大般若波羅蜜多經

35

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the eight liberations are either permanent or impermanent, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either permanent or impermanent; teach that the eight liberations are either pleasant or painful, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pleasant or painful; teach that the eight liberations are either self or non-self, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either self or non-self;

teach that the eight liberations are either pure or impure, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

They further say this: Those who cultivate prajna should seek the eight liberations as either permanent or impermanent, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either permanent or impermanent; they should seek the eight liberations as either pleasant or painful, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pleasant or painful; they should seek the eight liberations as either self or non-self, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either self or non-self;

they should seek the eight liberations as either pure or impure, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure—and if anyone is able to seek such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

Kausika, if good men, good women, and others seek the eight liberations as either permanent or impermanent, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either permanent or impermanent; seek the eight liberations as either pleasant or painful, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pleasant or painful; seek the eight liberations as either self or non-self, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either self or non-self;

seek the eight liberations as either pure or impure, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure, so that, relying upon these dharmas, they may cultivate prajna, I call this the cultivation of a semblance of prajnaparamita accompanied by apprehension.

Kausika, you should know that everything previously stated concerns a semblance of prajnaparamita accompanied by apprehension.

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the four establishments of mindfulness are either permanent or impermanent, and teach that 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 are either permanent or impermanent; teach that the four establishments of mindfulness are either pleasant or painful, and teach that 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 are either pleasant or painful;

teach that the four establishments of mindfulness are either self or non-self, and teach that 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 are either self or non-self; teach that the four establishments of mindfulness are either pure or impure, and teach that 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 are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

They further say this: Those who cultivate prajna should seek the four establishments of mindfulness as either permanent or impermanent, and should seek the four right efforts through the eightfold noble path as either permanent or impermanent; they should seek the four establishments of mindfulness as either pleasant or painful, and should seek the four right efforts through the eightfold noble path as either pleasant or painful; they should seek the four establishments of mindfulness as either self or non-self, and should seek the four right efforts through the eightfold noble path as either self or non-self;

they should seek the four establishments of mindfulness as either pure or impure, and should seek the four right efforts through the eightfold noble path as either pure or impure—and if anyone is able to seek such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

Kausika, if good men, good women, and others seek the four establishments of mindfulness as either permanent or impermanent, and seek the four right efforts through the eightfold noble path as either permanent or impermanent; seek the four establishments of mindfulness as either pleasant or painful, and seek the four right efforts through the eightfold noble path as either pleasant or painful; seek the four establishments of mindfulness as either self or non-self, and seek the four right efforts through the eightfold noble path as either self or non-self;

seek the four establishments of mindfulness as either pure or impure, and seek the four right efforts through the eightfold noble path as either pure or impure, so that, relying upon these dharmas, they may cultivate prajna, I call this the cultivation of a semblance of prajnaparamita accompanied by apprehension.

Kausika, you should know that everything previously stated concerns a semblance of prajnaparamita accompanied by apprehension.

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the gateway to liberation of emptiness is either permanent or impermanent, and teach that the gateways to liberation of signlessness and wishlessness are either permanent or impermanent; teach that the gateway to liberation of emptiness is either pleasant or painful, and teach that the gateways to liberation of signlessness and wishlessness are either pleasant or painful; teach that the gateway to liberation of emptiness is either self or non-self, and teach that the gateways to liberation of signlessness and wishlessness are either self or non-self;

teach that the gateway to liberation of emptiness is either pure or impure, and teach that the gateways to liberation of signlessness and wishlessness are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

They further say this: Those who cultivate prajna should seek the gateway to liberation of emptiness as either permanent or impermanent, and should seek the gateways to liberation of signlessness and wishlessness as either permanent or impermanent; they should seek the gateway to liberation of emptiness as either pleasant or painful, and should seek the gateways to liberation of signlessness and wishlessness as either pleasant or painful; they should seek the gateway to liberation of emptiness as either self or non-self, and should seek the gateways to liberation of signlessness and wishlessness as either self or non-self;

they should seek the gateway to liberation of emptiness as either pure or impure, and should seek the gateways to liberation of signlessness and wishlessness as either pure or impure—and if anyone is able to seek such dharmas while cultivating prajna, they say that this is the cultivation of prajnaparamita.

Kausika, if good men, good women, and others seek the gateway to liberation of emptiness as either permanent or impermanent, and seek the gateways to liberation of signlessness and wishlessness as either permanent or impermanent; seek the gateway to liberation of emptiness as either pleasant or painful, and seek the gateways to liberation of signlessness and wishlessness as either pleasant or painful; seek the gateway to liberation of emptiness as either self or non-self, and seek the gateways to liberation of signlessness and wishlessness as either self or non-self;

seek the gateway to liberation of emptiness as either pure or impure, and seek the gateways to liberation of signlessness and wishlessness as either pure or impure, so that, relying upon these dharmas, they may cultivate prajna, I call this the cultivation of a semblance of prajnaparamita accompanied by apprehension.

Kausika, you should know that everything previously stated concerns a semblance of prajnaparamita accompanied by apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the five kinds of eyes are either permanent or impermanent, and teach that the six superknowledges are either permanent or impermanent; teach that the five kinds of eyes are either blissful or painful, and teach that the six superknowledges are either blissful or painful; teach that the five kinds of eyes are either self or non-self, and teach that the six superknowledges are either self or non-self;

teach that the five kinds of eyes are either pure or impure, and teach that the six superknowledges are either pure or impure, and if anyone is able to rely upon such dharmas in practicing prajna, they say that this is the practice of prajnaparamita.

They further say: Those who practice prajna should seek the five kinds of eyes as either permanent or impermanent, and should seek the six superknowledges as either permanent or impermanent; they should seek the five kinds of eyes as either blissful or painful, and should seek the six superknowledges as either blissful or painful; they should seek the five kinds of eyes as either self or non-self, and should seek the six superknowledges as either self or non-self; they should seek the five kinds of eyes as either pure or impure, and should seek the six superknowledges as either pure or impure, and if anyone is able to seek such dharmas while practicing prajna, they say that this is the practice of prajnaparamita.

Kausika! If good men, good women, and others thus seek the five kinds of eyes as either permanent or impermanent, seek the six superknowledges as either permanent or impermanent; seek the five kinds of eyes as either blissful or painful, seek the six superknowledges as either blissful or painful; seek the five kinds of eyes as either self or non-self, seek the six superknowledges as either self or non-self; seek the five kinds of eyes as either pure or impure, and seek the six superknowledges as either pure or impure, so as to rely upon these dharmas in practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was taught previously likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Buddha’s ten powers are either permanent or impermanent, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are either permanent or impermanent; teach that the Buddha’s ten powers are either blissful or painful, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are either blissful or painful;

teach that the Buddha’s ten powers are either self or non-self, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are either self or non-self; teach that the Buddha’s ten powers are either pure or impure, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are either pure or impure, and if anyone is able to rely upon such dharmas in practicing prajna, they say that this is the practice of prajnaparamita.

They further say: Those who practice prajna should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either permanent or impermanent; they should seek the Buddha’s ten powers as either blissful or painful, and should seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either blissful or painful; they should seek the Buddha’s ten powers as either self or non-self, and should seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either self or non-self;

they should seek the Buddha’s ten powers as either pure or impure, and should seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either pure or impure, and if anyone is able to seek such dharmas while practicing prajna, they say that this is the practice of prajnaparamita.

Kausika! If good men, good women, and others thus seek the Buddha’s ten powers as either permanent or impermanent, seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either permanent or impermanent; seek the Buddha’s ten powers as either blissful or painful, seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either blissful or painful; seek the Buddha’s ten powers as either self or non-self, seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either self or non-self;

seek the Buddha’s ten powers as either pure or impure, and seek the four fearlessnesses through to the eighteen unique qualities of a Buddha as either pure or impure, so as to rely upon these dharmas in practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was taught previously likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Dharma of never forgetting is either permanent or impermanent, and teach that the nature of constant equanimity is either permanent or impermanent; teach that the Dharma of never forgetting is either blissful or painful, and teach that the nature of constant equanimity is either blissful or painful; teach that the Dharma of never forgetting is either self or non-self, and teach that the nature of constant equanimity is either self or non-self;

teach that the Dharma of never forgetting is either pure or impure, and teach that the nature of constant equanimity is either pure or impure, and if anyone is able to rely upon such dharmas in practicing prajna, they say that this is the practice of prajnaparamita.

They further say: Those who practice prajna should seek the Dharma of never forgetting as either permanent or impermanent, and should seek the nature of constant equanimity as either permanent or impermanent; they should seek the Dharma of never forgetting as either blissful or painful, and should seek the nature of constant equanimity as either blissful or painful; they should seek the Dharma of never forgetting as either self or non-self, and should seek the nature of constant equanimity as either self or non-self; they should seek the Dharma of never forgetting as either pure or impure, and should seek the nature of constant equanimity as either pure or impure, and if anyone is able to seek such dharmas while practicing prajna, they say that this is the practice of prajnaparamita.

Kausika! If good men, good women, and others thus seek the Dharma of never forgetting as either permanent or impermanent, seek the nature of constant equanimity as either permanent or impermanent; seek the Dharma of never forgetting as either blissful or painful, seek the nature of constant equanimity as either blissful or painful; seek the Dharma of never forgetting as either self or non-self, seek the nature of constant equanimity as either self or non-self; seek the Dharma of never forgetting as either pure or impure, and seek the nature of constant equanimity as either pure or impure, so as to rely upon these dharmas in practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was taught previously likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the knowledge of all things is either permanent or impermanent, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either permanent or impermanent; teach that the knowledge of all things is either pleasant or painful, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either pleasant or painful; teach that the knowledge of all things is either self or non-self, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either self or non-self;

teach that the knowledge of all things is either pure or impure, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either pure or impure, and if they say that whoever is able to rely upon such dharmas while practicing prajna is practicing prajnaparamita; and if they further say: “One who practices prajna should seek the knowledge of all things as either permanent or impermanent, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either permanent or impermanent; should seek the knowledge of all things as either pleasant or painful, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pleasant or painful;

should seek the knowledge of all things as either self or non-self, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either self or non-self; should seek the knowledge of all things as either pure or impure, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure; and whoever is able to seek such dharmas while practicing prajna is practicing prajnaparamita.”

Kausika! If good men, good women, and others thus seek the knowledge of all things as either permanent or impermanent, seek the knowledge of the aspects of the paths and the knowledge of all aspects as either permanent or impermanent; seek the knowledge of all things as either pleasant or painful, seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pleasant or painful; seek the knowledge of all things as either self or non-self, seek the knowledge of the aspects of the paths and the knowledge of all aspects as either self or non-self;

seek the knowledge of all things as either pure or impure, and seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure, and rely upon these dharmas while practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that what was previously taught likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that all dharani gateways are either permanent or impermanent, and teach that all samadhi gateways are either permanent or impermanent; teach that all dharani gateways are either pleasant or painful, and teach that all samadhi gateways are either pleasant or painful; teach that all dharani gateways are either self or non-self, and teach that all samadhi gateways are either self or non-self; teach that all dharani gateways are either pure or impure, and teach that all samadhi gateways are either pure or impure, and if they say that whoever is able to rely upon such dharmas while practicing prajna is practicing prajnaparamita;

and if they further say: “One who practices prajna should seek all dharani gateways as either permanent or impermanent, and should seek all samadhi gateways as either permanent or impermanent; should seek all dharani gateways as either pleasant or painful, and should seek all samadhi gateways as either pleasant or painful; should seek all dharani gateways as either self or non-self, and should seek all samadhi gateways as either self or non-self; should seek all dharani gateways as either pure or impure, and should seek all samadhi gateways as either pure or impure; and whoever is able to seek such dharmas while practicing prajna is practicing prajnaparamita.”

Kausika! If good men, good women, and others thus seek all dharani gateways as either permanent or impermanent, seek all samadhi gateways as either permanent or impermanent; seek all dharani gateways as either pleasant or painful, seek all samadhi gateways as either pleasant or painful; seek all dharani gateways as either self or non-self, seek all samadhi gateways as either self or non-self; seek all dharani gateways as either pure or impure, and seek all samadhi gateways as either pure or impure, and rely upon these dharmas while practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that what was previously taught likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the approach to stream-entry and the fruit of stream-entry are either permanent or impermanent, and teach that the approach to once-returning and the fruit of once-returning, the approach to non-returning and the fruit of non-returning, and the approach to arhatship and the fruit of arhatship are either permanent or impermanent; teach that the approach to stream-entry and the fruit of stream-entry are either pleasant or painful, and teach that the approach to once-returning and the fruit of once-returning, the approach to non-returning and the fruit of non-returning, and the approach to arhatship and the fruit of arhatship are either pleasant or painful;

teach that the approach to stream-entry and the fruit of stream-entry are either self or non-self, and teach that the approach to once-returning and the fruit of once-returning, the approach to non-returning and the fruit of non-returning, and the approach to arhatship and the fruit of arhatship are either self or non-self; teach that the approach to stream-entry and the fruit of stream-entry are either pure or impure, and teach that the approach to once-returning and the fruit of once-returning, the approach to non-returning and the fruit of non-returning, and the approach to arhatship and the fruit of arhatship are either pure or impure, and if they say that whoever is able to rely upon such dharmas while practicing prajna is practicing prajnaparamita;

and if they further say: “One who practices prajna should seek the approach to stream-entry and the fruit of stream-entry as either permanent or impermanent, and should seek the approach to once-returning through the fruit of arhatship as either permanent or impermanent; should seek the approach to stream-entry and the fruit of stream-entry as either pleasant or painful, and should seek the approach to once-returning through the fruit of arhatship as either pleasant or painful; should seek the approach to stream-entry and the fruit of stream-entry as either self or non-self, and should seek the approach to once-returning through the fruit of arhatship as either self or non-self;

should seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, and should seek the approach to once-returning through the fruit of arhatship as either pure or impure; and whoever is able to seek such dharmas while practicing prajna is practicing prajnaparamita.”

Kausika! If good men, good women, and others thus seek the approach to stream-entry and the fruit of stream-entry as either permanent or impermanent, seek the approach to once-returning through the fruit of arhatship as either permanent or impermanent; seek the approach to stream-entry and the fruit of stream-entry as either pleasant or painful, seek the approach to once-returning through the fruit of arhatship as either pleasant or painful; seek the approach to stream-entry and the fruit of stream-entry as either self or non-self, seek the approach to once-returning through the fruit of arhatship as either self or non-self;

seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, and seek the approach to once-returning through the fruit of arhatship as either pure or impure, and rely upon these dharmas while practicing prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that what was previously taught likewise concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that all the attainments of a pratyekabuddha are either permanent or impermanent; teach that all the attainments of a pratyekabuddha are either blissful or painful; teach that all the attainments of a pratyekabuddha are either self or non-self; teach that all the attainments of a pratyekabuddha are either pure or impure; and say that anyone capable of relying upon such dharmas to practice prajna is practicing prajnaparamita.

They further say: One who practices prajna should seek all the attainments of a pratyekabuddha as either permanent or impermanent; should seek all the attainments of a pratyekabuddha as either blissful or painful; should seek all the attainments of a pratyekabuddha as either self or non-self; should seek all the attainments of a pratyekabuddha as either pure or impure; and anyone capable of seeking such dharmas while practicing prajna is practicing prajnaparamita.

Kausika! If good men, good women, and others thus seek all the attainments of a pratyekabuddha as either permanent or impermanent; seek all the attainments of a pratyekabuddha as either blissful or painful; seek all the attainments of a pratyekabuddha as either self or non-self; seek all the attainments of a pratyekabuddha as either pure or impure, and rely upon these dharmas to practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all the teachings previously stated concern a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that all the practices of great bodhisattvas are either permanent or impermanent; teach that all the practices of great bodhisattvas are either blissful or painful; teach that all the practices of great bodhisattvas are either self or non-self; teach that all the practices of great bodhisattvas are either pure or impure; and say that anyone capable of relying upon such dharmas to practice prajna is practicing prajnaparamita.

They further say: One who practices prajna should seek all the practices of great bodhisattvas as either permanent or impermanent; should seek all the practices of great bodhisattvas as either blissful or painful; should seek all the practices of great bodhisattvas as either self or non-self; should seek all the practices of great bodhisattvas as either pure or impure; and anyone capable of seeking such dharmas while practicing prajna is practicing prajnaparamita.

Kausika! If good men, good women, and others thus seek all the practices of great bodhisattvas as either permanent or impermanent; seek all the practices of great bodhisattvas as either blissful or painful; seek all the practices of great bodhisattvas as either self or non-self; seek all the practices of great bodhisattvas as either pure or impure, and rely upon these dharmas to practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all the teachings previously stated concern a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the supreme enlightenment of all Buddhas is either permanent or impermanent; teach that the supreme enlightenment of all Buddhas is either blissful or painful; teach that the supreme enlightenment of all Buddhas is either self or non-self; teach that the supreme enlightenment of all Buddhas is either pure or impure; and say that anyone capable of relying upon such dharmas to practice prajna is practicing prajnaparamita.

They further say: One who practices prajna should seek the supreme enlightenment of all Buddhas as either permanent or impermanent; should seek the supreme enlightenment of all Buddhas as either blissful or painful; should seek the supreme enlightenment of all Buddhas as either self or non-self; should seek the supreme enlightenment of all Buddhas as either pure or impure; and anyone capable of seeking such dharmas while practicing prajna is practicing prajnaparamita.

Kausika! If good men, good women, and others thus seek the supreme enlightenment of all Buddhas as either permanent or impermanent; seek the supreme enlightenment of all Buddhas as either blissful or painful; seek the supreme enlightenment of all Buddhas as either self or non-self; seek the supreme enlightenment of all Buddhas as either pure or impure, and rely upon these dharmas to practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all the teachings previously stated concern a semblance of prajnaparamita involving apprehension.

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “Blessed One! In what manner do good men, good women, and others teach the dhyana paramita involving apprehension, such that it is called a semblance of the dhyana paramita?”

The Buddha said: “Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that form is either permanent or impermanent, and teach that feeling, perception, volitional formations, and consciousness are either permanent or impermanent; teach that form is either blissful or painful, and teach that feeling, perception, volitional formations, and consciousness are either blissful or painful; teach that form is either self or non-self, and teach that feeling, perception, volitional formations, and consciousness are either self or non-self; teach that form is either pure or impure, and teach that feeling, perception, volitional formations, and consciousness are either pure or impure;

and say that anyone capable of relying upon such dharmas to practice dhyana is practicing the dhyana paramita.

They further say: One who practices dhyana should seek form as either permanent or impermanent, and should seek feeling, perception, volitional formations, and consciousness as either permanent or impermanent; should seek form as either blissful or painful, and should seek feeling, perception, volitional formations, and consciousness as either blissful or painful; should seek form as either self or non-self, and should seek feeling, perception, volitional formations, and consciousness as either self or non-self; should seek form as either pure or impure, and should seek feeling, perception, volitional formations, and consciousness as either pure or impure; and anyone capable of seeking such dharmas while practicing dhyana is practicing the dhyana paramita.

Kausika! If good men, good women, and others thus seek form as either permanent or impermanent, and seek feeling, perception, volitional formations, and consciousness as either permanent or impermanent; seek form as either blissful or painful, and seek feeling, perception, volitional formations, and consciousness as either blissful or painful; seek form as either self or non-self, and seek feeling, perception, volitional formations, and consciousness as either self or non-self; seek form as either pure or impure, and seek feeling, perception, volitional formations, and consciousness as either pure or impure, and rely upon these dharmas to practice dhyana, I call this the practice of a semblance of the dhyana paramita involving apprehension.

Kausika! You should know that all the teachings previously stated concern a semblance of the dhyana paramita involving apprehension.”

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eye ayatana is either permanent or impermanent; teach that the ear, nose, tongue, body, and mind ayatanas are either permanent or impermanent; teach that the eye ayatana is either pleasant or painful; teach that the ear, nose, tongue, body, and mind ayatanas are either pleasant or painful; teach that the eye ayatana is either self or non-self; teach that the ear, nose, tongue, body, and mind ayatanas are either self or non-self; teach that the eye ayatana is either pure or impure;

and teach that the ear, nose, tongue, body, and mind ayatanas are either pure or impure, saying that if one is able to rely upon such dharmas in cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the eye ayatana as either permanent or impermanent; should seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; should seek the eye ayatana as either pleasant or painful; should seek the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful; should seek the eye ayatana as either self or non-self; should seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; should seek the eye ayatana as either pure or impure;

and should seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure, saying that if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the eye ayatana as either permanent or impermanent; seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; seek the eye ayatana as either pleasant or painful; seek the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful; seek the eye ayatana as either self or non-self; seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; seek the eye ayatana as either pure or impure; and seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure, and then rely upon these dharmas in cultivating meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika! As stated previously, you should know that all of this concerns a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the form ayatana is either permanent or impermanent; teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either permanent or impermanent; teach that the form ayatana is either pleasant or painful; teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either pleasant or painful; teach that the form ayatana is either self or non-self; teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either self or non-self; teach that the form ayatana is either pure or impure;

and teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either pure or impure, saying that if one is able to rely upon such dharmas in cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the form ayatana as either permanent or impermanent; should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either permanent or impermanent; should seek the form ayatana as either pleasant or painful; should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pleasant or painful; should seek the form ayatana as either self or non-self; should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either self or non-self; should seek the form ayatana as either pure or impure;

and should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pure or impure, saying that if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the form ayatana as either permanent or impermanent; seek the sound, odor, taste, tangible-object, and dharma ayatanas as either permanent or impermanent; seek the form ayatana as either pleasant or painful; seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pleasant or painful; seek the form ayatana as either self or non-self; seek the sound, odor, taste, tangible-object, and dharma ayatanas as either self or non-self; seek the form ayatana as either pure or impure;

and seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pure or impure, and then rely upon these dharmas in cultivating meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika! As stated previously, you should know that all of this concerns a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eye dhatu is either permanent or impermanent; teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either permanent or impermanent; teach that the eye dhatu is either pleasant or painful; teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either pleasant or painful; teach that the eye dhatu is either self or non-self; teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either self or non-self;

teach that the eye dhatu is either pure or impure; and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either pure or impure, saying that if one is able to rely upon such dharmas in cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the eye dhatu as either permanent or impermanent; should seek the form dhatu through to the feelings arising with eye-contact as condition as either permanent or impermanent; should seek the eye dhatu as either pleasant or painful; should seek the form dhatu through to the feelings arising with eye-contact as condition as either pleasant or painful; should seek the eye dhatu as either self or non-self; should seek the form dhatu through to the feelings arising with eye-contact as condition as either self or non-self; should seek the eye dhatu as either pure or impure;

and should seek the form dhatu through to the feelings arising with eye-contact as condition as either pure or impure, saying that if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the eye dhatu as either permanent or impermanent; seek the form dhatu through to the feelings arising with eye-contact as condition as either permanent or impermanent; seek the eye dhatu as either pleasant or painful; seek the form dhatu through to the feelings arising with eye-contact as condition as either pleasant or painful; seek the eye dhatu as either self or non-self; seek the form dhatu through to the feelings arising with eye-contact as condition as either self or non-self; seek the eye dhatu as either pure or impure;

and seek the form dhatu through to the feelings arising with eye-contact as condition as either pure or impure, and then rely upon these dharmas in cultivating meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika! As stated previously, you should know that all of this concerns a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the ear dhatu is either permanent or impermanent; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are either permanent or impermanent; teach that the ear dhatu is either pleasant or painful; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are either pleasant or painful; teach that the ear dhatu is either self or non-self; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are either self or non-self;

teach that the ear dhatu is either pure or impure; and teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition are either pure or impure—and if anyone is able to rely upon such dharmas in cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the ear dhatu as either permanent or impermanent, and should seek the sound dhatu through to the feelings that arise with ear-contact as condition as either permanent or impermanent; they should seek the ear dhatu as either pleasant or painful, and should seek the sound dhatu through to the feelings that arise with ear-contact as condition as either pleasant or painful; they should seek the ear dhatu as either self or non-self, and should seek the sound dhatu through to the feelings that arise with ear-contact as condition as either self or non-self;

they should seek the ear dhatu as either pure or impure, and should seek the sound dhatu through to the feelings that arise with ear-contact as condition as either pure or impure—and if anyone is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the ear dhatu as either permanent or impermanent, and seek the sound dhatu through to the feelings that arise with ear-contact as condition as either permanent or impermanent; seek the ear dhatu as either pleasant or painful, and seek the sound dhatu through to the feelings that arise with ear-contact as condition as either pleasant or painful; seek the ear dhatu as either self or non-self, and seek the sound dhatu through to the feelings that arise with ear-contact as condition as either self or non-self;

seek the ear dhatu as either pure or impure, and seek the sound dhatu through to the feelings that arise with ear-contact as condition as either pure or impure, and then rely upon these dharmas to cultivate meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the nose dhatu is either permanent or impermanent; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are either permanent or impermanent; teach that the nose dhatu is either pleasant or painful; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are either pleasant or painful; teach that the nose dhatu is either self or non-self; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are either self or non-self;

teach that the nose dhatu is either pure or impure; and teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are either pure or impure—and if anyone is able to rely upon such dharmas in cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the nose dhatu as either permanent or impermanent, and should seek the odor dhatu through to the feelings that arise with nose-contact as condition as either permanent or impermanent; they should seek the nose dhatu as either pleasant or painful, and should seek the odor dhatu through to the feelings that arise with nose-contact as condition as either pleasant or painful; they should seek the nose dhatu as either self or non-self, and should seek the odor dhatu through to the feelings that arise with nose-contact as condition as either self or non-self;

they should seek the nose dhatu as either pure or impure, and should seek the odor dhatu through to the feelings that arise with nose-contact as condition as either pure or impure—and if anyone is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the nose dhatu as either permanent or impermanent, and seek the odor dhatu through to the feelings that arise with nose-contact as condition as either permanent or impermanent; seek the nose dhatu as either pleasant or painful, and seek the odor dhatu through to the feelings that arise with nose-contact as condition as either pleasant or painful; seek the nose dhatu as either self or non-self, and seek the odor dhatu through to the feelings that arise with nose-contact as condition as either self or non-self;

seek the nose dhatu as either pure or impure, and seek the odor dhatu through to the feelings that arise with nose-contact as condition as either pure or impure, and then rely upon these dharmas to cultivate meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of meditative concentration involving apprehension.

Fascicle 137

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