THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 80
Chapter 22: INDRA (4)
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the dharma of non-forgetfulness as permanent or impermanent, should not abide in the nature of constant equanimity as permanent or impermanent; should not abide in the dharma of non-forgetfulness as pleasurable or painful, should not abide in the nature of constant equanimity as pleasurable or painful; should not abide in the dharma of non-forgetfulness as self or non-self, should not abide in the nature of constant equanimity as self or non-self; should not abide in the dharma of non-forgetfulness as pure or impure, should not abide in the nature of constant equanimity as pure or impure; should not abide in the dharma of non-forgetfulness as tranquil or non-tranquil, should not abide in the nature of constant equanimity as tranquil or non-tranquil; should not abide in the dharma of non-forgetfulness as departed or non-departed, should not abide in the nature of constant equanimity as departed or non-departed; should not abide in the dharma of non-forgetfulness as empty or non-empty, should not abide in the nature of constant equanimity as empty or non-empty; should not abide in the dharma of non-forgetfulness as with-signs or signless, should not abide in the nature of constant equanimity as with-signs or signless; should not abide in the dharma of non-forgetfulness as with-wishes or wishless, should not abide in the nature of constant equanimity as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in all the dhāraṇī dharma gates as permanent or impermanent, should not abide in all the samādhi dharma gates as permanent or impermanent; should not abide in all the dhāraṇī dharma gates as pleasurable or painful, should not abide in all the samādhi dharma gates as pleasurable or painful; should not abide in all the dhāraṇī dharma gates as self or non-self, should not abide in all the samādhi dharma gates as self or non-self; should not abide in all the dhāraṇī dharma gates as pure or impure, should not abide in all the samādhi dharma gates as pure or impure; should not abide in all the dhāraṇī dharma gates as tranquil or non-tranquil, should not abide in all the samādhi dharma gates as tranquil or non-tranquil; should not abide in all the dhāraṇī dharma gates as departed or non-departed, should not abide in all the samādhi dharma gates as departed or non-departed; should not abide in all the dhāraṇī dharma gates as empty or non-empty, should not abide in all the samādhi dharma gates as empty or non-empty; should not abide in all the dhāraṇī dharma gates as with-signs or signless, should not abide in all the samādhi dharma gates as with-signs or signless; should not abide in all the dhāraṇī dharma gates as with-wishes or wishless, should not abide in all the samādhi dharma gates as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the wisdom of all-knowing as permanent or impermanent, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as permanent or impermanent; should not abide in the wisdom of all-knowing as pleasurable or painful, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as pleasurable or painful; should not abide in the wisdom of all-knowing as self or non-self, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as self or non-self; should not abide in the wisdom of all-knowing as pure or impure, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as pure or impure; should not abide in the wisdom of all-knowing as tranquil or non-tranquil, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as tranquil or non-tranquil; should not abide in the wisdom of all-knowing as departed or non-departed, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as departed or non-departed; should not abide in the wisdom of all-knowing as empty or non-empty, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as empty or non-empty; should not abide in the wisdom of all-knowing as with-signs or signless, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as with-signs or signless; should not abide in the wisdom of all-knowing as with-wishes or wishless, should not abide in the wisdom of the aspects of the path and wisdom of all aspects as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the Śrāvaka vehicle as permanent or impermanent, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as permanent or impermanent; should not abide in the Śrāvaka vehicle as pleasurable or painful, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as pleasurable or painful; should not abide in the Śrāvaka vehicle as self or non-self, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as self or non-self; should not abide in the Śrāvaka vehicle as pure or impure, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as pure or impure; should not abide in the Śrāvaka vehicle as tranquil or non-tranquil, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as tranquil or non-tranquil; should not abide in the Śrāvaka vehicle as departed or non-departed, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as departed or non-departed; should not abide in the Śrāvaka vehicle as empty or non-empty, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as empty or non-empty; should not abide in the Śrāvaka vehicle as with-signs or signless, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as with-signs or signless; should not abide in the Śrāvaka vehicle as with-wishes or wishless, should not abide in the Pratyekabuddha vehicle or the Supreme Vehicle as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in stream-enterers as permanent or impermanent, should not abide in once-returners, non-returners, or arahants as permanent or impermanent; should not abide in stream-enterers as pleasurable or painful, should not abide in once-returners, non-returners, or arahants as pleasurable or painful; should not abide in stream-enterers as self or non-self, should not abide in once-returners, non-returners, or arahants as self or non-self; should not abide in stream-enterers as pure or impure, should not abide in once-returners, non-returners, or arahants as pure or impure; should not abide in stream-enterers as tranquil or non-tranquil, should not abide in once-returners, non-returners, or arahants as tranquil or non-tranquil; should not abide in stream-enterers as departed or non-departed, should not abide in once-returners, non-returners, or arahants as departed or non-departed; should not abide in stream-enterers as empty or non-empty, should not abide in once-returners, non-returners, or arahants as empty or non-empty; should not abide in stream-enterers as with-signs or signless, should not abide in once-returners, non-returners, or arahants as with-signs or signless; should not abide in stream-enterers as with-wishes or wishless, should not abide in once-returners, non-returners, or arahants as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the stream-entry path and stream-entry fruit as permanent or impermanent, should not abide in the once-return path, once-return fruit, non-return path, non-return fruit, arahant path, and arahant fruit as permanent or impermanent; should not abide in the stream-entry path and stream-entry fruit as pleasurable or painful, should not abide in the once-return path and once-return fruit through the arahant fruit as pleasurable or painful; should not abide in the stream-entry path and stream-entry fruit as self or non-self, should not abide in the once-return path and once-return fruit through the arahant fruit as self or non-self; should not abide in the stream-entry path and stream-entry fruit as pure or impure, should not abide in the once-return path and once-return fruit through the arahant fruit as pure or impure; should not abide in the stream-entry path and stream-entry fruit as tranquil or non-tranquil, should not abide in the once-return path and once-return fruit through the arahant fruit as tranquil or non-tranquil; should not abide in the stream-entry path and stream-entry fruit as departed or non-departed, should not abide in the once-return path and once-return fruit through the arahant fruit as departed or non-departed; should not abide in the stream-entry path and stream-entry fruit as empty or non-empty, should not abide in the once-return path and once-return fruit through the arahant fruit as empty or non-empty; should not abide in the stream-entry path and stream-entry fruit as with-signs or signless, should not abide in the once-return path and once-return fruit through the arahant fruit as with-signs or signless; should not abide in the stream-entry path and stream-entry fruit as with-wishes or wishless, should not abide in the once-return path and once-return fruit through the arahant fruit as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in pratyekabuddhas as permanent or impermanent, should not abide in the pratyekabuddha path or pratyekabuddha fruit as permanent or impermanent; should not abide in pratyekabuddhas as pleasurable or painful, should not abide in the pratyekabuddha path or pratyekabuddha fruit as pleasurable or painful; should not abide in pratyekabuddhas as self or non-self, should not abide in the pratyekabuddha path or pratyekabuddha fruit as self or non-self; should not abide in pratyekabuddhas as pure or impure, should not abide in the pratyekabuddha path or pratyekabuddha fruit as pure or impure; should not abide in pratyekabuddhas as tranquil or non-tranquil, should not abide in the pratyekabuddha path or pratyekabuddha fruit as tranquil or non-tranquil; should not abide in pratyekabuddhas as departed or non-departed, should not abide in the pratyekabuddha path or pratyekabuddha fruit as departed or non-departed; should not abide in pratyekabuddhas as empty or non-empty, should not abide in the pratyekabuddha path or pratyekabuddha fruit as empty or non-empty; should not abide in pratyekabuddhas as with-signs or signless, should not abide in the pratyekabuddha path or pratyekabuddha fruit as with-signs or signless; should not abide in pratyekabuddhas as with-wishes or wishless, should not abide in the pratyekabuddha path or pratyekabuddha fruit as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in Bodhisattvas and Tathāgatas as permanent or impermanent, should not abide in the dharmas of Bodhisattvas and Tathāgatas as permanent or impermanent; should not abide in Bodhisattvas and Tathāgatas as pleasurable or painful, should not abide in the dharmas of Bodhisattvas and Tathāgatas as pleasurable or painful; should not abide in Bodhisattvas and Tathāgatas as self or non-self, should not abide in the dharmas of Bodhisattvas and Tathāgatas as self or non-self; should not abide in Bodhisattvas and Tathāgatas as pure or impure, should not abide in the dharmas of Bodhisattvas and Tathāgatas as pure or impure; should not abide in Bodhisattvas and Tathāgatas as tranquil or non-tranquil, should not abide in the dharmas of Bodhisattvas and Tathāgatas as tranquil or non-tranquil; should not abide in Bodhisattvas and Tathāgatas as departed or non-departed, should not abide in the dharmas of Bodhisattvas and Tathāgatas as departed or non-departed; should not abide in Bodhisattvas and Tathāgatas as empty or non-empty, should not abide in the dharmas of Bodhisattvas and Tathāgatas as empty or non-empty; should not abide in Bodhisattvas and Tathāgatas as with-signs or signless, should not abide in the dharmas of Bodhisattvas and Tathāgatas as with-signs or signless; should not abide in Bodhisattvas and Tathāgatas as with-wishes or wishless, should not abide in the dharmas of Bodhisattvas and Tathāgatas as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the stage of Extreme Joy and its dharmas as permanent or impermanent, should not abide in the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, Cloud of Dharma and their dharmas as permanent or impermanent; should not abide in the stage of Extreme Joy and its dharmas as pleasurable or painful, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as pleasurable or painful; should not abide in the stage of Extreme Joy and its dharmas as self or non-self, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as self or non-self; should not abide in the stage of Extreme Joy and its dharmas as pure or impure, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as pure or impure; should not abide in the stage of Extreme Joy and its dharmas as tranquil or non-tranquil, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as tranquil or non-tranquil; should not abide in the stage of Extreme Joy and its dharmas as departed or non-departed, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as departed or non-departed; should not abide in the stage of Extreme Joy and its dharmas as empty or non-empty, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as empty or non-empty; should not abide in the stage of Extreme Joy and its dharmas as with-signs or signless, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as with-signs or signless; should not abide in the stage of Extreme Joy and its dharmas as with-wishes or wishless, should not abide in the stage of Stainless and its dharmas through the stage of Cloud of Dharma and its dharmas as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the ordinary-person stage and its dharmas as permanent or impermanent, 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, Tathāgata stage and the dharmas of the Lineage stage through the Tathāgata stage as permanent or impermanent; should not abide in the ordinary-person stage and its dharmas as pleasurable or painful, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as pleasurable or painful; should not abide in the ordinary-person stage and its dharmas as self or non-self, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as self or non-self; should not abide in the ordinary-person stage and its dharmas as pure or impure, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as pure or impure; should not abide in the ordinary-person stage and its dharmas as tranquil or non-tranquil, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as tranquil or non-tranquil; should not abide in the ordinary-person stage and its dharmas as departed or non-departed, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as departed or non-departed; should not abide in the ordinary-person stage and its dharmas as empty or non-empty, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as empty or non-empty; should not abide in the ordinary-person stage and its dharmas as with-signs or signless, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as with-signs or signless; should not abide in the ordinary-person stage and its dharmas as with-wishes or wishless, should not abide in the Lineage stage and its dharmas through the Tathāgata stage and its dharmas as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the stream-entry fruit as having the characteristic of the unconditioned, should not abide in the once-return fruit, non-return fruit, or arahant fruit as having the characteristic of the unconditioned. 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 pratyekabuddha fruit as having the characteristic of the unconditioned. 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 fruit of Supreme Enlightenment as having the characteristic of the unconditioned. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in stream-enterers as a field of merit, should not abide in once-returners, non-returners, or arahants as a field of merit. 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 pratyekabuddhas as a field of merit. 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 Bodhisattvas and Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened as a field of merit. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the excellence of the first stage, should not abide in the excellence of the second stage through the excellence of the tenth stage. Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, having just given rise to the aspiration, one should not abide in the thought ‘I will perfect the perfection of generosity’; having just given rise to the aspiration, one should not abide in the thought ‘I will perfect the perfections of pure precepts, patience, energy, meditation, and 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 thought ‘I will perfect the four dhyānas,’ should not abide in the thought ‘I will perfect the four immeasurables and 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 thought ‘I will perfect the eight liberations,’ should not abide in the thought ‘I will perfect the eight spheres of mastery, nine successive concentrations, and 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 thought ‘I will perfect the four foundations of mindfulness,’ should not abide in the thought ‘I will perfect the four right efforts, four bases of supernatural power, five spiritual faculties, five powers, seven factors of enlightenment, and 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 thought ‘I will perfect the dharma gate of liberation through emptiness,’ should not abide in the thought ‘I will perfect the dharma gates of liberation through signlessness and 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 thought ‘After perfecting the preliminary practices, I will enter the right nature of separation from birth of the Great Bodhisattva stage’; should not abide in the thought ‘Having entered the right nature of separation from birth, I will abide in the non-regressing stage of Bodhisattvas.’ 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 thought ‘I will perfect the five supernatural powers of Bodhisattvas’; should not abide in the thought ‘Having perfected the five supernatural powers, I will travel to immeasurable and innumerable worlds to pay homage, venerate, and make offerings to the Buddha World-Honored Ones, listen to the true Dharma, reflect on it properly, and proclaim and manifest it widely for sentient beings.’ 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 thought ‘I will adorn and purify a Buddha Land just like the dwelling places of the Buddhas of the ten directions’; should not abide in the thought ‘I will fully accomplish sentient beings of all kinds, causing them to attain the fruit of Supreme Enlightenment, or enter Nirvāṇa, or enjoy every peace and happiness of gods and humans.’ 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 thought ‘I will travel to immeasurable and innumerable buddha-lands to make offerings, pay homage, respect, and praise the Buddha World-Honored Ones, and with boundless flowers, incense, garlands, streamers, jeweled canopies, robes, bedding, food and drink, lamps and torches, hundreds of thousands of innumerable hundred million kinds of divine music, and immeasurable finest precious articles to make offerings’; should not abide in the thought ‘I will establish immeasurable, innumerable, boundless sentient beings in non-regression toward the fruit of Supreme Enlightenment.’ 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 thought ‘I will perfect the flesh eye in its purity’; should not abide in the thought ‘I will perfect the divine eye, wisdom eye, dharma eye, and ultimately the Buddha eye in their purity.’ 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 thought ‘I will ultimately and completely perfect the knowledge of miraculous transformation’; should not abide in the thought ‘I will ultimately and completely perfect the divine ear, knowledge of others’ minds, knowledge of past lives, and knowledge of exhaustion of outflows.’ 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 thought ‘I will perfect the ten powers of the Buddha’; should not abide in the thought ‘I will perfect the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, and 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 thought ‘I will perfect the dharma of non-forgetfulness’; should not abide in the thought ‘I will perfect 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 the thought ‘I will perfect the wisdom of all-knowing’; should not abide in the thought ‘I will perfect the wisdom of the aspects of the path and 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 thought ‘I will perfect all the dhāraṇī dharma gates and achieve mastery over immeasurable and boundless dhāraṇī activities’; should not abide in the thought ‘I will perfect all the samādhi dharma gates and freely manifest the wondrous functions of immeasurable and boundless varieties of samādhi.’ 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 thought ‘I will perfect the thirty-two marks to adorn the body, so that all sentient beings seeing them will immediately rejoice’; should not abide in the thought ‘I will perfect the eighty secondary characteristics to adorn the body, so that all sentient beings will never tire of looking upon them.’ Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in thinking ‘this is the faith-follower, this is the Dharma-follower, this is the eighth pudgala’; should not abide in thinking ‘this is the stream-entry fruit, this is the one with at most seven rebirths remaining’; should not abide in thinking ‘this is the family-to-family one, this is the one-intervening one’; should not abide in thinking ‘this is the simultaneously-grasping pudgala who will not be free until life ends’; should not abide in thinking ‘this is the fixed stream-enterer who will not fall back, this is the one who will attain intermediate Nirvāṇa’; should not abide in thinking ‘this is the once-return path, this is the once-return fruit, who returns once more to this world before completely ending all suffering’; should not abide in thinking ‘this is the non-return path, this is the non-return fruit, who will enter Nirvāṇa only in that realm’; should not abide in thinking ‘this is the arahant path, this is the arahant fruit, who in the present life will definitively enter Nirvāṇa without remainder’; should not abide in thinking ‘this is the pratyekabuddha path, this is the pratyekabuddha fruit, who in the present life will definitively enter Nirvāṇa without remainder’; should not abide in thinking ‘this one has transcended the Śrāvaka and Pratyekabuddha stages and abides in the Bodhisattva stage.’ Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when Great Bodhisattvas practice the perfection of wisdom, one should not abide in the thought ‘I will have the complete wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects, clearly penetrating all dharmas and all marks, having permanently and eternally eliminated all afflictions in their continuum and all their habitual tendencies’; should not abide in the thought ‘I will attain the fruit of Supreme Enlightenment, turn the wondrous wheel of Dharma, accomplish all Buddha activities, liberate immeasurable and innumerable sentient beings, causing them to attain Nirvāṇa and ultimate peace and happiness.’ 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 thought ‘I will skillfully cultivate and complete the four bases of supernatural power, abide in such supreme samādhi; by this samādhi increasing the wondrous power, my lifespan will remain for as numerous great kalpas as are uncountable’; should not abide in the thought ‘I will obtain a boundless lifespan.’ 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 thought ‘I will accomplish the thirty-two marks of the supreme great man perfectly fulfilled, all those marks adorned with a hundred merits’; should not abide in the thought ‘I will accomplish the eighty secondary characteristics of the supreme great man perfectly fulfilled, within all those characteristics presenting immeasurable rare and superior phenomena as adornments.’ 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 thought ‘I will abide in a pure Buddha land, that land being vast and extensive, spreading in all ten directions with a breadth equal to innumerable worlds’; should not abide in the thought ‘I will be seated upon a vajra throne, that throne being vast and equal in expanse to the Buddha land in a trichiliocosm.’ 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 thought ‘I will be near a great Bodhi tree; that tree being tall and wide and adorned with various kinds of jewels, emitting a wondrous subtle fragrance — sentient beings who smell it will quickly eliminate all mental defilements of desire, aversion, and delusion, and immeasurable and boundless physical illnesses will all be cured’; should not abide in thinking ‘there are sentient beings who, upon smelling the fragrance of this Bodhi tree, will depart from the mental orientation toward the
Śrāvaka and Pratyekabuddha stages and will definitively attain the fruit of Supreme Enlightenment.’ Why? Because to abide is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in the thought ‘I vow to dwell in a pure Buddha land without any name referring to form, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the eye base, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the form base, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the eye element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the ear element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the nose element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the tongue element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the body element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the mind element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the earth element, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the noble truth of suffering, without any name referring to 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 the thought ‘I vow to dwell in a pure Buddha land without any name referring to ignorance, without any name referring to 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 the thought ‘I vow to dwell in a pure Buddha land without any name referring to inner emptiness, without any name referring to 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 the thought ‘I vow to dwell in a pure Buddha land without any name referring to suchness, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the perfection of generosity, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the four dhyānas, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the eight liberations, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the four foundations of mindfulness, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the dharma gate of liberation through emptiness, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the five kinds of eyes, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the ten powers of the Buddha, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the dharma of non-forgetfulness, without any name referring to 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 the thought ‘I vow to dwell in a pure Buddha land without any name referring to all the dhāraṇī dharma gates, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the wisdom of all-knowing, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the Śrāvaka vehicle, without any name referring to 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to stream-enterers and the stream-entry path and fruit, without any name referring to once-returners, non-returners, arahants and the once-return, non-return, arahant paths and fruits.’ 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to pratyekabuddhas and the pratyekabuddha fruit, without any name referring to Bodhisattvas, Tathāgatas and the dharmas of Bodhisattvas and Tathāgatas.’ 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the stage of Extreme Joy and its dharmas, without any name referring to the stages of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, Cloud of Dharma and their dharmas.’ 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 thought ‘I vow to dwell in a pure Buddha land without any name referring to the ordinary-person stage and its dharmas, without any name referring to the Lineage stage, Eighth stage, Perfect Vision stage, Diminishing stage, Free-from-Desire stage, Already-Accomplished stage, Pratyekabuddha stage, Bodhisattva stage, Tathāgata stage and their dharmas.’ Why? Because all the Tathāgatas, Worthy Ones, Perfectly and Fully Enlightened, when attaining the fruit of Supreme Enlightenment, thoroughly perceive that all dharmas have no ownership; names, sounds, and words are all impossible to grasp.
Kauśika, that is: a Great Bodhisattva’s relationship to the perfection of wisdom — even if there is a resting place, one should not abide in characteristics.
Kauśika, a Great Bodhisattva’s relationship to the perfection of wisdom — wherever one abides, one should not abide in characteristics; using non-attainment as a skillful means, one should study in this way.
At that time, Śāriputra gave rise to this thought:
“If a Great Bodhisattva should not abide in any dharma whatsoever, then why should one abide in the perfection of wisdom?”
The Elder Subhūti, perceiving the thought in Śāriputra’s mind, then addressed him, saying:
“What do you think? Where does the mind of the Tathāgatas abide?”
Śāriputra replied:
“The mind of the Buddhas has absolutely no resting place at all. Why? Subhūti, because the mind of the Tathāgata does not abide in form, does not abide in feeling, perception, formation, or consciousness. Why? Because the form aggregate… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the eye base, does not abide in the ear, nose, tongue, body, or mind base. Why? Because the eye base… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the form base, does not abide in the sound, smell, taste, touch, or dharma base. Why? Because the form base… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the eye element, does not abide in the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition. Why? Because the eye element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the ear element, does not abide in the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition. Why? Because the ear element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the nose element, does not abide in the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition. Why? Because the nose element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the tongue element, does not abide in the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition. Why? Because the tongue element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the body element, does not abide in the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition. Why? Because the body element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the mind element, does not abide in the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition. Why? Because the mind element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the earth element, does not abide in the water, fire, wind, space, or consciousness element. Why? Because the earth element… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in the noble truth of suffering, does not abide in the noble truths of origination, cessation, or the path. Why? Because the noble truth of suffering… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in ignorance, does 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 ignorance… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in inner emptiness, does 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 inner emptiness… cannot be grasped.
Subhūti, the mind of the Tathāgata does not abide in suchness, does 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 suchness… cannot be grasped.