大般若波羅蜜多經

03

Furthermore, Sariputra! When great bodhisattvas practice prajnaparamita, they do not become attached to the existence of eye-contact, nor do they become attached to the nonexistence of eye-contact; they do not become attached to the existence of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the nonexistence of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the permanence of eye-contact, nor do they become attached to the impermanence of eye-contact; they do not become attached to the permanence of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the impermanence of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the pleasure of eye-contact, nor do they become attached to the suffering of eye-contact; they do not become attached to the pleasure of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the suffering of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the selfhood of eye-contact, nor do they become attached to the selflessness of eye-contact; they do not become attached to the selfhood of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the selflessness of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the quiescence of eye-contact, nor do they become attached to the non-quiescence of eye-contact; they do not become attached to the quiescence of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the non-quiescence of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the emptiness of eye-contact, nor do they become attached to the non-emptiness of eye-contact; they do not become attached to the emptiness of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the non-emptiness of ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the signlessness of eye-contact, nor do they become attached to the possession of signs by eye-contact; they do not become attached to the signlessness of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the possession of signs by ear-, nose-, tongue-, body-, or mind-contact.

They do not become attached to the wishlessness of eye-contact, nor do they become attached to the presence of wishes in eye-contact; they do not become attached to the wishlessness of ear-, nose-, tongue-, body-, or mind-contact, nor do they become attached to the presence of wishes in ear-, nose-, tongue-, body-, or mind-contact.

Sariputra! Because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! When great bodhisattvas practice prajnaparamita, they do not become attached to the existence of feelings arisen with eye-contact as their condition, nor do they become attached to the nonexistence of feelings arisen with eye-contact as their condition; they do not become attached to the existence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the nonexistence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the permanence of feelings arisen with eye-contact as their condition, nor do they become attached to the impermanence of feelings arisen with eye-contact as their condition; they do not become attached to the permanence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the impermanence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the pleasure of feelings arisen with eye-contact as their condition, nor do they become attached to the suffering of feelings arisen with eye-contact as their condition; they do not become attached to the pleasure of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the suffering of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the selfhood of feelings arisen with eye-contact as their condition, nor do they become attached to the selflessness of feelings arisen with eye-contact as their condition; they do not become attached to the selfhood of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the selflessness of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the quiescence of feelings arisen with eye-contact as their condition, nor do they become attached to the non-quiescence of feelings arisen with eye-contact as their condition; they do not become attached to the quiescence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the non-quiescence of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the emptiness of feelings arisen with eye-contact as their condition, nor do they become attached to the non-emptiness of feelings arisen with eye-contact as their condition; they do not become attached to the emptiness of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the non-emptiness of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the signlessness of feelings arisen with eye-contact as their condition, nor do they become attached to the possession of signs by feelings arisen with eye-contact as their condition; they do not become attached to the signlessness of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the possession of signs by feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

They do not become attached to the wishlessness of feelings arisen with eye-contact as their condition, nor do they become attached to the presence of wishes in feelings arisen with eye-contact as their condition; they do not become attached to the wishlessness of feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition, nor do they become attached to the presence of wishes in feelings arisen with ear-, nose-, tongue-, body-, or mind-contact as their condition.

Sariputra! Because great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! When great bodhisattvas practice prajnaparamita, they do not become attached to the existence of the earth dhatu, nor do they become attached to the nonexistence of the earth dhatu; they do not become attached to the existence of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the nonexistence of the water, fire, wind, space, or consciousness dhatu;

They do not become attached to the permanence of the earth dhatu, nor do they become attached to the impermanence of the earth dhatu; they do not become attached to the permanence of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the impermanence of the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the pleasure of the earth dhatu, nor do they become attached to the suffering of the earth dhatu; they do not become attached to the pleasure of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the suffering of the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the selfhood of the earth dhatu, nor do they become attached to the selflessness of the earth dhatu; they do not become attached to the selfhood of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the selflessness of the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the quiescence of the earth dhatu, nor do they become attached to the non-quiescence of the earth dhatu; they do not become attached to the quiescence of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the non-quiescence of the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the emptiness of the earth dhatu, nor do they become attached to the non-emptiness of the earth dhatu; they do not become attached to the emptiness of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the non-emptiness of the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the signlessness of the earth dhatu, nor do they become attached to the possession of signs by the earth dhatu; they do not become attached to the signlessness of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the possession of signs by the water, fire, wind, space, or consciousness dhatu.

They do not become attached to the wishlessness of the earth dhatu, nor do they become attached to the presence of wishes in the earth dhatu; they do not become attached to the wishlessness of the water, fire, wind, space, or consciousness dhatu, nor do they become attached to the presence of wishes in the water, fire, wind, space, or consciousness dhatu.

Śāriputra! Because the great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of causal conditions, nor do they cling to the nonexistence of causal conditions; they do not cling to the existence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the nonexistence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the permanence of causal conditions, nor do they cling to the impermanence of causal conditions; they do not cling to the permanence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the impermanence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the happiness of causal conditions, nor do they cling to the suffering of causal conditions; they do not cling to the happiness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions; nor do they cling to the suffering of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the selfhood of causal conditions, nor do they cling to the selflessness of causal conditions; they do not cling to the selfhood of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the selflessness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the quiescence of causal conditions, nor do they cling to the non-quiescence of causal conditions; they do not cling to the quiescence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the non-quiescence of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the emptiness of causal conditions, nor do they cling to the non-emptiness of causal conditions; they do not cling to the emptiness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the non-emptiness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the signlessness of causal conditions, nor do they cling to the possession of signs by causal conditions; they do not cling to the signlessness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the possession of signs by dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

They do not cling to the wishlessness of causal conditions, nor do they cling to the presence of wishes in causal conditions; they do not cling to the wishlessness of dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions, nor do they cling to the presence of wishes in dharmas produced by immediately antecedent conditions, objective conditions, dominant conditions, and other conditions.

Śāriputra! Because the great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of ignorance, nor do they cling to the nonexistence of ignorance; they do not cling to the existence of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the nonexistence of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

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 through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the impermanence of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

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 through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the suffering of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

They do not cling to the selfhood of ignorance, nor do they cling to the selflessness of ignorance; they do not cling to the selfhood of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the selflessness of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

They do not cling to the quiescence of ignorance, nor do they cling to the non-quiescence of ignorance; they do not cling to the quiescence of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the non-quiescence of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

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 through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the non-emptiness of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

They do not cling to the signlessness of ignorance, nor do they cling to the possession of signs by ignorance; they do not cling to the signlessness of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the possession of signs by formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

They do not cling to the wishlessness of ignorance, nor do they cling to the presence of wishes in ignorance; they do not cling to the wishlessness of formations through aging and death, sorrow, lamentation, suffering, distress, and affliction, nor do they cling to the presence of wishes in formations through aging and death, sorrow, lamentation, suffering, distress, and affliction.

Śāriputra! Because the great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Śāriputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of the perfection of generosity, nor do they cling to the nonexistence of the perfection of generosity; they do not cling to the existence of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, nor do they cling to the nonexistence of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They do not cling to the permanence of the perfection of generosity, nor do they cling to the impermanence of the perfection of generosity; they do not cling to the permanence of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, nor do they cling to the impermanence of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They do not cling to the happiness of the perfection of generosity, nor do they cling to the suffering of the perfection of generosity; they do not cling to the happiness of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, nor do they cling to the suffering of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They do not cling to the selfhood of the perfection of generosity, nor do they cling to the selflessness of the perfection of generosity; they do not cling to the selfhood of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita, nor do they cling to the selflessness of the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita.

They do not cling to the peacefulness of the perfection of generosity, nor do they cling to the non-peacefulness of the perfection of generosity; they do not cling to the peacefulness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, nor do they cling to the non-peacefulness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

They do not cling to the emptiness of the perfection of generosity, nor do they cling to the non-emptiness of the perfection of generosity; they do not cling to the emptiness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, nor do they cling to the non-emptiness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

They do not cling to the signlessness of the perfection of generosity, nor do they cling to the possession of signs by the perfection of generosity; they do not cling to the signlessness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, nor do they cling to the possession of signs by the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

They do not cling to the wishlessness of the perfection of generosity, nor do they cling to the presence of wishes in the perfection of generosity; they do not cling to the wishlessness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, nor do they cling to the presence of wishes in the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of inner emptiness, nor do they cling to the nonexistence of inner emptiness; they do not cling to the existence of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence; nor do they cling to the nonexistence of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the permanence of inner emptiness, nor do they cling to the impermanence of inner emptiness; they do not cling to the permanence of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the impermanence of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the bliss of inner emptiness, nor do they cling to the suffering of inner emptiness; they do not cling to the bliss of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the suffering of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the self of inner emptiness, nor do they cling to the non-self of inner emptiness; they do not cling to the self of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the non-self of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the peacefulness of inner emptiness, nor do they cling to the non-peacefulness of inner emptiness; they do not cling to the peacefulness of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the non-peacefulness of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the emptiness of inner emptiness, nor do they cling to the non-emptiness of inner emptiness; they do not cling to the emptiness of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the non-emptiness of outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the signlessness of inner emptiness, nor do they cling to the possession of signs by inner emptiness; they do not cling to the signlessness of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the possession of signs by outer emptiness through to the emptiness of the self-nature of nonexistence.

They do not cling to the wishlessness of inner emptiness, nor do they cling to the presence of wishes in inner emptiness; they do not cling to the wishlessness of outer emptiness through to the emptiness of the self-nature of nonexistence, nor do they cling to the presence of wishes in outer emptiness through to the emptiness of the self-nature of nonexistence.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of suchness, nor do they cling to the nonexistence of suchness; they do not cling to the existence of the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, or the inconceivable realm; nor do they cling to the nonexistence of the dharma realm through 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 dharma realm through to the inconceivable realm, nor do they cling to the impermanence of the dharma realm through to the inconceivable realm.

They do not cling to the bliss of suchness, nor do they cling to the suffering of suchness; they do not cling to the bliss of the dharma realm through to the inconceivable realm, nor do they cling to the suffering of the dharma realm through 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 dharma realm through to the inconceivable realm, nor do they cling to the non-self of the dharma realm through 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 dharma realm through to the inconceivable realm, nor do they cling to the non-peacefulness of the dharma realm through 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 dharma realm through to the inconceivable realm, nor do they cling to the non-emptiness of the dharma realm through to the inconceivable realm.

They do not cling to the signlessness of suchness, nor do they cling to the possession of signs by suchness; they do not cling to the signlessness of the dharma realm through to the inconceivable realm, nor do they cling to the possession of signs by the dharma realm through to the inconceivable realm.

They do not cling to the wishlessness of suchness, nor do they cling to the presence of wishes in suchness; they do not cling to the wishlessness of the dharma realm through to the inconceivable realm, nor do they cling to the presence of wishes in the dharma realm through to the inconceivable realm.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of the four foundations of mindfulness, nor do they cling to the nonexistence of the four foundations of mindfulness; they do not cling to the existence of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path; nor do they cling to the nonexistence of the four right efforts through to the eightfold noble path.

They do not cling to the permanence of the four foundations of mindfulness, nor do they cling to the impermanence of the four foundations of mindfulness; they do not cling to the permanence of the four right efforts through to the Noble Eightfold Path, nor do they cling to the impermanence of the four right efforts through to the Noble Eightfold Path.

They do not cling to the pleasure of the four foundations of mindfulness, nor do they cling to the suffering of the four foundations of mindfulness; they do not cling to the pleasure of the four right efforts through to the Noble Eightfold Path, nor do they cling to the suffering of the four right efforts through to the Noble Eightfold Path.

They do not cling to the self of the four foundations of mindfulness, nor do they cling to the non-self of the four foundations of mindfulness; they do not cling to the self of the four right efforts through to the Noble Eightfold Path, nor do they cling to the non-self of the four right efforts through to the Noble Eightfold Path.

They do not cling to the peacefulness of the four foundations of mindfulness, nor do they cling to the non-peacefulness of the four foundations of mindfulness; they do not cling to the peacefulness of the four right efforts through to the Noble Eightfold Path, nor do they cling to the non-peacefulness of the four right efforts through to the Noble Eightfold Path.

They do not cling to the emptiness of the four foundations of mindfulness, nor do they cling to the non-emptiness of the four foundations of mindfulness; they do not cling to the emptiness of the four right efforts through to the Noble Eightfold Path, nor do they cling to the non-emptiness of the four right efforts through to the Noble Eightfold Path.

They do not cling to the signlessness of the four foundations of mindfulness, nor do they cling to the presence of signs in the four foundations of mindfulness; they do not cling to the signlessness of the four right efforts through to the Noble Eightfold Path, nor do they cling to the presence of signs in the four right efforts through to the Noble Eightfold Path.

They do not cling to the wishlessness of the four foundations of mindfulness, nor do they cling to the presence of wishes in the four foundations of mindfulness; they do not cling to the wishlessness of the four right efforts through to the Noble Eightfold Path, nor do they cling to the presence of wishes in the four right efforts through to the Noble Eightfold Path.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not cling to the existence of the Noble Truth of Suffering, nor do they cling to the nonexistence of the Noble Truth of Suffering; they do not cling to the existence of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the nonexistence of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the permanence of the Noble Truth of Suffering, nor do they cling to the impermanence of the Noble Truth of Suffering; they do not cling to the permanence of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the impermanence of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the pleasure of the Noble Truth of Suffering, nor do they cling to the suffering of the Noble Truth of Suffering; they do not cling to the pleasure of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the suffering of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the self of the Noble Truth of Suffering, nor do they cling to the non-self of the Noble Truth of Suffering; they do not cling to the self of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the non-self of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the peacefulness of the Noble Truth of Suffering, nor do they cling to the non-peacefulness of the Noble Truth of Suffering; they do not cling to the peacefulness of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the non-peacefulness of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the emptiness of the Noble Truth of Suffering, nor do they cling to the non-emptiness of the Noble Truth of Suffering; they do not cling to the emptiness of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the non-emptiness of the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the signlessness of the Noble Truth of Suffering, nor do they cling to the presence of signs in the Noble Truth of Suffering; they do not cling to the signlessness of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the presence of signs in the Noble Truths of the Origin, Cessation, and Path.

They do not cling to the wishlessness of the Noble Truth of Suffering, nor do they cling to the presence of wishes in the Noble Truth of Suffering; they do not cling to the wishlessness of the Noble Truths of the Origin, Cessation, and Path, nor do they cling to the presence of wishes in the Noble Truths of the Origin, Cessation, and Path.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not cling to the existence of the four dhyanas, nor do they cling to the nonexistence of the four dhyanas; they do not cling to the existence of the four immeasurables and the four formless absorptions, nor do they cling to the nonexistence of the four immeasurables and the four formless absorptions.

They do not cling to the permanence of the four dhyanas, nor do they cling to the impermanence of the four dhyanas; they do not cling to the permanence of the four immeasurables and the four formless absorptions, nor do they cling to the impermanence of the four immeasurables and the four formless absorptions.

They do not cling to the pleasure of the four dhyanas, nor do they cling to the suffering of the four dhyanas; they do not cling to the pleasure of the four immeasurables and the four formless absorptions, nor do they cling to the suffering of the four immeasurables and the four formless absorptions.

They do not cling to the self of the four dhyanas, nor do they cling to the non-self of the four dhyanas; they do not cling to the self of the four immeasurables and the four formless absorptions, nor do they cling to the non-self of the four immeasurables and the four formless absorptions.

They do not cling to the peacefulness of the four dhyanas, nor do they cling to the non-peacefulness of the four dhyanas; they do not cling to the peacefulness of the four immeasurables and the four formless absorptions, nor do they cling to the non-peacefulness of the four immeasurables and the four formless absorptions.

They do not cling to the emptiness of the four dhyanas, nor do they cling to the non-emptiness of the four dhyanas; they do not cling to the emptiness of the four immeasurables and the four formless absorptions, nor do they cling to the non-emptiness of the four immeasurables and the four formless absorptions.

They do not cling to the signlessness of the four dhyanas, nor do they cling to the presence of signs in the four dhyanas; they do not cling to the signlessness of the four immeasurables and the four formless absorptions, nor do they cling to the presence of signs in the four immeasurables and the four formless absorptions.

They do not cling to the wishlessness of the four dhyanas, nor do they cling to the presence of wishes in the four dhyanas; they do not cling to the wishlessness of the four immeasurables and the four formless absorptions, nor do they cling to the presence of wishes in the four immeasurables and the four formless absorptions.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not cling to the existence of the eight liberations, nor do they cling to the nonexistence of the eight liberations; they do not cling to the existence of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, nor do they cling to the nonexistence of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

They do not cling to the permanence of the eight liberations, nor do they cling to the impermanence of the eight liberations; they do not cling to the permanence of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, nor do they cling to the impermanence of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

They do not cling to the pleasure of the eight liberations, nor do they cling to the suffering of the eight liberations; they do not cling to the pleasure of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, nor do they cling to the suffering of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

They do not cling to the self of the eight liberations, nor do they cling to the non-self of the eight liberations; they do not cling to the self of the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor do they cling to the non-self of the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

They do not cling to the quiescence of the eight liberations, nor do they cling to the non-quiescence of the eight liberations; they do not cling to the quiescence of the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor do they cling to the non-quiescence of the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

They do not cling to the emptiness of the eight liberations, nor do they cling to the non-emptiness of the eight liberations; they do not cling to the emptiness of the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor do they cling to the non-emptiness of the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

They do not cling to the signlessness of the eight liberations, nor do they cling to the possession of signs of the eight liberations; they do not cling to the signlessness of the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor do they cling to the possession of signs of the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

They do not cling to the wishlessness of the eight liberations, nor do they cling to the presence of wishes in the eight liberations; they do not cling to the wishlessness of the eight spheres of mastery, the nine successive absorptions, or the ten totalities, nor do they cling to the presence of wishes in the eight spheres of mastery, the nine successive absorptions, or the ten totalities.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of the emptiness gateway to liberation, nor do they cling to the nonexistence of the emptiness gateway to liberation; they do not cling to the existence of the signlessness and wishlessness gateways to liberation, nor do they cling to the nonexistence of the signlessness and wishlessness gateways to liberation.

They do not cling to the permanence of the emptiness gateway to liberation, nor do they cling to the impermanence of the emptiness gateway to liberation; they do not cling to the permanence of the signlessness and wishlessness gateways to liberation, nor do they cling to the impermanence of the signlessness and wishlessness gateways to liberation.

They do not cling to the happiness of the emptiness gateway to liberation, nor do they cling to the suffering of the emptiness gateway to liberation; they do not cling to the happiness of the signlessness and wishlessness gateways to liberation, nor do they cling to the suffering of the signlessness and wishlessness gateways to liberation.

They do not cling to the self of the emptiness gateway to liberation, nor do they cling to the non-self of the emptiness gateway to liberation; they do not cling to the self of the signlessness and wishlessness gateways to liberation, nor do they cling to the non-self of the signlessness and wishlessness gateways to liberation.

They do not cling to the quiescence of the emptiness gateway to liberation, nor do they cling to the non-quiescence of the emptiness gateway to liberation; they do not cling to the quiescence of the signlessness and wishlessness gateways to liberation, nor do they cling to the non-quiescence of the signlessness and wishlessness gateways to liberation.

They do not cling to the emptiness of the emptiness gateway to liberation, nor do they cling to the non-emptiness of the emptiness gateway to liberation; they do not cling to the emptiness of the signlessness and wishlessness gateways to liberation, nor do they cling to the non-emptiness of the signlessness and wishlessness gateways to liberation.

They do not cling to the signlessness of the emptiness gateway to liberation, nor do they cling to the possession of signs of the emptiness gateway to liberation; they do not cling to the signlessness of the signlessness and wishlessness gateways to liberation, nor do they cling to the possession of signs of the signlessness and wishlessness gateways to liberation.

They do not cling to the wishlessness of the emptiness gateway to liberation, nor do they cling to the presence of wishes in the emptiness gateway to liberation; they do not cling to the wishlessness of the signlessness and wishlessness gateways to liberation, nor do they cling to the presence of wishes in the signlessness and wishlessness gateways to liberation.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of any dharani gateway, nor do they cling to the nonexistence of any dharani gateway; they do not cling to the existence of any samadhi gateway, nor do they cling to the nonexistence of any samadhi gateway.

They do not cling to the permanence of any dharani gateway, nor do they cling to the impermanence of any dharani gateway; they do not cling to the permanence of any samadhi gateway, nor do they cling to the impermanence of any samadhi gateway.

They do not cling to the happiness of any dharani gateway, nor do they cling to the suffering of any dharani gateway; they do not cling to the happiness of any samadhi gateway, nor do they cling to the suffering of any samadhi gateway.

They do not cling to the self of any dharani gateway, nor do they cling to the non-self of any dharani gateway; they do not cling to the self of any samadhi gateway, nor do they cling to the non-self of any samadhi gateway.

They do not cling to the quiescence of any dharani gateway, nor do they cling to the non-quiescence of any dharani gateway; they do not cling to the quiescence of any samadhi gateway, nor do they cling to the non-quiescence of any samadhi gateway.

They do not cling to the emptiness of any dharani gateway, nor do they cling to the non-emptiness of any dharani gateway; they do not cling to the emptiness of any samadhi gateway, nor do they cling to the non-emptiness of any samadhi gateway.

They do not cling to the signlessness of any dharani gateway, nor do they cling to the possession of signs of any dharani gateway; they do not cling to the signlessness of any samadhi gateway, nor do they cling to the possession of signs of any samadhi gateway.

They do not cling to the wishlessness of any dharani gateway, nor do they cling to the presence of wishes in any dharani gateway; they do not cling to the wishlessness of any samadhi gateway, nor do they cling to the presence of wishes in any samadhi gateway.

Sariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! The great bodhisattvas who practice prajnaparamita do not cling to the existence of the Ground of Great Joy, nor do they cling to the nonexistence of the Ground of Great Joy; they do not cling to the existence of the Ground of Stainlessness, the Ground of Luminosity, the Ground of Radiant Wisdom, the Ground Difficult to Conquer, the Ground of the Manifest, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground, nor do they cling to the nonexistence of the Ground of Stainlessness through the Dharma Cloud Ground.

They do not cling to the permanence of the Ground of Great Joy, nor do they cling to the impermanence of the Ground of Great Joy; they do not cling to the permanence of the Ground of Stainlessness through the Dharma Cloud Ground, nor do they cling to the impermanence of the Ground of Stainlessness through the Dharma Cloud Ground.

They do not become attached to the happiness of the Stage of Great Joy, nor do they become attached to the suffering of the Stage of Great Joy; they do not become attached to the happiness of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the suffering of the Stage of Stainlessness through the Stage of the Dharma Cloud.

They do not become attached to the self of the Stage of Great Joy, nor do they become attached to the non-self of the Stage of Great Joy; they do not become attached to the self of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the non-self of the Stage of Stainlessness through the Stage of the Dharma Cloud.

They do not become attached to the peacefulness of the Stage of Great Joy, nor do they become attached to the non-peacefulness of the Stage of Great Joy; they do not become attached to the peacefulness of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the non-peacefulness of the Stage of Stainlessness through the Stage of the Dharma Cloud.

They do not become attached to the emptiness of the Stage of Great Joy, nor do they become attached to the non-emptiness of the Stage of Great Joy; they do not become attached to the emptiness of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the non-emptiness of the Stage of Stainlessness through the Stage of the Dharma Cloud.

They do not become attached to the signlessness of the Stage of Great Joy, nor do they become attached to the presence of signs in the Stage of Great Joy; they do not become attached to the signlessness of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the presence of signs in the Stage of Stainlessness through the Stage of the Dharma Cloud.

They do not become attached to the wishlessness of the Stage of Great Joy, nor do they become attached to the presence of wishes in the Stage of Great Joy; they do not become attached to the wishlessness of the Stage of Stainlessness through the Stage of the Dharma Cloud, nor do they become attached to the presence of wishes in the Stage of Stainlessness through the Stage of the Dharma Cloud.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the five kinds of eyes, nor do they become attached to the nonexistence of the five kinds of eyes; they do not become attached to the existence of the six superknowledges, nor do they become attached to the nonexistence of the six superknowledges.

They do not become attached to the permanence of the five kinds of eyes, nor do they become attached to the impermanence of the five kinds of eyes; they do not become attached to the permanence of the six superknowledges, nor do they become attached to the impermanence of the six superknowledges.

They do not become attached to the happiness of the five kinds of eyes, nor do they become attached to the suffering of the five kinds of eyes; they do not become attached to the happiness of the six superknowledges, nor do they become attached to the suffering of the six superknowledges.

They do not become attached to the self of the five kinds of eyes, nor do they become attached to the non-self of the five kinds of eyes; they do not become attached to the self of the six superknowledges, nor do they become attached to the non-self of the six superknowledges.

They do not become attached to the peacefulness of the five kinds of eyes, nor do they become attached to the non-peacefulness of the five kinds of eyes; they do not become attached to the peacefulness of the six superknowledges, nor do they become attached to the non-peacefulness of the six superknowledges.

They do not become attached to the emptiness of the five kinds of eyes, nor do they become attached to the non-emptiness of the five kinds of eyes; they do not become attached to the emptiness of the six superknowledges, nor do they become attached to the non-emptiness of the six superknowledges.

They do not become attached to the signlessness of the five kinds of eyes, nor do they become attached to the presence of signs in the five kinds of eyes; they do not become attached to the signlessness of the six superknowledges, nor do they become attached to the presence of signs in the six superknowledges.

They do not become attached to the wishlessness of the five kinds of eyes, nor do they become attached to the presence of wishes in the five kinds of eyes; they do not become attached to the wishlessness of the six superknowledges, nor do they become attached to the presence of wishes in the six superknowledges.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the Buddha’s ten powers, nor do they become attached to the nonexistence of the Buddha’s ten powers; they do not become attached to the existence of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, nor do they become attached to the nonexistence of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the permanence of the Buddha’s ten powers, nor do they become attached to the impermanence of the Buddha’s ten powers; they do not become attached to the permanence of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the impermanence of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the happiness of the Buddha’s ten powers, nor do they become attached to the suffering of the Buddha’s ten powers; they do not become attached to the happiness of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the suffering of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the self of the Buddha’s ten powers, nor do they become attached to the non-self of the Buddha’s ten powers; they do not become attached to the self of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the non-self of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the peacefulness of the Buddha’s ten powers, nor do they become attached to the non-peacefulness of the Buddha’s ten powers; they do not become attached to the peacefulness of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the non-peacefulness of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the emptiness of the Buddha’s ten powers, nor do they become attached to the non-emptiness of the Buddha’s ten powers; they do not become attached to the emptiness of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the non-emptiness of the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the signlessness of the Buddha’s ten powers, nor do they become attached to the presence of signs in the Buddha’s ten powers; they do not become attached to the signlessness of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the presence of signs in the four fearlessnesses through the eighteen unique qualities of a Buddha.

They do not become attached to the wishlessness of the Buddha’s ten powers, nor do they become attached to the presence of wishes in the Buddha’s ten powers; they do not become attached to the wishlessness of the four fearlessnesses through the eighteen unique qualities of a Buddha, nor do they become attached to the presence of wishes in the four fearlessnesses through the eighteen unique qualities of a Buddha.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! Great bodhisattvas who practice prajnaparamita do not become attached to the existence of the thirty-two marks of a great person, nor do they become attached to the nonexistence of the thirty-two marks of a great person; they do not become attached to the existence of the eighty subsidiary characteristics, nor do they become attached to the nonexistence of the eighty subsidiary characteristics.

They do not become attached to the permanence of the thirty-two marks of a great person, nor do they become attached to the impermanence of the thirty-two marks of a great person; they do not become attached to the permanence of the eighty subsidiary characteristics, nor do they become attached to the impermanence of the eighty subsidiary characteristics.

They do not become attached to the happiness of the thirty-two marks of a great person, nor do they become attached to the suffering of the thirty-two marks of a great person; they do not become attached to the happiness of the eighty subsidiary characteristics, nor do they become attached to the suffering of the eighty subsidiary characteristics.

They do not cling to the self of the thirty-two marks of a great being, nor do they cling to the non-self of the thirty-two marks of a great being; they do not cling to the self of the eighty accompanying characteristics, nor do they cling to the non-self of the eighty accompanying characteristics.

They do not cling to the quiescence of the thirty-two marks of a great being, nor do they cling to the non-quiescence of the thirty-two marks of a great being; they do not cling to the quiescence of the eighty accompanying characteristics, nor do they cling to the non-quiescence of the eighty accompanying characteristics.

They do not cling to the emptiness of the thirty-two marks of a great being, nor do they cling to the non-emptiness of the thirty-two marks of a great being; they do not cling to the emptiness of the eighty accompanying characteristics, nor do they cling to the non-emptiness of the eighty accompanying characteristics.

They do not cling to the signlessness of the thirty-two marks of a great being, nor do they cling to the possession of signs by the thirty-two marks of a great being; they do not cling to the signlessness of the eighty accompanying characteristics, nor do they cling to the possession of signs by the eighty accompanying characteristics.

They do not cling to the wishlessness of the thirty-two marks of a great being, nor do they cling to the presence of wishes in the thirty-two marks of a great being; they do not cling to the wishlessness of the eighty accompanying characteristics, nor do they cling to the presence of wishes in the eighty accompanying characteristics.

Sariputra! Because great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of the Dharma of non-forgetfulness, nor do they cling to the nonexistence of the Dharma of non-forgetfulness; they do not cling to the existence of the nature of constant equanimity, nor do they cling to the nonexistence of the nature of constant equanimity.

They do not cling to the permanence of the Dharma of non-forgetfulness, nor do they cling to the impermanence of the Dharma of non-forgetfulness; they do not cling to the permanence of the nature of constant equanimity, nor do they cling to the impermanence of the nature of constant equanimity.

They do not cling to the bliss of the Dharma of non-forgetfulness, nor do they cling to the suffering of the Dharma of non-forgetfulness; they do not cling to the bliss of the nature of constant equanimity, nor do they cling to the suffering of the nature of constant equanimity.

They do not cling to the self of the Dharma of non-forgetfulness, nor do they cling to the non-self of the Dharma of non-forgetfulness; they do not cling to the self of the nature of constant equanimity, nor do they cling to the non-self of the nature of constant equanimity.

They do not cling to the quiescence of the Dharma of non-forgetfulness, nor do they cling to the non-quiescence of the Dharma of non-forgetfulness; they do not cling to the quiescence of the nature of constant equanimity, nor do they cling to the non-quiescence of the nature of constant equanimity.

They do not cling to the emptiness of the Dharma of non-forgetfulness, nor do they cling to the non-emptiness of the Dharma of non-forgetfulness; they do not cling to the emptiness of the nature of constant equanimity, nor do they cling to the non-emptiness of the nature of constant equanimity.

They do not cling to the signlessness of the Dharma of non-forgetfulness, nor do they cling to the possession of signs by the Dharma of non-forgetfulness; they do not cling to the signlessness of the nature of constant equanimity, nor do they cling to the possession of signs by the nature of constant equanimity.

They do not cling to the wishlessness of the Dharma of non-forgetfulness, nor do they cling to the presence of wishes in the Dharma of non-forgetfulness; they do not cling to the wishlessness of the nature of constant equanimity, nor do they cling to the presence of wishes in the nature of constant equanimity.

Sariputra! Because great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of the knowledge of all things, nor do they cling to the nonexistence of the knowledge of all things; they do not cling to the existence of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the nonexistence of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the permanence of the knowledge of all things, nor do they cling to the impermanence of the knowledge of all things; they do not cling to the permanence of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the impermanence of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the bliss of the knowledge of all things, nor do they cling to the suffering of the knowledge of all things; they do not cling to the bliss of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the suffering of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the self of the knowledge of all things, nor do they cling to the non-self of the knowledge of all things; they do not cling to the self of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the non-self of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the quiescence of the knowledge of all things, nor do they cling to the non-quiescence of the knowledge of all things; they do not cling to the quiescence of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the non-quiescence of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the emptiness of the knowledge of all things, nor do they cling to the non-emptiness of the knowledge of all things; they do not cling to the emptiness of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the non-emptiness of the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the signlessness of the knowledge of all things, nor do they cling to the possession of signs by the knowledge of all things; they do not cling to the signlessness of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the possession of signs by the knowledge of the aspects of the paths or the knowledge of all aspects.

They do not cling to the wishlessness of the knowledge of all things, nor do they cling to the presence of wishes in the knowledge of all things; they do not cling to the wishlessness of the knowledge of the aspects of the paths or the knowledge of all aspects, nor do they cling to the presence of wishes in the knowledge of the aspects of the paths or the knowledge of all aspects.

Sariputra! Because great bodhisattvas who cultivate prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Sariputra! Great bodhisattvas who cultivate prajnaparamita do not cling to the existence of the fruit of stream-entry, nor do they cling to the nonexistence of the fruit of stream-entry; they do not cling to the existence of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha, nor do they cling to the nonexistence of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha.

They do not cling to the permanence of the fruit of stream-entry, nor do they cling to the impermanence of the fruit of stream-entry; they do not cling to the permanence of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha, nor do they cling to the impermanence of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha.

They do not cling to the bliss of the fruit of stream-entry, nor do they cling to the suffering of the fruit of stream-entry; they do not cling to the bliss of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha, nor do they cling to the suffering of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha.

They do not cling to the self of the fruit of stream-entry, nor do they cling to the non-self of the fruit of stream-entry; they do not cling to the self of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha, nor do they cling to the non-self of the fruits of once-returning, non-returning, arhatship, or the fruit of a pratyekabuddha.

They do not become attached to the tranquility of the fruit of Stream-entry, nor to the non-tranquility of the fruit of Stream-entry; they do not become attached to the tranquility of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood, nor to the non-tranquility of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood.

They do not become attached to the emptiness of the fruit of Stream-entry, nor to the non-emptiness of the fruit of Stream-entry; they do not become attached to the emptiness of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood, nor to the non-emptiness of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood.

They do not become attached to the signlessness of the fruit of Stream-entry, nor to the possession of signs by the fruit of Stream-entry; they do not become attached to the signlessness of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood, nor to the possession of signs by the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood.

They do not become attached to the wishlessness of the fruit of Stream-entry, nor to the possession of wishes by the fruit of Stream-entry; they do not become attached to the wishlessness of the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood, nor to the possession of wishes by the fruit of Once-returning, Non-returning, arhatship, or Pratyekabuddhahood.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Furthermore, Shariputra! The great bodhisattvas who practice prajnaparamita do not become attached to the existence of all the practices of a great bodhisattva, nor to the nonexistence of all the practices of a great bodhisattva; they do not become attached to the existence of the unsurpassed enlightenment of the Buddhas, nor to the nonexistence of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the permanence of all the practices of a great bodhisattva, nor to the impermanence of all the practices of a great bodhisattva; they do not become attached to the permanence of the unsurpassed enlightenment of the Buddhas, nor to the impermanence of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the happiness of all the practices of a great bodhisattva, nor to the suffering of all the practices of a great bodhisattva; they do not become attached to the happiness of the unsurpassed enlightenment of the Buddhas, nor to the suffering of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the selfhood of all the practices of a great bodhisattva, nor to the selflessness of all the practices of a great bodhisattva; they do not become attached to the selfhood of the unsurpassed enlightenment of the Buddhas, nor to the selflessness of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the tranquility of all the practices of a great bodhisattva, nor to the non-tranquility of all the practices of a great bodhisattva; they do not become attached to the tranquility of the unsurpassed enlightenment of the Buddhas, nor to the non-tranquility of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the emptiness of all the practices of a great bodhisattva, nor to the non-emptiness of all the practices of a great bodhisattva; they do not become attached to the emptiness of the unsurpassed enlightenment of the Buddhas, nor to the non-emptiness of the unsurpassed enlightenment of the Buddhas.

They do not become attached to the signlessness of all the practices of a great bodhisattva, nor to the possession of signs by all the practices of a great bodhisattva; they do not become attached to the signlessness of the unsurpassed enlightenment of the Buddhas, nor to the possession of signs by the unsurpassed enlightenment of the Buddhas.

They do not become attached to the wishlessness of all the practices of a great bodhisattva, nor to the possession of wishes by all the practices of a great bodhisattva; they do not become attached to the wishlessness of the unsurpassed enlightenment of the Buddhas, nor to the possession of wishes by the unsurpassed enlightenment of the Buddhas.

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Shariputra! A great bodhisattva who practices prajnaparamita does not give rise to this thought: “I practice prajnaparamita”; nor does one give rise to this thought: “I do not practice prajnaparamita”; nor does one give rise to this thought: “I both practice and do not practice prajnaparamita”; nor does one give rise to this thought: “I neither practice nor do not practice prajnaparamita.”

Shariputra! Because the great bodhisattvas who practice prajnaparamita are in accord with such dharmas, they are said to be in accord with prajnaparamita.

Fascicle 06

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