THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 79
Chapter 22: INDRA (3)
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is form,’ should not cling to ‘this is feeling, perception, formation, or consciousness.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the eye base,’ should not cling to ‘this is the ear, nose, tongue, body, or mind base.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the form base,’ should not cling to ‘this is the sound, smell, taste, touch, or dharma base.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the eye element,’ should not cling to ‘this is the form element, eye consciousness element, eye contact, or the feelings arising from eye contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the ear element,’ should not cling to ‘this is the sound element, ear consciousness element, ear contact, or the feelings arising from ear contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the nose element,’ should not cling to ‘this is the smell element, nose consciousness element, nose contact, or the feelings arising from nose contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the tongue element,’ should not cling to ‘this is the taste element, tongue consciousness element, tongue contact, or the feelings arising from tongue contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the body element,’ should not cling to ‘this is the touch element, body consciousness element, body contact, or the feelings arising from body contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the mind element,’ should not cling to ‘this is the dharma element, mind consciousness element, mind contact, or the feelings arising from mind contact as condition.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the earth element,’ should not cling to ‘this is the water, fire, wind, space, or consciousness element.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the noble truth of suffering,’ should not cling to ‘this is the noble truth of origination, cessation, or the path.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is ignorance,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is inner emptiness,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is suchness,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the perfection of generosity,’ should not cling to ‘this is the perfection of pure precepts, patience, energy, meditation, or wisdom.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the four dhyānas,’ should not cling to ‘this is the four immeasurables or four formless concentrations.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the eight liberations,’ should not cling to ‘this is the eight spheres of mastery, nine successive concentrations, or ten totalities.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the four foundations of mindfulness,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the dharma gate of liberation through emptiness,’ should not cling to ‘this is the dharma gate of liberation through signlessness or wishlessness.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the five kinds of eyes,’ should not cling to ‘this is the six supernatural powers.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the ten powers of the Buddha,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the dharma of non-forgetfulness,’ should not cling to ‘this is the nature of constant equanimity.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is all the dhāraṇī dharma gates,’ should not cling to ‘this is all the samādhi dharma gates.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the wisdom of all-knowing,’ should not cling to ‘this is the wisdom of the aspects of the path or wisdom of all aspects.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the Śrāvaka vehicle,’ should not cling to ‘this is the Pratyekabuddha vehicle or the Supreme Vehicle.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the stream-entry fruit,’ should not cling to ‘this is the once-return fruit, non-return fruit, arahant fruit, pratyekabuddha fruit, Bodhisattva, or Tathāgata.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the stage of Extreme Joy,’ should not cling to ‘this is the stage of Stainless, Luminous, Radiant Wisdom, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Excellent Wisdom, or Cloud of Dharma.’ Why? Because to cling is to use attainment as a skillful means.
Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not cling to ‘this is the ordinary-person stage,’ should not cling to ‘this is 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 cling is to use attainment as a skillful means.
Furthermore, Kauśika, when a Great Bodhisattva practices the perfection of wisdom, one should not abide in form as permanent or impermanent, should not abide in feeling, perception, formation, or consciousness as permanent or impermanent; should not abide in form as pleasurable or painful, should not abide in feeling, perception, formation, or consciousness as pleasurable or painful; should not abide in form as self or non-self, should not abide in feeling, perception, formation, or consciousness as self or non-self; should not abide in form as pure or impure, should not abide in feeling, perception, formation, or consciousness as pure or impure; should not abide in form as tranquil or non-tranquil, should not abide in feeling, perception, formation, or consciousness as tranquil or non-tranquil; should not abide in form as departed or non-departed, should not abide in feeling, perception, formation, or consciousness as departed or non-departed; should not abide in form as empty or non-empty, should not abide in feeling, perception, formation, or consciousness as empty or non-empty; should not abide in form as with-signs or signless, should not abide in feeling, perception, formation, or consciousness as with-signs or signless; should not abide in form as with-wishes or wishless, should not abide in feeling, perception, formation, or consciousness 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 eye base as permanent or impermanent, should not abide in the ear, nose, tongue, body, or mind base as permanent or impermanent; should not abide in the eye base as pleasurable or painful, should not abide in the ear, nose, tongue, body, or mind base as pleasurable or painful; should not abide in the eye base as self or non-self, should not abide in the ear, nose, tongue, body, or mind base as self or non-self; should not abide in the eye base as pure or impure, should not abide in the ear, nose, tongue, body, or mind base as pure or impure; should not abide in the eye base as tranquil or non-tranquil, should not abide in the ear, nose, tongue, body, or mind base as tranquil or non-tranquil; should not abide in the eye base as departed or non-departed, should not abide in the ear, nose, tongue, body, or mind base as departed or non-departed; should not abide in the eye base as empty or non-empty, should not abide in the ear, nose, tongue, body, or mind base as empty or non-empty; should not abide in the eye base as with-signs or signless, should not abide in the ear, nose, tongue, body, or mind base as with-signs or signless; should not abide in the eye base as with-wishes or wishless, should not abide in the ear, nose, tongue, body, or mind base 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 form base as permanent or impermanent, should not abide in the sound, smell, taste, touch, or dharma base as permanent or impermanent; should not abide in the form base as pleasurable or painful, should not abide in the sound, smell, taste, touch, or dharma base as pleasurable or painful; should not abide in the form base as self or non-self, should not abide in the sound, smell, taste, touch, or dharma base as self or non-self; should not abide in the form base as pure or impure, should not abide in the sound, smell, taste, touch, or dharma base as pure or impure; should not abide in the form base as tranquil or non-tranquil, should not abide in the sound, smell, taste, touch, or dharma base as tranquil or non-tranquil; should not abide in the form base as departed or non-departed, should not abide in the sound, smell, taste, touch, or dharma base as departed or non-departed; should not abide in the form base as empty or non-empty, should not abide in the sound, smell, taste, touch, or dharma base as empty or non-empty; should not abide in the form base as with-signs or signless, should not abide in the sound, smell, taste, touch, or dharma base as with-signs or signless; should not abide in the form base as with-wishes or wishless, should not abide in the sound, smell, taste, touch, or dharma base 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 eye element as permanent or impermanent, should not abide in the form element, eye consciousness element, eye contact, and the feelings arising from eye contact as condition as permanent or impermanent; should not abide in the eye element as pleasurable or painful, should not abide in the form element through the feelings arising from eye contact as condition as pleasurable or painful; should not abide in the eye element as self or non-self, should not abide in the form element through the feelings arising from eye contact as condition as self or non-self; should not abide in the eye element as pure or impure, should not abide in the form element through the feelings arising from eye contact as condition as pure or impure; should not abide in the eye element as tranquil or non-tranquil, should not abide in the form element through the feelings arising from eye contact as condition as tranquil or non-tranquil; should not abide in the eye element as departed or non-departed, should not abide in the form element through the feelings arising from eye contact as condition as departed or non-departed; should not abide in the eye element as empty or non-empty, should not abide in the form element through the feelings arising from eye contact as condition as empty or non-empty; should not abide in the eye element as with-signs or signless, should not abide in the form element through the feelings arising from eye contact as condition as with-signs or signless; should not abide in the eye element as with-wishes or wishless, should not abide in the form element through the feelings arising from eye contact as condition 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 ear element as permanent or impermanent, should not abide in the sound element, ear consciousness element, ear contact, and the feelings arising from ear contact as condition as permanent or impermanent; should not abide in the ear element as pleasurable or painful, should not abide in the sound element through the feelings arising from ear contact as condition as pleasurable or painful; should not abide in the ear element as self or non-self, should not abide in the sound element through the feelings arising from ear contact as condition as self or non-self; should not abide in the ear element as pure or impure, should not abide in the sound element through the feelings arising from ear contact as condition as pure or impure; should not abide in the ear element as tranquil or non-tranquil, should not abide in the sound element through the feelings arising from ear contact as condition as tranquil or non-tranquil; should not abide in the ear element as departed or non-departed, should not abide in the sound element through the feelings arising from ear contact as condition as departed or non-departed; should not abide in the ear element as empty or non-empty, should not abide in the sound element through the feelings arising from ear contact as condition as empty or non-empty; should not abide in the ear element as with-signs or signless, should not abide in the sound element through the feelings arising from ear contact as condition as with-signs or signless; should not abide in the ear element as with-wishes or wishless, should not abide in the sound element through the feelings arising from ear contact as condition 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 nose element as permanent or impermanent, should not abide in the smell element, nose consciousness element, nose contact, and the feelings arising from nose contact as condition as permanent or impermanent; should not abide in the nose element as pleasurable or painful, should not abide in the smell element through the feelings arising from nose contact as condition as pleasurable or painful; should not abide in the nose element as self or non-self, should not abide in the smell element through the feelings arising from nose contact as condition as self or non-self; should not abide in the nose element as pure or impure, should not abide in the smell element through the feelings arising from nose contact as condition as pure or impure; should not abide in the nose element as tranquil or non-tranquil, should not abide in the smell element through the feelings arising from nose contact as condition as tranquil or non-tranquil; should not abide in the nose element as departed or non-departed, should not abide in the smell element through the feelings arising from nose contact as condition as departed or non-departed; should not abide in the nose element as empty or non-empty, should not abide in the smell element through the feelings arising from nose contact as condition as empty or non-empty; should not abide in the nose element as with-signs or signless, should not abide in the smell element through the feelings arising from nose contact as condition as with-signs or signless; should not abide in the nose element as with-wishes or wishless, should not abide in the smell element through the feelings arising from nose contact as condition 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 tongue element as permanent or impermanent, should not abide in the taste element, tongue consciousness element, tongue contact, and the feelings arising from tongue contact as condition as permanent or impermanent; should not abide in the tongue element as pleasurable or painful, should not abide in the taste element through the feelings arising from tongue contact as condition as pleasurable or painful; should not abide in the tongue element as self or non-self, should not abide in the taste element through the feelings arising from tongue contact as condition as self or non-self; should not abide in the tongue element as pure or impure, should not abide in the taste element through the feelings arising from tongue contact as condition as pure or impure; should not abide in the tongue element as tranquil or non-tranquil, should not abide in the taste element through the feelings arising from tongue contact as condition as tranquil or non-tranquil; should not abide in the tongue element as departed or non-departed, should not abide in the taste element through the feelings arising from tongue contact as condition as departed or non-departed; should not abide in the tongue element as empty or non-empty, should not abide in the taste element through the feelings arising from tongue contact as condition as empty or non-empty; should not abide in the tongue element as with-signs or signless, should not abide in the taste element through the feelings arising from tongue contact as condition as with-signs or signless; should not abide in the tongue element as with-wishes or wishless, should not abide in the taste element through the feelings arising from tongue contact as condition 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 body element as permanent or impermanent, should not abide in the touch element, body consciousness element, body contact, and the feelings arising from body contact as condition as permanent or impermanent; should not abide in the body element as pleasurable or painful, should not abide in the touch element through the feelings arising from body contact as condition as pleasurable or painful; should not abide in the body element as self or non-self, should not abide in the touch element through the feelings arising from body contact as condition as self or non-self; should not abide in the body element as pure or impure, should not abide in the touch element through the feelings arising from body contact as condition as pure or impure; should not abide in the body element as tranquil or non-tranquil, should not abide in the touch element through the feelings arising from body contact as condition as tranquil or non-tranquil; should not abide in the body element as departed or non-departed, should not abide in the touch element through the feelings arising from body contact as condition as departed or non-departed; should not abide in the body element as empty or non-empty, should not abide in the touch element through the feelings arising from body contact as condition as empty or non-empty; should not abide in the body element as with-signs or signless, should not abide in the touch element through the feelings arising from body contact as condition as with-signs or signless; should not abide in the body element as with-wishes or wishless, should not abide in the touch element through the feelings arising from body contact as condition 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 mind element as permanent or impermanent, should not abide in the dharma element, mind consciousness element, mind contact, and the feelings arising from mind contact as condition as permanent or impermanent; should not abide in the mind element as pleasurable or painful, should not abide in the dharma element through the feelings arising from mind contact as condition as pleasurable or painful; should not abide in the mind element as self or non-self, should not abide in the dharma element through the feelings arising from mind contact as condition as self or non-self; should not abide in the mind element as pure or impure, should not abide in the dharma element through the feelings arising from mind contact as condition as pure or impure; should not abide in the mind element as tranquil or non-tranquil, should not abide in the dharma element through the feelings arising from mind contact as condition as tranquil or non-tranquil; should not abide in the mind element as departed or non-departed, should not abide in the dharma element through the feelings arising from mind contact as condition as departed or non-departed; should not abide in the mind element as empty or non-empty, should not abide in the dharma element through the feelings arising from mind contact as condition as empty or non-empty; should not abide in the mind element as with-signs or signless, should not abide in the dharma element through the feelings arising from mind contact as condition as with-signs or signless; should not abide in the mind element as with-wishes or wishless, should not abide in the dharma element through the feelings arising from mind contact as condition 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 earth element as permanent or impermanent, should not abide in the water, fire, wind, space, or consciousness element as permanent or impermanent; should not abide in the earth element as pleasurable or painful, should not abide in the water, fire, wind, space, or consciousness element as pleasurable or painful; should not abide in the earth element as self or non-self, should not abide in the water, fire, wind, space, or consciousness element as self or non-self; should not abide in the earth element as pure or impure, should not abide in the water, fire, wind, space, or consciousness element as pure or impure; should not abide in the earth element as tranquil or non-tranquil, should not abide in the water, fire, wind, space, or consciousness element as tranquil or non-tranquil; should not abide in the earth element as departed or non-departed, should not abide in the water, fire, wind, space, or consciousness element as departed or non-departed; should not abide in the earth element as empty or non-empty, should not abide in the water, fire, wind, space, or consciousness element as empty or non-empty; should not abide in the earth element as with-signs or signless, should not abide in the water, fire, wind, space, or consciousness element as with-signs or signless; should not abide in the earth element as with-wishes or wishless, should not abide in the water, fire, wind, space, or consciousness element 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 noble truth of suffering as permanent or impermanent, should not abide in the noble truths of origination, cessation, or the path as permanent or impermanent; should not abide in the noble truth of suffering as pleasurable or painful, should not abide in the noble truths of origination, cessation, or the path as pleasurable or painful; should not abide in the noble truth of suffering as self or non-self, should not abide in the noble truths of origination, cessation, or the path as self or non-self; should not abide in the noble truth of suffering as pure or impure, should not abide in the noble truths of origination, cessation, or the path as pure or impure; should not abide in the noble truth of suffering as tranquil or non-tranquil, should not abide in the noble truths of origination, cessation, or the path as tranquil or non-tranquil; should not abide in the noble truth of suffering as departed or non-departed, should not abide in the noble truths of origination, cessation, or the path as departed or non-departed; should not abide in the noble truth of suffering as empty or non-empty, should not abide in the noble truths of origination, cessation, or the path as empty or non-empty; should not abide in the noble truth of suffering as with-signs or signless, should not abide in the noble truths of origination, cessation, or the path as with-signs or signless; should not abide in the noble truth of suffering as with-wishes or wishless, should not abide in the noble truths of origination, cessation, or the path 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 ignorance as permanent or impermanent, should not abide in 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 permanent or impermanent; should not abide in ignorance as pleasurable or painful, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as pleasurable or painful; should not abide in ignorance as self or non-self, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as self or non-self; should not abide in ignorance as pure or impure, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as pure or impure; should not abide in ignorance as tranquil or non-tranquil, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as tranquil or non-tranquil; should not abide in ignorance as departed or non-departed, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as departed or non-departed; should not abide in ignorance as empty or non-empty, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as empty or non-empty; should not abide in ignorance as with-signs or signless, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair as with-signs or signless; should not abide in ignorance as with-wishes or wishless, should not abide in formations through aging-and-death with sorrow, lamentation, pain, grief, and despair 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 inner emptiness as permanent or impermanent, 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, and emptiness of non-nature-self-nature as permanent or impermanent; should not abide in inner emptiness as pleasurable or painful, should not abide in outer emptiness through emptiness of non-nature-self-nature as pleasurable or painful; should not abide in inner emptiness as self or non-self, should not abide in outer emptiness through emptiness of non-nature-self-nature as self or non-self; should not abide in inner emptiness as pure or impure, should not abide in outer emptiness through emptiness of non-nature-self-nature as pure or impure; should not abide in inner emptiness as tranquil or non-tranquil, should not abide in outer emptiness through emptiness of non-nature-self-nature as tranquil or non-tranquil; should not abide in inner emptiness as departed or non-departed, should not abide in outer emptiness through emptiness of non-nature-self-nature as departed or non-departed; should not abide in inner emptiness as empty or non-empty, should not abide in outer emptiness through emptiness of non-nature-self-nature as empty or non-empty; should not abide in inner emptiness as with-signs or signless, should not abide in outer emptiness through emptiness of non-nature-self-nature as with-signs or signless; should not abide in inner emptiness as with-wishes or wishless, should not abide in outer emptiness through emptiness of non-nature-self-nature 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 suchness as permanent or impermanent, 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, and the inconceivable realm as permanent or impermanent; should not abide in suchness as pleasurable or painful, should not abide in the dharma realm through the inconceivable realm as pleasurable or painful; should not abide in suchness as self or non-self, should not abide in the dharma realm through the inconceivable realm as self or non-self; should not abide in suchness as pure or impure, should not abide in the dharma realm through the inconceivable realm as pure or impure; should not abide in suchness as tranquil or non-tranquil, should not abide in the dharma realm through the inconceivable realm as tranquil or non-tranquil; should not abide in suchness as departed or non-departed, should not abide in the dharma realm through the inconceivable realm as departed or non-departed; should not abide in suchness as empty or non-empty, should not abide in the dharma realm through the inconceivable realm as empty or non-empty; should not abide in suchness as with-signs or signless, should not abide in the dharma realm through the inconceivable realm as with-signs or signless; should not abide in suchness as with-wishes or wishless, should not abide in the dharma realm through the inconceivable realm 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 perfection of generosity as permanent or impermanent, should not abide in the perfections of pure precepts, patience, energy, meditation, or wisdom as permanent or impermanent; should not abide in the perfection of generosity as pleasurable or painful, should not abide in the perfections of pure precepts through wisdom as pleasurable or painful; should not abide in the perfection of generosity as self or non-self, should not abide in the perfections of pure precepts through wisdom as self or non-self; should not abide in the perfection of generosity as pure or impure, should not abide in the perfections of pure precepts through wisdom as pure or impure; should not abide in the perfection of generosity as tranquil or non-tranquil, should not abide in the perfections of pure precepts through wisdom as tranquil or non-tranquil; should not abide in the perfection of generosity as departed or non-departed, should not abide in the perfections of pure precepts through wisdom as departed or non-departed; should not abide in the perfection of generosity as empty or non-empty, should not abide in the perfections of pure precepts through wisdom as empty or non-empty; should not abide in the perfection of generosity as with-signs or signless, should not abide in the perfections of pure precepts through wisdom as with-signs or signless; should not abide in the perfection of generosity as with-wishes or wishless, should not abide in the perfections of pure precepts through wisdom 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 four dhyānas as permanent or impermanent, should not abide in the four immeasurables or four formless concentrations as permanent or impermanent; should not abide in the four dhyānas as pleasurable or painful, should not abide in the four immeasurables or four formless concentrations as pleasurable or painful; should not abide in the four dhyānas as self or non-self, should not abide in the four immeasurables or four formless concentrations as self or non-self; should not abide in the four dhyānas as pure or impure, should not abide in the four immeasurables or four formless concentrations as pure or impure; should not abide in the four dhyānas as tranquil or non-tranquil, should not abide in the four immeasurables or four formless concentrations as tranquil or non-tranquil; should not abide in the four dhyānas as departed or non-departed, should not abide in the four immeasurables or four formless concentrations as departed or non-departed; should not abide in the four dhyānas as empty or non-empty, should not abide in the four immeasurables or four formless concentrations as empty or non-empty; should not abide in the four dhyānas as with-signs or signless, should not abide in the four immeasurables or four formless concentrations as with-signs or signless; should not abide in the four dhyānas as with-wishes or wishless, should not abide in the four immeasurables or four formless concentrations 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 eight liberations as permanent or impermanent, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as permanent or impermanent; should not abide in the eight liberations as pleasurable or painful, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as pleasurable or painful; should not abide in the eight liberations as self or non-self, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as self or non-self; should not abide in the eight liberations as pure or impure, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as pure or impure; should not abide in the eight liberations as tranquil or non-tranquil, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as tranquil or non-tranquil; should not abide in the eight liberations as departed or non-departed, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as departed or non-departed; should not abide in the eight liberations as empty or non-empty, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as empty or non-empty; should not abide in the eight liberations as with-signs or signless, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities as with-signs or signless; should not abide in the eight liberations as with-wishes or wishless, should not abide in the eight spheres of mastery, nine successive concentrations, or ten totalities 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 four foundations of mindfulness as permanent or impermanent, 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 as permanent or impermanent; should not abide in the four foundations of mindfulness as pleasurable or painful, should not abide in the four right efforts through the noble eightfold path as pleasurable or painful; should not abide in the four foundations of mindfulness as self or non-self, should not abide in the four right efforts through the noble eightfold path as self or non-self; should not abide in the four foundations of mindfulness as pure or impure, should not abide in the four right efforts through the noble eightfold path as pure or impure; should not abide in the four foundations of mindfulness as tranquil or non-tranquil, should not abide in the four right efforts through the noble eightfold path as tranquil or non-tranquil; should not abide in the four foundations of mindfulness as departed or non-departed, should not abide in the four right efforts through the noble eightfold path as departed or non-departed; should not abide in the four foundations of mindfulness as empty or non-empty, should not abide in the four right efforts through the noble eightfold path as empty or non-empty; should not abide in the four foundations of mindfulness as with-signs or signless, should not abide in the four right efforts through the noble eightfold path as with-signs or signless; should not abide in the four foundations of mindfulness as with-wishes or wishless, should not abide in the four right efforts through the noble eightfold path 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 dharma gate of liberation through emptiness as permanent or impermanent, should not abide in the dharma gates of liberation through signlessness or wishlessness as permanent or impermanent; should not abide in the dharma gate of liberation through emptiness as pleasurable or painful, should not abide in the dharma gates of liberation through signlessness or wishlessness as pleasurable or painful; should not abide in the dharma gate of liberation through emptiness as self or non-self, should not abide in the dharma gates of liberation through signlessness or wishlessness as self or non-self; should not abide in the dharma gate of liberation through emptiness as pure or impure, should not abide in the dharma gates of liberation through signlessness or wishlessness as pure or impure; should not abide in the dharma gate of liberation through emptiness as tranquil or non-tranquil, should not abide in the dharma gates of liberation through signlessness or wishlessness as tranquil or non-tranquil; should not abide in the dharma gate of liberation through emptiness as departed or non-departed, should not abide in the dharma gates of liberation through signlessness or wishlessness as departed or non-departed; should not abide in the dharma gate of liberation through emptiness as empty or non-empty, should not abide in the dharma gates of liberation through signlessness or wishlessness as empty or non-empty; should not abide in the dharma gate of liberation through emptiness as with-signs or signless, should not abide in the dharma gates of liberation through signlessness or wishlessness as with-signs or signless; should not abide in the dharma gate of liberation through emptiness as with-wishes or wishless, should not abide in the dharma gates of liberation through signlessness or wishlessness 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 five kinds of eyes as permanent or impermanent, should not abide in the six supernatural powers as permanent or impermanent; should not abide in the five kinds of eyes as pleasurable or painful, should not abide in the six supernatural powers as pleasurable or painful; should not abide in the five kinds of eyes as self or non-self, should not abide in the six supernatural powers as self or non-self; should not abide in the five kinds of eyes as pure or impure, should not abide in the six supernatural powers as pure or impure; should not abide in the five kinds of eyes as tranquil or non-tranquil, should not abide in the six supernatural powers as tranquil or non-tranquil; should not abide in the five kinds of eyes as departed or non-departed, should not abide in the six supernatural powers as departed or non-departed; should not abide in the five kinds of eyes as empty or non-empty, should not abide in the six supernatural powers as empty or non-empty; should not abide in the five kinds of eyes as with-signs or signless, should not abide in the six supernatural powers as with-signs or signless; should not abide in the five kinds of eyes as with-wishes or wishless, should not abide in the six supernatural powers 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 ten powers of the Buddha as permanent or impermanent, 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 as permanent or impermanent; should not abide in the ten powers of the Buddha as pleasurable or painful, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as pleasurable or painful; should not abide in the ten powers of the Buddha as self or non-self, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as self or non-self; should not abide in the ten powers of the Buddha as pure or impure, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as pure or impure; should not abide in the ten powers of the Buddha as tranquil or non-tranquil, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as tranquil or non-tranquil; should not abide in the ten powers of the Buddha as departed or non-departed, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as departed or non-departed; should not abide in the ten powers of the Buddha as empty or non-empty, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as empty or non-empty; should not abide in the ten powers of the Buddha as with-signs or signless, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as with-signs or signless; should not abide in the ten powers of the Buddha as with-wishes or wishless, should not abide in the four fearlessnesses through the eighteen unshared qualities of the Buddha as with-wishes or wishless. Why? Because to abide is to use attainment as a skillful means.