THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 78
Chapter 22: INDRA (2)
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates the earth element as impermanent; contemplates the water, fire, wind, space, and consciousness elements as impermanent; contemplates the earth element as suffering; contemplates the water, fire, wind, space, and consciousness elements as suffering; contemplates the earth element as non-self; contemplates the water, fire, wind, space, and consciousness elements as non-self; contemplates the earth element as impure; contemplates the water, fire, wind, space, and consciousness elements as impure; contemplates the earth element as empty; contemplates the water, fire, wind, space, and consciousness elements as empty; contemplates the earth element as signless; contemplates the water, fire, wind, space, and consciousness elements as signless; contemplates the earth element as wishless; contemplates the water, fire, wind, space, and consciousness elements as wishless; contemplates the earth element as tranquil; contemplates the water, fire, wind, space, and consciousness elements as tranquil; contemplates the earth element as departed; contemplates the water, fire, wind, space, and consciousness elements as departed; contemplates the earth element as like illness; contemplates the water, fire, wind, space, and consciousness elements as like illness; contemplates the earth element as like an abscess; contemplates the water, fire, wind, space, and consciousness elements as like an abscess; contemplates the earth element as like an arrow; contemplates the water, fire, wind, space, and consciousness elements as like an arrow; contemplates the earth element as like a wound; contemplates the water, fire, wind, space, and consciousness elements as like a wound; contemplates the earth element as burning; contemplates the water, fire, wind, space, and consciousness elements as burning; contemplates the earth element as oppressive; contemplates the water, fire, wind, space, and consciousness elements as oppressive; contemplates the earth element as decaying; contemplates the water, fire, wind, space, and consciousness elements as decaying; contemplates the earth element as withering; contemplates the water, fire, wind, space, and consciousness elements as withering; contemplates the earth element as fluctuating; contemplates the water, fire, wind, space, and consciousness elements as fluctuating; contemplates the earth element as rapidly perishing; contemplates the water, fire, wind, space, and consciousness elements as rapidly perishing; contemplates the earth element as frightening; contemplates the water, fire, wind, space, and consciousness elements as frightening; contemplates the earth element as repulsive; contemplates the water, fire, wind, space, and consciousness elements as repulsive; contemplates the earth element as calamitous; contemplates the water, fire, wind, space, and consciousness elements as calamitous; contemplates the earth element as having disaster; contemplates the water, fire, wind, space, and consciousness elements as having disaster; contemplates the earth element as having pestilence; contemplates the water, fire, wind, space, and consciousness elements as having pestilence; contemplates the earth element as having leprosy; contemplates the water, fire, wind, space, and consciousness elements as having leprosy; contemplates the nature of the earth element as unsettled; contemplates the nature of the water, fire, wind, space, and consciousness elements as unsettled; contemplates the earth element as unreliable; contemplates the water, fire, wind, space, and consciousness elements as unreliable; contemplates the earth element as neither arising nor ceasing; contemplates the water, fire, wind, space, and consciousness elements as neither arising nor ceasing; contemplates the earth element as neither defiled nor pure; contemplates the water, fire, wind, space, and consciousness elements as neither defiled nor pure; contemplates the earth element as neither created nor acting; contemplates the water, fire, wind, space, and consciousness elements as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates ignorance as impermanent; contemplates formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair as impermanent; contemplates ignorance as suffering; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as suffering; contemplates ignorance as non-self; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as non-self; contemplates ignorance as impure; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as impure; contemplates ignorance as empty; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as empty; contemplates ignorance as signless; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as signless; contemplates ignorance as wishless; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as wishless; contemplates ignorance as tranquil; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as tranquil; contemplates ignorance as departed; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as departed; contemplates ignorance as like illness; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as like illness; contemplates ignorance as like an abscess; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as like an abscess; contemplates ignorance as like an arrow; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as like an arrow; contemplates ignorance as like a wound; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as like a wound; contemplates ignorance as burning; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as burning; contemplates ignorance as oppressive; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as oppressive; contemplates ignorance as decaying; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as decaying; contemplates ignorance as withering; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as withering; contemplates ignorance as fluctuating; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as fluctuating; contemplates ignorance as rapidly perishing; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as rapidly perishing; contemplates ignorance as frightening; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as frightening; contemplates ignorance as repulsive; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as repulsive; contemplates ignorance as calamitous; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as calamitous; contemplates ignorance as having disaster; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as having disaster; contemplates ignorance as having pestilence; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as having pestilence; contemplates ignorance as having leprosy; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as having leprosy; contemplates the nature of ignorance as unsettled; contemplates the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as unsettled; contemplates ignorance as unreliable; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as unreliable; contemplates ignorance as neither arising nor ceasing; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither arising nor ceasing; contemplates ignorance as neither defiled nor pure; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither defiled nor pure; contemplates ignorance as neither created nor acting; contemplates formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Furthermore, Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates inner emptiness as having no self and no self’s possessions; contemplates outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature as having no self and no self’s possessions; contemplates inner emptiness as signless; contemplates outer emptiness through emptiness of non-nature-self-nature as signless; contemplates inner emptiness as wishless; contemplates outer emptiness through emptiness of non-nature-self-nature as wishless; contemplates inner emptiness as tranquil; contemplates outer emptiness through emptiness of non-nature-self-nature as tranquil; contemplates inner emptiness as departed; contemplates outer emptiness through emptiness of non-nature-self-nature as departed; contemplates inner emptiness as neither arising nor ceasing; contemplates outer emptiness through emptiness of non-nature-self-nature as neither arising nor ceasing; contemplates inner emptiness as neither defiled nor pure; contemplates outer emptiness through emptiness of non-nature-self-nature as neither defiled nor pure; contemplates inner emptiness as neither created nor acting; contemplates outer emptiness through emptiness of non-nature-self-nature as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, contemplates suchness as having no self and no self’s possessions; contemplates the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm as having no self and no self’s possessions; contemplates suchness as signless; contemplates the dharma realm through the inconceivable realm as signless; contemplates suchness as wishless; contemplates the dharma realm through the inconceivable realm as wishless; contemplates suchness as tranquil; contemplates the dharma realm through the inconceivable realm as tranquil; contemplates suchness as departed; contemplates the dharma realm through the inconceivable realm as departed; contemplates suchness as neither arising nor ceasing; contemplates the dharma realm through the inconceivable realm as neither arising nor ceasing; contemplates suchness as neither defiled nor pure; contemplates the dharma realm through the inconceivable realm as neither defiled nor pure; contemplates suchness as neither created nor acting; contemplates the dharma realm through the inconceivable realm as neither created nor acting — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Furthermore, Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of generosity; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of pure precepts; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of patience; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of energy; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of dhyāna; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, practices the perfection of wisdom — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Furthermore, Kauśika, if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four dhyānas; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four immeasurables; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four formless concentrations; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the eight liberations; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the eight spheres of mastery; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the nine successive concentrations; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the ten totalities; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four foundations of mindfulness; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four right efforts; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four bases of supernatural power; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the five spiritual faculties; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the five powers; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the seven factors of enlightenment; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the noble eightfold path; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the dharma gate of liberation through emptiness; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the dharma gate of liberation through signlessness; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the dharma gate of liberation through wishlessness; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the knowledge of the four noble truths; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the five kinds of eyes; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the six supernatural powers; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the ten powers of the Buddha; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four fearlessnesses; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the four unobstructed knowledges; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the great loving-kindness, great compassion, great empathetic joy, and great equanimity; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the eighteen unshared qualities of the Buddha; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the dharma of non-forgetfulness; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the nature of constant equanimity; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates all the dhāraṇī dharma gates; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates all the samādhi dharma gates; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the wisdom of all-knowing; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the wisdom of the aspects of the path; if a Great Bodhisattva, with a mind concordant with the wisdom of all-knowing, using non-attainment as a skillful means, cultivates the wisdom of all aspects — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
Furthermore, Kauśika, if a Great Bodhisattva, when practicing the perfection of wisdom, gives rise to this contemplation: only dharmas relying on each other, saturating and increasing, filling and pervading everywhere, without self and without self’s possessions; and further gives rise to this contemplation: the dedicating mind of the Great Bodhisattva is not in harmony with the mind of Bodhi; the mind of Bodhi is not in harmony with the dedicating mind; the dedicating mind, within the mind of Bodhi, has no ownership and cannot be grasped; the mind of Bodhi, within the dedicating mind, has no ownership and cannot be grasped. The Great Bodhisattva, although contemplating dharmas, has completely no resting place of views with respect to dharmas — then, Kauśika, this is the perfection of wisdom of the Great Bodhisattva.
At that time, Indra Śakra asked Subhūti:
“Venerable One, how is it that the dedicating mind of the Great Bodhisattva is not in harmony with the mind of Bodhi? How is it that the mind of Bodhi is not in harmony with the dedicating mind? How is it that the dedicating mind, within the mind of Bodhi, has no ownership and cannot be grasped? How is it that the mind of Bodhi, within the dedicating mind, has no ownership and cannot be grasped?”
Subhūti replied:
“Kauśika, the dedicating mind of the Great Bodhisattva is not-mind; the mind of Bodhi is also not-mind. If it is not-mind, then it is inconceivable. It cannot be that not-mind dedicates to not-mind; it cannot be that not-mind dedicates to the inconceivable; it cannot be that the inconceivable dedicates to the inconceivable; it cannot be that the inconceivable dedicates to not-mind. Why? Because not-mind is the inconceivable; the inconceivable is not-mind. Thus, both are without ownership; because within non-ownership there is no dedication.
Kauśika, if one gives rise to contemplation in this way, that is the perfection of wisdom of the Great Bodhisattva.”
At that time, the World-Honored One praised Subhūti:
“Excellent! Excellent! You have the ability to skillfully proclaim the perfection of wisdom for the Great Bodhisattvas, and also have the ability to skillfully encourage the Great Bodhisattvas, causing them to joyfully and wholeheartedly devote themselves to studying the perfection of wisdom.”
The Elder Subhūti said to the Buddha:
“World-Honored One, I have known the grace and cannot but repay it. Why? Because the Buddhas and their disciples of the past, for the sake of the Great Bodhisattvas, proclaimed the six perfections, manifested, taught, guided, praised, encouraged, congratulated, consoled, and built them up, causing them to reach the ultimate. The World-Honored One, at that time, was also still in training, and now has attained the fruit of Supreme Enlightenment. Therefore I must also follow the Buddha’s teaching and, for the sake of the Great Bodhisattvas, proclaim the six perfections, manifesting, teaching, guiding, praising, encouraging, congratulating, consoling, and building them up, causing them to reach the ultimate and quickly attain the fruit of Supreme Enlightenment — this is called repaying the grace of those teachers.”
At that time, the Elder Subhūti said to Indra Śakra:
“Kauśika, you asked how a Great Bodhisattva should abide in the perfection of wisdom. Listen! Listen! I will explain it for you. A Great Bodhisattva, with respect to the perfection of wisdom, even if there were a resting place where one should abide, should not abide in characteristics.
Kauśika, form and the nature of form are empty; feeling, perception, formation, and consciousness and the nature of feeling, perception, formation, and consciousness are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of form is empty, if the nature of feeling, perception, formation, and consciousness is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the eye base and the nature of the eye base are empty; the ear, nose, tongue, body, and mind bases and the nature of the ear, nose, tongue, body, and mind bases are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the eye base is empty, if the nature of the ear, nose, tongue, body, and mind bases is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the form base and the nature of the form base are empty; the sound, smell, taste, touch, and dharma bases and the nature of the sound, smell, taste, touch, and dharma bases are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the form base is empty, if the nature of the sound, smell, taste, touch, and dharma bases is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the eye element and the nature of the eye element are empty; the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition and the nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the eye element is empty, if the nature of the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the ear element and the nature of the ear element are empty; the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition and the nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the ear element is empty, if the nature of the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the nose element and the nature of the nose element are empty; the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition and the nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the nose element is empty, if the nature of the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the tongue element and the nature of the tongue element are empty; the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition and the nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the tongue element is empty, if the nature of the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the body element and the nature of the body element are empty; the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition and the nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the body element is empty, if the nature of the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the mind element and the nature of the mind element are empty; the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition and the nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the mind element is empty, if the nature of the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the earth element and the nature of the earth element are empty; the water, fire, wind, space, and consciousness elements and the nature of the water, fire, wind, space, and consciousness elements are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the earth element is empty, if the nature of the water, fire, wind, space, and consciousness elements is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the noble truth of suffering and the nature of the noble truth of suffering are empty; the noble truths of origination, cessation, and the path and the nature of the noble truths of origination, cessation, and the path are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the noble truth of suffering is empty, if the nature of the noble truths of origination, cessation, and the path is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, ignorance and the nature of ignorance are empty; formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair and the nature of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of ignorance is empty, if the nature of formations, consciousness through aging-and-death with sorrow, lamentation, pain, grief, and despair is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, inner emptiness and the nature of inner emptiness are empty; outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature and the nature of outer emptiness through emptiness of non-nature-self-nature are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of inner emptiness is empty, if the nature of outer emptiness through emptiness of non-nature-self-nature is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, suchness and the nature of suchness are empty; the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, and the inconceivable realm and the nature of the dharma realm through the inconceivable realm are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of suchness is empty, if the nature of the dharma realm through the inconceivable realm is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the perfection of generosity and the nature of the perfection of generosity are empty; the perfections of pure precepts, patience, energy, meditation, and wisdom and the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the perfection of generosity is empty, if the nature of the perfections of pure precepts, patience, energy, meditation, and wisdom is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the four dhyānas and the nature of the four dhyānas are empty; the four immeasurables, four formless concentrations and the nature of the four immeasurables, four formless concentrations are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the four dhyānas is empty, if the nature of the four immeasurables, four formless concentrations is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the eight liberations and the nature of the eight liberations are empty; the eight spheres of mastery, nine successive concentrations, ten totalities and the nature of the eight spheres of mastery, nine successive concentrations, ten totalities are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the eight liberations is empty, if the nature of the eight spheres of mastery, nine successive concentrations, ten totalities is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the four foundations of mindfulness and the nature of the four foundations of mindfulness are empty; the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path and the nature of the four right efforts through the noble eightfold path are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the four foundations of mindfulness is empty, if the nature of the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and noble eightfold path is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the dharma gate of liberation through emptiness and the nature of the dharma gate of liberation through emptiness are empty; the dharma gates of liberation through signlessness and wishlessness and the nature of the dharma gates of liberation through signlessness and wishlessness are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the dharma gate of liberation through emptiness is empty, if the nature of the dharma gates of liberation through signlessness and wishlessness is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the five kinds of eyes and the nature of the five kinds of eyes are empty; the six supernatural powers and the nature of the six supernatural powers are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the five kinds of eyes is empty, if the nature of the six supernatural powers is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the ten powers of the Buddha and the nature of the ten powers of the Buddha are empty; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha and the nature of the four fearlessnesses through the eighteen unshared qualities of the Buddha are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the ten powers of the Buddha is empty, if the nature of the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and eighteen unshared qualities of the Buddha is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the dharma of non-forgetfulness and the nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the nature of the nature of constant equanimity are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the dharma of non-forgetfulness is empty, if the nature of the nature of constant equanimity is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, all the dhāraṇī dharma gates and the nature of all the dhāraṇī dharma gates are empty; all the samādhi dharma gates and the nature of all the samādhi dharma gates are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of all the dhāraṇī dharma gates is empty, if the nature of all the samādhi dharma gates is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the wisdom of all-knowing and the nature of the wisdom of all-knowing are empty; the wisdom of the aspects of the path, wisdom of all aspects and the nature of the wisdom of the aspects of the path, wisdom of all aspects are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the wisdom of all-knowing is empty, if the nature of the wisdom of the aspects of the path, wisdom of all aspects is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the Śrāvaka vehicle and the nature of the Śrāvaka vehicle are empty; the Pratyekabuddha vehicle, the Supreme Vehicle and the nature of the Pratyekabuddha vehicle, the Supreme Vehicle are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the Śrāvaka vehicle is empty, if the nature of the Pratyekabuddha vehicle, the Supreme Vehicle is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, stream-enterers and the nature of stream-enterers are empty; once-returners, non-returners, arahants, pratyekabuddhas, Bodhisattvas, Tathāgatas and the nature of once-returners through Tathāgatas are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of stream-enterers is empty, if the nature of once-returners, non-returners, arahants, pratyekabuddhas, Bodhisattvas, Tathāgatas is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the stage of Extreme Joy and the nature of the stage of Extreme Joy are empty; the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, and Cloud of Dharma and the nature of the stages of Stainless through Cloud of Dharma are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the stage of Extreme Joy is empty, if the nature of the stages of Stainless through Cloud of Dharma is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Kauśika, the ordinary-person stage and the nature of the ordinary-person stage are empty; the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, Tathāgata stage and the nature of the Lineage stage through the Tathāgata stage are empty; the Great Bodhisattva and the nature of the Great Bodhisattva are empty. If the nature of the ordinary-person stage is empty, if the nature of the Lineage stage through the Tathāgata stage is empty, if the nature of the Great Bodhisattva is empty, then thus all these are not two, not two parts.
Kauśika, the Great Bodhisattva should abide in the perfection of wisdom in this way.
Indra Śakra asked Subhūti:
“When a Great Bodhisattva practices the perfection of wisdom, in what should one not abide?”
Subhūti replied:
“Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in form, should not abide in feeling, perception, formation, or consciousness. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the eye base, should not abide in the ear, nose, tongue, body, or mind base. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the form base, should not abide in the sound, smell, taste, touch, or dharma base. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the eye element, should not abide in the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the ear element, should not abide in the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the nose element, should not abide in the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the tongue element, should not abide in the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the body element, should not abide in the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the mind element, should not abide in the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the earth element, should not abide in the water, fire, wind, space, or consciousness element. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the noble truth of suffering, should not abide in the noble truths of origination, cessation, or the path. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in ignorance, should not abide in formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, or aging-and-death with sorrow, lamentation, pain, grief, and despair. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in inner emptiness, should not abide in outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, absolute emptiness, boundless emptiness, scattered emptiness, emptiness without change, emptiness of inherent nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of non-nature, emptiness of self-nature, or emptiness of non-nature-self-nature. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in suchness, should not abide in the dharma realm, dharma nature, nature of non-falsity, nature of non-alteration, nature of equality, nature of separation from birth, dharma-fixed, dharma-abiding, ultimate reality, realm of empty space, or the inconceivable realm. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the perfection of generosity, should not abide in the perfections of pure precepts, patience, energy, meditation, or wisdom. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the four dhyānas, should not abide in the four immeasurables or four formless concentrations. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the eight liberations, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the four foundations of mindfulness, should not abide in the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, or noble eightfold path. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the dharma gate of liberation through emptiness, should not abide in the dharma gates of liberation through signlessness or wishlessness. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the five kinds of eyes, should not abide in the six supernatural powers. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the ten powers of the Buddha, should not abide in the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, or eighteen unshared qualities of the Buddha. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the dharma of non-forgetfulness, should not abide in the nature of constant equanimity. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in all the dhāraṇī dharma gates, should not abide in all the samādhi dharma gates. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the wisdom of all-knowing, should not abide in the wisdom of the aspects of the path or wisdom of all aspects. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the Śrāvaka vehicle, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the stream-entry fruit, should not abide in the once-return fruit, non-return fruit, arahant fruit, pratyekabuddha fruit, Bodhisattva, or Tathāgata. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the stage of Extreme Joy, should not abide in the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, or Cloud of Dharma. Why? Because to abide is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the ordinary-person stage, should not abide in the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, or Tathāgata stage. Why? Because to abide is to use attainment as a skillful means.