世尊！云何以眼界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！眼界眼界性空。何以故？以眼界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以色界眼識界及眼觸眼觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！色界眼識界及眼觸眼觸為緣所生諸受色界眼識界及眼觸眼觸為緣所生諸受性空。何以故？以色界眼識界及眼觸眼觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以眼界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？世尊！云何以耳界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！耳界耳界性空。何以故？以耳界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以聲界耳識界及耳觸耳觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！聲界耳識界及耳觸耳觸為緣所生諸受聲界耳識界及耳觸耳觸為緣所生諸受性空。何以故？以聲界耳識界及耳觸耳觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以耳界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？世尊！云何以鼻界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！鼻界鼻界性空。何以故？以鼻界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以香界鼻識界及鼻觸鼻觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！香界鼻識界及鼻觸鼻觸為緣所生諸受香界鼻識界及鼻觸鼻觸為緣所生諸受性空。何以故？以香界鼻識界及鼻觸鼻觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以鼻界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？世尊！云何以舌界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！舌界舌界性空。何以故？以舌界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以味界舌識界及舌觸舌觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！味界舌識界及舌觸舌觸為緣所生諸受味界舌識界及舌觸舌觸為緣所生諸受性空。何以故？以味界舌識界及舌觸舌觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以舌界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？世尊！云何以身界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！身界身界性空。何以故？以身界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以觸界身識界及身觸身觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！觸界身識界及身觸身觸為緣所生諸受觸界身識界及身觸身觸為緣所生諸受性空。何以故？以觸界身識界及身觸身觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以身界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？世尊！云何以意界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！意界意界性空。何以故？以意界性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。世尊！云何以法界意識界及意觸意觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多？慶喜！法界意識界及意觸意觸為緣所生諸受法界意識界及意觸意觸為緣所生諸受性空。何以故？以法界意識界及意觸意觸為緣所生諸受性空與布施、淨戒、安忍、精進、靜慮、般若波羅蜜多無二無二分故。慶喜！由此故說，以意界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。……

　世尊！云何以眼界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！眼界眼界性空。何以故？以眼界性空與彼無上正等菩提無二無二分故。世尊！云何以色界眼識界及眼觸眼觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！色界眼識界及眼觸眼觸為緣所生諸受色界眼識界及眼觸眼觸為緣所生諸受性空。何以故？以色界眼識界及眼觸眼觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以眼界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？世尊！云何以耳界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！耳界耳界性空。何以故？以耳界性空與彼無上正等菩提無二無二分故。世尊！云何以聲界耳識界及耳觸耳觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！聲界耳識界及耳觸耳觸為緣所生諸受聲界耳識界及耳觸耳觸為緣所生諸受性空。何以故？以聲界耳識界及耳觸耳觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以耳界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？世尊！云何以鼻界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！鼻界鼻界性空。何以故？以鼻界性空與彼無上正等菩提無二無二分故。世尊！云何以香界鼻識界及鼻觸鼻觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！香界鼻識界及鼻觸鼻觸為緣所生諸受香界鼻識界及鼻觸鼻觸為緣所生諸受性空。何以故？以香界鼻識界及鼻觸鼻觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以鼻界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？世尊！云何以舌界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！舌界舌界性空。何以故？以舌界性空與彼無上正等菩提無二無二分故。世尊！云何以味界舌識界及舌觸舌觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！味界舌識界及舌觸舌觸為緣所生諸受味界舌識界及舌觸舌觸為緣所生諸受性空。何以故？以味界舌識界及舌觸舌觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以舌界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？世尊！云何以身界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！身界身界性空。何以故？以身界性空與彼無上正等菩提無二無二分故。世尊！云何以觸界身識界及身觸身觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！觸界身識界及身觸身觸為緣所生諸受觸界身識界及身觸身觸為緣所生諸受性空。何以故？以觸界身識界及身觸身觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以身界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？世尊！云何以意界無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！意界意界性空。何以故？以意界性空與彼無上正等菩提無二無二分故。世尊！云何以法界意識界及意觸意觸為緣所生諸受無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提？慶喜！法界意識界及意觸意觸為緣所生諸受法界意識界及意觸意觸為緣所生諸受性空。何以故？以法界意識界及意觸意觸為緣所生諸受性空與彼無上正等菩提無二無二分故。慶喜！由此故說，以意界等無二為方便、無生為方便、無所得為方便，迴向一切智智，修習無上正等菩提。

(P623III欄倒數1行~ P640II欄16行)

　具壽慶喜接著請教佛陀：為什麼說以十八界六觸六受無二、無生、無所得為方便，迴向一切智智，修習六度呢？佛陀回答：十八界六觸六受性空，為什麼呢？因為十八界六觸六受性空與六度無二無二分的緣故。接著又以同樣的結構，進行了所謂二十空、真如乃至不思議界、四諦……無上正等菩提的問答。

　此段經文，透過具壽慶喜的問題，說明十八界六觸六受性空與六度、二十空、真如乃至不思議界、四諦……無上正等菩提亦為性空，既同樣性空，則無二、無生、無所得。六根、六境、六識、六觸、六受，即所謂的眼耳鼻舌身意根、色聲香味觸法境、眼耳鼻舌身意識、眼耳鼻舌身意觸以及眼耳鼻舌身意觸為緣所生諸受，這一切的根、境、識、觸、受，組成了我們與世間的關聯以及所有的感受。所以佛法是精密的科學，因為鉅細靡遺的剖析了我們生命的種種，包括了我們的感官世界、精神世界以及一切一切的複雜感受，原來背後都是可以被歸納整理出來的生命科學，它的運作過程竟是如此的快速、複雜、多變，例如當我們有了一個快樂的感受，也許只是剎那間看到了一朵美麗的花，就有一種幸福的快樂感受。事實上以精密的佛法科學來觀察，已經不知經過了多少根、境、識、觸、受的複雜交互作用，才產生了一個這樣快樂的感受。

我們可以試著分析這樣的過程：當眼根看到了色境的花朵，眼識就開始識別出這朵花的美麗，當眼觸完全明白這朵花的美麗之後，眼受就感受到了快樂與美感，而事實上，這只是獨立分析眼之根、境、識、觸、受而已，事實上，六根乃至六受統統參與了這樣一個過程，才有從最初見花的剎那到快樂感受的生起。

由此例就可以充份的明白，為什麼人被稱為萬物之靈，這真是當之無愧；又為什麼人體被稱為小宇宙，因為隨便抽取一個生命現象來分析，都會發現精密複雜到不可思議的地步。故佛法實在太偉大了，因為不論多精密、多複雜都可以被佛法科學分析得精確與一清二楚。所以佛法之所以能夠由現今看起來似乎科學相當落後、物質也相當缺乏的印度發揚光大，影響了這世上千千萬萬無法計數的人們，最歸根究底的原由就是：因為佛法是真理。那麼不論真理從那兒來，何人說，其實都變得不是最重要，最重要的是我們擁有這個生命，而生命的真相實在是我們每一個人都必須了解的，故佛法雖然發源自科學不發達的印度，雖然佛教的創始人是印度人，但事實上，在真理最大的前題之下，印度非印度，印度人非印度人，最重要是真理是真理即可。故佛法是真正的平等，是真正的超越一切，因為如果以今日科技發達的世紀來說，照理說，有智之士應該信仰的是所謂先進國家的科學家們，而非二千多年前印度地方的印度人所說所行；又以文化角度而言，有智之士應該信仰有五千年文化傳統的中華文人，而非我們的佛陀；但是人類畢竟還是有靈性的，只要是真理，還是有人聽得懂，尤其當這個真理已經完全凌駕了科學、文化、藝術……這個真理當然就是全人類最重要的寶藏、最重要的擁有。故佛法是全人類最偉大的科學、最進步的文明、最完美的藝術……一切一切的美善，即為佛法。

因為佛法即真相。這個世界是一個五濁惡世，尤其末法時代的世界，真是讓恢復靈性的修行人難以忍受，因為熾盛的五毒之火燃燒得非常鉅烈，貪瞋痴慢疑的磁場非常的強大，連修行人都難免受到巨大的影響，一樣變得懶惰而剛強。但是啊！再怎麼說，末法還是有法，總比沒有法要好上千百萬倍，何止以道里計！故我們身為佛子，尤其是身為大乘菩薩道行者的佛子，一定要深深明白佛法的真理，更要把佛法的真理讓每一個人明白。因為，這個真理與每一個人息息相關，世界之所以擾攘不安，人們為什麼憂悲苦惱，都因為不明白這個真理所致。

明白了佛法的真理，真的可以讓世界不再擾攘不安了嗎？真的，這是千真萬確的事實。世界的混亂來自於人心的混亂，人心的混亂來自於內心沒有方向，不明白生命與生存的意義，於是多半走向自我麻醉與自我毀滅之路，試想如果反其道而行，不正是走向人心安定、世界和平之路了嗎？而佛法提供的正是這一帖救世界的良方，那麼難道不是每一個人都需要服用了嗎？

明白了佛法的真理，真的可以讓人遠離憂悲苦惱嗎？真的，這是千真萬確的事實。人之所以活得不快樂，在於沒有明白為什麼要活著？為什麼要有生死？為什麼一切都無法操控？為什麼一切的生存都如此的荒謬？……這一切的答案，分分秒秒都在困惑著人類，但是因為多半沒有人能夠回答，再偉大的哲學家、再有成就的科學家、再有名的藝術家……統統沒有辦法回答這些根本卻又啃噬人心的問題。越沒有答案就越茫然，越茫然就越墮落，越墮落就越憂悲苦惱。然而佛法卻清晰的告訴我們一切的答案，所以佛法真的能夠解除我們的憂悲苦惱，因為不說別的，光是問題的剖析就無人能出其右，而最關鍵的答案就是：你正在作夢，你只要醒過來就可以了。

這是一句多麼稀鬆平常的話，但其實真正的答案或真相不一定是要配合著雷聲價響的，只要它是真理，只要它是真正的答案，再平淡的一句話也偉大得不得了。是的，其實我們都在作夢，所以夢中的情節才如此的亂七八糟、亂無章法、荒謬至極……我們為什麼正在作夢呢？回到此段經文所提及的十八界、六觸及六受我們就會明白，因為一切的苦樂感受，其實都來自根、境、識、觸、受的交互作用，而真相是這些結果是有限的，就以眼根而言，即知看到的十分有限，由有限再接下去發展的結果，絕對也是有限的答案。而荒謬的是我們完全依賴、相信、重複這一切結果，所以我們真的是活得非常荒謬可笑：因為我們把夢中的情節當真了！

所以“夢”固然是一種比喻，但事實上已經相當貼切生動，因為夢就是假的，既然是假的，我們怎麼可以當真？根、境、識、觸、受的作用也是假的，因為實在太有限，現今所提倡的全方位思考，就是避免太有限的思考，但事實上，只要我們還繼續依賴十八界、六觸、六受的話，無論如何思考，都不可能全方位，因為連條件分析的本身條件都不足夠的話，請問如何得到一個完整的答案呢？

所以如果我們真的想得到全部的答案、想知道真相、想不再作夢，唯一的一條路就是──證入空性。只有安住於空性，才不再受到有限的限制，只有證入空性，才不再受到十八界乃至六受的限制，所以經文才不厭其煩的告訴我們空性的重要，所以三藏十二部才苦口婆心的不斷教導我們，因為“空”實在太重要了。所以我們一定要老老實實的傾聽佛法，更要老老實實的實踐佛法，因為佛法不只是能夠拯救個人悲慘的命運，還能拯救全人類悲慘的命運。

說悲慘是一點也不為過，因為不明空性，就落入有，因為落入有，就在有限的假相中打轉，因為茫然，就不斷的造業；喝酒、抽煙、打牌…..尤有甚者，被業力強大的催逼下，瞋心甚大，動輒打人、殺人，尤有甚者，淫念甚大，終夜流連燈紅酒綠，戕害自己與別人的身心……啊！三界如火宅，多麼貼切的形容，但是在這堪忍難忍的濁世裡，如果不知佛法，真的更是悲慘萬分，故我們身為大乘菩薩道行者，一定要知恩報恩，而知恩報恩最好的方式就是──證入空性。

因為唯有證入空性才能自度圓滿，也唯有證入空性，才能度人圓滿。故此段經文也是不離本題的點明十八界乃至六受性空、一切性空。是的，一切本空，這個至極的真理，只要我們肯靜下心來，不再受到十八界乃至六受的種種干擾，試圖超越，那麼，總有一天，最直接的答案就會得到，只要不放棄的努力、不放棄的努力、不放棄的努力……

1. The Origin of Wisdom：Sutra

Ananda! Therefore, I said：No-split of Eye-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Ananda! Therefore, I said：No-split of Ear-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Ananda! Therefore, I said：No-split of Nose-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Ananda! Therefore, I said：No-split of Tongue-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Ananda! Therefore, I said：No-split of Body-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Ananda! Therefore, I said：No-split of Mind-realm…… is Upaya. No-birth is Upaya. No-attain is Upaya. Return to the wisdom of all wisdoms. Practice alms giving, commandments keeping, tolerating under insult, great efforts, meditation and Prajna-paramita.

Next, Ananda asked the Buddha：Why? The Eighteen-realms, the Six-contacts, the Six-perceptions are Upaya of No-split, No-birth, No-attain. Return to the wisdom of all wisdoms. Practice the Six_paramitas. The Buddha said：The nature of the Eighteen-realms, the Six-contacts and the Six-perceptions is Emptiness. Why? Because of the nature of the Eighteen-realms, the Six-contacts, the Six-perceptions is Emptiness; the Six_paramitas is No-split in nature. There in after, using the same structure, the Buddha talked about the Twenty-emptiness, the True Suchness, the Incomprehensible-realm, the Four-noble-truth… and the Uppermost-right-bodhi.

In this paragraph of sutra, via Ananda’s questions, we knew：the nature of the Eighteen-realms, the Six-contacts and the Six-perceptions is Emptiness; the nature of the Six_paramitas, the Twenty-emptiness, the True Suchness, the Incomprehensible-realm, the Four-noble-truth… and the Uppermost-right-bodhi is Emptiness too. Because the nature is Emptiness, they are No-split, No-birth and No-attain. What are the Six-roots, the Six-aspects, the Six-consciousness, the Six-contacts and the Six- perceptions? There are: Eye, Ear, Nose, Tongue, Body and Mind-root; Form/See, Sound/Hear, Smell, Taste, Touch and Dharma-aspects; Eye, Ear, Nose, Tongue, Body and Mind-consciousness; Eye, Ear, Nose, Tongue, Body and Mind-contacts; the perceptions of Eye, Ear, Nose, Tongue, Body and Mind-contact-conditions. These roots, aspects, consciousness, contacts and perceptions compose the connection between us and the world and our feelings. Therefore we knew, Buddhism is a precisely science. It can analyze our lives in detail. The sensory world, the spirit world and all feelings can be collected into the life science. The operation of life is very speed, complex and changeable. For instance, when we saw a pretty flower, all at once, we had a happy feeling. In fact, observing with the precisely Buddhist science, there were numerous actions happened between roots, aspects, consciousness, contacts and perceptions to produce that happy feeling.

Let’s analyze in detail：when the Eye-root saw the Form/See-aspect of a flower, the Eye-consciousness started to realize the beauty of the flower. When the Eye-contact completely knew the beauty of the flower, the Eye-perception felt the happy feeling. This is a model analysis about the root, aspect, consciousness, contact and perception of the eye. In fact, all the Six-roots, aspects, consciousness, contacts and perceptions attended the operation from the first moment of seeing a flower to the raise of the feeling of happiness.

Therefore we know completely why man is called _ the wisest of all creatures. Man really is worth the name. That also explains why man’s body is call _ the small universe. If you pick up any life phenomenon and analysis it, you will find it is too complicate and beyond any logical thinking. Therefore, Buddhism is very great. No matter how complicate a matter is, Buddha-dharma can decode the matter completely. The origin of Buddhism is in India that seems not a very modern country in any way. However, Buddhism goes to enhance and glorify in India and latter, affects numerous people in the world. Speak reason, Buddhism is truth. As long as it is truth, where the truth originated? Who say the truth? These questions are not important at all. The most important thing is we already have the life and we must understand the truth of life. Although, the origin of Buddhism is the archaic India and the Buddha is an Indian, India is not India and Indian is not Indian beneath the great truth of Buddhism. The most important matter is that you make sure truth is truth. Therefore, Buddhism is equality between matters and beyond any condition. If man evaluate a country with modern science and technology, it seems that we are supposed to believe in the sciences of modern countries instead of believing in the archaic India and do what they said. Further more, in culture point of view, Chinese are supposed to believe in Chinese traditional culture instead of believing in the Buddha. However, man is really the wisest creature. As long as Buddhism is the truth, man realizes the truth. As long as the truth is superior to the science, the culture, the art… the truth is the most important treasure and the best property of all mankind. Therefore, Buddhism is the greatest science, the most developed civilization, the perfect art… All and All beauty and goodness id the Buddha-dharma.

Buddhism is truth. Meanwhile, the world is too messed-up, especially we are in the last-dharma-era. As long as a cultivator resumes his spirits nature, he simply can’t stand the messed-up any longer. In the flame of five poisonous passions, greediness, anger, stupidity, arrogance and doubt have a strong magnetic field on man. Even you are a cultivator can’t get rid of the effect of the magnetic field completely. Therefore, a cultivator becomes lazy and stubborn. Although this is the last-dharma-era, which means Dharma still exist. A dharma-era and a non-dharma-era are totally different with each other. Therefore, as long as we are Buddhists, especially Maha-yana bodhisattvas, we must understand the truth of Buddhism and make everyone in the world realizes the truth. In this global village, the truth has close relation with every one of us. Why does the world messed-up and every one lived in the world is worrying, sad, suffered and upset? The reason is man don’t understand the truth.

Therefore, as long as we are Buddhists, especially Maha-yana bodhisattvas, we must understand the truth of Buddhism and make everyone in the world realizes the truth. In this global village, the truth has close relation with every one of us. Why does the world messed-up and every one lived in the world is worrying, sad, suffered and upset? The reason is man don’t understand the truth.

Overview of Maha-Prajna-Sutra：

We are supposed to practice Prajna according Maha-bodhisattva’s teachings; moreover, surrender ourselves to the Buddha.

A bodhisattva’s practicing of Prajna has characters of great, numerous and limitless Paramita. That practicing may attain to the supreme enlightenment.

The merits of Prajna are numerous and limitless. The merits of worshipping Prajna are much greater than the merits of worshipping a Buddha’s pagoda.