大般若波羅蜜多經

03

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is form”; he should not apprehend, “These are feeling, perception, formations, and consciousness.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the eye ayatana”; he should not apprehend, “These are the ear, nose, tongue, body, and mind ayatanas.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the form ayatana”; he should not apprehend, “These are the sound, odor, taste, tangible-object, and dharma ayatanas.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the eye dhatu”; he should not apprehend, “These are the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the ear dhatu”; he should not apprehend, “These are the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the nose dhatu”; he should not apprehend, “These are the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the tongue dhatu”; he should not apprehend, “These are the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the body dhatu”; he should not apprehend, “These are the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the mind dhatu”; he should not apprehend, “These are the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the earth dhatu”; he should not apprehend, “These are the water, fire, wind, space, and consciousness dhatus.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the Noble Truth of suffering”; he should not apprehend, “These are the Noble Truths of the origin, cessation, and path.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is ignorance”; he should not apprehend, “These are formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is inner emptiness”; he should not apprehend, “These are outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.” Why?

Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is suchness”; he should not apprehend, “These are the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the perfection of generosity”; he should not apprehend, “These are the perfections of pure morality, patient acceptance, diligence, meditation, and prajnaparamita.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are the four meditative absorptions”; he should not apprehend, “These are the four immeasurables and the four formless attainments.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are the eight liberations”; he should not apprehend, “These are the eight spheres of mastery, the nine successive attainments, and the ten totalities.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are the four foundations of mindfulness”; he should not apprehend, “These are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the Dharma gateway of liberation through emptiness”; he should not apprehend, “These are the Dharma gateways of liberation through signlessness and wishlessness.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are the five kinds of eyes”; he should not apprehend, “These are the six superknowledges.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are the Buddha’s ten powers”; he should not apprehend, “These are the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the Dharma of nonforgetfulness”; he should not apprehend, “This is the nature of perpetual equanimity.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “These are all dharani gateways”; he should not apprehend, “These are all samadhi gateways.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the knowledge of all things”; he should not apprehend, “These are the knowledge of the aspects of the paths and the knowledge of all aspects.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the Hearers’ Vehicle”; he should not apprehend, “These are the Solitary Buddhas’ Vehicle and the Supreme Vehicle.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the fruit of stream-entry”; he should not apprehend, “These are the fruits of once-returning, non-returning, arhatship, Solitary Buddhahood, bodhisattvahood, and Tathagatahood.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not apprehend, “This is the Stage of Great Joy”; he should not apprehend, “These are the Stages of Stainlessness, Luminosity, Blazing Wisdom, Utmost Difficulty to Conquer, Direct Presence, Far-Reaching, Immovability, Excellent Wisdom, and Dharma Cloud.” Why? Because such apprehension employs the notion of something attainable as a means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not apprehend this one as an ordinary person, should not apprehend this one as one at the lineage stage, one at the Eighth stage, one Possessed of Right View, one whose defilements are attenuated, one Free from Desire, one who has Accomplished the Work, a pratyekabuddha, a bodhisattva, or a Tathagata. Why? Because apprehending is to take something attainable as the means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in form as permanent or impermanent; should not abide in feeling, perception, formations, or consciousness as permanent or impermanent; should not abide in form as pleasurable or painful; should not abide in feeling, perception, formations, or consciousness as pleasurable or painful; should not abide in form as self or non-self; should not abide in feeling, perception, formations, or consciousness as self or non-self; should not abide in form as pure or impure; should not abide in feeling, perception, formations, or consciousness as pure or impure; should not abide in form as peaceful or not peaceful; should not abide in feeling, perception, formations, or consciousness as peaceful or not peaceful;

should not abide in form as secluded or not secluded; should not abide in feeling, perception, formations, or consciousness as secluded or not secluded; should not abide in form as empty or not empty; should not abide in feeling, perception, formations, or consciousness as empty or not empty; should not abide in form as having marks or being markless; should not abide in feeling, perception, formations, or consciousness as having marks or being markless; should not abide in form as associated with wishes or wishless; and should not abide in feeling, perception, formations, or consciousness as associated with wishes or wishless.

Why? Because abiding is to take something attainable as the means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the eye ayatana as permanent or impermanent; should not abide in the ear, nose, tongue, body, or mind ayatana as permanent or impermanent; should not abide in the eye ayatana as pleasurable or painful; should not abide in the ear, nose, tongue, body, or mind ayatana as pleasurable or painful; should not abide in the eye ayatana as self or non-self; should not abide in the ear, nose, tongue, body, or mind ayatana as self or non-self; should not abide in the eye ayatana as pure or impure; should not abide in the ear, nose, tongue, body, or mind ayatana as pure or impure; should not abide in the eye ayatana as peaceful or not peaceful;

should not abide in the ear, nose, tongue, body, or mind ayatana as peaceful or not peaceful; should not abide in the eye ayatana as secluded or not secluded; should not abide in the ear, nose, tongue, body, or mind ayatana as secluded or not secluded; should not abide in the eye ayatana as empty or not empty; should not abide in the ear, nose, tongue, body, or mind ayatana as empty or not empty; should not abide in the eye ayatana as having marks or being markless; should not abide in the ear, nose, tongue, body, or mind ayatana as having marks or being markless; should not abide in the eye ayatana as associated with wishes or wishless; and should not abide in the ear, nose, tongue, body, or mind ayatana as associated with wishes or wishless.

Why? Because abiding is to take something attainable as the means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the form ayatana as permanent or impermanent; should not abide in the sound, odor, taste, touch, or dharma ayatana as permanent or impermanent; should not abide in the form ayatana as pleasurable or painful; should not abide in the sound, odor, taste, touch, or dharma ayatana as pleasurable or painful; should not abide in the form ayatana as self or non-self; should not abide in the sound, odor, taste, touch, or dharma ayatana as self or non-self; should not abide in the form ayatana as pure or impure; should not abide in the sound, odor, taste, touch, or dharma ayatana as pure or impure; should not abide in the form ayatana as peaceful or not peaceful;

should not abide in the sound, odor, taste, touch, or dharma ayatana as peaceful or not peaceful; should not abide in the form ayatana as secluded or not secluded; should not abide in the sound, odor, taste, touch, or dharma ayatana as secluded or not secluded; should not abide in the form ayatana as empty or not empty; should not abide in the sound, odor, taste, touch, or dharma ayatana as empty or not empty; should not abide in the form ayatana as having marks or being markless; should not abide in the sound, odor, taste, touch, or dharma ayatana as having marks or being markless; should not abide in the form ayatana as associated with wishes or wishless; and should not abide in the sound, odor, taste, touch, or dharma ayatana as associated with wishes or wishless.

Why? Because abiding is to take something attainable as the means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the eye dhatu as permanent or impermanent; should not abide in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings that arise conditioned by eye-contact as permanent or impermanent; should not abide in the eye dhatu as pleasurable or painful; should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as pleasurable or painful; should not abide in the eye dhatu as self or non-self; should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as self or non-self; should not abide in the eye dhatu as pure or impure;

should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as pure or impure; should not abide in the eye dhatu as peaceful or not peaceful; should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as peaceful or not peaceful; should not abide in the eye dhatu as secluded or not secluded; should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as secluded or not secluded; should not abide in the eye dhatu as empty or not empty; should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as empty or not empty; should not abide in the eye dhatu as having marks or being markless;

should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as having marks or being markless; should not abide in the eye dhatu as associated with wishes or wishless; and should not abide in the form dhatu through to the feelings that arise conditioned by eye-contact as associated with wishes or wishless.

Why? Because abiding is to take something attainable as the means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the ear dhatu as permanent or impermanent; nor should one abide in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings that arise with ear-contact as condition as permanent or impermanent. One should not abide in the ear dhatu as pleasant or painful; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as pleasant or painful.

One should not abide in the ear dhatu as self or non-self; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as self or non-self. One should not abide in the ear dhatu as pure or impure; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as pure or impure. One should not abide in the ear dhatu as peaceful or not peaceful; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as peaceful or not peaceful.

One should not abide in the ear dhatu as secluded or not secluded; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as secluded or not secluded. One should not abide in the ear dhatu as empty or not empty; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as empty or not empty. One should not abide in the ear dhatu as having marks or being markless; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as having marks or being markless.

One should not abide in the ear dhatu as associated with wishes or wishless; nor should one abide in the sound dhatu through to the feelings that arise with ear-contact as condition as associated with wishes or wishless. Why? Because abiding takes apprehension of something as its expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the nose dhatu as permanent or impermanent; nor should one abide in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition as permanent or impermanent. One should not abide in the nose dhatu as pleasant or painful; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as pleasant or painful.

One should not abide in the nose dhatu as self or non-self; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as self or non-self. One should not abide in the nose dhatu as pure or impure; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as pure or impure. One should not abide in the nose dhatu as peaceful or not peaceful; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as peaceful or not peaceful.

One should not abide in the nose dhatu as secluded or not secluded; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as secluded or not secluded. One should not abide in the nose dhatu as empty or not empty; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as empty or not empty. One should not abide in the nose dhatu as having marks or being markless; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as having marks or being markless.

One should not abide in the nose dhatu as associated with wishes or wishless; nor should one abide in the odor dhatu through to the feelings that arise with nose-contact as condition as associated with wishes or wishless. Why? Because abiding takes apprehension of something as its expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the tongue dhatu as permanent or impermanent; nor should one abide in the flavor dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition as permanent or impermanent. One should not abide in the tongue dhatu as pleasant or painful; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as pleasant or painful.

One should not abide in the tongue dhatu as self or non-self; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as self or non-self. One should not abide in the tongue dhatu as pure or impure; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as pure or impure. One should not abide in the tongue dhatu as peaceful or not peaceful; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as peaceful or not peaceful.

One should not abide in the tongue dhatu as secluded or not secluded; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as secluded or not secluded. One should not abide in the tongue dhatu as empty or not empty; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as empty or not empty. One should not abide in the tongue dhatu as having marks or being markless; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as having marks or being markless.

One should not abide in the tongue dhatu as associated with wishes or wishless; nor should one abide in the flavor dhatu through to the feelings that arise with tongue-contact as condition as associated with wishes or wishless. Why? Because abiding takes apprehension of something as its expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the body dhatu as permanent or impermanent; nor should one abide in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition as permanent or impermanent. One should not abide in the body dhatu as pleasant or painful; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as pleasant or painful.

One should not abide in the body dhatu as self or non-self; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as self or non-self. One should not abide in the body dhatu as pure or impure; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as pure or impure. One should not abide in the body dhatu as peaceful or not peaceful; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as peaceful or not peaceful.

One should not abide in the body dhatu as secluded or not secluded; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as secluded or not secluded. One should not abide in the body dhatu as empty or not empty; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as empty or not empty. One should not abide in the body dhatu as having marks or being markless; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as having marks or being markless.

One should not abide in the body dhatu as associated with wishes or wishless; nor should one abide in the tangible-object dhatu through to the feelings that arise with body-contact as condition as associated with wishes or wishless. Why? Because abiding takes apprehension of something as its expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the view that the mind element is permanent or impermanent; nor should he abide in the view that the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as their condition are permanent or impermanent. He should not abide in the view that the mind element is pleasant or painful; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are pleasant or painful.

He should not abide in the view that the mind element is self or non-self; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are self or non-self. He should not abide in the view that the mind element is pure or impure; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are pure or impure.

He should not abide in the view that the mind element is peaceful or not peaceful; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are peaceful or not peaceful. He should not abide in the view that the mind element is detached or not detached; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are detached or not detached.

He should not abide in the view that the mind element is empty or not empty; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are empty or not empty. He should not abide in the view that the mind element possesses characteristics or is signless; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, possess characteristics or are signless.

He should not abide in the view that the mind element is associated with wishes or is wishless; nor should he abide in the view that the dharma element, up to and including the feelings that arise with mind-contact as their condition, are associated with wishes or are wishless. Why is this? Because such abiding employs the apprehension of something attainable as an expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the view that the earth element is permanent or impermanent; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are permanent or impermanent. He should not abide in the view that the earth element is pleasant or painful; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are pleasant or painful.

He should not abide in the view that the earth element is self or non-self; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are self or non-self. He should not abide in the view that the earth element is pure or impure; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are pure or impure. He should not abide in the view that the earth element is peaceful or not peaceful; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are peaceful or not peaceful.

He should not abide in the view that the earth element is detached or not detached; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are detached or not detached. He should not abide in the view that the earth element is empty or not empty; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are empty or not empty. He should not abide in the view that the earth element possesses characteristics or is signless; nor should he abide in the view that the water, fire, wind, space, and consciousness elements possess characteristics or are signless.

He should not abide in the view that the earth element is associated with wishes or is wishless; nor should he abide in the view that the water, fire, wind, space, and consciousness elements are associated with wishes or are wishless. Why is this? Because such abiding employs the apprehension of something attainable as an expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the view that the Noble Truth of suffering is permanent or impermanent; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are permanent or impermanent. He should not abide in the view that the Noble Truth of suffering is pleasant or painful; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are pleasant or painful.

He should not abide in the view that the Noble Truth of suffering is self or non-self; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are self or non-self. He should not abide in the view that the Noble Truth of suffering is pure or impure; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are pure or impure. He should not abide in the view that the Noble Truth of suffering is peaceful or not peaceful; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are peaceful or not peaceful.

He should not abide in the view that the Noble Truth of suffering is detached or not detached; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are detached or not detached. He should not abide in the view that the Noble Truth of suffering is empty or not empty; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are empty or not empty. He should not abide in the view that the Noble Truth of suffering possesses characteristics or is signless; nor should he abide in the view that the Noble Truths of the origin, cessation, and path possess characteristics or are signless.

He should not abide in the view that the Noble Truth of suffering is associated with wishes or is wishless; nor should he abide in the view that the Noble Truths of the origin, cessation, and path are associated with wishes or are wishless. Why is this? Because such abiding employs the apprehension of something attainable as an expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the view that ignorance is permanent or impermanent; nor should he abide in the view that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are permanent or impermanent. He should not abide in the view that ignorance is pleasant or painful; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are pleasant or painful.

He should not abide in the view that ignorance is self or non-self; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are self or non-self. He should not abide in the view that ignorance is pure or impure; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are pure or impure.

He should not abide in the view that ignorance is peaceful or not peaceful; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are peaceful or not peaceful. He should not abide in the view that ignorance is detached or not detached; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are detached or not detached.

He should not abide in the view that ignorance is empty or not empty; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are empty or not empty. He should not abide in the view that ignorance possesses characteristics or is signless; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, possess characteristics or are signless.

He should not abide in the view that ignorance is associated with wishes or is wishless; nor should he abide in the view that volitional formations, up to and including aging and death, sorrow, lamentation, pain, grief, and distress, are associated with wishes or are wishless. Why is this? Because such abiding employs the apprehension of something attainable as an expedient means.

Furthermore, Kausika, when practicing prajnaparamita, a great bodhisattva should not abide in inner emptiness as permanent or impermanent; should not abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as permanent or impermanent;

should not abide in inner emptiness as pleasurable or painful, nor in outer emptiness through the emptiness of the self-nature of nonexistence as pleasurable or painful; should not abide in inner emptiness as self or nonself, nor in outer emptiness through the emptiness of the self-nature of nonexistence as self or nonself; should not abide in inner emptiness as pure or impure, nor in outer emptiness through the emptiness of the self-nature of nonexistence as pure or impure; should not abide in inner emptiness as peaceful or not peaceful, nor in outer emptiness through the emptiness of the self-nature of nonexistence as peaceful or not peaceful;

should not abide in inner emptiness as detached or not detached, nor in outer emptiness through the emptiness of the self-nature of nonexistence as detached or not detached; should not abide in inner emptiness as empty or not empty, nor in outer emptiness through the emptiness of the self-nature of nonexistence as empty or not empty; should not abide in inner emptiness as having characteristics or without characteristics, nor in outer emptiness through the emptiness of the self-nature of nonexistence as having characteristics or without characteristics; and should not abide in inner emptiness as involving aspiration or without aspiration, nor in outer emptiness through the emptiness of the self-nature of nonexistence as involving aspiration or without aspiration.

Why? Because such abiding employs apprehension of something attainable as an expedient means.

Furthermore, Kausika, when practicing prajnaparamita, a great bodhisattva should not abide in suchness as permanent or impermanent; should not abide in the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the realm of reality, the realm of space, or the inconceivable realm as permanent or impermanent; should not abide in suchness as pleasurable or painful, nor in the dharma-dhatu through the inconceivable realm as pleasurable or painful; should not abide in suchness as self or nonself, nor in the dharma-dhatu through the inconceivable realm as self or nonself;

should not abide in suchness as pure or impure, nor in the dharma-dhatu through the inconceivable realm as pure or impure; should not abide in suchness as peaceful or not peaceful, nor in the dharma-dhatu through the inconceivable realm as peaceful or not peaceful; should not abide in suchness as detached or not detached, nor in the dharma-dhatu through the inconceivable realm as detached or not detached; should not abide in suchness as empty or not empty, nor in the dharma-dhatu through the inconceivable realm as empty or not empty; should not abide in suchness as having characteristics or without characteristics, nor in the dharma-dhatu through the inconceivable realm as having characteristics or without characteristics;

and should not abide in suchness as involving aspiration or without aspiration, nor in the dharma-dhatu through the inconceivable realm as involving aspiration or without aspiration.

Why? Because such abiding employs apprehension of something attainable as an expedient means.

Furthermore, Kausika, when practicing prajnaparamita, a great bodhisattva should not abide in the perfection of generosity as permanent or impermanent; should not abide in the perfections of pure ethical discipline, patience, diligence, meditation, or prajnaparamita as permanent or impermanent; should not abide in the perfection of generosity as pleasurable or painful, nor in the perfection of pure ethical discipline through prajnaparamita as pleasurable or painful; should not abide in the perfection of generosity as self or nonself, nor in the perfection of pure ethical discipline through prajnaparamita as self or nonself; should not abide in the perfection of generosity as pure or impure, nor in the perfection of pure ethical discipline through prajnaparamita as pure or impure;

should not abide in the perfection of generosity as peaceful or not peaceful, nor in the perfection of pure ethical discipline through prajnaparamita as peaceful or not peaceful; should not abide in the perfection of generosity as detached or not detached, nor in the perfection of pure ethical discipline through prajnaparamita as detached or not detached; should not abide in the perfection of generosity as empty or not empty, nor in the perfection of pure ethical discipline through prajnaparamita as empty or not empty; should not abide in the perfection of generosity as having characteristics or without characteristics, nor in the perfection of pure ethical discipline through prajnaparamita as having characteristics or without characteristics;

and should not abide in the perfection of generosity as involving aspiration or without aspiration, nor in the perfection of pure ethical discipline through prajnaparamita as involving aspiration or without aspiration.

Why? Because such abiding employs apprehension of something attainable as an expedient means.

Furthermore, Kausika, when practicing prajnaparamita, a great bodhisattva should not abide in the four dhyanas as permanent or impermanent; should not abide in the four immeasurables or the four formless absorptions as permanent or impermanent; should not abide in the four dhyanas as pleasurable or painful, nor in the four immeasurables or the four formless absorptions as pleasurable or painful; should not abide in the four dhyanas as self or nonself, nor in the four immeasurables or the four formless absorptions as self or nonself; should not abide in the four dhyanas as pure or impure, nor in the four immeasurables or the four formless absorptions as pure or impure;

should not abide in the four dhyanas as peaceful or not peaceful, nor in the four immeasurables or the four formless absorptions as peaceful or not peaceful; should not abide in the four dhyanas as detached or not detached, nor in the four immeasurables or the four formless absorptions as detached or not detached; should not abide in the four dhyanas as empty or not empty, nor in the four immeasurables or the four formless absorptions as empty or not empty; should not abide in the four dhyanas as having characteristics or without characteristics, nor in the four immeasurables or the four formless absorptions as having characteristics or without characteristics;

and should not abide in the four dhyanas as involving aspiration or without aspiration, nor in the four immeasurables or the four formless absorptions as involving aspiration or without aspiration.

Why? Because such abiding employs apprehension of something attainable as an expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the eight liberations as permanent or impermanent, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as permanent or impermanent; one should not abide in the eight liberations as pleasant or painful, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as pleasant or painful; one should not abide in the eight liberations as self or non-self, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as self or non-self;

one should not abide in the eight liberations as pure or impure, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as pure or impure; one should not abide in the eight liberations as peaceful or not peaceful, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as peaceful or not peaceful; one should not abide in the eight liberations as detached or not detached, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as detached or not detached;

one should not abide in the eight liberations as empty or not empty, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as empty or not empty; one should not abide in the eight liberations as having characteristics or being without characteristics, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as having characteristics or being without characteristics; one should not abide in the eight liberations as involving aspiration or being without aspiration, nor should one abide in the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as involving aspiration or being without aspiration.

Why? Because such abiding employs attainment as an expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the four foundations of mindfulness as permanent or impermanent, nor should one abide in the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as permanent or impermanent; one should not abide in the four foundations of mindfulness as pleasant or painful, nor should one abide in the four right efforts through the eightfold noble path as pleasant or painful; one should not abide in the four foundations of mindfulness as self or non-self, nor should one abide in the four right efforts through the eightfold noble path as self or non-self;

one should not abide in the four foundations of mindfulness as pure or impure, nor should one abide in the four right efforts through the eightfold noble path as pure or impure; one should not abide in the four foundations of mindfulness as peaceful or not peaceful, nor should one abide in the four right efforts through the eightfold noble path as peaceful or not peaceful; one should not abide in the four foundations of mindfulness as detached or not detached, nor should one abide in the four right efforts through the eightfold noble path as detached or not detached; one should not abide in the four foundations of mindfulness as empty or not empty, nor should one abide in the four right efforts through the eightfold noble path as empty or not empty;

one should not abide in the four foundations of mindfulness as having characteristics or being without characteristics, nor should one abide in the four right efforts through the eightfold noble path as having characteristics or being without characteristics; one should not abide in the four foundations of mindfulness as involving aspiration or being without aspiration, nor should one abide in the four right efforts through the eightfold noble path as involving aspiration or being without aspiration.

Why? Because such abiding employs attainment as an expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the liberation gateway of emptiness as permanent or impermanent, nor should one abide in the liberation gateways of signlessness and wishlessness as permanent or impermanent; one should not abide in the liberation gateway of emptiness as pleasant or painful, nor should one abide in the liberation gateways of signlessness and wishlessness as pleasant or painful; one should not abide in the liberation gateway of emptiness as self or non-self, nor should one abide in the liberation gateways of signlessness and wishlessness as self or non-self;

one should not abide in the liberation gateway of emptiness as pure or impure, nor should one abide in the liberation gateways of signlessness and wishlessness as pure or impure; one should not abide in the liberation gateway of emptiness as peaceful or not peaceful, nor should one abide in the liberation gateways of signlessness and wishlessness as peaceful or not peaceful; one should not abide in the liberation gateway of emptiness as detached or not detached, nor should one abide in the liberation gateways of signlessness and wishlessness as detached or not detached; one should not abide in the liberation gateway of emptiness as empty or not empty, nor should one abide in the liberation gateways of signlessness and wishlessness as empty or not empty;

one should not abide in the liberation gateway of emptiness as having characteristics or being without characteristics, nor should one abide in the liberation gateways of signlessness and wishlessness as having characteristics or being without characteristics; one should not abide in the liberation gateway of emptiness as involving aspiration or being without aspiration, nor should one abide in the liberation gateways of signlessness and wishlessness as involving aspiration or being without aspiration.

Why? Because such abiding employs attainment as an expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the five kinds of eyes as permanent or impermanent, nor should one abide in the six superknowledges as permanent or impermanent; one should not abide in the five kinds of eyes as pleasant or painful, nor should one abide in the six superknowledges as pleasant or painful; one should not abide in the five kinds of eyes as self or non-self, nor should one abide in the six superknowledges as self or non-self; one should not abide in the five kinds of eyes as pure or impure, nor should one abide in the six superknowledges as pure or impure; one should not abide in the five kinds of eyes as peaceful or not peaceful, nor should one abide in the six superknowledges as peaceful or not peaceful;

one should not abide in the five kinds of eyes as detached or not detached, nor should one abide in the six superknowledges as detached or not detached; one should not abide in the five kinds of eyes as empty or not empty, nor should one abide in the six superknowledges as empty or not empty; one should not abide in the five kinds of eyes as having characteristics or being without characteristics, nor should one abide in the six superknowledges as having characteristics or being without characteristics; one should not abide in the five kinds of eyes as involving aspiration or being without aspiration, nor should one abide in the six superknowledges as involving aspiration or being without aspiration.

Why? Because such abiding employs attainment as an expedient means.

Furthermore, Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the Buddha’s ten powers as permanent or impermanent; should not abide in the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as permanent or impermanent; should not abide in the Buddha’s ten powers as blissful or painful; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as blissful or painful; should not abide in the Buddha’s ten powers as self or non-self; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as self or non-self;

should not abide in the Buddha’s ten powers as pure or impure; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as pure or impure; should not abide in the Buddha’s ten powers as quiescent or not quiescent; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as quiescent or not quiescent; should not abide in the Buddha’s ten powers as detached or not detached; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as detached or not detached; should not abide in the Buddha’s ten powers as empty or not empty; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as empty or not empty;

should not abide in the Buddha’s ten powers as having characteristics or being without characteristics; should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as having characteristics or being without characteristics; should not abide in the Buddha’s ten powers as involving aspiration or being free from aspiration; and should not abide in the four fearlessnesses through the eighteen unique qualities of a Buddha as involving aspiration or being free from aspiration.

Why? Because abiding takes attainment as its means.

Fascicle 79

End