Was Coursing in the Deep Prajna Paramita,

This line specifies the Dharma of the Bodhisattva practice. Coursing and deep relate to its quality. At one time, one thousand two hundred fifty-five bhiksus attained the four fruits of the Arhat; they practiced the Dharma of the Lesser Vehicle, which leads to the end of their birth-and-death allotment. What is the birth-and-death allotment? It means that every sentient beingís body is merely a portion, or a part; whether short, long, or of middle length, the life of a sentient being must end. One round of birth and death is referred to as an allotment. Whoever practices the Dharma of the Lesser Vehicle will have the conversion into birth and death even after he or she has come to the end of the individual allotment of birth and death. What is the conversion into birth and death? Our distorted thought is at the root of our failure to escape from the cycle of birth and death. One of the recognized features of thought is to vibrate, quiver and to move on; and the pattern and its movement normally neither change nor become suspended as long as there is consciousness. Every thought has its beginning, its duration and its end. Due to feeling, conception, volition and consciousness, every thought has its conversion into birth and death. The activity is never suspended, and, thus, the conversion into birth and death takes place, generated by feeling, conception, volition and consciousness. Every rise and fall of delusive thought marks this conversion into birth and death. If our Dharma practice does not take us back to truth, we are not going be able to end the conversion into birth and death; and that would hinder us from discerning the Buddhaís point of view. To practice Dharma correctly, one should endeavor to liberate oneís thought from delusion; the attainment and practice of truth are the means to the attainment of Prajna. Without these, how can we say we are coursing in the deep Prajna Paramita? To end the samsaric cycle but not the conversion of thoughts into birth and death is a wisdom that is shallow. The Bodhisattva Avalokitesvara attained Truth, thereby bringing the two kinds of birth and death to a complete halt. This, then, is the real, deep Prajna, the awe-inspiring Wisdom: It is and has to be beyond discriminating knowledge, since discrimination is one of the manifestations of duality, or birth and death. Paramita is a Sanskrit term meaning virtue perfected to the level of transcendence. In the context of Buddhist practice, it means to traverse the sea of Samsara, or the sea of birth and death, and reach Nirvana. The words ìwas coursing in the deep Prajna Paramitaî attest to the Bodhisattva practice of all three kinds of wisdomói.e., listening, thinking and practice; thus, he attained the Radiant Wisdom, or the Ultimate. This clause, then, offers a description of correct Dharma practice, and its purpose is to provide guidance for the Assembly, including those who have attained partial understanding and insight.