大般若波羅蜜多經

04

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the dharma of non-forgetfulness as permanent or impermanent, nor should he abide in the nature of constant relinquishment as permanent or impermanent; he should not abide in the dharma of non-forgetfulness as blissful or painful, nor should he abide in the nature of constant relinquishment as blissful or painful; he should not abide in the dharma of non-forgetfulness as self or non-self, nor should he abide in the nature of constant relinquishment as self or non-self; he should not abide in the dharma of non-forgetfulness as pure or impure, nor should he abide in the nature of constant relinquishment as pure or impure;

he should not abide in the dharma of non-forgetfulness as peaceful or not peaceful, nor should he abide in the nature of constant relinquishment as peaceful or not peaceful; he should not abide in the dharma of non-forgetfulness as secluded or not secluded, nor should he abide in the nature of constant relinquishment as secluded or not secluded; he should not abide in the dharma of non-forgetfulness as empty or not empty, nor should he abide in the nature of constant relinquishment as empty or not empty; he should not abide in the dharma of non-forgetfulness as having characteristics or being signless, nor should he abide in the nature of constant relinquishment as having characteristics or being signless;

he should not abide in the dharma of non-forgetfulness as involving aspiration or being wishless, nor should he abide in the nature of constant relinquishment as involving aspiration or being wishless.

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

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in any dharani gateway as permanent or impermanent, nor should he abide in any samadhi gateway as permanent or impermanent; he should not abide in any dharani gateway as blissful or painful, nor should he abide in any samadhi gateway as blissful or painful; he should not abide in any dharani gateway as self or non-self, nor should he abide in any samadhi gateway as self or non-self; he should not abide in any dharani gateway as pure or impure, nor should he abide in any samadhi gateway as pure or impure; he should not abide in any dharani gateway as peaceful or not peaceful, nor should he abide in any samadhi gateway as peaceful or not peaceful;

he should not abide in any dharani gateway as secluded or not secluded, nor should he abide in any samadhi gateway as secluded or not secluded; he should not abide in any dharani gateway as empty or not empty, nor should he abide in any samadhi gateway as empty or not empty; he should not abide in any dharani gateway as having characteristics or being signless, nor should he abide in any samadhi gateway as having characteristics or being signless; he should not abide in any dharani gateway as involving aspiration or being wishless, nor should he abide in any samadhi gateway as involving aspiration or being wishless.

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

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the knowledge of all things as permanent or impermanent, nor should he abide in the knowledge of paths or the knowledge of all aspects as permanent or impermanent; he should not abide in the knowledge of all things as blissful or painful, nor should he abide in the knowledge of paths or the knowledge of all aspects as blissful or painful; he should not abide in the knowledge of all things as self or non-self, nor should he abide in the knowledge of paths or the knowledge of all aspects as self or non-self; he should not abide in the knowledge of all things as pure or impure, nor should he abide in the knowledge of paths or the knowledge of all aspects as pure or impure;

he should not abide in the knowledge of all things as peaceful or not peaceful, nor should he abide in the knowledge of paths or the knowledge of all aspects as peaceful or not peaceful; he should not abide in the knowledge of all things as secluded or not secluded, nor should he abide in the knowledge of paths or the knowledge of all aspects as secluded or not secluded; he should not abide in the knowledge of all things as empty or not empty, nor should he abide in the knowledge of paths or the knowledge of all aspects as empty or not empty; he should not abide in the knowledge of all things as having characteristics or being signless, nor should he abide in the knowledge of paths or the knowledge of all aspects as having characteristics or being signless;

he should not abide in the knowledge of all things as involving aspiration or being wishless, nor should he abide in the knowledge of paths or the knowledge of all aspects as involving aspiration or being wishless.

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

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the Hearers' Vehicle as permanent or impermanent, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as permanent or impermanent; he should not abide in the Hearers' Vehicle as blissful or painful, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as blissful or painful; he should not abide in the Hearers' Vehicle as self or non-self, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as self or non-self; he should not abide in the Hearers' Vehicle as pure or impure, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as pure or impure;

he should not abide in the Hearers' Vehicle as peaceful or not peaceful, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as peaceful or not peaceful; he should not abide in the Hearers' Vehicle as secluded or not secluded, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as secluded or not secluded; he should not abide in the Hearers' Vehicle as empty or not empty, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as empty or not empty; he should not abide in the Hearers' Vehicle as having characteristics or being signless, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as having characteristics or being signless;

he should not abide in the Hearers' Vehicle as involving aspiration or being wishless, nor should he abide in the Solitary Buddhas' Vehicle or the Supreme Vehicle as involving aspiration or being wishless.

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

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a stream-enterer as permanent or impermanent, nor should he abide in a once-returner, a non-returner, or an arhat as permanent or impermanent; he should not abide in a stream-enterer as blissful or painful, nor should he abide in a once-returner, a non-returner, or an arhat as blissful or painful; he should not abide in a stream-enterer as self or non-self, nor should he abide in a once-returner, a non-returner, or an arhat as self or non-self; he should not abide in a stream-enterer as pure or impure, nor should he abide in a once-returner, a non-returner, or an arhat as pure or impure;

he should not abide in a stream-enterer as peaceful or not peaceful, nor should he abide in a once-returner, a non-returner, or an arhat as peaceful or not peaceful; he should not abide in a stream-enterer as secluded or not secluded, nor should he abide in a once-returner, a non-returner, or an arhat as secluded or not secluded; he should not abide in a stream-enterer as empty or not empty, nor should he abide in a once-returner, a non-returner, or an arhat as empty or not empty; he should not abide in a stream-enterer as having characteristics or being signless, nor should he abide in a once-returner, a non-returner, or an arhat as having characteristics or being signless;

he should not abide in a stream-enterer as involving aspiration or being wishless, nor should he abide in a once-returner, a non-returner, or an arhat as involving aspiration or being wishless.

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

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the path of stream-entry or the fruition of stream-entry as permanent or impermanent; he should not abide in the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path to arhatship, or the fruition of arhatship as permanent or impermanent. He should not abide in the path of stream-entry or the fruition of stream-entry as pleasurable or painful; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as pleasurable or painful.

He should not abide in the path of stream-entry or the fruition of stream-entry as self or non-self; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as self or non-self. He should not abide in the path of stream-entry or the fruition of stream-entry as pure or impure; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as pure or impure.

He should not abide in the path of stream-entry or the fruition of stream-entry as peaceful or not peaceful; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as peaceful or not peaceful. He should not abide in the path of stream-entry or the fruition of stream-entry as secluded or not secluded; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as secluded or not secluded.

He should not abide in the path of stream-entry or the fruition of stream-entry as empty or not empty; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as empty or not empty. He should not abide in the path of stream-entry or the fruition of stream-entry as possessing characteristics or being signless; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as possessing characteristics or being signless.

He should not abide in the path of stream-entry or the fruition of stream-entry as involving aspiration or being wishless; he should not abide in the path of once-returning or the fruition of once-returning, up to the path to arhatship or the fruition of arhatship, as involving aspiration or being wishless. Why? Because such abiding employs apprehension of something attainable as its means.

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a pratyekabuddha as permanent or impermanent, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as permanent or impermanent. He should not abide in a pratyekabuddha as pleasurable or painful, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as pleasurable or painful.

He should not abide in a pratyekabuddha as self or non-self, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as self or non-self. He should not abide in a pratyekabuddha as pure or impure, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as pure or impure. He should not abide in a pratyekabuddha as peaceful or not peaceful, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as peaceful or not peaceful.

He should not abide in a pratyekabuddha as secluded or not secluded, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as secluded or not secluded. He should not abide in a pratyekabuddha as empty or not empty, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as empty or not empty. He should not abide in a pratyekabuddha as possessing characteristics or being signless, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as possessing characteristics or being signless.

He should not abide in a pratyekabuddha as involving aspiration or being wishless, nor should he abide in the path to pratyekabuddhahood or the fruition of pratyekabuddhahood as involving aspiration or being wishless. Why? Because such abiding employs apprehension of something attainable as its means.

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a bodhisattva or a Tathagata as permanent or impermanent, nor should he abide in the dharmas of a bodhisattva or a Tathagata as permanent or impermanent. He should not abide in a bodhisattva or a Tathagata as pleasurable or painful, nor should he abide in the dharmas of a bodhisattva or a Tathagata as pleasurable or painful.

He should not abide in a bodhisattva or a Tathagata as self or non-self, nor should he abide in the dharmas of a bodhisattva or a Tathagata as self or non-self. He should not abide in a bodhisattva or a Tathagata as pure or impure, nor should he abide in the dharmas of a bodhisattva or a Tathagata as pure or impure. He should not abide in a bodhisattva or a Tathagata as peaceful or not peaceful, nor should he abide in the dharmas of a bodhisattva or a Tathagata as peaceful or not peaceful.

He should not abide in a bodhisattva or a Tathagata as secluded or not secluded, nor should he abide in the dharmas of a bodhisattva or a Tathagata as secluded or not secluded. He should not abide in a bodhisattva or a Tathagata as empty or not empty, nor should he abide in the dharmas of a bodhisattva or a Tathagata as empty or not empty. He should not abide in a bodhisattva or a Tathagata as possessing characteristics or being signless, nor should he abide in the dharmas of a bodhisattva or a Tathagata as possessing characteristics or being signless.

He should not abide in a bodhisattva or a Tathagata as involving aspiration or being wishless, nor should he abide in the dharmas of a bodhisattva or a Tathagata as involving aspiration or being wishless. Why? Because such abiding employs apprehension of something attainable as its means.

Furthermore, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as permanent or impermanent; he should not abide in the Stainless Ground, the Luminous Ground, the Radiant Wisdom Ground, the Ground Difficult to Conquer, the Manifest Ground, the Far-Going Ground, the Immovable Ground, the Ground of Excellent Wisdom, or the Dharma Cloud Ground, nor in the dharmas of the Stainless Ground up to those of the Dharma Cloud Ground, as permanent or impermanent.

He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as pleasurable or painful; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as pleasurable or painful. He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as self or non-self; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as self or non-self.

He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as pure or impure; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as pure or impure. He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as peaceful or not peaceful; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as peaceful or not peaceful.

He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as secluded or not secluded; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as secluded or not secluded. He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as empty or not empty; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as empty or not empty.

He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as possessing characteristics or being signless; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as possessing characteristics or being signless. He should not abide in the Ground of Great Joy or the dharmas of the Ground of Great Joy as involving aspiration or being wishless; he should not abide in the Stainless Ground and the dharmas of the Stainless Ground, up to the Dharma Cloud Ground and the dharmas of the Dharma Cloud Ground, as involving aspiration or being wishless.

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

Moreover, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as permanent or impermanent. He should not abide in the stage of spiritual lineage, the eighth stage, the stage of right view, the stage of attenuation, the stage of freedom from desire, the stage of one who has accomplished the task, the stage of a pratyekabuddha, the stage of a bodhisattva, or the stage of a Tathagata, nor in the dharmas of the stage of spiritual lineage up to the stage of a Tathagata, as permanent or impermanent.

He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as pleasurable or painful. He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as pleasurable or painful. He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as self or non-self.

He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as self or non-self. He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as pure or impure. He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as pure or impure.

He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as peaceful or not peaceful. He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as peaceful or not peaceful. He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as detached or not detached.

He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as detached or not detached. He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as empty or not empty. He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as empty or not empty.

He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as possessing marks or being signless. He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as possessing marks or being signless. He should not abide in the stage of an ordinary person or in the dharmas of an ordinary person as involving aspiration or being wishless.

He should not abide in the stage of spiritual lineage or in the dharmas of that stage, up to the stage of a Tathagata and the dharmas of a Tathagata, as involving aspiration or being wishless. Why? Because abiding takes the apprehension of something as its skillful means.

Moreover, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the fruit of stream-entry as having the mark of the unconditioned. He should not abide in the fruits of once-returning, non-returning, or arhatship as having the mark of the unconditioned. Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the fruit of pratyekabuddhahood as having the mark of the unconditioned. Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the fruit of unsurpassed awakening as having the mark of the unconditioned. Why? Because abiding takes the apprehension of something as its skillful means.

Moreover, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a stream-enterer as a field of merit. He should not abide in a once-returner, non-returner, or arhat as a field of merit. Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a pratyekabuddha as a field of merit. Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in a bodhisattva or a Tathagata, Worthy One, Perfectly Awakened One, as a field of merit. Why? Because abiding takes the apprehension of something as its skillful means.

Moreover, Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the excellence of the first bhumi, nor should he abide in the excellence of the second bhumi through the tenth bhumi. Why? Because abiding takes the apprehension of something as its skillful means.

Moreover, Kausika, when a great bodhisattva practices prajnaparamita, immediately after first arousing the aspiration for awakening, he should not abide in this thought: “I shall perfect the paramita of generosity.” Immediately after first arousing the aspiration for awakening, he should not abide in this thought: “I shall perfect the paramitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the four meditative absorptions.” He should not abide in the thought: “I shall perfect the four immeasurables and the four formless concentrations.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the eight liberations.” He should not abide in the thought: “I shall perfect the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the four foundations of mindfulness.” He should not abide in the thought: “I shall perfect the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the Dharma gateway of liberation through emptiness.” He should not abide in the thought: “I shall perfect the Dharma gateways of liberation through signlessness and wishlessness.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “When my preparatory practices have been perfected, I shall enter a great bodhisattva’s certainty of the arising of nonproduction.” He should not abide in the thought: “Having entered the certainty of the arising of nonproduction, I shall abide on the stage of an irreversible bodhisattva.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the five superknowledges of a bodhisattva.” He should not abide in the thought: “Having perfected the five superknowledges, I shall journey through immeasurable and innumerable worlds, reverently pay homage to, behold, make offerings to, and serve the Buddhas, the Blessed Ones; listen to the true Dharma; contemplate it in accordance with principle; and extensively proclaim, reveal, and explain it for sentient beings.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall adorn and purify a pure Buddha-land like the dwelling places of the Buddhas throughout the ten directions.” He should not abide in the thought: “I shall bring sentient beings to maturity, enabling them to attain unsurpassed awakening, enter nirvana, or enjoy the pleasures of gods and humans.” Why? Because abiding takes the apprehension of something as its skillful means.

Kausika, when a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall travel to immeasurable and innumerable Buddha-lands, making offerings to, honoring, revering, and praising the Buddhas, the Blessed Ones. I shall further make offerings of boundless incense and flowers, necklaces, banners, canopies adorned with jewels, garments, bedding, food and drink, lamps and torches, hundreds of thousands of innumerable kotis of varieties of celestial music, and immeasurable kinds of the finest precious treasures.” He should not abide in the thought: “I shall establish immeasurable, innumerable, and boundless sentient beings in unsurpassed awakening and cause them to attain irreversibility.” Why?

Because abiding takes the apprehension of something as its skillful means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the purity of the physical eye.” Nor should he abide in the thought: “I shall perfect the divine eye, the wisdom eye, the Dharma eye, and ultimately the purity of the Buddha-eye.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall bring the superknowledge of miraculous powers to ultimate perfection.” Nor should he abide in the thought: “I shall bring the superknowledges of the divine eye, the divine ear, the minds of others, recollection of past lives, and the exhaustion of the outflows to ultimate perfection.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the ten powers of a Buddha.” Nor should he abide in the thought: “I shall perfect the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the Dharma of never forgetting.” Nor should he abide in the thought: “I shall perfect the nature of perpetual equanimity.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the knowledge of all things.” Nor should he abide in the thought: “I shall perfect the knowledge of the aspects of the path and the knowledge of all aspects.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect all dharani gateways and attain mastery over the immeasurable and boundless works of comprehensive retention.” Nor should he abide in the thought: “I shall perfect all samadhi gateways and freely enter and emerge from immeasurable and boundless varieties of meditative concentration.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall perfect the thirty-two marks to adorn my body, causing sentient beings to rejoice as soon as they see me.” Nor should he abide in the thought: “I shall perfect the eighty secondary characteristics to adorn my body, causing sentient beings never to tire of beholding me.” Why? Because abiding takes attainment as its expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the notion: “This is a faith-follower; this is a Dharma-follower; this is the eighth pudgala.” He should not abide in the notions: “This is the fruit of stream-entry; this is one destined for at most seven more rebirths.” He should not abide in the notions: “This is one who goes from family to family; this is one with only a single interval remaining.” He should not abide in the notion: “This is a pudgala whose defilements are extinguished only when his lifespan ends,” and so forth.

He should not abide in the notions: “This is one assured of stream-entry and incapable of falling away from the Dharma of stream-entry; this is one who attains parinirvana in the intermediate state.” He should not abide in the notions: “This is one progressing toward once-returning; this is one who has attained the fruit of once-returning and, after returning to this world once more, will bring all suffering to an end.” He should not abide in the notions: “This is one progressing toward non-returning; this is one who has attained the fruit of non-returning and will enter nirvana only after reaching that realm.” He should not abide in the notions: “This is one progressing toward arhatship;

this is one who has attained the fruit of arhatship and will certainly enter nirvana without remainder in this very life.” He should not abide in the notions: “This is one progressing toward the state of a pratyekabuddha; this is one who has attained the fruit of a pratyekabuddha and will certainly enter nirvana without remainder in this very life.” Nor should he abide in the notion: “This is one who has transcended the stages of the sravaka and pratyekabuddha and abides on the bodhisattva stage.” Why?

Because abiding takes attainment as its expedient means.

Furthermore, Kausika! When great bodhisattvas practice prajnaparamita, they should not abide in the thought: “I shall fully possess the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects; I shall completely comprehend all dharmas and all their characteristics, and shall forever eliminate every continuum of defilements and all habitual tendencies.” Nor should they abide in the thought: “I shall attain unsurpassed perfect awakening, turn the wondrous Dharma wheel, perform the deeds of a Buddha, liberate immeasurable and innumerable sentient beings, and enable them to attain nirvana and ultimate peace and bliss.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “Having skillfully cultivated the four bases of miraculous power, I shall abide in such a supreme meditative concentration; through the dominant power of this concentration, I shall cause my lifespan to endure for innumerable great kalpas.” Nor should he abide in the thought: “I shall attain a boundless lifespan.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall accomplish the thirty-two most excellent marks of a great person in their perfection, each mark adorned by a hundred merits.” Nor should he abide in the thought: “I shall accomplish the eighty most excellent secondary characteristics in their perfection, each adorned with innumerable rare and extraordinary signs of excellence.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall dwell in a magnificently adorned Pure Land, so vast that its breadth in each of the ten directions equals that of innumerable worlds.” Nor should he abide in the thought: “I shall sit upon a vajra seat as vast as a Buddha-land in a three-thousandfold great-thousand world-system.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I shall take refuge beneath a great Bodhi tree, lofty and expansive, adorned with various precious substances and emitting a wondrous fragrance. When sentient beings smell it, their minds of greed, hatred, and delusion will swiftly be eliminated, and their immeasurable and boundless bodily illnesses will all be healed.” Nor should he abide in the thought: “Any sentient being who smells the fragrance of this Bodhi tree will abandon the mental orientation of a sravaka or pratyekabuddha and will certainly attain unsurpassed perfect awakening.” Why? Because abiding takes attainment as its expedient means.

Furthermore, Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “May I dwell in a pure Buddha-land where even the name ‘form’ does not exist, and where even the names ‘feeling,’ ‘perception,’ ‘volitional formations,’ and ‘consciousness’ do not exist.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “May I dwell in a pure Buddha-land where even the name ‘the eye ayatana’ does not exist, and where even the names ‘the ear, nose, tongue, body, and mind ayatanas’ do not exist.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “May I dwell in a pure Buddha-land where even the name ‘the form ayatana’ does not exist, and where even the names ‘the sound, odor, taste, tangible object, and dharma ayatanas’ do not exist.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “May I dwell in a pure Buddha-land where even the name ‘the eye dhatu’ does not exist, and where even the names ‘the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact’ do not exist.” Why? Because abiding takes attainment as its expedient means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “May I dwell in a pure Buddha-land where even the name ‘the ear dhatu’ does not exist, and where even the names ‘the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact’ do not exist.” Why? Because abiding takes attainment as its expedient means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the nose dhatu, no designation of the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as their condition.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the tongue dhatu, no designation of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as their condition.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the body dhatu, no designation of the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as their condition.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the mind dhatu, no designation of the mental-object dhatu, the mind-consciousness dhatu, mental contact, or the feelings arising with mental contact as their condition.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the earth dhatu, nor any designation of the water, fire, wind, space, or consciousness dhatu.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the Noble Truth of suffering, nor any designation of the Noble Truths of the origin, cessation, or path.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of ignorance, nor any designation of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of inner emptiness, nor any designation of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence.” Why?

Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of suchness, nor any designation of the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, or the inconceivable realm.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the perfection of generosity, nor any designation of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, or prajnaparamita.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the four meditative absorptions, nor any designation of the four immeasurables or the four formless concentrations.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the eight liberations, nor any designation of the eight spheres of mastery, the nine successive concentrations, or the ten totality spheres.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the four foundations of mindfulness, nor any designation of 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.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the liberation gateway of emptiness, nor any designation of the liberation gateways of signlessness or wishlessness.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the five kinds of eyes, nor any designation of the six superknowledges.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the Buddha’s ten powers, nor any designation of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the Dharma of never forgetting, nor any designation of the nature of perpetual equanimity.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of any dharani gateway, nor any designation of any samadhi gateway.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the knowledge of all things, nor any designation of the knowledge of the aspects of the paths or the knowledge of all aspects.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of the Sravaka Vehicle, nor any designation of the Pratyekabuddha Vehicle or the Supreme Vehicle.” Why? Because abiding takes attainment as its means.

Kausika! When practicing prajnaparamita, a great bodhisattva should not abide in the thought: “I vow that in the pure Buddha-land where I shall dwell, there will be no designation of stream-enterers, the path to stream-entry, or its fruit, nor any designation of once-returners, non-returners, or arhats, or of the paths to and fruits of once-returning, non-returning, or arhatship.” Why? Because abiding takes attainment as its means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I vow that in the pure Buddha-land I shall attain, there will be no designation ‘pratyekabuddha’ or ‘fruit of pratyekabuddhahood,’ and no designation ‘bodhisattva,’ ‘Tathagata,’ or ‘the Dharma of bodhisattvas and Tathagatas.’ Why? Because to abide is to take apprehension as the means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I vow that in the pure Buddha-land I shall attain, there will be no designation of the Stage of Great Joy or its dharmas; no designation of the Stage of Stainlessness, the Stage of Luminosity, the Stage of Blazing Wisdom, the Stage Difficult to Conquer, the Stage of Manifest Presence, the Stage of Far-Reaching, the Stage of Immovability, the Stage of Excellent Wisdom, or the Stage of the Dharma Cloud, nor their dharmas.” Why? Because to abide is to take apprehension as the means.

Kausika! When a great bodhisattva practices prajnaparamita, he should not abide in the thought: “I vow that in the pure Buddha-land I shall attain, there will be no designation ‘ordinary being’ or its dharmas; no designation ‘one at the lineage stage,’ ‘the eighth person,’ ‘one possessed of vision,’ ‘one whose defilements are attenuated,’ ‘one free from desire,’ ‘one who has accomplished the task,’ ‘pratyekabuddha,’ ‘bodhisattva,’ or ‘Tathagata,’ nor their dharmas.” Why? Because to abide is to take apprehension as the means. Why is this? Because when all Tathagatas, Worthy Ones, Perfectly and Completely Awakened Ones attain unsurpassed perfect awakening, they fully realize that all dharmas possess nothing whatsoever; even names and sounds cannot be apprehended.

Kausika! Thus, wherever a great bodhisattva might abide in relation to prajnaparamita, he should not abide in its characteristics.

Kausika! Wherever a great bodhisattva abides in relation to prajnaparamita, he should not abide in characteristics. Taking non-apprehension as the means, he should train in this way.

At that time, Sariputra thought: If a great bodhisattva should not abide in any dharma, how then should he abide in prajnaparamita?

The Venerable Subhuti knew the thought in Sariputra’s mind and prompted him, saying: “What do you think? Where do the minds of the Tathagatas abide?”

Sariputra replied: “The minds of the Buddhas abide nowhere whatsoever. Why? Subhuti! Because the minds of the Tathagatas do not abide in form, nor do they abide in feeling, perception, volitional formations, or consciousness. Why? Because the form skandha and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the eye ayatana, nor do they abide in the ear, nose, tongue, body, or mind ayatana. Why? Because the eye ayatana and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the form ayatana, nor do they abide in the sound, odor, taste, tangible object, or dharma ayatana. Why? Because the form ayatana and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the eye dhatu, nor do they abide in the form dhatu, the eye-consciousness dhatu, eye-contact, or the feelings arising with eye-contact as condition. Why? Because the eye dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the ear dhatu, nor do they abide in the sound dhatu, the ear-consciousness dhatu, ear-contact, or the feelings arising with ear-contact as condition. Why? Because the ear dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the nose dhatu, nor do they abide in the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings arising with nose-contact as condition. Why? Because the nose dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the tongue dhatu, nor do they abide in the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arising with tongue-contact as condition. Why? Because the tongue dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the body dhatu, nor do they abide in the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arising with body-contact as condition. Why? Because the body dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the mind dhatu, nor do they abide in the dharma dhatu, the mind-consciousness dhatu, mind-contact, or the feelings arising with mind-contact as condition. Why? Because the mind dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the earth dhatu, nor do they abide in the water, fire, wind, space, or consciousness dhatu. Why? Because the earth dhatu and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in the Noble Truth of suffering, nor do they abide in the Noble Truths of the origin, cessation, or path. Why? Because the Noble Truth of suffering and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in ignorance, nor do they abide in volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, or distress. Why? Because ignorance and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in inner emptiness, nor do they abide in outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, emptiness without bounds, emptiness of dispersion, emptiness of non-transformation, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, or emptiness of the self-nature of nonexistence. Why? Because inner emptiness and so forth cannot be apprehended.

“Subhuti! The minds of the Tathagatas do not abide in suchness, nor do they abide in the dharma dhatu, Dharma-nature, 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 true limit, the realm of space, or the inconceivable realm. Why? Because suchness and so forth cannot be apprehended.”

Fascicle 80

End