Explanation: The term Prajnaparamita encompasses both the perfected wisdom itself and the collection of scriptures that expound this wisdom. It is not limited solely to the textual corpus.

Explanation: The Sanskrit term 'prajna' signifies wisdom, while 'paramita' denotes perfection or transcending. Therefore, 'paramita' itself does not mean wisdom.

Explanation: The Sanskrit term Prajnaparamita is etymologically derived from 'prajna' (wisdom) and 'paramita' (perfection or transcending), signifying 'Perfection of Wisdom' or 'Transcendental Knowledge.' It refers to both the perfected understanding of reality and the body of scriptures expounding it.

Explanation: In the context of Prajnaparamita, the Sanskrit term 'prajna' signifies wisdom or profound knowledge.

Explanation: The concept of emptiness (śūnyatā) is a cornerstone of Prajnaparamita philosophy, representing the lack of inherent existence in all phenomena.

Explanation: A central theme of the Prajnaparamita sutras is the negation of inherent existence (svabhāva) in all phenomena, emphasizing their emptiness (śūnyatā).

Explanation: While the ultimate nature of reality (Tathātā) is described as unchanging, the Prajnaparamita sutras characterize conventional phenomena as impermanent, illusory, and devoid of fixed substance, rather than permanent and solid.

Explanation: The concept of 'non-arising' (anutpada) signifies that phenomena are ultimately unborn and lack any true, independent origin or essence, directly contradicting the notion of a definite, independent origin.

Explanation: The concept of emptiness applied to dharmas signifies their lack of any inherent, independent essence or 'own-being' (svabhava), contrary to possessing a unique defining essence.

Explanation: The Prajnaparamita sutras suggest that illusions and Nirvana are not fundamentally different, implying that the ultimate reality transcends such conceptual dualities.

Explanation: The Four Immeasurable States (Brahmaviharas) are not closely associated with the core doctrines of Prajnaparamita as presented in this material. Concepts such as emptiness (śūnyatā), the illusory nature of phenomena (māyā), and the lack of inherent essence (svabhāva) are central.

Explanation: The Prajnaparamita sutras employ similes such as dreams, mirages, and illusions to depict the nature of reality, explicitly contrasting it with a solid, unchanging substance.

Explanation: The primary philosophical theme consistently highlighted in the Prajnaparamita sutras is emptiness (śūnyatā), understood as the lack of inherent existence or self-nature in all phenomena.

Explanation: According to the Prajnaparamita sutras, for dharmas to be 'empty' signifies that they lack any inherent, independent existence or 'own-being' (svabhāva), being rather conventionally real and dependent.

Explanation: The Prajnaparamita sutras suggest that illusions and Nirvana are not fundamentally different, implying that the ultimate reality transcends such conceptual dualities and conventional distinctions.

Explanation: Edward Conze estimated the composition of the Prajnaparamita Sutras to have occurred on the Indian subcontinent, not in China, during the period of approximately 100 BCE to AD 600.

Explanation: Esoteric Prajnaparamita texts from the 8th to 11th centuries CE are characterized by their brevity and content, typically featuring mantras and dhāraṇīs rather than extensive philosophical treatises.

Explanation: The extensive translation of Prajnaparamita sutras into Chinese commenced in the second century CE, profoundly impacting the development of East Asian Madhyamaka and Buddhism in China.

Explanation: The introduction of Prajnaparamita sutras to Tibet occurred during the reign of King Trisong Detsen (742-796 CE), facilitated by prominent scholars and translators.

Explanation: Edward Conze estimated the composition period for the Prajnaparamita Sutras to be between approximately 100 BCE and AD 600, situated on the Indian subcontinent.

Explanation: The Prajnaparamita sutras were first introduced to Tibet during the reign of King Trisong Detsen, who ruled between 742 and 796 CE.

Explanation: Western scholarship traditionally identifies the Aṣṭasāhasrikā Prajnaparamita Sutra ('Perfection of Wisdom in 8,000 Lines') as the earliest text within this genre, with its composition likely dating to the 1st century BCE.

Explanation: Guang Xing posited that the Mahayana Prajnaparamita teachings likely originated not with the Theravada school, but rather with the Caitika subsect of the Mahāsāṅghikas in the Andhra region of India.

Explanation: Contrary to the assertion of brevity, the Pañcaviṃśatisāhasrikā Prajnaparamita Sutra ('Perfection of Wisdom in 25,000 Lines') is recognized as one of the most substantial and significant texts within the Prajnaparamita corpus.

Explanation: The Dazhidulun, a significant commentary on the Pañcaviṃśatisāhasrikā Prajnaparamita Sutra, was translated into Chinese by Kumārajīva, not Asanga.

Explanation: The world's earliest printed book is not a Sanskrit manuscript, but rather a Chinese translation of the Diamond Sutra (Vajracchedikā Prajnaparamita Sutra) from Dunhuang, dated circa 868 CE.

Explanation: Western scholars traditionally identify the Aṣṭasāhasrikā Prajnaparamita Sutra ('Perfection of Wisdom in 8,000 Lines') as the earliest text in this genre, with its composition likely dating to the 1st century BCE.

Explanation: Guang Xing proposed that the Mahayana Prajnaparamita teachings may have originated with the Caitika subsect of the Mahāsāṅghikas, located in the Andhra region along the Kṛṣṇā River in India.

Explanation: The Śatasāhasrikā Prajnaparamita Sutra, translating to 'Perfection of Wisdom in 100,000 Lines,' is identified as the largest Prajnaparamita sutra mentioned in the provided material.

Explanation: The renowned Buddhist scholar responsible for translating the Dazhidulun into Chinese was Kumārajīva.

Explanation: Xuanzang's primary contribution was ensuring an unabridged and faithful rendition of the Prajnaparamita collection through his extensive translation efforts, resulting in the 'Xuanzang Prajnaparamita Library'.

Explanation: The world's earliest printed book, as noted in the source, is a translation of the Diamond Sutra (Vajracchedikā Prajnaparamita Sutra).

Explanation: Hajime Nakamura characterized the use of negation in Prajnaparamita texts not as the 'logic of affirmation,' but as the 'logic of not,' referring to its function in negating conventional reality to indicate ultimate truth.

Explanation: Edward Conze identified 'non-attachment' as a key psychological quality associated with Prajnaparamita practice, rather than 'attachment' itself.

Explanation: The ultimate goal for a Bodhisattva, as delineated in the Prajnaparamita sutras, is to attain Buddhahood not merely for personal liberation but for the benefit and liberation of all sentient beings.

Explanation: The Prajnaparamita sutras frequently employ negation, utilizing apophatic statements such as 'A is not A,' to deconstruct conventional conceptualizations and direct the understanding towards the ultimate reality of emptiness.

Explanation: Hajime Nakamura's concept of the 'logic of not' refers to the Prajnaparamita method of employing negation to dismantle conventional understandings and thereby indicate the ultimate truth of emptiness.

Explanation: Edward Conze's enumeration of psychological qualities associated with Prajnaparamita practice does not include 'intense desire for worldly success.' Instead, it highlights qualities such as non-apprehension, non-attachment, and non-assertion.

Explanation: Within the Tibetan Buddhist tradition, Prajnaparamita is predominantly studied through the framework of the Abhisamayālaṃkāra ('Ornament of Clear Realization') and its associated commentaries, rather than primarily through the Ratnaguṇasañcaya Gāthā.

Explanation: In Tibetan Buddhism, the Prajnaparamita sutras are primarily studied through the framework of the Abhisamayālaṃkāra ('Ornament of Clear Realization') and its extensive commentaries.