness and sufferings. If you move to the nose realm and even the nose touch is the cause of all the happiness and suffering. Non-practice Prajna Paramita. If you move to the nose realm, the fragrance realm, the nose realm, the nose realm, and the nose touch are all the feelings that are born from the cause of the self without self. If you move in the nose realm and even the nose touch is caused by the cause, all the self-free form. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch is the pure and impurity of all feelings arising from the cause. If you move to the nose realm and even the nose touch is the pure and impure appearances of the feelings that arise from the cause. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch is the emptiness and non-empty of all feelings. If the nose is moved, or even the nose touches, the emptiness and non-empty appearances arise from the cause. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch is the formless and formless. If the nasal realm and even the nose touch is the cause of the cause, all the feelings without form and form are formed. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch, are all the feelings that have no wishes and wishes. If you move to the nose realm and even the nose touch is caused by the condition, all the feelings are without wishes and have no wishes. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch is the silence or not. If the nose is moved, or even the nose touches, it is the appearance of silence or not generated by the condition. Non-practice Prajna Paramita. If you move to the nose realm, the nose realm, the nose realm, and the nose touch, the nose touch are far away from all the feelings generated by the conditions. If you move to the nose realm and even the nose touch is the cause, all the feelings arising from the condition are far away from the appearance. The non-practice Prajna Paramita is the realm of the tongue, the taste realm of the tongue, the consciousness realm, and the touch of the tongue, the touch of the tongue, are all the feelings generated by the causes. If the tongue is moving, even the tongue touches are all the feelings generated by the causes. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the realm of the tongue touch, the all feelings are permanent and impermanent. If the tongue is moving, the tongue is even touched, the permanence and impermanence of all feelings arise from the causes. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the contact of the tongue, the sufferings of all the sufferings arise from the causes. If you move the tongue realm and even the tongue touch is the cause of all the happiness and suffering. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the contact of the tongue, the self is not self-generated by the causes. If the tongue is moving, even the tongue touching is caused by the cause, the self has no self. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the realm of the tongue touch, the purity of all the feelings arising from the cause. If the tongue is moved, and even the tongue touches, are all pure and impure appearances arising from the causes. Non-practice Prajna Paramita. If the tongue realm is in the tongue realm, the tongue realm is in the tongue consciousness realm, and the tongue touch is in the cause of the emptiness of all feelings. If the tongue is moving, the tongue is even touched, the emptiness and non-empty form of the feeling arises from the cause. Non-practice Prajna Paramita. If the tongue realm is in the tongue realm, the tongue realm is in the tongue consciousness realm, and the tongue touch is in the cause of all the feelings without form and form. If the tongue is moving, the tongue is even touched, the feeling is born from the cause of the non-form and has a form. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the contact of the tongue, and the feeling is born from the cause of the cause of no wishes and wishes. If the tongue is in the realm of movement and even the tongue touch is caused by the condition, all the feelings are without wishes and have no wishes. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the realm of the tongue touch, the all feelings are not silence or not. If the tongue is moving, even the tongue touch is the silence or not, the silence arising from the causes. Non-practice Prajna Paramita. If the tongue is in the realm of the tongue taste is in the realm of the tongue consciousness, and the tongue touch is in the realm of the tongue touch, the all feelings arising from the cause are far away from it. If the tongue is moved, and even the tongue touch is caused by the cause, all the feelings are far away from the appearance. Non-practice Prajna Paramita. If the body touch realm, the body consciousness realm and the body touch body touch are all the feelings arising from the cause. If you move to the body realm and even the body touch is the various feelings that arise from the condition. Non-practice Prajna Paramita. If the body is in the realm of touch, the body is in the realm of consciousness, and the body is in the realm of touch, the body is indefinite and impermanent. If you move to the body realm and even the body touch is caused by the condition, all the feelings are permanent and impermanent. Non-practice Prajna Paramita. If the body touch realm, the body consciousness realm, and the body touch body touch are all the happiness and sufferings arising from the conditions. If you move to the body realm and even the body touch is caused by all the happiness and suffering. Non-practice Prajna Paramita. If the body world touch realm body consciousness realm and body touch body touch is the cause of all the feelings self without self. If you move to the body realm and even the body touch is caused by the condition, all the self-images are self-existence. Non-practice Prajna Paramita. If the body realm touching realm, the body realm, the body realm, and the body touching body touching are all pure and impurity born from the conditions. If you move to the body realm and even the body touch is the pure and impure appearances of the feelings and impurities arising from the causes. Non-practice Prajna Paramita. If the body realm touching realm, the body consciousness realm and the body touching body touching are all emptiness and non-empty. If you move to the body realm and even the body touch is caused by the condition, all the feelings are empty and not empty. Non-practice Prajna Paramita. If the body realm touch realm body realm body consciousness realm and body touch body touch are all the feelings without form and form. If you move to the body realm and even the body touch is caused by the condition, all the feelings without form and form. Non-practice Prajna Paramita. If the body contact realm, body consciousness realm, body touch realm, body touch, body touch, body touch, body touch, and all the feelings are born from the conditions without wishes. If you practice the body realm and even the body touch is caused by the condition, all the feelings that have no wishes and appearances. Non-practice Prajna Paramita. If the body world touch realm, the body consciousness realm and the body touch body touch are the silence or not of silence. If you move to the body realm and even the body touch is caused by the condition, all the silence and non-silence. Non-practice Prajna Paramita. If the body world touch realm, the body consciousness realm and the body touch body touch are far away from all feelings arising from the conditions. If you move to the body realm and even the body touch is caused by the condition, all the feelings that are far away from the appearance. Non-practice Prajna Paramita. If the realm of action, the realm of Dharma, consciousness, and the realm of mind, touch, and the feeling of mind are all born from the causes. If the realm of action, mind and even the touch of mind are all the feelings that arise from the causes. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, touch, and mind, are born from the causes of all feelings, impermanence and impermanence. If the realm of action, mind and even the touch of mind are caused by the condition, the permanence of feelings and impermanence are impermanent. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm of consciousness, mind, mind, and mind, touch, and all the sufferings arise from the causes. If the realm of action, mind and even the touch of mind are caused by the causes, the form of happiness and suffering. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, touch, and mind, are born from the causes of all self and self. If the realm of action, mind and even the contact of mind are caused by the causes, the self has no self. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, and mind touch are the pure and impurity of all feelings arising from the causes. If the realm of action, mind and even mind touch are caused by the pure and impure appearances of feelings. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm of consciousness, mind, and mind, touch, and all feelings are born from the causes of the emptiness and non-empty. If the realm of action, mind and even the contact of mind are caused by the causes, the emptiness of all feelings and non-empty forms. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, touch, and mind, are all feelings without form and form. If the realm of action, mind and even the touch of mind are caused by the condition, the feeling has no form and has form. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm of consciousness, mind, and mind, touch, and all feelings are born from the cause of the condition and have no wishes. If the realm of action, mind and even the contact of mind are caused by the condition, all the feelings are without wishes and have vows. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, touch, and all feelings are generated by the causes of silence or not. If the realm of action, the mind and even the mind touch are caused by the condition, the silence and non-silence of all feelings arise from the condition. Non-practice Prajna Paramita. If the realm of action, mind, Dharma realm, consciousness realm, mind, touch, mind, and touch are far away from all feelings arising from the cause. If the realm of action, mind and even mind touch are caused by the condition, all feelings are far away from appearances. The World-Honored One who does not practice Prajna Paramita is like the Bodhisattva Mahasattva. When you practice Prajna Paramita without any convenience and skill. If you go to the earthly realm. If you follow the earthly realm. Non-practice Prajna Paramita. If you move to the realm of water, fire, wind, and air. If you move to the realm of water, fire, wind, and air. Non-practice Prajna Paramita. If you move to the realm of the earth, you will always be impermanent. If you move to the realm of the earth, you will always be impermanent. Non-practice Prajna Paramita. If the water, fire, wind, and consciousness realm is always impermanent. If you move to water, fire, wind, and air, consciousness realms are always impermanent. Non-practice Prajna Paramita. If you walk in the world of happiness and suffering. If you move on to the joys and sufferings of the earth. Non-practice Prajna Paramita. If you move to water, fire, wind, and air, the realm of happiness and suffering. If you move on to the water, fire, wind, and air, the realm of happiness and suffering. Non-practice Prajna Paramita. If you go to the earthly realm, I have no self. If you walk in the earthly realm, I have no self. Non-practice Prajna Paramita. If you move in water, fire, wind, and air, I have no self. If you move in water, fire, wind, and air, the realm of consciousness, I have no self. Non-practice Prajna Paramita. If the realm of the earth is pure or not. If you practice the pure and unclean appearance of the earthly realm. Non-practice Prajna Paramita. If the water, fire, wind, air, consciousness is pure or not. If you move on to the pure and unclean form of water, fire, wind, and air consciousness. Non-practice Prajna Paramita. If you move, the earth's boundary is empty or not. If you move to the earth's realm, it is empty or not. Non-practice Prajna Paramita. If you move to water, fire, wind, and the consciousness realm is empty or not. If you move to water, fire, wind, and the consciousness realm, the empty and not empty appearance. Non-practice Prajna Paramita. If you move to the earthly realm, there is no form and there is form. If you move to the earthly realm, there is no form and there is form. Non-practice Prajna Paramita. If you move to the water, fire, wind, and air, consciousness world, there is no form or form. If you move to water, fire, wind, and air, there is no form and there is form. Non-practice Prajna Paramita. If you have no wishes in the realm of the earth. If you have no wishes and no wishes in the realm of the earth. Non-practice Prajna Paramita. If you move in water, fire, wind, and air, there is no wish to have any wish to the world. If you move in water, fire, wind, and air, there is no wish to have any wishes. Non-practice Prajna Paramita. If you walk in the earth, it is not quiet. If you move to the earthly realm, it is not quiet. Non-practice Prajna Paramita. If you move to water, fire, wind, and the consciousness world is quiet or not. If you move to the water, fire, wind, and the consciousness world is silent or not. Non-practice Prajna Paramita. If you walk far away from the earth, you will not be far away. If you walk far away from the earth, you will not be far away from the appearance. Non-practice Prajna Paramita. If you move away from the water, fire, wind, and air, you will not be far away from the consciousness realm. If you move to the water, fire, wind, and air, consciousness world, you will not be far away from appearances. Non-practice Prajna Paramita.
