THE GREAT PRAJNAPARAMITA SUTRA
Chinese translation: Tang Dynasty, Tripitaka Master Xuanzang
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VOLUME 6
Section 3: CORRESPONDENCE (3)
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of eye contact, do not cling to the non-existence of eye contact; do not cling to the existence of ear, nose, tongue, body, and mind contact, do not cling to the non-existence of ear, nose, tongue, body, and mind contact.
Do not cling to the permanence of eye contact, do not cling to the impermanence of eye contact; do not cling to the permanence of ear, nose, tongue, body, and mind contact, do not cling to the impermanence of ear, nose, tongue, body, and mind contact.
Do not cling to the pleasure of eye contact, do not cling to the suffering of eye contact; do not cling to the pleasure of ear, nose, tongue, body, and mind contact, do not cling to the suffering of ear, nose, tongue, body, and mind contact.
Do not cling to the self of eye contact, do not cling to the no-self of eye contact; do not cling to the self of ear, nose, tongue, body, and mind contact, do not cling to the no-self of ear, nose, tongue, body, and mind contact.
Do not cling to the tranquility of eye contact, do not cling to the non-tranquility of eye contact; do not cling to the tranquility of ear, nose, tongue, body, and mind contact, do not cling to the non-tranquility of ear, nose, tongue, body, and mind contact.
Do not cling to the emptiness of eye contact, do not cling to the non-emptiness of eye contact; do not cling to the emptiness of ear, nose, tongue, body, and mind contact, do not cling to the non-emptiness of ear, nose, tongue, body, and mind contact.
Do not cling to the signlessness of eye contact, do not cling to the having-signs of eye contact; do not cling to the signlessness of ear, nose, tongue, body, and mind contact, do not cling to the having-signs of ear, nose, tongue, body, and mind contact.
Do not cling to the wishlessness of eye contact, do not cling to the having-wishes of eye contact; do not cling to the wishlessness of ear, nose, tongue, body, and mind contact, do not cling to the having-wishes of ear, nose, tongue, body, and mind contact.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of feelings arising conditioned by eye contact, do not cling to the non-existence of feelings arising conditioned by eye contact; do not cling to the existence of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the non-existence of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the permanence of feelings arising conditioned by eye contact, do not cling to the impermanence of feelings arising conditioned by eye contact; do not cling to the permanence of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the impermanence of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the pleasure of feelings arising conditioned by eye contact, do not cling to the suffering of feelings arising conditioned by eye contact; do not cling to the pleasure of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the suffering of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the self of feelings arising conditioned by eye contact, do not cling to the no-self of feelings arising conditioned by eye contact; do not cling to the self of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the no-self of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the tranquility of feelings arising conditioned by eye contact, do not cling to the non-tranquility of feelings arising conditioned by eye contact; do not cling to the tranquility of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the non-tranquility of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the emptiness of feelings arising conditioned by eye contact, do not cling to the non-emptiness of feelings arising conditioned by eye contact; do not cling to the emptiness of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the non-emptiness of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the signlessness of feelings arising conditioned by eye contact, do not cling to the having-signs of feelings arising conditioned by eye contact; do not cling to the signlessness of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the having-signs of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Do not cling to the wishlessness of feelings arising conditioned by eye contact, do not cling to the having-wishes of feelings arising conditioned by eye contact; do not cling to the wishlessness of feelings arising conditioned by ear, nose, tongue, body, and mind contact, do not cling to the having-wishes of feelings arising conditioned by ear, nose, tongue, body, and mind contact.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the earth element, do not cling to the non-existence of the earth element; do not cling to the existence of the water, fire, wind, space, and consciousness elements, do not cling to the non-existence of the water, fire, wind, space, and consciousness elements.
Do not cling to the permanence of the earth element, do not cling to the impermanence of the earth element; do not cling to the permanence of the water, fire, wind, space, and consciousness elements, do not cling to the impermanence of the water, fire, wind, space, and consciousness elements.
Do not cling to the pleasure of the earth element, do not cling to the suffering of the earth element; do not cling to the pleasure of the water, fire, wind, space, and consciousness elements, do not cling to the suffering of the water, fire, wind, space, and consciousness elements.
Do not cling to the self of the earth element, do not cling to the no-self of the earth element; do not cling to the self of the water, fire, wind, space, and consciousness elements, do not cling to the no-self of the water, fire, wind, space, and consciousness elements.
Do not cling to the tranquility of the earth element, do not cling to the non-tranquility of the earth element; do not cling to the tranquility of the water, fire, wind, space, and consciousness elements, do not cling to the non-tranquility of the water, fire, wind, space, and consciousness elements.
Do not cling to the emptiness of the earth element, do not cling to the non-emptiness of the earth element; do not cling to the emptiness of the water, fire, wind, space, and consciousness elements, do not cling to the non-emptiness of the water, fire, wind, space, and consciousness elements.
Do not cling to the signlessness of the earth element, do not cling to the having-signs of the earth element; do not cling to the signlessness of the water, fire, wind, space, and consciousness elements, do not cling to the having-signs of the water, fire, wind, space, and consciousness elements.
Do not cling to the wishlessness of the earth element, do not cling to the having-wishes of the earth element; do not cling to the wishlessness of the water, fire, wind, space, and consciousness elements, do not cling to the having-wishes of the water, fire, wind, space, and consciousness elements.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the causal condition, do not cling to the non-existence of the causal condition; do not cling to the existence of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the non-existence of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the permanence of the causal condition, do not cling to the impermanence of the causal condition; do not cling to the permanence of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the impermanence of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the pleasure of the causal condition, do not cling to the suffering of the causal condition; do not cling to the pleasure of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the suffering of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the self of the causal condition, do not cling to the no-self of the causal condition; do not cling to the self of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the no-self of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the tranquility of the causal condition, do not cling to the non-tranquility of the causal condition; do not cling to the tranquility of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the non-tranquility of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the emptiness of the causal condition, do not cling to the non-emptiness of the causal condition; do not cling to the emptiness of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the non-emptiness of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the signlessness of the causal condition, do not cling to the having-signs of the causal condition; do not cling to the signlessness of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the having-signs of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Do not cling to the wishlessness of the causal condition, do not cling to the having-wishes of the causal condition; do not cling to the wishlessness of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions, do not cling to the having-wishes of dharmas arising from the immediate condition, the object condition, the dominant condition, and dharmas arising from other conditions.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of ignorance, do not cling to the non-existence of ignorance; do not cling to the existence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the non-existence of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the permanence of ignorance, do not cling to the impermanence of ignorance; do not cling to the permanence of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the impermanence of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the pleasure of ignorance, do not cling to the suffering of ignorance; do not cling to the pleasure of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the suffering of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the self of ignorance, do not cling to the no-self of ignorance; do not cling to the self of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the no-self of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the tranquility of ignorance, do not cling to the non-tranquility of ignorance; do not cling to the tranquility of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the non-tranquility of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the emptiness of ignorance, do not cling to the non-emptiness of ignorance; do not cling to the emptiness of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the non-emptiness of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the signlessness of ignorance, do not cling to the having-signs of ignorance; do not cling to the signlessness of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the having-signs of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Do not cling to the wishlessness of ignorance, do not cling to the having-wishes of ignorance; do not cling to the wishlessness of formations through old age and death, sorrow, lamentation, suffering, grief, and despair, do not cling to the having-wishes of formations through old age and death, sorrow, lamentation, suffering, grief, and despair.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the Perfection of Generosity, do not cling to the non-existence of the Perfection of Generosity; do not cling to the existence of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the non-existence of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the permanence of the Perfection of Generosity, do not cling to the impermanence of the Perfection of Generosity; do not cling to the permanence of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the impermanence of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the pleasure of the Perfection of Generosity, do not cling to the suffering of the Perfection of Generosity; do not cling to the pleasure of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the suffering of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the self of the Perfection of Generosity, do not cling to the no-self of the Perfection of Generosity; do not cling to the self of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the no-self of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the tranquility of the Perfection of Generosity, do not cling to the non-tranquility of the Perfection of Generosity; do not cling to the tranquility of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the non-tranquility of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the emptiness of the Perfection of Generosity, do not cling to the non-emptiness of the Perfection of Generosity; do not cling to the emptiness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the non-emptiness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the signlessness of the Perfection of Generosity, do not cling to the having-signs of the Perfection of Generosity; do not cling to the signlessness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the having-signs of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Do not cling to the wishlessness of the Perfection of Generosity, do not cling to the having-wishes of the Perfection of Generosity; do not cling to the wishlessness of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita, do not cling to the having-wishes of the Perfections of Pure Precepts, Patience, Diligence, Meditation, and Prajnaparamita.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of inner emptiness, do not cling to the non-existence of inner emptiness; do not cling to the existence of outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of the conditioned, emptiness of the unconditioned, emptiness of the ultimate, boundless emptiness, scattered emptiness, non-transforming emptiness, emptiness of essential nature, emptiness of self-mark, emptiness of common marks, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of own-nature, emptiness of non-nature of own-nature, do not cling to the non-existence of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the permanence of inner emptiness, do not cling to the impermanence of inner emptiness; do not cling to the permanence of outer emptiness through emptiness of non-nature of own-nature, do not cling to the impermanence of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the pleasure of inner emptiness, do not cling to the suffering of inner emptiness; do not cling to the pleasure of outer emptiness through emptiness of non-nature of own-nature, do not cling to the suffering of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the self of inner emptiness, do not cling to the no-self of inner emptiness; do not cling to the self of outer emptiness through emptiness of non-nature of own-nature, do not cling to the no-self of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the tranquility of inner emptiness, do not cling to the non-tranquility of inner emptiness; do not cling to the tranquility of outer emptiness through emptiness of non-nature of own-nature, do not cling to the non-tranquility of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the emptiness of inner emptiness, do not cling to the non-emptiness of inner emptiness; do not cling to the emptiness of outer emptiness through emptiness of non-nature of own-nature, do not cling to the non-emptiness of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the signlessness of inner emptiness, do not cling to the having-signs of inner emptiness; do not cling to the signlessness of outer emptiness through emptiness of non-nature of own-nature, do not cling to the having-signs of outer emptiness through emptiness of non-nature of own-nature.
Do not cling to the wishlessness of inner emptiness, do not cling to the having-wishes of inner emptiness; do not cling to the wishlessness of outer emptiness through emptiness of non-nature of own-nature, do not cling to the having-wishes of outer emptiness through emptiness of non-nature of own-nature.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of suchness, do not cling to the non-existence of suchness; do not cling to the existence of the dharma realm, dharma nature, the non-deceptive nature, the unchanging nature, the nature of equality, the nature apart from birth, fixed dharma, abiding dharma, true actuality, the realm of space, the inconceivable realm, do not cling to the non-existence of the dharma realm through the inconceivable realm.
Do not cling to the permanence of suchness, do not cling to the impermanence of suchness; do not cling to the permanence of the dharma realm through the inconceivable realm, do not cling to the impermanence of the dharma realm through the inconceivable realm.
Do not cling to the pleasure of suchness, do not cling to the suffering of suchness; do not cling to the pleasure of the dharma realm through the inconceivable realm, do not cling to the suffering of the dharma realm through the inconceivable realm.
Do not cling to the self of suchness, do not cling to the no-self of suchness; do not cling to the self of the dharma realm through the inconceivable realm, do not cling to the no-self of the dharma realm through the inconceivable realm.
Do not cling to the tranquility of suchness, do not cling to the non-tranquility of suchness; do not cling to the tranquility of the dharma realm through the inconceivable realm, do not cling to the non-tranquility of the dharma realm through the inconceivable realm.
Do not cling to the emptiness of suchness, do not cling to the non-emptiness of suchness; do not cling to the emptiness of the dharma realm through the inconceivable realm, do not cling to the non-emptiness of the dharma realm through the inconceivable realm.
Do not cling to the signlessness of suchness, do not cling to the having-signs of suchness; do not cling to the signlessness of the dharma realm through the inconceivable realm, do not cling to the having-signs of the dharma realm through the inconceivable realm.
Do not cling to the wishlessness of suchness, do not cling to the having-wishes of suchness; do not cling to the wishlessness of the dharma realm through the inconceivable realm, do not cling to the having-wishes of the dharma realm through the inconceivable realm.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the four foundations of mindfulness, do not cling to the non-existence of the four foundations of mindfulness; do not cling to the existence of the four right efforts, four bases of supernormal powers, five faculties, five powers, seven factors of enlightenment, noble eightfold path, do not cling to the non-existence of the four right efforts through the noble eightfold path.
Do not cling to the permanence of the four foundations of mindfulness, do not cling to the impermanence of the four foundations of mindfulness; do not cling to the permanence of the four right efforts through the noble eightfold path, do not cling to the impermanence of the four right efforts through the noble eightfold path.
Do not cling to the pleasure of the four foundations of mindfulness, do not cling to the suffering of the four foundations of mindfulness; do not cling to the pleasure of the four right efforts through the noble eightfold path, do not cling to the suffering of the four right efforts through the noble eightfold path.
Do not cling to the self of the four foundations of mindfulness, do not cling to the no-self of the four foundations of mindfulness; do not cling to the self of the four right efforts through the noble eightfold path, do not cling to the no-self of the four right efforts through the noble eightfold path.
Do not cling to the tranquility of the four foundations of mindfulness, do not cling to the non-tranquility of the four foundations of mindfulness; do not cling to the tranquility of the four right efforts through the noble eightfold path, do not cling to the non-tranquility of the four right efforts through the noble eightfold path.
Do not cling to the emptiness of the four foundations of mindfulness, do not cling to the non-emptiness of the four foundations of mindfulness; do not cling to the emptiness of the four right efforts through the noble eightfold path, do not cling to the non-emptiness of the four right efforts through the noble eightfold path.
Do not cling to the signlessness of the four foundations of mindfulness, do not cling to the having-signs of the four foundations of mindfulness; do not cling to the signlessness of the four right efforts through the noble eightfold path, do not cling to the having-signs of the four right efforts through the noble eightfold path.
Do not cling to the wishlessness of the four foundations of mindfulness, do not cling to the having-wishes of the four foundations of mindfulness; do not cling to the wishlessness of the four right efforts through the noble eightfold path, do not cling to the having-wishes of the four right efforts through the noble eightfold path.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the Noble Truth of Suffering, do not cling to the non-existence of the Noble Truth of Suffering; do not cling to the existence of the Noble Truths of Origination, Cessation, and Path, do not cling to the non-existence of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the permanence of the Noble Truth of Suffering, do not cling to the impermanence of the Noble Truth of Suffering; do not cling to the permanence of the Noble Truths of Origination, Cessation, and Path, do not cling to the impermanence of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the pleasure of the Noble Truth of Suffering, do not cling to the suffering of the Noble Truth of Suffering; do not cling to the pleasure of the Noble Truths of Origination, Cessation, and Path, do not cling to the suffering of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the self of the Noble Truth of Suffering, do not cling to the no-self of the Noble Truth of Suffering; do not cling to the self of the Noble Truths of Origination, Cessation, and Path, do not cling to the no-self of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the tranquility of the Noble Truth of Suffering, do not cling to the non-tranquility of the Noble Truth of Suffering; do not cling to the tranquility of the Noble Truths of Origination, Cessation, and Path, do not cling to the non-tranquility of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the emptiness of the Noble Truth of Suffering, do not cling to the non-emptiness of the Noble Truth of Suffering; do not cling to the emptiness of the Noble Truths of Origination, Cessation, and Path, do not cling to the non-emptiness of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the signlessness of the Noble Truth of Suffering, do not cling to the having-signs of the Noble Truth of Suffering; do not cling to the signlessness of the Noble Truths of Origination, Cessation, and Path, do not cling to the having-signs of the Noble Truths of Origination, Cessation, and Path.
Do not cling to the wishlessness of the Noble Truth of Suffering, do not cling to the having-wishes of the Noble Truth of Suffering; do not cling to the wishlessness of the Noble Truths of Origination, Cessation, and Path, do not cling to the having-wishes of the Noble Truths of Origination, Cessation, and Path.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita
Do not cling to the existence of the four dhyanas, do not cling to the non-existence of the four dhyanas; do not cling to the existence of the four immeasurables and four formless absorptions, do not cling to the non-existence of the four immeasurables and four formless absorptions.
Do not cling to the permanence of the four dhyanas, do not cling to the impermanence of the four dhyanas; do not cling to the permanence of the four immeasurables and four formless absorptions, do not cling to the impermanence of the four immeasurables and four formless absorptions.
Do not cling to the pleasure of the four dhyanas, do not cling to the suffering of the four dhyanas; do not cling to the pleasure of the four immeasurables and four formless absorptions, do not cling to the suffering of the four immeasurables and four formless absorptions.
Do not cling to the self of the four dhyanas, do not cling to the no-self of the four dhyanas; do not cling to the self of the four immeasurables and four formless absorptions, do not cling to the no-self of the four immeasurables and four formless absorptions.
Do not cling to the tranquility of the four dhyanas, do not cling to the non-tranquility of the four dhyanas; do not cling to the tranquility of the four immeasurables and four formless absorptions, do not cling to the non-tranquility of the four immeasurables and four formless absorptions.
Do not cling to the emptiness of the four dhyanas, do not cling to the non-emptiness of the four dhyanas; do not cling to the emptiness of the four immeasurables and four formless absorptions, do not cling to the non-emptiness of the four immeasurables and four formless absorptions.
Do not cling to the signlessness of the four dhyanas, do not cling to the having-signs of the four dhyanas; do not cling to the signlessness of the four immeasurables and four formless absorptions, do not cling to the having-signs of the four immeasurables and four formless absorptions.
Do not cling to the wishlessness of the four dhyanas, do not cling to the having-wishes of the four dhyanas; do not cling to the wishlessness of the four immeasurables and four formless absorptions, do not cling to the having-wishes of the four immeasurables and four formless absorptions.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the eight liberations, do not cling to the non-existence of the eight liberations; do not cling to the existence of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the non-existence of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the permanence of the eight liberations, do not cling to the impermanence of the eight liberations; do not cling to the permanence of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the impermanence of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the pleasure of the eight liberations, do not cling to the suffering of the eight liberations; do not cling to the pleasure of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the suffering of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the self of the eight liberations, do not cling to the no-self of the eight liberations; do not cling to the self of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the no-self of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the tranquility of the eight liberations, do not cling to the non-tranquility of the eight liberations; do not cling to the tranquility of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the non-tranquility of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the emptiness of the eight liberations, do not cling to the non-emptiness of the eight liberations; do not cling to the emptiness of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the non-emptiness of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the signlessness of the eight liberations, do not cling to the having-signs of the eight liberations; do not cling to the signlessness of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the having-signs of the eight mastery bases, nine successive absorptions, ten totality bases.
Do not cling to the wishlessness of the eight liberations, do not cling to the having-wishes of the eight liberations; do not cling to the wishlessness of the eight mastery bases, nine successive absorptions, ten totality bases, do not cling to the having-wishes of the eight mastery bases, nine successive absorptions, ten totality bases.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the liberation door of Emptiness, do not cling to the non-existence of the liberation door of Emptiness; do not cling to the existence of the liberation doors of Signlessness and Wishlessness, do not cling to the non-existence of the liberation doors of Signlessness and Wishlessness.
Do not cling to the permanence of the liberation door of Emptiness, do not cling to the impermanence of the liberation door of Emptiness; do not cling to the permanence of the liberation doors of Signlessness and Wishlessness, do not cling to the impermanence of the liberation doors of Signlessness and Wishlessness.
Do not cling to the pleasure of the liberation door of Emptiness, do not cling to the suffering of the liberation door of Emptiness; do not cling to the pleasure of the liberation doors of Signlessness and Wishlessness, do not cling to the suffering of the liberation doors of Signlessness and Wishlessness.
Do not cling to the self of the liberation door of Emptiness, do not cling to the no-self of the liberation door of Emptiness; do not cling to the self of the liberation doors of Signlessness and Wishlessness, do not cling to the no-self of the liberation doors of Signlessness and Wishlessness.
Do not cling to the tranquility of the liberation door of Emptiness, do not cling to the non-tranquility of the liberation door of Emptiness; do not cling to the tranquility of the liberation doors of Signlessness and Wishlessness, do not cling to the non-tranquility of the liberation doors of Signlessness and Wishlessness.
Do not cling to the emptiness of the liberation door of Emptiness, do not cling to the non-emptiness of the liberation door of Emptiness; do not cling to the emptiness of the liberation doors of Signlessness and Wishlessness, do not cling to the non-emptiness of the liberation doors of Signlessness and Wishlessness.
Do not cling to the signlessness of the liberation door of Emptiness, do not cling to the having-signs of the liberation door of Emptiness; do not cling to the signlessness of the liberation doors of Signlessness and Wishlessness, do not cling to the having-signs of the liberation doors of Signlessness and Wishlessness.
Do not cling to the wishlessness of the liberation door of Emptiness, do not cling to the having-wishes of the liberation door of Emptiness; do not cling to the wishlessness of the liberation doors of Signlessness and Wishlessness, do not cling to the having-wishes of the liberation doors of Signlessness and Wishlessness.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of all dharani gateways, do not cling to the non-existence of all dharani gateways; do not cling to the existence of all samadhi gateways, do not cling to the non-existence of all samadhi gateways.
Do not cling to the permanence of all dharani gateways, do not cling to the impermanence of all dharani gateways; do not cling to the permanence of all samadhi gateways, do not cling to the impermanence of all samadhi gateways.
Do not cling to the pleasure of all dharani gateways, do not cling to the suffering of all dharani gateways; do not cling to the pleasure of all samadhi gateways, do not cling to the suffering of all samadhi gateways.
Do not cling to the self of all dharani gateways, do not cling to the no-self of all dharani gateways; do not cling to the self of all samadhi gateways, do not cling to the no-self of all samadhi gateways.
Do not cling to the tranquility of all dharani gateways, do not cling to the non-tranquility of all dharani gateways; do not cling to the tranquility of all samadhi gateways, do not cling to the non-tranquility of all samadhi gateways.
Do not cling to the emptiness of all dharani gateways, do not cling to the non-emptiness of all dharani gateways; do not cling to the emptiness of all samadhi gateways, do not cling to the non-emptiness of all samadhi gateways.
Do not cling to the signlessness of all dharani gateways, do not cling to the having-signs of all dharani gateways; do not cling to the signlessness of all samadhi gateways, do not cling to the having-signs of all samadhi gateways.
Do not cling to the wishlessness of all dharani gateways, do not cling to the having-wishes of all dharani gateways; do not cling to the wishlessness of all samadhi gateways, do not cling to the having-wishes of all samadhi gateways.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the stage of Supreme Joy, do not cling to the non-existence of the stage of Supreme Joy; do not cling to the existence of the stages of Stainless, Luminous, Blazing, Very Hard to Conquer, Manifest, Far-Going, Immovable, Good Wisdom, and Cloud of Dharma, do not cling to the non-existence of the stages of Stainless through Cloud of Dharma.
Do not cling to the permanence of the stage of Supreme Joy, do not cling to the impermanence of the stage of Supreme Joy; do not cling to the permanence of the stages of Stainless through Cloud of Dharma, do not cling to the impermanence of the stages of Stainless through Cloud of Dharma.
Do not cling to the pleasure of the stage of Supreme Joy, do not cling to the suffering of the stage of Supreme Joy; do not cling to the pleasure of the stages of Stainless through Cloud of Dharma, do not cling to the suffering of the stages of Stainless through Cloud of Dharma.
Do not cling to the self of the stage of Supreme Joy, do not cling to the no-self of the stage of Supreme Joy; do not cling to the self of the stages of Stainless through Cloud of Dharma, do not cling to the no-self of the stages of Stainless through Cloud of Dharma.
Do not cling to the tranquility of the stage of Supreme Joy, do not cling to the non-tranquility of the stage of Supreme Joy; do not cling to the tranquility
of the stages of Stainless through Cloud of Dharma, do not cling to the non-tranquility of the stages of Stainless through Cloud of Dharma.
Do not cling to the emptiness of the stage of Supreme Joy, do not cling to the non-emptiness of the stage of Supreme Joy; do not cling to the emptiness of the stages of Stainless through Cloud of Dharma, do not cling to the non-emptiness of the stages of Stainless through Cloud of Dharma.
Do not cling to the signlessness of the stage of Supreme Joy, do not cling to the having-signs of the stage of Supreme Joy; do not cling to the signlessness of the stages of Stainless through Cloud of Dharma, do not cling to the having-signs of the stages of Stainless through Cloud of Dharma.
Do not cling to the wishlessness of the stage of Supreme Joy, do not cling to the having-wishes of the stage of Supreme Joy; do not cling to the wishlessness of the stages of Stainless through Cloud of Dharma, do not cling to the having-wishes of the stages of Stainless through Cloud of Dharma.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the five eyes, do not cling to the non-existence of the five eyes; do not cling to the existence of the six supernormal powers, do not cling to the non-existence of the six supernormal powers.
Do not cling to the permanence of the five eyes, do not cling to the impermanence of the five eyes; do not cling to the permanence of the six supernormal powers, do not cling to the impermanence of the six supernormal powers.
Do not cling to the pleasure of the five eyes, do not cling to the suffering of the five eyes; do not cling to the pleasure of the six supernormal powers, do not cling to the suffering of the six supernormal powers.
Do not cling to the self of the five eyes, do not cling to the no-self of the five eyes; do not cling to the self of the six supernormal powers, do not cling to the no-self of the six supernormal powers.
Do not cling to the tranquility of the five eyes, do not cling to the non-tranquility of the five eyes; do not cling to the tranquility of the six supernormal powers, do not cling to the non-tranquility of the six supernormal powers.
Do not cling to the emptiness of the five eyes, do not cling to the non-emptiness of the five eyes; do not cling to the emptiness of the six supernormal powers, do not cling to the non-emptiness of the six supernormal powers.
Do not cling to the signlessness of the five eyes, do not cling to the having-signs of the five eyes; do not cling to the signlessness of the six supernormal powers, do not cling to the having-signs of the six supernormal powers.
Do not cling to the wishlessness of the five eyes, do not cling to the having-wishes of the five eyes; do not cling to the wishlessness of the six supernormal powers, do not cling to the having-wishes of the six supernormal powers.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the ten powers of the Buddha, do not cling to the non-existence of the ten powers of the Buddha; do not cling to the existence of the four fearlessnesses, four analytical knowledges, four great lovingkindness, compassion, sympathetic joy, and equanimity, and the eighteen unshared dharmas of the Buddha, do not cling to the non-existence of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the permanence of the ten powers of the Buddha, do not cling to the impermanence of the ten powers of the Buddha; do not cling to the permanence of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the impermanence of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the pleasure of the ten powers of the Buddha, do not cling to the suffering of the ten powers of the Buddha; do not cling to the pleasure of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the suffering of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the self of the ten powers of the Buddha, do not cling to the no-self of the ten powers of the Buddha; do not cling to the self of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the no-self of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the tranquility of the ten powers of the Buddha, do not cling to the non-tranquility of the ten powers of the Buddha; do not cling to the tranquility of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the non-tranquility of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the emptiness of the ten powers of the Buddha, do not cling to the non-emptiness of the ten powers of the Buddha; do not cling to the emptiness of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the non-emptiness of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the signlessness of the ten powers of the Buddha, do not cling to the having-signs of the ten powers of the Buddha; do not cling to the signlessness of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the having-signs of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Do not cling to the wishlessness of the ten powers of the Buddha, do not cling to the having-wishes of the ten powers of the Buddha; do not cling to the wishlessness of the four fearlessnesses through the eighteen unshared dharmas of the Buddha, do not cling to the having-wishes of the four fearlessnesses through the eighteen unshared dharmas of the Buddha.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the thirty-two marks of a great being, do not cling to the non-existence of the thirty-two marks of a great being; do not cling to the existence of the eighty secondary marks, do not cling to the non-existence of the eighty secondary marks.
Do not cling to the permanence of the thirty-two marks of a great being, do not cling to the impermanence of the thirty-two marks of a great being; do not cling to the permanence of the eighty secondary marks, do not cling to the impermanence of the eighty secondary marks.
Do not cling to the pleasure of the thirty-two marks of a great being, do not cling to the suffering of the thirty-two marks of a great being; do not cling to the pleasure of the eighty secondary marks, do not cling to the suffering of the eighty secondary marks.
Do not cling to the self of the thirty-two marks of a great being, do not cling to the no-self of the thirty-two marks of a great being; do not cling to the self of the eighty secondary marks, do not cling to the no-self of the eighty secondary marks.
Do not cling to the tranquility of the thirty-two marks of a great being, do not cling to the non-tranquility of the thirty-two marks of a great being; do not cling to the tranquility of the eighty secondary marks, do not cling to the non-tranquility of the eighty secondary marks.
Do not cling to the emptiness of the thirty-two marks of a great being, do not cling to the non-emptiness of the thirty-two marks of a great being; do not cling to the emptiness of the eighty secondary marks, do not cling to the non-emptiness of the eighty secondary marks.
Do not cling to the signlessness of the thirty-two marks of a great being, do not cling to the having-signs of the thirty-two marks of a great being; do not cling to the signlessness of the eighty secondary marks, do not cling to the having-signs of the eighty secondary marks.
Do not cling to the wishlessness of the thirty-two marks of a great being, do not cling to the having-wishes of the thirty-two marks of a great being; do not cling to the wishlessness of the eighty secondary marks, do not cling to the having-wishes of the eighty secondary marks.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of non-forgetfulness, do not cling to the non-existence of non-forgetfulness; do not cling to the existence of the always-equanimous nature, do not cling to the non-existence of the always-equanimous nature.
Do not cling to the permanence of non-forgetfulness, do not cling to the impermanence of non-forgetfulness; do not cling to the permanence of the always-equanimous nature, do not cling to the impermanence of the always-equanimous nature.
Do not cling to the pleasure of non-forgetfulness, do not cling to the suffering of non-forgetfulness; do not cling to the pleasure of the always-equanimous nature, do not cling to the suffering of the always-equanimous nature.
Do not cling to the self of non-forgetfulness, do not cling to the no-self of non-forgetfulness; do not cling to the self of the always-equanimous nature, do not cling to the no-self of the always-equanimous nature.
Do not cling to the tranquility of non-forgetfulness, do not cling to the non-tranquility of non-forgetfulness; do not cling to the tranquility of the always-equanimous nature, do not cling to the non-tranquility of the always-equanimous nature.
Do not cling to the emptiness of non-forgetfulness, do not cling to the non-emptiness of non-forgetfulness; do not cling to the emptiness of the always-equanimous nature, do not cling to the non-emptiness of the always-equanimous nature.
Do not cling to the signlessness of non-forgetfulness, do not cling to the having-signs of non-forgetfulness; do not cling to the signlessness of the always-equanimous nature, do not cling to the having-signs of the always-equanimous nature.
Do not cling to the wishlessness of non-forgetfulness, do not cling to the having-wishes of non-forgetfulness; do not cling to the wishlessness of the always-equanimous nature, do not cling to the having-wishes of the always-equanimous nature.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the knowledge of all, do not cling to the non-existence of the knowledge of all; do not cling to the existence of the knowledge of paths and knowledge of all aspects, do not cling to the non-existence of the knowledge of paths and knowledge of all aspects.
Do not cling to the permanence of the knowledge of all, do not cling to the impermanence of the knowledge of all; do not cling to the permanence of the knowledge of paths and knowledge of all aspects, do not cling to the impermanence of the knowledge of paths and knowledge of all aspects.
Do not cling to the pleasure of the knowledge of all, do not cling to the suffering of the knowledge of all; do not cling to the pleasure of the knowledge of paths and knowledge of all aspects, do not cling to the suffering of the knowledge of paths and knowledge of all aspects.
Do not cling to the self of the knowledge of all, do not cling to the no-self of the knowledge of all; do not cling to the self of the knowledge of paths and knowledge of all aspects, do not cling to the no-self of the knowledge of paths and knowledge of all aspects.
Do not cling to the tranquility of the knowledge of all, do not cling to the non-tranquility of the knowledge of all; do not cling to the tranquility of the knowledge of paths and knowledge of all aspects, do not cling to the non-tranquility of the knowledge of paths and knowledge of all aspects.
Do not cling to the emptiness of the knowledge of all, do not cling to the non-emptiness of the knowledge of all; do not cling to the emptiness of the knowledge of paths and knowledge of all aspects, do not cling to the non-emptiness of the knowledge of paths and knowledge of all aspects.
Do not cling to the signlessness of the knowledge of all, do not cling to the having-signs of the knowledge of all; do not cling to the signlessness of the knowledge of paths and knowledge of all aspects, do not cling to the having-signs of the knowledge of paths and knowledge of all aspects.
Do not cling to the wishlessness of the knowledge of all, do not cling to the having-wishes of the knowledge of all; do not cling to the wishlessness of the knowledge of paths and knowledge of all aspects, do not cling to the having-wishes of the knowledge of paths and knowledge of all aspects.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of the fruit of stream-entry, do not cling to the non-existence of the fruit of stream-entry; do not cling to the existence of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the non-existence of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the permanence of the fruit of stream-entry, do not cling to the impermanence of the fruit of stream-entry; do not cling to the permanence of the fruits of
once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the impermanence of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the pleasure of the fruit of stream-entry, do not cling to the suffering of the fruit of stream-entry; do not cling to the pleasure of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the suffering of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the self of the fruit of stream-entry, do not cling to the no-self of the fruit of stream-entry; do not cling to the self of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the no-self of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the tranquility of the fruit of stream-entry, do not cling to the non-tranquility of the fruit of stream-entry; do not cling to the tranquility of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the non-tranquility of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the emptiness of the fruit of stream-entry, do not cling to the non-emptiness of the fruit of stream-entry; do not cling to the emptiness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the non-emptiness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the signlessness of the fruit of stream-entry, do not cling to the having-signs of the fruit of stream-entry; do not cling to the signlessness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the having-signs of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Do not cling to the wishlessness of the fruit of stream-entry, do not cling to the having-wishes of the fruit of stream-entry; do not cling to the wishlessness of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood, do not cling to the having-wishes of the fruits of once-returning, non-returning, arhatship, and pratyekabuddhahood.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Furthermore, Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not cling to the existence of all the practices of the Great Bodhisattva, do not cling to the non-existence of all the practices of the Great Bodhisattva; do not cling to the existence of the supreme enlightenment of all Buddhas, do not cling to the non-existence of the supreme enlightenment of all Buddhas.
Do not cling to the permanence of all the practices of the Great Bodhisattva, do not cling to the impermanence of all the practices of the Great Bodhisattva; do not cling to the permanence of the supreme enlightenment of all Buddhas, do not cling to the impermanence of the supreme enlightenment of all Buddhas.
Do not cling to the pleasure of all the practices of the Great Bodhisattva, do not cling to the suffering of all the practices of the Great Bodhisattva; do not cling to the pleasure of the supreme enlightenment of all Buddhas, do not cling to the suffering of the supreme enlightenment of all Buddhas.
Do not cling to the self of all the practices of the Great Bodhisattva, do not cling to the no-self of all the practices of the Great Bodhisattva; do not cling to the self of the supreme enlightenment of all Buddhas, do not cling to the no-self of the supreme enlightenment of all Buddhas.
Do not cling to the tranquility of all the practices of the Great Bodhisattva, do not cling to the non-tranquility of all the practices of the Great Bodhisattva; do not cling to the tranquility of the supreme enlightenment of all Buddhas, do not cling to the non-tranquility of the supreme enlightenment of all Buddhas.
Do not cling to the emptiness of all the practices of the Great Bodhisattva, do not cling to the non-emptiness of all the practices of the Great Bodhisattva; do not cling to the emptiness of the supreme enlightenment of all Buddhas, do not cling to the non-emptiness of the supreme enlightenment of all Buddhas.
Do not cling to the signlessness of all the practices of the Great Bodhisattva, do not cling to the having-signs of all the practices of the Great Bodhisattva; do not cling to the signlessness of the supreme enlightenment of all Buddhas, do not cling to the having-signs of the supreme enlightenment of all Buddhas.
Do not cling to the wishlessness of all the practices of the Great Bodhisattva, do not cling to the having-wishes of all the practices of the Great Bodhisattva; do not cling to the wishlessness of the supreme enlightenment of all Buddhas, do not cling to the having-wishes of the supreme enlightenment of all Buddhas.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita, because they are in correspondence with all such dharmas, are therefore called those in correspondence with the Prajnaparamita.
Shariputra, the great Bodhisattvas practicing the Prajnaparamita do not give rise to the thought: I am practicing the Prajnaparamita; do not give rise to the thought: I am not practicing the Prajnaparamita; do not give rise to the thought: I am both practicing and not practicing the Prajnaparamita; do not give rise to the thought: I am neither practicing nor not practicing the Prajnaparamita.
Shariputra, the great Bodhisattva practicing the Prajnaparamita, because they are in correspondence with all such dharmas, is therefore called one in correspondence with the Prajnaparamita.
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End Of Volume 6