大般若波羅蜜多經

34

At that time, Śakra, Lord of the Devas, addressed the Buddha: “World-Honored One! What is meant by teaching a semblance of the prajnaparamita, dhyana, vigor, patience, moral discipline, and generosity paramitas?”

The Buddha said: “Kauśika! If good men, good women, and others teach the prajnaparamita, dhyana, vigor, patience, moral discipline, and generosity paramitas with apprehension of attainment, this is called teaching a semblance of the prajnaparamita, dhyana, vigor, patience, moral discipline, and generosity paramitas.”

Then Śakra, Lord of the Devas, again addressed the Buddha: “World-Honored One! Why is it called teaching a semblance of the prajnaparamita when good men, good women, and others teach the prajnaparamita with apprehension of attainment?”

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

They say that if one is able to rely upon such dharmas while cultivating prajna, one is cultivating the prajnaparamita. They further say: ‘One who cultivates prajna should seek form as either permanent or impermanent and should seek feeling, perception, formations, and consciousness as either permanent or impermanent; should seek form as either pleasurable or painful and should seek feeling, perception, formations, and consciousness as either pleasurable or painful; should seek form as either self or non-self and should seek feeling, perception, formations, and consciousness as either self or non-self; should seek form as either pure or impure and should seek feeling, perception, formations, and consciousness as either pure or impure.

If one is able to seek such dharmas while cultivating prajna, one is cultivating the prajnaparamita.’

“Kauśika! If good men, good women, and others seek form as either permanent or impermanent and seek feeling, perception, formations, and consciousness as either permanent or impermanent; seek form as either pleasurable or painful and seek feeling, perception, formations, and consciousness as either pleasurable or painful; seek form as either self or non-self and seek feeling, perception, formations, and consciousness as either self or non-self; seek form as either pure or impure and seek feeling, perception, formations, and consciousness as either pure or impure, and then rely upon these dharmas while cultivating prajna, I call this cultivating a semblance of the prajnaparamita with apprehension of attainment.

“Kauśika! You should know that all the foregoing teachings concern a semblance of the prajnaparamita with apprehension of attainment.

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

They say that if one is able to rely upon such dharmas while cultivating prajna, one is cultivating the prajnaparamita. They further say: ‘One who cultivates prajna should seek the eye ayatana as either permanent or impermanent and should seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; should seek the eye ayatana as either pleasurable or painful and should seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful; should seek the eye ayatana as either self or non-self and 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.

If one is able to seek such dharmas while cultivating prajna, one is cultivating the prajnaparamita.’

“Kauśika! If good men, good women, and others seek the eye ayatana as either permanent or impermanent and seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; seek the eye ayatana as either pleasurable or painful and seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful; seek the eye ayatana as either self or non-self and 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 while cultivating prajna, I call this cultivating a semblance of the prajnaparamita with apprehension of attainment.

“Kauśika! You should know that all the foregoing teachings concern a semblance of the prajnaparamita with apprehension of attainment.

“Furthermore, Kauśika! Suppose good men, good women, and others teach those who have aroused the aspiration for unsurpassed bodhi that the form ayatana is either permanent or impermanent; that the sound, odor, taste, touch, and dharma ayatanas are either permanent or impermanent; that the form ayatana is either pleasurable or painful; that the sound, odor, taste, touch, and dharma ayatanas are either pleasurable or painful; that the form ayatana is either self or non-self; that the sound, odor, taste, touch, and dharma ayatanas are either self or non-self; that the form ayatana is either pure or impure; and that the sound, odor, taste, touch, and dharma ayatanas are either pure or impure.

They say that if one is able to rely upon such dharmas while cultivating prajna, one is cultivating the prajnaparamita. They further say: ‘One who cultivates prajna should seek the form ayatana as either permanent or impermanent and should seek the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent; should seek the form ayatana as either pleasurable or painful and should seek the sound, odor, taste, touch, and dharma ayatanas as either pleasurable or painful; should seek the form ayatana as either self or non-self and should seek the sound, odor, taste, touch, 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, touch, and dharma ayatanas as either pure or impure.

If one is able to seek such dharmas while cultivating prajna, one is cultivating the prajnaparamita.’

“Kauśika! If good men, good women, and others seek the form ayatana as either permanent or impermanent and seek the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent; seek the form ayatana as either pleasurable or painful and seek the sound, odor, taste, touch, and dharma ayatanas as either pleasurable or painful; seek the form ayatana as either self or non-self and seek the sound, odor, taste, touch, and dharma ayatanas as either self or non-self; seek the form ayatana as either pure or impure and seek the sound, odor, taste, touch, and dharma ayatanas as either pure or impure, and then rely upon these dharmas while cultivating prajna, I call this cultivating a semblance of the prajnaparamita with apprehension of attainment.

“Kauśika! You should know that all the foregoing teachings concern a semblance of the prajnaparamita with apprehension of attainment.”

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

teach that the eye element is either pure or impure; and teach that the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition are either pure or impure, saying, “If one is able to rely upon such dharmas while practicing prajna, one is practicing prajnaparamita.” They further say: “One who practices prajna should seek the eye element as either permanent or impermanent; should seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either permanent or impermanent; should seek the eye element as either pleasant or painful;

should seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either pleasant or painful; should seek the eye element as either self or non-self; should seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either self or non-self; should seek the eye element as either pure or impure; and should seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either pure or impure.

If one is able to seek such dharmas while practicing prajna, one is practicing prajnaparamita.”

Kausika, if good men or good women and others seek the eye element as either permanent or impermanent; seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either permanent or impermanent; seek the eye element as either pleasant or painful; seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either pleasant or painful; seek the eye element as either self or non-self; seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either self or non-self; seek the eye element as either pure or impure;

and seek the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as either pure or impure, and then rely upon these dharmas to practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika, you should know that what was stated previously likewise concerns a semblance of prajnaparamita involving apprehension.

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

teach that the ear element is either pure or impure; and teach that the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition are either pure or impure, saying, “If one is able to rely upon such dharmas while practicing prajna, one is practicing prajnaparamita.” They further say: “One who practices prajna should seek the ear element as either permanent or impermanent; should seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either permanent or impermanent; should seek the ear element as either pleasant or painful;

should seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pleasant or painful; should seek the ear element as either self or non-self; should seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either self or non-self; should seek the ear element as either pure or impure; and should seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pure or impure.

If one is able to seek such dharmas while practicing prajna, one is practicing prajnaparamita.”

Kausika, if good men or good women and others seek the ear element as either permanent or impermanent; seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either permanent or impermanent; seek the ear element as either pleasant or painful; seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pleasant or painful; seek the ear element as either self or non-self; seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either self or non-self; seek the ear element as either pure or impure;

and seek the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pure or impure, and then rely upon these dharmas to practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika, you should know that what was stated previously likewise concerns a semblance of prajnaparamita involving apprehension.

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

teach that the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition are either self or non-self; teach that the nose element is either pure or impure; and teach that the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition are either pure or impure, saying, “If one is able to rely upon such dharmas while practicing prajna, one is practicing prajnaparamita.” They further say: “One who practices prajna should seek the nose element as either permanent or impermanent; should seek the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either permanent or impermanent;

should seek the nose element as either pleasant or painful; should seek the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either pleasant or painful; should seek the nose element as either self or non-self; should seek the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either self or non-self; should seek the nose element as either pure or impure; and should seek the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either pure or impure.

If one is able to seek such dharmas while practicing prajna, one is practicing prajnaparamita.”

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

seek the nose dhatu as either pure or impure, and seek the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as either pure or impure, and, relying upon these dharmas, practice prajna, I call this the semblance of practicing prajnaparamita with apprehension.

Kausika! All that was previously explained should be understood as referring to the semblance of prajnaparamita with apprehension.

Furthermore, Kausika! If good men, good women, and others teach those who have aroused the aspiration for unsurpassed bodhi that the tongue dhatu is either permanent or impermanent, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are either permanent or impermanent; teach that the tongue dhatu is either pleasant or painful, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are either pleasant or painful;

teach that the tongue dhatu is either self or non-self, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are either self or non-self;

teach that the tongue dhatu is either pure or impure, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are either pure or impure, saying, “If one is able to rely upon such dharmas and practice prajna, this is the practice of prajnaparamita.” They further say: “One who practices prajna should seek the tongue dhatu as either permanent or impermanent, and should seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either permanent or impermanent;

should seek the tongue dhatu as either pleasant or painful, and should seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either pleasant or painful; should seek the tongue dhatu as either self or non-self, and should seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either self or non-self; should seek the tongue dhatu as either pure or impure, and should seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either pure or impure.

If one is able to seek such dharmas and practice prajna, this is the practice of prajnaparamita.”

Kausika! If good men, good women, and others seek the tongue dhatu as either permanent or impermanent, and seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either permanent or impermanent; seek the tongue dhatu as either pleasant or painful, and seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either pleasant or painful; seek the tongue dhatu as either self or non-self, and seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either self or non-self;

seek the tongue dhatu as either pure or impure, and seek the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as either pure or impure, and, relying upon these dharmas, practice prajna, I call this the semblance of practicing prajnaparamita with apprehension.

Kausika! All that was previously explained should be understood as referring to the semblance of prajnaparamita with apprehension.

Furthermore, Kausika! If good men, good women, and others teach those who have aroused the aspiration for unsurpassed bodhi that the body dhatu is either permanent or impermanent, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are either permanent or impermanent; teach that the body dhatu is either pleasant or painful, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are either pleasant or painful;

teach that the body dhatu is either self or non-self, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are either self or non-self;

teach that the body dhatu is either pure or impure, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are either pure or impure, saying, “If one is able to rely upon such dharmas and practice prajna, this is the practice of prajnaparamita.” They further say: “One who practices prajna should seek the body dhatu as either permanent or impermanent, and should seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either permanent or impermanent;

should seek the body dhatu as either pleasant or painful, and should seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pleasant or painful; should seek the body dhatu as either self or non-self, and should seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either self or non-self; should seek the body dhatu as either pure or impure, and should seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pure or impure.

If one is able to seek such dharmas and practice prajna, this is the practice of prajnaparamita.”

Kausika! If good men, good women, and others seek the body dhatu as either permanent or impermanent, and seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either permanent or impermanent; seek the body dhatu as either pleasant or painful, and seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pleasant or painful; seek the body dhatu as either self or non-self, and seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either self or non-self;

seek the body dhatu as either pure or impure, and seek the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pure or impure, and, relying upon these dharmas, practice prajna, I call this the semblance of practicing prajnaparamita with apprehension.

Kausika! All that was previously explained should be understood as referring to the semblance of prajnaparamita with 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 mind dhatu is either permanent or impermanent, and teach that the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are either permanent or impermanent; teach that the mind dhatu is either pleasurable or painful, and teach that the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are either pleasurable or painful;

teach that the mind dhatu is either self or non-self, and teach that the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are either self or non-self; teach that the mind dhatu is either pure or impure, and teach that the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are either pure or impure—if anyone is able to rely upon such dharmas in cultivating prajna, this is the cultivation of prajnaparamita.

They further say: Those who cultivate prajna should seek the mind dhatu as either permanent or impermanent, and should seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either permanent or impermanent; they should seek the mind dhatu as either pleasurable or painful, and should seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pleasurable or painful; they should seek the mind dhatu as either self or non-self, and should seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either self or non-self;

they should seek the mind dhatu as either pure or impure, and should seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pure or impure.

If anyone is able to seek such dharmas while cultivating prajna, this is the cultivation of prajnaparamita.

Kausika! If good men, good women, and others thus seek the mind dhatu as either permanent or impermanent, and seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either permanent or impermanent; seek the mind dhatu as either pleasurable or painful, and seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pleasurable or painful; seek the mind dhatu as either self or non-self, and seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either self or non-self;

seek the mind dhatu as either pure or impure, and seek the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pure or impure, in order to rely upon these dharmas in cultivating prajna, I call this the cultivation of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was previously stated 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 earth dhatu is either permanent or impermanent, and teach that the water, fire, wind, space, and consciousness dhatus are either permanent or impermanent; teach that the earth dhatu is either pleasurable or painful, and teach that the water, fire, wind, space, and consciousness dhatus are either pleasurable or painful; teach that the earth dhatu is either self or non-self, and teach that the water, fire, wind, space, and consciousness dhatus are either self or non-self;

teach that the earth dhatu is either pure or impure, and teach that the water, fire, wind, space, and consciousness dhatus are either pure or impure—if anyone is able to rely upon such dharmas in cultivating prajna, this is the cultivation of prajnaparamita.

They further say: Those who cultivate prajna should seek the earth dhatu as either permanent or impermanent, and should seek the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent; they should seek the earth dhatu as either pleasurable or painful, and should seek the water, fire, wind, space, and consciousness dhatus as either pleasurable or painful; they should seek the earth dhatu as either self or non-self, and should seek the water, fire, wind, space, and consciousness dhatus as either self or non-self; they should seek the earth dhatu as either pure or impure, and should seek the water, fire, wind, space, and consciousness dhatus as either pure or impure.

If anyone is able to seek such dharmas while cultivating prajna, this is the cultivation of prajnaparamita.

Kausika! If good men, good women, and others thus seek the earth dhatu as either permanent or impermanent, and seek the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent; seek the earth dhatu as either pleasurable or painful, and seek the water, fire, wind, space, and consciousness dhatus as either pleasurable or painful; seek the earth dhatu as either self or non-self, and seek the water, fire, wind, space, and consciousness dhatus as either self or non-self; seek the earth dhatu as either pure or impure, and seek the water, fire, wind, space, and consciousness dhatus as either pure or impure, in order to rely upon these dharmas in cultivating prajna, I call this the cultivation of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was previously stated 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 ignorance is either permanent or impermanent, and teach that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either permanent or impermanent; teach that ignorance is either pleasurable or painful, and teach that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pleasurable or painful;

teach that ignorance is either self or non-self, and teach that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either self or non-self; teach that ignorance is either pure or impure, and teach that formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pure or impure—if anyone is able to rely upon these dharmas in this way while cultivating prajna, this is the cultivation of prajnaparamita.

They further say: Those who cultivate prajna should seek ignorance as either permanent or impermanent, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; they should seek ignorance as either pleasurable or painful, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasurable or painful; they should seek ignorance as either self or non-self, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self; they should seek ignorance as either pure or impure, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure.

If anyone is able to seek such dharmas while cultivating prajna, this is the cultivation of prajnaparamita.

Kausika! If good men, good women, and others thus seek ignorance as either permanent or impermanent, and seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; seek ignorance as either pleasurable or painful, and seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasurable or painful; seek ignorance as either self or non-self, and seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self;

seek ignorance as either pure or impure, and seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure, in order to rely upon these dharmas in cultivating prajna, I call this the cultivation of a semblance of prajnaparamita involving apprehension.

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

Furthermore, Kausika! If good men, good women, and others explain to those who have aroused the aspiration for unsurpassed bodhi that the perfection of generosity is either permanent or impermanent; that the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either permanent or impermanent; that the perfection of generosity is either pleasant or painful; that the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either pleasant or painful; that the perfection of generosity is either self or non-self; that the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either self or non-self;

that the perfection of generosity is either pure or impure; and that the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either pure or impure—and if anyone is able to rely upon such dharmas in practicing prajna, this is called practicing prajnaparamita.

They may further say: Those who practice prajna should seek the perfection of generosity as either permanent or impermanent, and should seek the perfection of ethical discipline through prajnaparamita as either permanent or impermanent; they should seek the perfection of generosity as either pleasant or painful, and should seek the perfection of ethical discipline through prajnaparamita as either pleasant or painful; they should seek the perfection of generosity as either self or non-self, and should seek the perfection of ethical discipline through prajnaparamita as either self or non-self; they should seek the perfection of generosity as either pure or impure, and should seek the perfection of ethical discipline through prajnaparamita as either pure or impure.

If anyone is able to seek such dharmas while practicing prajna, this is called practicing prajnaparamita.

Kausika! If good men, good women, and others seek the perfection of generosity as either permanent or impermanent, and seek the perfection of ethical discipline through prajnaparamita as either permanent or impermanent; seek the perfection of generosity as either pleasant or painful, and seek the perfection of ethical discipline through prajnaparamita as either pleasant or painful; seek the perfection of generosity as either self or non-self, and seek the perfection of ethical discipline through prajnaparamita as either self or non-self;

seek the perfection of generosity as either pure or impure, and seek the perfection of ethical discipline through prajnaparamita as either pure or impure—and then 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 previously explained concerns a semblance of prajnaparamita involving apprehension.

Furthermore, Kausika! If good men, good women, and others explain to those who have aroused the aspiration for unsurpassed bodhi that internal emptiness is either permanent or impermanent; that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are either permanent or impermanent; that internal emptiness is either pleasant or painful; that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are either pleasant or painful;

that internal emptiness is either self or non-self; that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are either self or non-self; that internal emptiness is either pure or impure;

and that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are either pure or impure—and if anyone is able to rely upon such dharmas in practicing prajna, this is called practicing prajnaparamita.

They may further say: Those who practice prajna should seek internal emptiness as either permanent or impermanent, and should seek external emptiness through the emptiness of the self-nature of nonexistence as either permanent or impermanent; they should seek internal emptiness as either pleasant or painful, and should seek external emptiness through the emptiness of the self-nature of nonexistence as either pleasant or painful; they should seek internal emptiness as either self or non-self, and should seek external emptiness through the emptiness of the self-nature of nonexistence as either self or non-self; they should seek internal emptiness as either pure or impure, and should seek external emptiness through the emptiness of the self-nature of nonexistence as either pure or impure.

If anyone is able to seek such dharmas while practicing prajna, this is called practicing prajnaparamita.

Kausika! If good men, good women, and others seek internal emptiness as either permanent or impermanent, and seek external emptiness through the emptiness of the self-nature of nonexistence as either permanent or impermanent; seek internal emptiness as either pleasant or painful, and seek external emptiness through the emptiness of the self-nature of nonexistence as either pleasant or painful; seek internal emptiness as either self or non-self, and seek external emptiness through the emptiness of the self-nature of nonexistence as either self or non-self;

seek internal emptiness as either pure or impure, and seek external emptiness through the emptiness of the self-nature of nonexistence as either pure or impure—and then 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 previously explained 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, speak of suchness as either permanent or impermanent, and speak of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as either permanent or impermanent;

speak of suchness as either blissful or painful, and speak of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as either blissful or painful; speak of suchness as either self or non-self, and speak of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as either self or non-self;

speak of suchness as either pure or impure, and speak of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as either pure or impure, saying, “Those who are able to rely upon such dharmas and practice prajna are practicing prajnaparamita”; and further say, “Those who practice prajna should seek suchness as either permanent or impermanent, and should seek the dharma realm through to the inconceivable realm as either permanent or impermanent;

they should seek suchness as either blissful or painful, and should seek the dharma realm through to the inconceivable realm as either blissful or painful; they should seek suchness as either self or non-self, and should seek the dharma realm through to the inconceivable realm as either self or non-self; they should seek suchness as either pure or impure, and should seek the dharma realm through to the inconceivable realm as either pure or impure.

Those who are able to seek such dharmas and practice prajna are practicing prajnaparamita.”

Kausika! If good men, good women, and others seek suchness as either permanent or impermanent, seek the dharma realm through to the inconceivable realm as either permanent or impermanent; seek suchness as either blissful or painful, seek the dharma realm through to the inconceivable realm as either blissful or painful; seek suchness as either self or non-self, seek the dharma realm through to the inconceivable realm as either self or non-self; seek suchness as either pure or impure, and seek the dharma realm through to the inconceivable realm as either pure or impure, in order to rely upon these dharmas and practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was previously explained 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, speak of the Noble Truth of suffering as either permanent or impermanent, and speak of the Noble Truths of the origin, cessation, and path as either permanent or impermanent; speak of the Noble Truth of suffering as either blissful or painful, and speak of the Noble Truths of the origin, cessation, and path as either blissful or painful; speak of the Noble Truth of suffering as either self or non-self, and speak of the Noble Truths of the origin, cessation, and path as either self or non-self;

speak of the Noble Truth of suffering as either pure or impure, and speak of the Noble Truths of the origin, cessation, and path as either pure or impure, saying, “Those who are able to rely upon such dharmas and practice prajna are practicing prajnaparamita”; and further say, “Those who practice prajna should seek the Noble Truth of suffering as either permanent or impermanent, and should seek the Noble Truths of the origin, cessation, and path as either permanent or impermanent; they should seek the Noble Truth of suffering as either blissful or painful, and should seek the Noble Truths of the origin, cessation, and path as either blissful or painful;

they should seek the Noble Truth of suffering as either self or non-self, and should seek the Noble Truths of the origin, cessation, and path as either self or non-self; they should seek the Noble Truth of suffering as either pure or impure, and should seek the Noble Truths of the origin, cessation, and path as either pure or impure.

Those who are able to seek such dharmas and practice prajna are practicing prajnaparamita.”

Kausika! If good men, good women, and others seek the Noble Truth of suffering as either permanent or impermanent, seek the Noble Truths of the origin, cessation, and path as either permanent or impermanent; seek the Noble Truth of suffering as either blissful or painful, seek the Noble Truths of the origin, cessation, and path as either blissful or painful; seek the Noble Truth of suffering as either self or non-self, seek the Noble Truths of the origin, cessation, and path as either self or non-self; seek the Noble Truth of suffering as either pure or impure, and seek the Noble Truths of the origin, cessation, and path as either pure or impure, in order to rely upon these dharmas and practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

Kausika! You should know that all that was previously explained 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, speak of the four dhyanas as either permanent or impermanent, and speak of the four immeasurables and the four formless concentrations as either permanent or impermanent; speak of the four dhyanas as either blissful or painful, and speak of the four immeasurables and the four formless concentrations as either blissful or painful; speak of the four dhyanas as either self or non-self, and speak of the four immeasurables and the four formless concentrations as either self or non-self;

speak of the four dhyanas as either pure or impure, and speak of the four immeasurables and the four formless concentrations as either pure or impure, saying, “Those who are able to rely upon such dharmas and practice prajna are practicing prajnaparamita”; and further say, “Those who practice prajna should seek the four dhyanas as either permanent or impermanent, and should seek the four immeasurables and the four formless concentrations as either permanent or impermanent; they should seek the four dhyanas as either blissful or painful, and should seek the four immeasurables and the four formless concentrations as either blissful or painful;

they should seek the four dhyanas as either self or non-self, and should seek the four immeasurables and the four formless concentrations as either self or non-self; they should seek the four dhyanas as either pure or impure, and should seek the four immeasurables and the four formless concentrations as either pure or impure.

Those who are able to seek such dharmas and practice prajna are practicing prajnaparamita.”

Kausika! If good men, good women, and others seek the four dhyanas as either permanent or impermanent, seek the four immeasurables and the four formless concentrations as either permanent or impermanent; seek the four dhyanas as either blissful or painful, seek the four immeasurables and the four formless concentrations as either blissful or painful; seek the four dhyanas as either self or non-self, seek the four immeasurables and the four formless concentrations as either self or non-self; seek the four dhyanas as either pure or impure, and seek the four immeasurables and the four formless concentrations as either pure or impure, in order to rely upon these dharmas and practice prajna, I call this the practice of a semblance of prajnaparamita involving apprehension.

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

Fascicle 136

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