THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 6
Chapter 3: CORRESPONDENCE (3)
Furthermore, Śāriputra, the great bodhisattvas practicing Prajñāpāramitā do not cling to the existence of eye-contact, nor do they cling to the non-existence of eye-contact; they do not cling to the existence of ear, nose, tongue, body, and mind contact, nor do they cling to the non-existence of ear, nose, tongue, body, and mind contact.
They do not cling to the permanence of eye-contact, nor do they cling to the impermanence of eye-contact; they do not cling to the permanence of ear, nose, tongue, body, and mind contact, nor do they cling to the impermanence of ear, nose, tongue, body, and mind contact.
They do not cling to the pleasure of eye-contact, nor do they cling to the suffering of eye-contact; they do not cling to the pleasure of ear, nose, tongue, body, and mind contact, nor do they cling to the suffering of ear, nose, tongue, body, and mind contact.
They do not cling to the self of eye-contact, nor do they cling to the non-self of eye-contact; they do not cling to the self of ear, nose, tongue, body, and mind contact, nor do they cling to the non-self of ear, nose, tongue, body, and mind contact.
They do not cling to the tranquility of eye-contact, nor do they cling to the non-tranquility of eye-contact; they do not cling to the tranquility of ear, nose, tongue, body, and mind contact, nor do they cling to the non-tranquility of ear, nose, tongue, body, and mind contact.
They do not cling to emptiness of eye-contact, nor do they cling to non-emptiness of eye-contact; they do not cling to emptiness of ear, nose, tongue, body, and mind contact, nor do they cling to non-emptiness of ear, nose, tongue, body, and mind contact.
They do not cling to the signless nature of eye-contact, nor do they cling to the marked nature of eye-contact; they do not cling to the signless nature of ear, nose, tongue, body, and mind contact, nor do they cling to the marked nature of ear, nose, tongue, body, and mind contact.
They do not cling to the wishlessness of eye-contact, nor do they cling to having wishes regarding eye-contact; they do not cling to the wishlessness of ear, nose, tongue, body, and mind contact, nor do they cling to having wishes regarding ear, nose, tongue, body, and mind contact.
Śāriputra, because the great bodhisattvas practicing Prajñāpāramitā correspond with such dharmas, they are called those who correspond with Prajñāpāramitā.
Furthermore, Śāriputra, the great bodhisattvas practicing Prajñāpāramitā do not cling to the existence of sensations arising dependent upon eye-contact, nor do they cling to the non-existence of sensations arising dependent upon eye-contact; they do not cling to the existence of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the non-existence of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the permanence of sensations arising dependent upon eye-contact, nor do they cling to the impermanence of sensations arising dependent upon eye-contact; they do not cling to the permanence of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the impermanence of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the pleasure of sensations arising dependent upon eye-contact, nor do they cling to the suffering of sensations arising dependent upon eye-contact; they do not cling to the pleasure of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the suffering of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the self of sensations arising dependent upon eye-contact, nor do they cling to the non-self of sensations arising dependent upon eye-contact; they do not cling to the self of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the non-self of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the tranquility of sensations arising dependent upon eye-contact, nor do they cling to the non-tranquility of sensations arising dependent upon eye-contact; they do not cling to the tranquility of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the non-tranquility of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to emptiness of sensations arising dependent upon eye-contact, nor do they cling to non-emptiness of sensations arising dependent upon eye-contact; they do not cling to emptiness of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to non-emptiness of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the signless nature of sensations arising dependent upon eye-contact, nor do they cling to the marked nature of sensations arising dependent upon eye-contact; they do not cling to the signless nature of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to the marked nature of sensations arising dependent upon ear, nose, tongue, body, and mind contact.
They do not cling to the wishlessness of sensations arising dependent upon eye-contact, nor do they cling to having wishes regarding sensations arising dependent upon eye-contact; they do not cling to the wishlessness of sensations arising dependent upon ear, nose, tongue, body, and mind contact, nor do they cling to having wishes regarding sensations arising dependent upon ear, nose, tongue, body, and mind contact.
Śāriputra, because the great bodhisattvas practicing Prajñāpāramitā correspond with such dharmas, they are called those who correspond with Prajñāpāramitā.
Furthermore, Śāriputra, the great bodhisattvas practicing Prajñāpāramitā do not cling to the existence of the earth element, nor do they cling to the non-existence of the earth element; they do not cling to the existence of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-existence of the water, fire, wind, space, and consciousness elements.
They do not cling to the permanence of the earth element, nor do they cling to the impermanence of the earth element; they do not cling to the permanence of the water, fire, wind, space, and consciousness elements, nor do they cling to the impermanence of the water, fire, wind, space, and consciousness elements.
They do not cling to the pleasure of the earth element, nor do they cling to the suffering of the earth element; they do not cling to the pleasure of the water, fire, wind, space, and consciousness elements, nor do they cling to the suffering of the water, fire, wind, space, and consciousness elements.
They do not cling to the self of the earth element, nor do they cling to the non-self of the earth element; they do not cling to the self of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-self of the water, fire, wind, space, and consciousness elements.
They do not cling to the tranquility of the earth element, nor do they cling to the non-tranquility of the earth element; they do not cling to the tranquility of the water, fire, wind, space, and consciousness elements, nor do they cling to the non-tranquility of the water, fire, wind, space, and consciousness elements.
They do not cling to emptiness of the earth element, nor do they cling to non-emptiness of the earth element; they do not cling to emptiness of the water, fire, wind, space, and consciousness elements, nor do they cling to non-emptiness of the water, fire, wind, space, and consciousness elements.
They do not cling to the signless nature of the earth element, nor do they cling to the marked nature of the earth element; they do not cling to the signless nature of the water, fire, wind, space, and consciousness elements, nor do they cling to the marked nature of the water, fire, wind, space, and consciousness elements.
They do not cling to the wishlessness of the earth element, nor do they cling to having wishes regarding the earth element; they do not cling to the wishlessness of the water, fire, wind, space, and consciousness elements, nor do they cling to having wishes regarding the water, fire, wind, space, and consciousness elements.
Śāriputra, because the great bodhisattvas practicing Prajñāpāramitā correspond with such dharmas, they are called those who correspond with Prajñāpāramitā.
Furthermore, Śāriputra, the great bodhisattvas practicing Prajñāpāramitā do not cling to the existence of causes and conditions, nor do they cling to the non-existence of causes and conditions; they do not cling to the existence of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions, nor do they cling to the non-existence of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions.
They do not cling to the permanence of causes and conditions, nor do they cling to the impermanence of causes and conditions; they do not cling to the permanence of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions, nor do they cling to the impermanence of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions.
They do not cling to the pleasure of causes and conditions, nor do they cling to the suffering of causes and conditions; they do not cling to the pleasure of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions, nor do they cling to the suffering of dharmas produced by equal uninterrupted conditions, object conditions, dominant conditions, and other conditions.
Not clinging to the self of dependent origination, not clinging to the non-self of dependent origination; not clinging to the self of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions, not clinging to the non-self of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions.
Not clinging to the peacefulness of dependent origination, not clinging to the non-peacefulness of dependent origination; not clinging to the peacefulness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions, not clinging to the non-peacefulness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions.
Not clinging to the emptiness of dependent origination, not clinging to the non-emptiness of dependent origination; not clinging to the emptiness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions, not clinging to the non-emptiness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions.
Not clinging to the signlessness of dependent origination, not clinging to the existence of signs in dependent origination; not clinging to the signlessness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions, not clinging to the existence of signs in phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions.
Not clinging to the wishlessness of dependent origination, not clinging to having wishes in dependent origination; not clinging to the wishlessness of phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions, not clinging to having wishes in phenomena arisen from the equal and uninterrupted condition, the object condition, the dominant condition, and other conditions.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such phenomena, they are called those who are in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not cling to the existence of ignorance, nor do they cling to the non-existence of ignorance; they do not cling to the existence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the non-existence of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the permanence of ignorance, nor do they cling to the impermanence of ignorance; they do not cling to the permanence of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the impermanence of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the happiness of ignorance, nor do they cling to the suffering of ignorance; they do not cling to the happiness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the suffering of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the self of ignorance, nor do they cling to the non-self of ignorance; they do not cling to the self of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the non-self of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the peacefulness of ignorance, nor do they cling to the non-peacefulness of ignorance; they do not cling to the peacefulness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the non-peacefulness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the emptiness of ignorance, nor do they cling to the non-emptiness of ignorance; they do not cling to the emptiness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the non-emptiness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the signlessness of ignorance, nor do they cling to the existence of signs in ignorance; they do not cling to the signlessness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to the existence of signs in formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
They do not cling to the wishlessness of ignorance, nor do they cling to having wishes in ignorance; they do not cling to the wishlessness of formations up to aging and death, sorrow, lamentation, suffering, grief, and distress; they do not cling to having wishes in formations up to aging and death, sorrow, lamentation, suffering, grief, and distress.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such phenomena, they are called those who are in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not cling to the existence of the perfection of generosity, nor do they cling to its non-existence; they do not cling to the existence of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the non-existence of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the permanence of the perfection of generosity, nor do they cling to its impermanence; they do not cling to the permanence of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the impermanence of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the happiness of the perfection of generosity, nor do they cling to its suffering; they do not cling to the happiness of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the suffering of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the self of the perfection of generosity, nor do they cling to the non-self of the perfection of generosity; they do not cling to the self of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the non-self of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the peacefulness of the perfection of generosity, nor do they cling to its non-peacefulness; they do not cling to the peacefulness of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the non-peacefulness of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the emptiness of the perfection of generosity, nor do they cling to its non-emptiness; they do not cling to the emptiness of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the non-emptiness of morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the signlessness of the perfection of generosity, nor do they cling to the existence of signs in the perfection of generosity; they do not cling to the signlessness of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to the existence of signs in morality, patience, diligence, meditative absorption, and the perfection of wisdom.
They do not cling to the wishlessness of the perfection of generosity, nor do they cling to having wishes in the perfection of generosity; they do not cling to the wishlessness of morality, patience, diligence, meditative absorption, and the perfection of wisdom, nor do they cling to having wishes in morality, patience, diligence, meditative absorption, and the perfection of wisdom.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such phenomena, they are called those who are in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not cling to the existence of the emptiness of the internal, nor do they cling to its non-existence; they do not cling to the existence of the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness of what cannot be grasped, the emptiness of naturelessness, the emptiness of self-nature, the emptiness of the self-nature of emptiness; they do not cling to the non-existence of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the permanence of the emptiness of the internal, nor do they cling to the impermanence of the emptiness of the internal; they do not cling to the permanence of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the impermanence of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the happiness of the emptiness of the internal, nor do they cling to the suffering of the emptiness of the internal; they do not cling to the happiness of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the suffering of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the self of the emptiness of the internal, nor do they cling to the non-self of the emptiness of the internal; they do not cling to the self of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the non-self of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the peacefulness of the emptiness of the internal, nor do they cling to the non-peacefulness of the emptiness of the internal; they do not cling to the peacefulness of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the non-peacefulness of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the emptiness of the emptiness of the internal, nor do they cling to the non-emptiness of the emptiness of the internal; they do not cling to the emptiness of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the non-emptiness of the emptiness of the external up to the self-nature of emptiness.
They do not cling to the signlessness of the emptiness of the internal, nor do they cling to the existence of signs in the emptiness of the internal; they do not cling to the signlessness of the emptiness of the external up to the self-nature of emptiness, nor do they cling to the existence of signs in the emptiness of the external up to the self-nature of emptiness.
They do not cling to the wishlessness of the emptiness of the internal, nor do they cling to having wishes in the emptiness of the internal; they do not cling to the wishlessness of the emptiness of the external up to the self-nature of emptiness, nor do they cling to having wishes in the emptiness of the external up to the self-nature of emptiness.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such phenomena, they are called those who are in accord with the perfection of wisdom.
Furthermore, Śāriputra, the great bodhisattvas practicing the perfection of wisdom do not cling to the existence of suchness, nor do they cling to its non-existence; they do not cling to the existence of the realm of phenomena, the nature of phenomena, the nature of non-deception, the nature of non-change, the nature of equality, the nature free from arising, the established nature of phenomena, the abiding nature of phenomena, ultimate reality, the realm of space, the inconceivable realm; they do not cling to the non-existence of the realm of phenomena up to the inconceivable realm.
They do not cling to the permanence of suchness, nor do they cling to the impermanence of suchness; they do not cling to the permanence of the realm of phenomena up to the inconceivable realm, nor do they cling to the impermanence of the realm of phenomena up to the inconceivable realm.
They do not cling to the happiness of suchness, nor do they cling to the suffering of suchness; they do not cling to the happiness of the realm of phenomena up to the inconceivable realm, nor do they cling to the suffering of the realm of phenomena up to the inconceivable realm.
They do not cling to the self of suchness, nor do they cling to the non-self of suchness; they do not cling to the self of the realm of phenomena up to the inconceivable realm, nor do they cling to the non-self of the realm of phenomena up to the inconceivable realm.
They do not cling to the peacefulness of suchness, nor do they cling to the non-peacefulness of suchness; they do not cling to the peacefulness of the realm of phenomena up to the inconceivable realm, nor do they cling to the non-peacefulness of the realm of phenomena up to the inconceivable realm.
They do not cling to the emptiness of suchness, nor do they cling to the non-emptiness of suchness; they do not cling to the emptiness of the realm of phenomena up to the inconceivable realm, nor do they cling to the non-emptiness of the realm of phenomena up to the inconceivable realm.
They do not cling to the signlessness of suchness, nor do they cling to the existence of signs in suchness; they do not cling to the signlessness of the realm of phenomena up to the inconceivable realm, nor do they cling to the existence of signs in the realm of phenomena up to the inconceivable realm.
They do not cling to the wishlessness of suchness, nor do they cling to having wishes in suchness; they do not cling to the wishlessness of the realm of phenomena up to the inconceivable realm, nor do they cling to having wishes in the realm of phenomena up to the inconceivable realm.
Śāriputra, because the great bodhisattvas practicing the perfection of wisdom are in accord with such phenomena, they are called those who are in accord with the perfection of wisdom.
Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of the four foundations of mindfulness, nor do they cling to the non-existence of the four foundations of mindfulness; they do not cling to the existence of the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, nor do they cling to the non-existence of the four right efforts up to the eightfold noble path.
They do not cling to permanence in the four foundations of mindfulness, nor do they cling to impermanence in the four foundations of mindfulness; they do not cling to permanence in the four right efforts up to the eightfold noble path, nor do they cling to impermanence in the four right efforts up to the eightfold noble path.
They do not cling to pleasure in the four foundations of mindfulness, nor do they cling to suffering in the four foundations of mindfulness; they do not cling to pleasure in the four right efforts up to the eightfold noble path, nor do they cling to suffering in the four right efforts up to the eightfold noble path.
They do not cling to self in the four foundations of mindfulness, nor do they cling to non-self in the four foundations of mindfulness; they do not cling to self in the four right efforts up to the eightfold noble path, nor do they cling to non-self in the four right efforts up to the eightfold noble path.
They do not cling to tranquility in the four foundations of mindfulness, nor do they cling to non-tranquility in the four foundations of mindfulness; they do not cling to tranquility in the four right efforts up to the eightfold noble path, nor do they cling to non-tranquility in the four right efforts up to the eightfold noble path.
They do not cling to emptiness in the four foundations of mindfulness, nor do they cling to non-emptiness in the four foundations of mindfulness; they do not cling to emptiness in the four right efforts up to the eightfold noble path, nor do they cling to non-emptiness in the four right efforts up to the eightfold noble path.
They do not cling to signlessness in the four foundations of mindfulness, nor do they cling to possessing signs in the four foundations of mindfulness; they do not cling to signlessness in the four right efforts up to the eightfold noble path, nor do they cling to possessing signs in the four right efforts up to the eightfold noble path.
They do not cling to wishlessness in the four foundations of mindfulness, nor do they cling to having wishes in the four foundations of mindfulness; they do not cling to wishlessness in the four right efforts up to the eightfold noble path, nor do they cling to having wishes in the four right efforts up to the eightfold noble path.
Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of the noble truth of suffering, nor do they cling to the non-existence of the noble truth of suffering; they do not cling to the existence of the noble truths of origin, cessation, and the path, nor do they cling to the non-existence of the noble truths of origin, cessation, and the path.
They do not cling to permanence in the noble truth of suffering, nor do they cling to impermanence in the noble truth of suffering; they do not cling to permanence in the noble truths of origin, cessation, and the path, nor do they cling to impermanence in the noble truths of origin, cessation, and the path.
They do not cling to pleasure in the noble truth of suffering, nor do they cling to suffering in the noble truth of suffering; they do not cling to pleasure in the noble truths of origin, cessation, and the path, nor do they cling to suffering in the noble truths of origin, cessation, and the path.
They do not cling to self in the noble truth of suffering, nor do they cling to non-self in the noble truth of suffering; they do not cling to self in the noble truths of origin, cessation, and the path, nor do they cling to non-self in the noble truths of origin, cessation, and the path.
They do not cling to tranquility in the noble truth of suffering, nor do they cling to non-tranquility in the noble truth of suffering; they do not cling to tranquility in the noble truths of origin, cessation, and the path, nor do they cling to non-tranquility in the noble truths of origin, cessation, and the path.
They do not cling to emptiness in the noble truth of suffering, nor do they cling to non-emptiness in the noble truth of suffering; they do not cling to emptiness in the noble truths of origin, cessation, and the path, nor do they cling to non-emptiness in the noble truths of origin, cessation, and the path.
They do not cling to signlessness in the noble truth of suffering, nor do they cling to possessing signs in the noble truth of suffering; they do not cling to signlessness in the noble truths of origin, cessation, and the path, nor do they cling to possessing signs in the noble truths of origin, cessation, and the path.
They do not cling to wishlessness in the noble truth of suffering, nor do they cling to having wishes in the noble truth of suffering; they do not cling to wishlessness in the noble truths of origin, cessation, and the path, nor do they cling to having wishes in the noble truths of origin, cessation, and the path.
Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of the four meditative absorptions, nor do they cling to the non-existence of the four meditative absorptions; they do not cling to the existence of the four immeasurables and the four formless concentrations, nor do they cling to the non-existence of the four immeasurables and the four formless concentrations.
They do not cling to permanence in the four meditative absorptions, nor do they cling to impermanence in the four meditative absorptions; they do not cling to permanence in the four immeasurables and the four formless concentrations, nor do they cling to impermanence in the four immeasurables and the four formless concentrations.
They do not cling to pleasure in the four meditative absorptions, nor do they cling to suffering in the four meditative absorptions; they do not cling to pleasure in the four immeasurables and the four formless concentrations, nor do they cling to suffering in the four immeasurables and the four formless concentrations.
They do not cling to self in the four meditative absorptions, nor do they cling to non-self in the four meditative absorptions; they do not cling to self in the four immeasurables and the four formless concentrations, nor do they cling to non-self in the four immeasurables and the four formless concentrations.
They do not cling to tranquility in the four meditative absorptions, nor do they cling to non-tranquility in the four meditative absorptions; they do not cling to tranquility in the four immeasurables and the four formless concentrations, nor do they cling to non-tranquility in the four immeasurables and the four formless concentrations.
They do not cling to emptiness in the four meditative absorptions, nor do they cling to non-emptiness in the four meditative absorptions; they do not cling to emptiness in the four immeasurables and the four formless concentrations, nor do they cling to non-emptiness in the four immeasurables and the four formless concentrations.
They do not cling to signlessness in the four meditative absorptions, nor do they cling to possessing signs in the four meditative absorptions; they do not cling to signlessness in the four immeasurables and the four formless concentrations, nor do they cling to possessing signs in the four immeasurables and the four formless concentrations.
They do not cling to wishlessness in the four meditative absorptions, nor do they cling to having wishes in the four meditative absorptions; they do not cling to wishlessness in the four immeasurables and the four formless concentrations, nor do they cling to having wishes in the four immeasurables and the four formless concentrations.
Shariputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Not clinging to the absence of aspiration of the Dharma of non-forgetting, not clinging to the presence of aspiration of the Dharma of non-forgetting; not clinging to the absence of aspiration of the nature of always renouncing, not clinging to the presence of aspiration of the nature of always renouncing.
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of the wisdom of all-knowledge, nor do they cling to the non-existence of the wisdom of all-knowledge; they do not cling to the existence of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to the non-existence of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to permanence of the wisdom of all-knowledge, nor do they cling to impermanence of the wisdom of all-knowledge; they do not cling to permanence of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to impermanence of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to happiness of the wisdom of all-knowledge, nor do they cling to suffering of the wisdom of all-knowledge; they do not cling to happiness of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to suffering of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to self of the wisdom of all-knowledge, nor do they cling to non-self of the wisdom of all-knowledge; they do not cling to self of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to non-self of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to tranquility of the wisdom of all-knowledge, nor do they cling to non-tranquility of the wisdom of all-knowledge; they do not cling to tranquility of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to non-tranquility of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to emptiness of the wisdom of all-knowledge, nor do they cling to non-emptiness of the wisdom of all-knowledge; they do not cling to emptiness of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to non-emptiness of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to signlessness of the wisdom of all-knowledge, nor do they cling to possessing signs of the wisdom of all-knowledge; they do not cling to signlessness of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to possessing signs of the wisdom of the modes of the path and the wisdom of all aspects.
They do not cling to the absence of aspiration of the wisdom of all-knowledge, nor do they cling to the presence of aspiration of the wisdom of all-knowledge; they do not cling to the absence of aspiration of the wisdom of the modes of the path and the wisdom of all aspects, nor do they cling to the presence of aspiration of the wisdom of the modes of the path and the wisdom of all aspects.
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of the fruit of Stream-entry, nor do they cling to the non-existence of the fruit of Stream-entry; they do not cling to the existence of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to the non-existence of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to permanence of the fruit of Stream-entry, nor do they cling to impermanence of the fruit of Stream-entry; they do not cling to permanence of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to impermanence of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to happiness of the fruit of Stream-entry, nor do they cling to suffering of the fruit of Stream-entry; they do not cling to happiness of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to suffering of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to self of the fruit of Stream-entry, nor do they cling to non-self of the fruit of Stream-entry; they do not cling to self of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to non-self of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to tranquility of the fruit of Stream-entry, nor do they cling to non-tranquility of the fruit of Stream-entry; they do not cling to tranquility of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to non-tranquility of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to emptiness of the fruit of Stream-entry, nor do they cling to non-emptiness of the fruit of Stream-entry; they do not cling to emptiness of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to non-emptiness of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to signlessness of the fruit of Stream-entry, nor do they cling to possessing signs of the fruit of Stream-entry; they do not cling to signlessness of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to possessing signs of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
They do not cling to the absence of aspiration of the fruit of Stream-entry, nor do they cling to the presence of aspiration of the fruit of Stream-entry; they do not cling to the absence of aspiration of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood, nor do they cling to the presence of aspiration of the fruits of Once-returning, Non-returning, Arhatship, and Pratyekabuddhahood.
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Furthermore, Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not cling to the existence of all the practices of great Bodhisattvas, nor do they cling to the non-existence of all the practices of great Bodhisattvas; they do not cling to the existence of the supreme enlightenment of all Buddhas, nor do they cling to the non-existence of the supreme enlightenment of all Buddhas.
They do not cling to permanence of all the practices of great Bodhisattvas, nor do they cling to impermanence of all the practices of great Bodhisattvas; they do not cling to permanence of the supreme enlightenment of all Buddhas, nor do they cling to impermanence of the supreme enlightenment of all Buddhas.
They do not cling to happiness of all the practices of great Bodhisattvas, nor do they cling to suffering of all the practices of great Bodhisattvas; they do not cling to happiness of the supreme enlightenment of all Buddhas, nor do they cling to suffering of the supreme enlightenment of all Buddhas.
They do not cling to self of all the practices of great Bodhisattvas, nor do they cling to non-self of all the practices of great Bodhisattvas; they do not cling to self of the supreme enlightenment of all Buddhas, nor do they cling to non-self of the supreme enlightenment of all Buddhas.
They do not cling to tranquility of all the practices of great Bodhisattvas, nor do they cling to non-tranquility of all the practices of great Bodhisattvas; they do not cling to tranquility of the supreme enlightenment of all Buddhas, nor do they cling to non-tranquility of the supreme enlightenment of all Buddhas.
They do not cling to emptiness of all the practices of great Bodhisattvas, nor do they cling to non-emptiness of all the practices of great Bodhisattvas; they do not cling to emptiness of the supreme enlightenment of all Buddhas, nor do they cling to non-emptiness of the supreme enlightenment of all Buddhas.
They do not cling to signlessness of all the practices of great Bodhisattvas, nor do they cling to possessing signs of all the practices of great Bodhisattvas; they do not cling to signlessness of the supreme enlightenment of all Buddhas, nor do they cling to possessing signs of the supreme enlightenment of all Buddhas.
They do not cling to the absence of aspiration of all the practices of great Bodhisattvas, nor do they cling to the presence of aspiration of all the practices of great Bodhisattvas; they do not cling to the absence of aspiration of the supreme enlightenment of all Buddhas, nor do they cling to the presence of aspiration of the supreme enlightenment of all Buddhas.
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā do not give rise to the thought: “I practice Prajñā-pāramitā”; they do not give rise to the thought: “I do not practice Prajñā-pāramitā”; they do not give rise to the thought: “I both practice and do not practice Prajñā-pāramitā”; they do not give rise to the thought: “I neither practice nor do not practice Prajñā-pāramitā.”
Śāriputra, the great Bodhisattvas who cultivate Prajñā-pāramitā, because they are in accordance with such dharmas, are therefore called those who are in accordance with Prajñā-pāramitā.