“They should not, by way of apprehending anything, dwell on the notion that the powers are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the powers are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the powers are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the powers are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the powers are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the powers are void or not void; they should not, by way of apprehending anything, dwell on the notion that the powers are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the powers have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the powers have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are void or not void; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the branches of enlightenment have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is void or not void; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the noble eightfold path has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are void or not void; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the truths of the noble ones have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are void or not void; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the meditative concentrations have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are void or not void; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the immeasurable attitudes have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the formless absorptions are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are void or not void; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the formless absorptions have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the formless absorptions have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the liberations are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the liberations are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the liberations are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the liberations are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the liberations are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the liberations are void or not void; they should not, by way of apprehending anything, dwell on the notion that the liberations are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the liberations have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the liberations have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are void or not void; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the serial steps of meditative absorption have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void or not void; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the emptiness, signlessness, and wishlessness gateways to liberation have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are void or not void; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the extrasensory powers have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are void or not void; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the meditative stabilities have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are void or not void; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the dhāraṇī gateways have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are void or not void; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the powers of the tathāgatas have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are void or not void; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the fearlessnesses have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are void or not void; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the kinds of exact knowledge have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that great loving kindness is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is void or not void; they should not, by way of apprehending anything, dwell on the notion that great loving kindness is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that great loving kindness has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that great loving kindness has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that great compassion is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that great compassion is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that great compassion is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that great compassion is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that great compassion is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that great compassion is void or not void; they should not, by way of apprehending anything, dwell on the notion that great compassion is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that great compassion has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that great compassion has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are void or not void; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas are empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas have a sign or are signless; and they should not, by way of apprehending anything, dwell on the notion that the distinct qualities of the buddhas have wishes or do not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of having entered the stream has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of once-returner has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is void or not void; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the fruit of non-returner has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that arhatship is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that arhatship is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that arhatship is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that arhatship is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that arhatship is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that arhatship is void or not void; they should not, by way of apprehending anything, dwell on the notion that arhatship is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that arhatship has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that arhatship has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that individual enlightenment is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is void or not void; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that individual enlightenment has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is void or not void; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that the knowledge of the aspects of the path has wishes or does not have wishes.
“They should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is permanent or impermanent; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is happiness or suffering; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is a self or nonself; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is pleasant or unpleasant; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is at peace or not at peace; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is void or not void; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience is empty or not empty; they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience has a sign or is signless; and they should not, by way of apprehending anything, dwell on the notion that all-aspect omniscience has wishes or does not have wishes.
“Moreover, Kauśika, they should not, by way of apprehending anything, dwell on the notion of the fruit of having entered the stream that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of the fruit of once-returner that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of the fruit of non-returner that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of arhatship that is a designation for the unconditioned phenomenon; they should not, by way of apprehending anything, dwell on the notion of individual enlightenment that is a designation for the unconditioned phenomenon; and they should not, by way of apprehending anything, dwell on the notion of unsurpassed, perfectly complete enlightenment that is a designation for the unconditioned phenomenon.
“They should not, by way of apprehending anything, dwell on the notion that those who have entered the stream are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that once-returners are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that non-returners are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that arhats are worthy of gifts; they should not, by way of apprehending anything, dwell on the notion that individual enlightenment661 is worthy of gifts; and they should not, by way of apprehending anything, dwell on the notion that unsurpassed, perfectly complete buddhas are worthy of gifts.
“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending anything, dwell on the first level; they should not, by way of apprehending anything, dwell on the second level; they should not, by way of apprehending anything, dwell on the third level; they should not, by way of apprehending anything, dwell on the fourth level; they should not, by way of apprehending anything, dwell on the fifth level; they should not, by way of apprehending anything, dwell on the sixth level; they should not, by way of apprehending anything, dwell on the seventh level; they should not, by way of apprehending anything, dwell on the eighth level; they should not, by way of apprehending anything, dwell on the ninth level; and they should not, by way of apprehending anything, dwell on the tenth level. If you ask why, it is because instead of a dwelling it would become unstable.
“Moreover, Kauśika, bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of generosity.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of ethical discipline.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of tolerance.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of perseverance.’ They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of meditative concentration.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the initial setting of the mind on enlightenment, should perfect the perfection of wisdom.’
“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the applications of mindfulness.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the correct exertions.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the supports for miraculous ability.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the faculties.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the powers.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the branches of enlightenment.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the noble eightfold path.’
“Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should enter a bodhisattva’s maturity.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, having entered into a bodhisattva’s maturity, will abide on the irreversible level.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should complete the five extrasensory powers of a bodhisattva.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the five extrasensory powers of a bodhisattva, should proceed to immeasurable, countless buddhafields to behold, pay homage to, worship, and venerate the lord buddhas, to hear the Dharma, and after listening to it teach it as reality to others.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I will bring buddhafields into being just like those of those lord buddhas.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should bring beings to maturity in enlightenment.’ Bodhisattva great beings also should not, by way of apprehending anything like that, dwell on the notion that ‘I, having traveled to immeasurable, countless world systems, should serve, respect, honor, and worship the tathāgatas, arhats, perfectly complete buddhas with many flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, and flags.’
“Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should establish immeasurable, countless beings in unsurpassed, perfect, complete enlightenment.’
“They should not, by way of apprehending anything, dwell on the notion that ‘I should develop the five eyes.’ If you ask what the five are, they are the eye of flesh, the eye of divine clairvoyance, the eye of wisdom, the eye of the Dharma, and the eye of the buddhas. They should not, by way of apprehending anything, dwell on the notion that ‘I should develop them.’
“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect all the meditative stabilities.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should play with whatever meditative stabilities I desire to play with.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect all the dhāraṇī gateways.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the ten powers of the tathāgatas.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the four fearlessnesses.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the four kinds of exact knowledge.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect great loving kindness.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect great compassion.’ And they should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the eighteen distinct qualities of the buddhas.’
“They should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the thirty-two major marks on the body of a great person.’ Bodhisattva great beings should not, by way of apprehending anything, dwell on the notion that ‘I should perfect the eighty minor signs on the body of a great person.’
“They should not, by way of apprehending anything, dwell on the notion that they are followers on account of faith; they should not, by way of apprehending anything, dwell on the notion that they are followers on account of Dharma; they should not, by way of apprehending anything, dwell on the notion that they are at the eighth level; they should not, by way of apprehending anything, dwell on the notion that they are those who have entered the stream;662 they should not, by way of apprehending anything, dwell on the notion that they are those who take rebirth no more than seven times; they should not, by way of apprehending anything, dwell on the notion that they are those who go from family to family,663 or those who are separated by one life;664 they should not, by way of apprehending anything, dwell on the notion that they are persons who are aligned;665 they should not, by way of apprehending anything, dwell on the notion that they are persons for whom there is the extinction of life or there is the extinction of afflictive mental states;666 they should not, by way of apprehending anything, dwell on the notion that they are those who have entered the stream;667 they should not, by way of apprehending anything, dwell on the notion that they are those who are qualified by the absence of the degenerations;668 they should not, by way of apprehending anything, dwell on the notion that they are once-returners who, having come to this world one time, will bring suffering to an end; they should not, by way of apprehending anything, dwell on the notion that they are candidates for actualizing the fruit of non-returner; they should not, by way of apprehending anything, dwell on the notion that those non-returners will pass into final nirvāṇa in that very lifetime; they should not, by way of apprehending anything, dwell on the notion that they are candidates for actualizing the result of arhat; they should not, by way of apprehending anything, dwell on the notion that they are arhats who, in this very lifetime, pass into the final nirvāṇa in the expanse of nirvāṇa where there is no remainder of the aggregates; and they should not, by way of apprehending anything, dwell on the notion that they are pratyekabuddhas. They should not, by way of apprehending anything, dwell on the notion that ‘I should transcend the level of the śrāvakas and the level of the pratyekabuddhas, and dwell on the levels of the bodhisattvas’; they should not, by way of apprehending anything, dwell on the notion of the transcendental knowledge of a knower of the path and the transcendental knowledge of one with all-aspect omniscience; they should not, by way of apprehending anything, dwell on the notion that ‘I, having fully awakened to all phenomena in all their aspects, should end all the afflicted mental states and their connecting propensities’; they should not, by way of apprehending anything, dwell on the notion that ‘I, having fully awakened to unsurpassed, perfect, complete enlightenment, should turn the wheel of the Dharma’; and they should not, by way of apprehending anything, dwell on the notion that ‘I, having accomplished the tasks of the buddhas, should proceed to immeasurable, countless world systems and enable beings to attain final nirvāṇa.’
“They should not, by way of apprehending anything, dwell on the notion that ‘I, dwelling in the four supports for miraculous ability, will become absorbed in a meditative stability, and on account of becoming absorbed in such a meditative stability will remain for eons as numerous as the grains of sand of the river Gaṅgā.’
“They should not, by way of apprehending anything, dwell on the notion, ‘May my lifespan be infinite.’ They should not, by way of apprehending anything, dwell on the notion, ‘Of my thirty-two major marks of a great person, may each one of them become perfected through a hundred merits.’ They should not, by way of apprehending anything, dwell on the notion that ‘I should make the size of my single buddhafield equal the extent of the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the northeastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southeastern direction, numerous as the grains of sand of the river Gaṅgā; equal the extent of the world systems of the southwestern direction, numerous as the grains of sand of the river Gaṅgā; and equal the extent of the world systems of the northwestern direction, numerous as the grains of sand of the river Gaṅgā.’
“They should not, by way of apprehending anything, dwell on the notion, ‘May the billionfold world system become fashioned out of diamond on account of me.’ They should not, by way of apprehending anything, dwell on the notion, ‘May the fragrance of my tree of enlightenment be enough that the beings who scent it will not be harmed by desire, hatred, or delusion.’ They should not, by way of apprehending anything, dwell on the notion, ‘May they not give rise to the mindset of the śrāvakas or the mindset of the pratyekabuddhas.’ They should not, by way of apprehending anything, dwell on the notion, ‘May they all indeed be assured of unsurpassed, perfect, complete enlightenment.’ And they should not, by way of apprehending anything, dwell on the notion, ‘May those beings who have scented the fragrance of my tree of enlightenment not have any physical or mental ailments.’
“They should not, by way of apprehending anything, dwell on the notion that in that buddhafield of theirs there should not be the term physical forms. They should not, by way of apprehending anything, dwell on the notion that there should not be the term feelings, there should not be the term perceptions, there should not be the term formative predispositions, and there should not be the term consciousness. They should not, by way of apprehending anything, dwell on the notion that there should not be the term sensory elements, the term sense fields, or the term links of dependent origination.
“They should not, by way of apprehending anything, dwell on the notion that there should not be the term perfection of generosity, there should not be the term perfection of ethical discipline, there should not be the term perfection of tolerance, there should not be the term perfection of perseverance, there should not be the term perfection of meditative concentration, and there should not be the term perfection of wisdom.
“They should not, by way of apprehending anything, dwell on the notion that there should not be the term emptiness of internal phenomena, there should not be the term emptiness of external phenomena, there should not be the term emptiness of external and internal phenomena, there should not be the term emptiness of emptiness, there should not be the term emptiness of great extent, there should not be the term emptiness of ultimate reality, there should not be the term emptiness of conditioned phenomena, there should not be the term emptiness of unconditioned phenomena, there should not be the term emptiness of the unlimited, there should not be the term emptiness of that which has neither beginning nor end, there should not be the term emptiness of nonexclusion, there should not be the term emptiness of inherent nature, there should not be the term emptiness of all phenomena, there should not be the term emptiness of intrinsic defining characteristics, there should not be the term emptiness of that which cannot be apprehended, there should not be the term emptiness of nonentities, there should not be the term emptiness of essential nature, and there should not be the term emptiness of an essential nature of nonentities.