大般若波羅蜜多經

37

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 knowledge of all things is either permanent or impermanent, and that the knowledge of path aspects and the knowledge of all aspects are either permanent or impermanent; teach that the knowledge of all things is either blissful or suffering, and that the knowledge of path aspects and the knowledge of all aspects are either blissful or suffering; teach that the knowledge of all things is either self or non-self, and that the knowledge of path aspects and the knowledge of all aspects are either self or non-self;

teach that the knowledge of all things is either pure or impure, and that the knowledge of path aspects and the knowledge of all aspects are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the knowledge of all things as either permanent or impermanent, and should seek the knowledge of path aspects and the knowledge of all aspects as either permanent or impermanent; they should seek the knowledge of all things as either blissful or suffering, and should seek the knowledge of path aspects and the knowledge of all aspects as either blissful or suffering; they should seek the knowledge of all things as either self or non-self, and should seek the knowledge of path aspects and the knowledge of all aspects as either self or non-self;

they should seek the knowledge of all things as either pure or impure, and should seek the knowledge of path aspects and the knowledge of all aspects as either pure or impure, and if anyone is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika, if good men or good women and others seek the knowledge of all things as either permanent or impermanent, seek the knowledge of path aspects and the knowledge of all aspects as either permanent or impermanent; seek the knowledge of all things as either blissful or suffering, seek the knowledge of path aspects and the knowledge of all aspects as either blissful or suffering; seek the knowledge of all things as either self or non-self, seek the knowledge of path aspects and the knowledge of all aspects as either self or non-self;

seek the knowledge of all things as either pure or impure, and seek the knowledge of path aspects and the knowledge of all aspects as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the semblant cultivation of the perfection of meditative concentration involving apprehension.

Kausika, all that was previously stated should be understood as referring to the semblant perfection of meditative concentration 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 all dharani gateways are either permanent or impermanent, and that all samadhi gateways are either permanent or impermanent; teach that all dharani gateways are either blissful or suffering, and that all samadhi gateways are either blissful or suffering; teach that all dharani gateways are either self or non-self, and that all samadhi gateways are either self or non-self;

teach that all dharani gateways are either pure or impure, and that all samadhi gateways are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek all dharani gateways as either permanent or impermanent, and should seek all samadhi gateways as either permanent or impermanent; they should seek all dharani gateways as either blissful or suffering, and should seek all samadhi gateways as either blissful or suffering; they should seek all dharani gateways as either self or non-self, and should seek all samadhi gateways as either self or non-self; they should seek all dharani gateways as either pure or impure, and should seek all samadhi gateways as either pure or impure, and if anyone is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika, if good men or good women and others seek all dharani gateways as either permanent or impermanent, seek all samadhi gateways as either permanent or impermanent; seek all dharani gateways as either blissful or suffering, seek all samadhi gateways as either blissful or suffering; seek all dharani gateways as either self or non-self, seek all samadhi gateways as either self or non-self; seek all dharani gateways as either pure or impure, and seek all samadhi gateways as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the semblant cultivation of the perfection of meditative concentration involving apprehension.

Kausika, all that was previously stated should be understood as referring to the semblant perfection of meditative concentration 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 approach to stream-entry and the fruit of stream-entry are either permanent or impermanent, and that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either permanent or impermanent; teach that the approach to stream-entry and the fruit of stream-entry are either blissful or suffering, and that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either blissful or suffering;

teach that the approach to stream-entry and the fruit of stream-entry are either self or non-self, and that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either self or non-self; teach that the approach to stream-entry and the fruit of stream-entry are either pure or impure, and that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the approach to stream-entry and the fruit of stream-entry as either permanent or impermanent, and should seek the approach to once-returning through the fruit of arhatship as either permanent or impermanent; they should seek the approach to stream-entry and the fruit of stream-entry as either blissful or suffering, and should seek the approach to once-returning through the fruit of arhatship as either blissful or suffering; they should seek the approach to stream-entry and the fruit of stream-entry as either self or non-self, and should seek the approach to once-returning through the fruit of arhatship as either self or non-self;

they should seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, and should seek the approach to once-returning through the fruit of arhatship as either pure or impure, and if anyone is able to seek such dharmas while cultivating meditative concentration, this is the cultivation of the perfection of meditative concentration.

Kausika, if good men or good women and others seek the approach to stream-entry and the fruit of stream-entry as either permanent or impermanent, and seek the approach to once-returning through the fruit of arhatship as either permanent or impermanent; seek the approach to stream-entry and the fruit of stream-entry as either blissful or suffering, and seek the approach to once-returning through the fruit of arhatship as either blissful or suffering; seek the approach to stream-entry and the fruit of stream-entry as either self or non-self, and seek the approach to once-returning through the fruit of arhatship as either self or non-self;

seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, and seek the approach to once-returning through the fruit of arhatship as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the semblant cultivation of the perfection of meditative concentration involving apprehension.

Kausika, all that was previously stated should be understood as referring to the semblant perfection of meditative concentration involving apprehension.

Furthermore, Kausika, if good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that all fruits of the pratyekabuddha are either permanent or impermanent; teach that all fruits of the pratyekabuddha are either pleasant or painful; teach that all fruits of the pratyekabuddha are either self or non-self; teach that all fruits of the pratyekabuddha are either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating meditative concentration is cultivating the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek all fruits of the pratyekabuddha as either permanent or impermanent; should seek all fruits of the pratyekabuddha as either pleasant or painful; should seek all fruits of the pratyekabuddha as either self or non-self; should seek all fruits of the pratyekabuddha 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, good women, and so forth, thus seek all fruits of the pratyekabuddha as either permanent or impermanent; seek all fruits of the pratyekabuddha as either pleasant or painful; seek all fruits of the pratyekabuddha as either self or non-self; and seek all fruits of the pratyekabuddha as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the cultivation of a semblance of the perfection of meditative concentration associated with apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of meditative concentration associated with apprehension.

Furthermore, Kausika, if good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that all practices of great bodhisattvas are either permanent or impermanent; teach that all practices of great bodhisattvas are either pleasant or painful; teach that all practices of great bodhisattvas are either self or non-self; teach that all practices of great bodhisattvas are either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating meditative concentration is cultivating the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek all practices of great bodhisattvas as either permanent or impermanent; should seek all practices of great bodhisattvas as either pleasant or painful; should seek all practices of great bodhisattvas as either self or non-self; should seek all practices of great bodhisattvas 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, good women, and so forth, thus seek all practices of great bodhisattvas as either permanent or impermanent; seek all practices of great bodhisattvas as either pleasant or painful; seek all practices of great bodhisattvas as either self or non-self; and seek all practices of great bodhisattvas as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the cultivation of a semblance of the perfection of meditative concentration associated with apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of meditative concentration associated with apprehension.

Furthermore, Kausika, if good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the supreme enlightenment of all Buddhas is either permanent or impermanent; teach that the supreme enlightenment of all Buddhas is either pleasant or painful; teach that the supreme enlightenment of all Buddhas is either self or non-self; teach that the supreme enlightenment of all Buddhas is either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating meditative concentration is cultivating the perfection of meditative concentration.

They further say: Those who cultivate meditative concentration should seek the supreme enlightenment of all Buddhas as either permanent or impermanent; should seek the supreme enlightenment of all Buddhas as either pleasant or painful; should seek the supreme enlightenment of all Buddhas as either self or non-self; should seek the supreme enlightenment of all Buddhas as either pure or impure; and whoever is able to seek such dharmas while cultivating meditative concentration is cultivating the perfection of meditative concentration.

Kausika, if good men, good women, and so forth, thus seek the supreme enlightenment of all Buddhas as either permanent or impermanent; seek the supreme enlightenment of all Buddhas as either pleasant or painful; seek the supreme enlightenment of all Buddhas as either self or non-self; and seek the supreme enlightenment of all Buddhas as either pure or impure, and, relying upon these dharmas, cultivate meditative concentration, I call this the cultivation of a semblance of the perfection of meditative concentration associated with apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of meditative concentration associated with apprehension.

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “Blessed One, in what manner do good men, good women, and so forth, teach the perfection of diligence associated with apprehension such that it is called teaching a semblance of the perfection of diligence?”

The Buddha said: “Kausika, if good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that form is either permanent or impermanent, and teach that feeling, perception, formations, and consciousness are either permanent or impermanent; teach that form is either pleasant or painful, and teach that feeling, perception, formations, and consciousness are either pleasant or painful; teach that form is either self or non-self, and teach that feeling, perception, formations, and consciousness are either self or non-self; teach that form is either pure or impure, and teach that feeling, perception, formations, and consciousness are either pure or impure;

and say that whoever is able to rely upon such dharmas in cultivating diligence is cultivating the perfection of diligence.

They further say: Those who cultivate diligence 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 pleasant or painful, and should seek feeling, perception, formations, and consciousness as either pleasant 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; and whoever is able to seek such dharmas while cultivating diligence is cultivating the perfection of diligence.

“Kausika, if good men, good women, and so forth, thus seek form as either permanent or impermanent, and seek feeling, perception, formations, and consciousness as either permanent or impermanent; seek form as either pleasant or painful, and seek feeling, perception, formations, and consciousness as either pleasant 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, relying upon these dharmas, cultivate diligence, I call this the cultivation of a semblance of the perfection of diligence associated with apprehension.

“Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of diligence associated with 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 eye ayatana is either permanent or impermanent, and teach that the ear, nose, tongue, body, and mind ayatanas are either permanent or impermanent; teach that the eye ayatana is either pleasant or painful, and teach that the ear, nose, tongue, body, and mind ayatanas are either pleasant or painful; teach that the eye ayatana is either self or non-self, and teach that the ear, nose, tongue, body, and mind ayatanas are either self or non-self;

teach that the eye ayatana is either pure or impure, and teach that the ear, nose, tongue, body, and mind ayatanas are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence 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; they should seek the eye ayatana as either pleasant or painful, and should seek the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful; they 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; they 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, and if anyone is able to seek such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

Kausika, if good men or 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 pleasant or painful, and seek the ear, nose, tongue, body, and mind ayatanas as either pleasant 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, relying upon these dharmas, cultivate diligence in this way, I call this cultivating a semblance of the perfection of diligence involving apprehension.

Kausika, all that was previously stated should be understood as referring to a semblance of the perfection of diligence 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 form ayatana is either permanent or impermanent, and teach that the sound, odor, taste, touch, and dharma ayatanas are either permanent or impermanent; teach that the form ayatana is either pleasant or painful, and teach that the sound, odor, taste, touch, and dharma ayatanas are either pleasant or painful; teach that the form ayatana is either self or non-self, and teach that the sound, odor, taste, touch, and dharma ayatanas are either self or non-self;

teach that the form ayatana is either pure or impure, and teach that the sound, odor, taste, touch, and dharma ayatanas are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence 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; they should seek the form ayatana as either pleasant or painful, and should seek the sound, odor, taste, touch, and dharma ayatanas as either pleasant or painful; they 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;

they 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, and if anyone is able to seek such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

Kausika, if good men or 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 pleasant or painful, and seek the sound, odor, taste, touch, and dharma ayatanas as either pleasant 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, relying upon these dharmas, cultivate diligence in this way, I call this cultivating a semblance of the perfection of diligence involving apprehension.

Kausika, all that was previously stated should be understood as referring to a semblance of the perfection of diligence 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 eye dhatu is either permanent or impermanent, and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are either permanent or impermanent; teach that the eye dhatu is either pleasant or painful, and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are either pleasant or painful; teach that the eye dhatu is either self or non-self, and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are either self or non-self;

teach that the eye dhatu is either pure or impure, and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the eye dhatu as either permanent or impermanent, and should seek the form dhatu through to the feelings arising conditioned by eye-contact as either permanent or impermanent; they should seek the eye dhatu as either pleasant or painful, and should seek the form dhatu through to the feelings arising conditioned by eye-contact as either pleasant or painful; they should seek the eye dhatu as either self or non-self, and should seek the form dhatu through to the feelings arising conditioned by eye-contact as either self or non-self;

they should seek the eye dhatu as either pure or impure, and should seek the form dhatu through to the feelings arising conditioned by eye-contact as either pure or impure, and if anyone is able to seek such dharmas while cultivating diligence, this is called cultivating the perfection of diligence.

Kausika, if good men or good women and others seek the eye dhatu as either permanent or impermanent, and seek the form dhatu through to the feelings arising conditioned by eye-contact as either permanent or impermanent; seek the eye dhatu as either pleasant or painful, and seek the form dhatu through to the feelings arising conditioned by eye-contact as either pleasant or painful; seek the eye dhatu as either self or non-self, and seek the form dhatu through to the feelings arising conditioned by eye-contact as either self or non-self;

seek the eye dhatu as either pure or impure, and seek the form dhatu through to the feelings arising conditioned by eye-contact as either pure or impure, and, relying upon these dharmas, cultivate diligence in this way, I call this cultivating a semblance of the perfection of diligence involving apprehension.

Kausika, all that was previously stated should be understood as referring to a semblance of the perfection of diligence involving apprehension.

Furthermore, Kauśika, if good men, 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 that arise conditioned by ear-contact are either permanent or impermanent; teach that the ear element is either pleasurable or painful; teach that the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact are either pleasurable 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 that arise conditioned by ear-contact 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 that arise conditioned by ear-contact are either pure or impure—and if anyone is able to rely upon such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the ear element as either permanent or impermanent, and should seek the sound element through to the feelings that arise conditioned by ear-contact as either permanent or impermanent; they should seek the ear element as either pleasurable or painful, and should seek the sound element through to the feelings that arise conditioned by ear-contact as either pleasurable or painful; they should seek the ear element as either self or non-self, and should seek the sound element through to the feelings that arise conditioned by ear-contact as either self or non-self;

they should seek the ear element as either pure or impure, and should seek the sound element through to the feelings that arise conditioned by ear-contact as either pure or impure.

If anyone is able to seek such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

Kauśika, if good men, good women, and others seek the ear element as either permanent or impermanent, and seek the sound element through to the feelings that arise conditioned by ear-contact as either permanent or impermanent; seek the ear element as either pleasurable or painful, and seek the sound element through to the feelings that arise conditioned by ear-contact as either pleasurable or painful; seek the ear element as either self or non-self, and seek the sound element through to the feelings that arise conditioned by ear-contact as either self or non-self;

seek the ear element as either pure or impure, and seek the sound element through to the feelings that arise conditioned by ear-contact as either pure or impure, and then rely upon these dharmas while diligently cultivating, I call this the cultivation of a semblance of the perfection of diligence involving apprehension.

Kauśika, you should know that all that was previously stated likewise concerns a semblance of the perfection of diligence involving apprehension.

Furthermore, Kauśika, if good men, 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 that arise conditioned by nose-contact are either permanent or impermanent; teach that the nose element is either pleasurable or painful; teach that the odor element, the nose-consciousness element, nose-contact, and the feelings that arise conditioned by nose-contact are either pleasurable 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 that arise conditioned by nose-contact 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 that arise conditioned by nose-contact are either pure or impure—and if anyone is able to rely upon such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the nose element as either permanent or impermanent, and should seek the odor element through to the feelings that arise conditioned by nose-contact as either permanent or impermanent; they should seek the nose element as either pleasurable or painful, and should seek the odor element through to the feelings that arise conditioned by nose-contact as either pleasurable or painful; they should seek the nose element as either self or non-self, and should seek the odor element through to the feelings that arise conditioned by nose-contact as either self or non-self;

they should seek the nose element as either pure or impure, and should seek the odor element through to the feelings that arise conditioned by nose-contact as either pure or impure.

If anyone is able to seek such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

Kauśika, if good men, good women, and others seek the nose element as either permanent or impermanent, and seek the odor element through to the feelings that arise conditioned by nose-contact as either permanent or impermanent; seek the nose element as either pleasurable or painful, and seek the odor element through to the feelings that arise conditioned by nose-contact as either pleasurable or painful; seek the nose element as either self or non-self, and seek the odor element through to the feelings that arise conditioned by nose-contact as either self or non-self;

seek the nose element as either pure or impure, and seek the odor element through to the feelings that arise conditioned by nose-contact as either pure or impure, and then rely upon these dharmas while diligently cultivating, I call this the cultivation of a semblance of the perfection of diligence involving apprehension.

Kauśika, you should know that all that was previously stated likewise concerns a semblance of the perfection of diligence involving apprehension.

Furthermore, Kauśika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the tongue element is either permanent or impermanent; teach that the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are either permanent or impermanent; teach that the tongue element is either pleasurable or painful; teach that the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are either pleasurable or painful; teach that the tongue element is either self or non-self;

teach that the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are either self or non-self; teach that the tongue element is either pure or impure; and teach that the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are either pure or impure—and if anyone is able to rely upon such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the tongue element as either permanent or impermanent, and should seek the taste element through to the feelings that arise conditioned by tongue-contact as either permanent or impermanent; they should seek the tongue element as either pleasurable or painful, and should seek the taste element through to the feelings that arise conditioned by tongue-contact as either pleasurable or painful; they should seek the tongue element as either self or non-self, and should seek the taste element through to the feelings that arise conditioned by tongue-contact as either self or non-self;

they should seek the tongue element as either pure or impure, and should seek the taste element through to the feelings that arise conditioned by tongue-contact as either pure or impure.

If anyone is able to seek such dharmas while diligently cultivating, this is called cultivating the perfection of diligence.

O 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 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 through to 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 through to 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 through to the feelings that arise conditioned by tongue-contact as either pure or impure, and, relying upon these dharmas, cultivate diligent effort, I call this the cultivation of a semblance of the perfection of diligent effort involving attainment.

O Kausika! All that was stated previously should be understood as referring to a semblance of the perfection of diligent effort involving attainment.

Furthermore, Kausika! If good men, good women, and others, for 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 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, and if one is able to rely upon such dharmas to cultivate diligent effort, this is the cultivation of the perfection of diligent effort.

They further say: One who cultivates diligent effort should seek the body dhatu as either permanent or impermanent, and should seek the tangible-object dhatu through to 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 through to 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 through to 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 through to the feelings that arise conditioned by body-contact as either pure or impure; and if one is able to seek such dharmas while cultivating diligent effort, this is the cultivation of the perfection of diligent effort.

O 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 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 through to 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 through to 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 through to the feelings that arise conditioned by body-contact as either pure or impure, and, relying upon these dharmas, cultivate diligent effort, I call this the cultivation of a semblance of the perfection of diligent effort involving attainment.

O Kausika! All that was stated previously should be understood as referring to a semblance of the perfection of diligent effort involving attainment.

Furthermore, Kausika! If good men, good women, and others, for 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 that arise conditioned by mind-contact are either permanent or impermanent; teach that the mind dhatu is either pleasant or painful, and teach that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are either pleasant 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 that arise conditioned by mind-contact 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 that arise conditioned by mind-contact are either pure or impure, and if one is able to rely upon such dharmas to cultivate diligent effort, this is the cultivation of the perfection of diligent effort.

They further say: One who cultivates diligent effort should seek the mind dhatu as either permanent or impermanent, and should seek the mental-object dhatu through to the feelings that arise conditioned by mind-contact as either permanent or impermanent; should seek the mind dhatu as either pleasant or painful, and should seek the mental-object dhatu through to the feelings that arise conditioned by mind-contact as either pleasant or painful; should seek the mind dhatu as either self or non-self, and should seek the mental-object dhatu through to the feelings that arise conditioned by mind-contact 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 that arise conditioned by mind-contact as either pure or impure; and if one is able to seek such dharmas while cultivating diligent effort, this is the cultivation of the perfection of diligent effort.

O 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 that arise conditioned by mind-contact as either permanent or impermanent; seek the mind dhatu as either pleasant or painful, and seek the mental-object dhatu through to the feelings that arise conditioned by mind-contact as either pleasant or painful; seek the mind dhatu as either self or non-self, and seek the mental-object dhatu through to the feelings that arise conditioned by mind-contact 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 that arise conditioned by mind-contact as either pure or impure, and, relying upon these dharmas, cultivate diligent effort, I call this the cultivation of a semblance of the perfection of diligent effort involving attainment.

O Kausika! All that was stated previously should be understood as referring to a semblance of the perfection of diligent effort involving attainment.

Furthermore, Kausika! If good men, good women, and others, for 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 pleasant or painful, and teach that the water, fire, wind, space, and consciousness dhatus are either pleasant 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, and if one is able to rely upon such dharmas to cultivate diligent effort, this is the cultivation of the perfection of diligent effort.

They further say: One who cultivates diligent effort 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; should seek the earth dhatu as either pleasant or painful, and should seek the water, fire, wind, space, and consciousness dhatus as either pleasant or painful; 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; 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;

and if one is able to seek such dharmas while cultivating diligent effort, this is the cultivation of the perfection of diligent effort.

Kausika! If good men, 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 pleasant or painful, and seek the water, fire, wind, space, and consciousness elements as either pleasant 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 such dharmas, cultivate diligence, I call this a semblance of cultivating the perfection of diligence associated with apprehension.

Kausika! All that was previously explained should be understood as referring to a semblance of the perfection of diligence associated with apprehension.

Furthermore, Kausika! If good men, good women, and others, for 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, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either permanent or impermanent; teach that ignorance is either pleasant or painful, and teach that formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pleasant 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, clinging, becoming, 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, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pure or impure, and say that one who is able to rely upon such dharmas and cultivate diligence is cultivating the perfection of diligence;

and if they further say: “One who cultivates diligence 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; should seek ignorance as either pleasant or painful, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful; 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; 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 one who is able to seek such dharmas and cultivate diligence is cultivating the perfection of diligence.”

Kausika! If good men, 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 pleasant or painful, and seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant 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 such dharmas, cultivate diligence, I call this a semblance of cultivating the perfection of diligence associated with apprehension.

Kausika! All that was previously explained should be understood as referring to a semblance of the perfection of diligence associated with apprehension.

Fascicle 139

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