大般若波羅蜜多經

36

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 tongue dhatu is either permanent or impermanent, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either permanent or impermanent; teach that the tongue dhatu is either pleasurable or painful, and teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pleasurable 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 arising with tongue-contact as condition 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 arising with tongue-contact as condition are either pure or impure—and if one is able to rely upon such dharmas while cultivating meditative concentration, this is the cultivation of the prajnaparamita of meditative concentration.

They further say: One who cultivates meditative concentration should seek the tongue dhatu as either permanent or impermanent, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either permanent or impermanent; should seek the tongue dhatu as either pleasurable or painful, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pleasurable or painful; should seek the tongue dhatu as either self or non-self, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either self or non-self;

should seek the tongue dhatu as either pure or impure, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pure or impure—and if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the prajnaparamita of meditative concentration.

Kausika, if good men, good women, and others seek the tongue dhatu as either permanent or impermanent, and seek the taste dhatu through to the feelings arising with tongue-contact as condition as either permanent or impermanent; seek the tongue dhatu as either pleasurable or painful, and seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pleasurable or painful; seek the tongue dhatu as either self or non-self, and seek the taste dhatu through to the feelings arising with tongue-contact as condition as either self or non-self;

seek the tongue dhatu as either pure or impure, and seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pure or impure, and then rely upon these dharmas while cultivating meditative concentration, I call this a semblance of cultivating the prajnaparamita of meditative concentration in which there is apprehension.

Kausika, all that was previously stated should be understood as referring to a semblance of cultivating the prajnaparamita of meditative concentration in which there is 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 body dhatu is either permanent or impermanent, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either permanent or impermanent; teach that the body dhatu is either pleasurable or painful, and teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either pleasurable 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 arising with body-contact as condition 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 arising with body-contact as condition are either pure or impure—and if one is able to rely upon such dharmas while cultivating meditative concentration, this is the cultivation of the prajnaparamita of meditative concentration.

They further say: One who cultivates meditative concentration should seek the body dhatu as either permanent or impermanent, and should seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either permanent or impermanent; should seek the body dhatu as either pleasurable or painful, and should seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either pleasurable or painful; should seek the body dhatu as either self or non-self, and should seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either self or non-self;

should seek the body dhatu as either pure or impure, and should seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either pure or impure—and if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the prajnaparamita of meditative concentration.

Kausika, if good men, good women, and others seek the body dhatu as either permanent or impermanent, and seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either permanent or impermanent; seek the body dhatu as either pleasurable or painful, and seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either pleasurable or painful; seek the body dhatu as either self or non-self, and seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either self or non-self;

seek the body dhatu as either pure or impure, and seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either pure or impure, and then rely upon these dharmas while cultivating meditative concentration, I call this a semblance of cultivating the prajnaparamita of meditative concentration in which there is apprehension.

Kausika, all that was previously stated should be understood as referring to a semblance of cultivating the prajnaparamita of meditative concentration in which there is 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 mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either permanent or impermanent; teach that the mind dhatu is either pleasurable or painful, and teach that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either pleasurable or painful;

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

They further say: One who cultivates meditative concentration should seek the mind dhatu as either permanent or impermanent, and should seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either permanent or impermanent; should seek the mind dhatu as either pleasurable or painful, and should seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either pleasurable or painful; should seek the mind dhatu as either self or non-self, and should seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either self or non-self;

should seek the mind dhatu as either pure or impure, and should seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either pure or impure—and if one is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the prajnaparamita of meditative concentration.

Kausika, if good men, good women, and others seek the mind dhatu as either permanent or impermanent, and seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either permanent or impermanent; seek the mind dhatu as either pleasurable or painful, and seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either pleasurable or painful; seek the mind dhatu as either self or non-self, and seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either self or non-self;

seek the mind dhatu as either pure or impure, and seek the mental-object dhatu through to the feelings arising with mind-contact as condition as either pure or impure, and then rely upon these dharmas while cultivating meditative concentration, I call this a semblance of cultivating the prajnaparamita of meditative concentration in which there is apprehension.

Kausika, you should know that all that was stated previously refers to a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika, suppose good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the earth element is either permanent or impermanent, and teach that the water, fire, wind, space, and consciousness elements are either permanent or impermanent; teach that the earth element is either pleasurable or painful, and teach that the water, fire, wind, space, and consciousness elements are either pleasurable or painful; teach that the earth element is either self or non-self, and teach that the water, fire, wind, space, and consciousness elements are either self or non-self; teach that the earth element is either pure or impure, and teach that the water, fire, wind, space, and consciousness elements are either pure or impure;

and say 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 earth element as either permanent or impermanent, and should seek the water, fire, wind, space, and consciousness elements as either permanent or impermanent; they should seek the earth element as either pleasurable or painful, and should seek the water, fire, wind, space, and consciousness elements as either pleasurable or painful; they should seek the earth element as either self or non-self, and should seek the water, fire, wind, space, and consciousness elements as either self or non-self; they should seek the earth element as either pure or impure, and should seek the water, fire, wind, space, and consciousness elements as either pure or impure;

and 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 or good women and others seek the earth element as either permanent or impermanent, and seek the water, fire, wind, space, and consciousness elements as either permanent or impermanent; seek the earth element as either pleasurable or painful, and seek the water, fire, wind, space, and consciousness elements as either pleasurable or painful; seek the earth element as either self or non-self, and seek the water, fire, wind, space, and consciousness elements as either self or non-self;

seek the earth element as either pure or impure, and seek the water, fire, wind, space, and consciousness elements as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration in this way, I call this the cultivation of a semblance of the perfection of meditative concentration involving apprehension.

Kausika, you should know that all that was stated previously refers to a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika, suppose good men or 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 sense bases, 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 sense bases, 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 sense bases, 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 sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pure or impure; and say 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 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; and 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 or good women and others 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, and, relying upon these dharmas, cultivate meditative concentration in this way, I call this the cultivation of a semblance of the perfection of meditative concentration involving apprehension.

Kausika, you should know that all that was stated previously refers to a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika, suppose good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the perfection of generosity is either permanent or impermanent, and teach that the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita are either permanent or impermanent; teach that the perfection of generosity is either pleasurable or painful, and teach that the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita are either pleasurable or painful;

teach that the perfection of generosity is either self or non-self, and teach that the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita are either self or non-self; teach that the perfection of generosity is either pure or impure, and teach that the perfections of ethical discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita are either pure or impure; and say 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 perfection of generosity as either permanent or impermanent, and should seek the perfections of ethical discipline through prajnaparamita as either permanent or impermanent; they should seek the perfection of generosity as either pleasurable or painful, and should seek the perfections of ethical discipline through prajnaparamita as either pleasurable or painful; they should seek the perfection of generosity as either self or non-self, and should seek the perfections 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 perfections of ethical discipline through prajnaparamita as either pure or impure;

and 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 or good women and others seek the perfection of generosity as either permanent or impermanent, and seek the perfections of ethical discipline through prajnaparamita as either permanent or impermanent; seek the perfection of generosity as either pleasurable or painful, and seek the perfections of ethical discipline through prajnaparamita as either pleasurable or painful; seek the perfection of generosity as either self or non-self, and seek the perfections of ethical discipline through prajnaparamita as either self or non-self;

seek the perfection of generosity as either pure or impure, and seek the perfections of ethical discipline through prajnaparamita as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration in this way, I call this the cultivation of a semblance of the perfection of meditative concentration involving apprehension.

Kausika, you should know that all that was stated previously refers to a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika, suppose good men or good women and others, for those who have set their minds on unsurpassed bodhi, teach that inner emptiness is either permanent or impermanent; teach that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of own-nature, and emptiness of the own-nature of nonexistence are either permanent or impermanent;

teach that inner emptiness is either pleasant or painful; teach that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of own-nature, and emptiness of the own-nature of nonexistence are either pleasant or painful; teach that inner emptiness is either self or non-self;

teach that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of own-nature, and emptiness of the own-nature of nonexistence are either self or non-self; teach that inner emptiness is either pure or impure;

and teach that outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of own-characteristic, emptiness of common characteristic, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of own-nature, and emptiness of the own-nature of nonexistence are either pure or impure; and say that whoever is able to rely upon such dharmas while cultivating meditative concentration is cultivating the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek inner emptiness as either permanent or impermanent, and should seek outer emptiness through the emptiness of the own-nature of nonexistence as either permanent or impermanent; they should seek inner emptiness as either pleasant or painful, and should seek outer emptiness through the emptiness of the own-nature of nonexistence as either pleasant or painful; they should seek inner emptiness as either self or non-self, and should seek outer emptiness through the emptiness of the own-nature of nonexistence as either self or non-self; they should seek inner emptiness as either pure or impure, and should seek outer emptiness through the emptiness of the own-nature of nonexistence as either pure or impure;

and whoever is able to seek such dharmas while cultivating meditative concentration is cultivating the perfection of meditative concentration.

Kausika, if good men or good women and others seek inner emptiness as either permanent or impermanent, and seek outer emptiness through the emptiness of the own-nature of nonexistence as either permanent or impermanent; seek inner emptiness as either pleasant or painful, and seek outer emptiness through the emptiness of the own-nature of nonexistence as either pleasant or painful; seek inner emptiness as either self or non-self, and seek outer emptiness through the emptiness of the own-nature of nonexistence as either self or non-self;

and seek inner emptiness as either pure or impure, and seek outer emptiness through the emptiness of the own-nature of nonexistence as either pure or impure, so as to rely upon these dharmas while cultivating meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika, you should know that everything previously stated likewise concerns a semblance of the perfection of meditative concentration involving apprehension.

Furthermore, Kausika, suppose good men or good women and others, for those who have set their minds on unsurpassed bodhi, teach that suchness is either permanent or impermanent; teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are either permanent or impermanent; teach that suchness is either pleasant or painful;

teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are either pleasant or painful; teach that suchness is either self or non-self; teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are either self or non-self; teach that suchness is either pure or impure;

and teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are either pure or impure; and say that whoever is able to rely upon such dharmas while cultivating meditative concentration is cultivating the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek suchness as either permanent or impermanent, and should seek the dharma realm through the inconceivable realm as either permanent or impermanent; they should seek suchness as either pleasant or painful, and should seek the dharma realm through the inconceivable realm as either pleasant or painful; they should seek suchness as either self or non-self, and should seek the dharma realm through 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 the inconceivable realm as either pure or impure;

and whoever is able to seek such dharmas while cultivating meditative concentration is cultivating the perfection of meditative concentration.

Kausika, if good men or good women and others seek suchness as either permanent or impermanent, and seek the dharma realm through the inconceivable realm as either permanent or impermanent; seek suchness as either pleasant or painful, and seek the dharma realm through the inconceivable realm as either pleasant or painful; seek suchness as either self or non-self, and seek the dharma realm through the inconceivable realm as either self or non-self; and seek suchness as either pure or impure, and seek the dharma realm through the inconceivable realm as either pure or impure, so as to rely upon these dharmas while cultivating meditative concentration, I call this a semblance of the perfection of meditative concentration involving apprehension.

Kausika, you should know that everything previously stated likewise 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 Noble Truth of suffering is either permanent or impermanent, and teach that the Noble Truths of the origin, cessation, and path are either permanent or impermanent; teach that the Noble Truth of suffering is either pleasant or painful, and teach that the Noble Truths of the origin, cessation, and path are either pleasant or painful; teach that the Noble Truth of suffering is either self or non-self, and teach that the Noble Truths of the origin, cessation, and path are either self or non-self;

teach that the Noble Truth of suffering is either pure or impure, and teach that the Noble Truths of the origin, cessation, and path are either pure or impure, and if a person is able to rely upon such dharmas in cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

They further say: One who cultivates meditative concentration 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; should seek the Noble Truth of suffering as either pleasant or painful, and should seek the Noble Truths of the origin, cessation, and path as either pleasant or painful; 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; 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;

and if a person is able to seek such dharmas while cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

Kausika, if good men, good women, and others seek the Noble Truth of suffering as either permanent or impermanent, and seek the Noble Truths of the origin, cessation, and path as either permanent or impermanent; seek the Noble Truth of suffering as either pleasant or painful, and seek the Noble Truths of the origin, cessation, and path as either pleasant or painful; seek the Noble Truth of suffering as either self or non-self, and 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, and rely upon these dharmas in cultivating meditative concentration, then I call this the cultivation of a semblance of the prajnaparamita of meditative concentration that is based on apprehension.

Kausika, you should know that all the foregoing statements concern a semblance of the prajnaparamita of meditative concentration that is based on 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 four meditative concentrations are either permanent or impermanent, and teach that the four immeasurables and the four formless absorptions are either permanent or impermanent; teach that the four meditative concentrations are either pleasant or painful, and teach that the four immeasurables and the four formless absorptions are either pleasant or painful; teach that the four meditative concentrations are either self or non-self, and teach that the four immeasurables and the four formless absorptions are either self or non-self;

teach that the four meditative concentrations are either pure or impure, and teach that the four immeasurables and the four formless absorptions are either pure or impure, and if a person is able to rely upon such dharmas in cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

They further say: One who cultivates meditative concentration should seek the four meditative concentrations as either permanent or impermanent, and should seek the four immeasurables and the four formless absorptions as either permanent or impermanent; should seek the four meditative concentrations as either pleasant or painful, and should seek the four immeasurables and the four formless absorptions as either pleasant or painful; should seek the four meditative concentrations as either self or non-self, and should seek the four immeasurables and the four formless absorptions as either self or non-self; should seek the four meditative concentrations as either pure or impure, and should seek the four immeasurables and the four formless absorptions as either pure or impure;

and if a person is able to seek such dharmas while cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

Kausika, if good men, good women, and others seek the four meditative concentrations as either permanent or impermanent, and seek the four immeasurables and the four formless absorptions as either permanent or impermanent; seek the four meditative concentrations as either pleasant or painful, and seek the four immeasurables and the four formless absorptions as either pleasant or painful; seek the four meditative concentrations as either self or non-self, and seek the four immeasurables and the four formless absorptions as either self or non-self;

seek the four meditative concentrations as either pure or impure, and seek the four immeasurables and the four formless absorptions as either pure or impure, and rely upon these dharmas in cultivating meditative concentration, then I call this the cultivation of a semblance of the prajnaparamita of meditative concentration that is based on apprehension.

Kausika, you should know that all the foregoing statements concern a semblance of the prajnaparamita of meditative concentration that is based on 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 eight liberations are either permanent or impermanent, and teach that the eight spheres of mastery, the nine successive absorptions, 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 absorptions, 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 absorptions, 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 absorptions, and the ten spheres of totality are either pure or impure, and if a person is able to rely upon such dharmas in cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

They further say: One who cultivates meditative concentration should seek the eight liberations as either permanent or impermanent, and should seek the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as either permanent or impermanent; should seek the eight liberations as either pleasant or painful, and should seek the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as either pleasant or painful; should seek the eight liberations as either self or non-self, and should seek the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as either self or non-self;

should seek the eight liberations as either pure or impure, and should seek the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as either pure or impure; and if a person is able to seek such dharmas while cultivating meditative concentration, they say that this is the cultivation of the prajnaparamita of meditative concentration.

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 absorptions, 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 absorptions, 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 absorptions, 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 absorptions, and the ten spheres of totality as either pure or impure, and rely upon these dharmas in cultivating meditative concentration, then I call this the cultivation of a semblance of the prajnaparamita of meditative concentration that is based on apprehension.

Kausika, you should know that all the foregoing statements concern a semblance of the prajnaparamita of meditative concentration that is based on 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 four foundations 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 enlightenment, and the eightfold noble path are either permanent or impermanent; teach that the four foundations of mindfulness are either blissful 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 enlightenment, and the eightfold noble path are either blissful or painful;

teach that the four foundations 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 enlightenment, and the eightfold noble path are either self or non-self; teach that the four foundations 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 enlightenment, and the eightfold noble path are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating meditative concentration, they call this the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the four foundations 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 foundations of mindfulness as either blissful or painful, and should seek the four right efforts through the eightfold noble path as either blissful or painful; they should seek the four foundations 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 foundations 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 meditative concentration, they call this the cultivation of the perfection of meditative concentration.

Kausika, if good men, good women, and others thus seek the four foundations 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 foundations of mindfulness as either blissful or painful, and seek the four right efforts through the eightfold noble path as either blissful or painful; seek the four foundations 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 foundations of mindfulness as either pure or impure, and seek the four right efforts through the eightfold noble path as either pure or impure, so as to rely upon these dharmas in cultivating meditative concentration, I call this a semblance of cultivating the perfection of meditative concentration involving apprehension.

Kausika, all that was stated previously should likewise be understood as referring to 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 gateway to liberation through emptiness is either permanent or impermanent, and teach that the gateways to liberation through signlessness and wishlessness are either permanent or impermanent; teach that the gateway to liberation through emptiness is either blissful or painful, and teach that the gateways to liberation through signlessness and wishlessness are either blissful or painful; teach that the gateway to liberation through emptiness is either self or non-self, and teach that the gateways to liberation through signlessness and wishlessness are either self or non-self;

teach that the gateway to liberation through emptiness is either pure or impure, and teach that the gateways to liberation through signlessness and wishlessness are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating meditative concentration, they call this the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the gateway to liberation through emptiness as either permanent or impermanent, and should seek the gateways to liberation through signlessness and wishlessness as either permanent or impermanent; they should seek the gateway to liberation through emptiness as either blissful or painful, and should seek the gateways to liberation through signlessness and wishlessness as either blissful or painful; they should seek the gateway to liberation through emptiness as either self or non-self, and should seek the gateways to liberation through signlessness and wishlessness as either self or non-self;

they should seek the gateway to liberation through emptiness as either pure or impure, and should seek the gateways to liberation through signlessness and wishlessness as either pure or impure; and if anyone is able to seek such dharmas while cultivating meditative concentration, they call this the cultivation of the perfection of meditative concentration.

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

seek the gateway to liberation through emptiness as either pure or impure, and seek the gateways to liberation through signlessness and wishlessness as either pure or impure, so as to rely upon these dharmas in cultivating meditative concentration, I call this a semblance of cultivating the perfection of meditative concentration involving apprehension.

Kausika, all that was stated previously should likewise be understood as referring to 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 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 while cultivating meditative concentration, they call this the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration 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 cultivating meditative concentration, they call this the cultivation of the perfection of meditative concentration.

Kausika, if good men, good women, and others thus seek the five kinds of eyes as either permanent or impermanent, and seek the six superknowledges as either permanent or impermanent; seek the five kinds of eyes as either blissful or painful, and seek the six superknowledges as either blissful or painful; seek the five kinds of eyes as either self or non-self, and 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 cultivating meditative concentration, I call this a semblance of cultivating the perfection of meditative concentration involving apprehension.

Kausika, all that was stated previously should likewise be understood as referring to 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 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 pleasant 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 pleasant 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 cultivating meditative concentration, they are said to cultivate the perfection of meditative concentration.

They further say this: Those who cultivate meditative concentration should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through the eighteen unique qualities of a Buddha as either permanent or impermanent; they should seek the Buddha’s ten powers as either pleasant or painful, and should seek the four fearlessnesses through the eighteen unique qualities of a Buddha as either pleasant or painful; they should seek the Buddha’s ten powers as either self or non-self, and should seek the four fearlessnesses through 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 the eighteen unique qualities of a Buddha as either pure or impure—and if anyone is able to seek such dharmas while cultivating meditative concentration, they are said to cultivate the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the Buddha’s ten powers as either permanent or impermanent, and seek the four fearlessnesses through the eighteen unique qualities of a Buddha as either permanent or impermanent; seek the Buddha’s ten powers as either pleasant or painful, and seek the four fearlessnesses through the eighteen unique qualities of a Buddha as either pleasant or painful; seek the Buddha’s ten powers as either self or non-self, and seek the four fearlessnesses through 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 the eighteen unique qualities of a Buddha as either pure or impure, and then rely upon these dharmas in cultivating meditative concentration, I call this the cultivation of a semblance of the perfection of meditative concentration involving apprehension.

Kausika! You should understand that all that was previously stated likewise 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 quality of never forgetting is either permanent or impermanent, and teach that the nature of perpetual equanimity is either permanent or impermanent; teach that the quality of never forgetting is either pleasant or painful, and teach that the nature of perpetual equanimity is either pleasant or painful; teach that the quality of never forgetting is either self or non-self, and teach that the nature of perpetual equanimity is either self or non-self;

teach that the quality of never forgetting is either pure or impure, and teach that the nature of perpetual equanimity is either pure or impure—and if anyone is able to rely upon such dharmas in cultivating meditative concentration, they are said to cultivate the perfection of meditative concentration.

They further say this: Those who cultivate meditative concentration should seek the quality of never forgetting as either permanent or impermanent, and should seek the nature of perpetual equanimity as either permanent or impermanent; they should seek the quality of never forgetting as either pleasant or painful, and should seek the nature of perpetual equanimity as either pleasant or painful; they should seek the quality of never forgetting as either self or non-self, and should seek the nature of perpetual equanimity as either self or non-self;

they should seek the quality of never forgetting as either pure or impure, and should seek the nature of perpetual equanimity as either pure or impure—and if anyone is able to seek such dharmas while cultivating meditative concentration, they are said to cultivate the perfection of meditative concentration.

Kausika! If good men, good women, and others seek the quality of never forgetting as either permanent or impermanent, and seek the nature of perpetual equanimity as either permanent or impermanent; seek the quality of never forgetting as either pleasant or painful, and seek the nature of perpetual equanimity as either pleasant or painful; seek the quality of never forgetting as either self or non-self, and seek the nature of perpetual equanimity as either self or non-self; seek the quality of never forgetting as either pure or impure, and seek the nature of perpetual equanimity as either pure or impure, and then rely upon these dharmas in cultivating meditative concentration, I call this the cultivation of a semblance of the perfection of meditative concentration involving apprehension.

Kausika! You should understand that all that was previously stated likewise concerns a semblance of the perfection of meditative concentration involving apprehension.

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