大般若波羅蜜多經

38

Furthermore, Kausika, suppose good men, 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; teach that the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are either permanent or impermanent; teach that the perfection of generosity is either pleasant or painful; teach that the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are either pleasant or painful; teach that the perfection of generosity is either self or non-self; teach that the perfections of ethical discipline, patience, diligence, meditation, 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, patience, diligence, meditation, and prajnaparamita are either pure or impure.

If anyone is able to rely upon such dharmas and cultivate diligence, they say that this is the cultivation of the perfection of diligence. They further say: One who cultivates diligence should seek the perfection of generosity as either permanent or impermanent and should seek the perfection of ethical discipline through prajnaparamita as either permanent or impermanent; should seek the perfection of generosity as either pleasant or painful and should seek the perfection of ethical discipline through prajnaparamita as either pleasant or painful; should seek the perfection of generosity as either self or non-self and should seek the perfection of ethical discipline through prajnaparamita as either self or non-self;

should seek the perfection of generosity as either pure or impure and should seek the perfection of ethical discipline through prajnaparamita as either pure or impure.

If anyone is able to seek such dharmas and cultivate diligence, they say that this is the cultivation of the perfection of diligence.

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

and seek the perfection of generosity as either pure or impure and seek the perfection of ethical discipline through prajnaparamita as either pure or impure, in order to rely upon these dharmas and cultivate diligence, I call this a semblance of cultivating the perfection of diligence associated with apprehension.

Kausika, you should know that everything stated previously likewise concerns a semblance of the perfection of diligence associated with apprehension.

Furthermore, Kausika, suppose good men, good women, and others, for the sake of those who have aroused the aspiration for 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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-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 the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are either pure or impure.

If anyone is able to rely upon such dharmas and cultivate diligence, they say that this is the cultivation of the perfection of diligence. They further say: One who cultivates diligence should seek inner emptiness as either permanent or impermanent and should seek outer emptiness through the emptiness of the self-nature of nonexistence as either permanent or impermanent; should seek inner emptiness as either pleasant or painful and should seek outer emptiness through the emptiness of the self-nature of nonexistence as either pleasant or painful; should seek inner emptiness as either self or non-self and should seek outer emptiness through the emptiness of the self-nature of nonexistence as either self or non-self;

should seek inner emptiness as either pure or impure and should seek outer emptiness through the emptiness of the self-nature of nonexistence as either pure or impure.

If anyone is able to seek such dharmas and cultivate diligence, they say that this is the cultivation of the perfection of diligence.

Kausika, if good men, good women, and others seek inner emptiness as either permanent or impermanent and seek outer emptiness through the emptiness of the self-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 self-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 self-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 self-nature of nonexistence as either pure or impure, in order to rely upon these dharmas and cultivate diligence, I call this a semblance of cultivating the perfection of diligence associated with apprehension.

Kausika, you should know that everything stated previously likewise concerns a semblance of the perfection of diligence associated with apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that suchness is either permanent or impermanent, and teach that the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are either permanent or impermanent;

teach that suchness is either blissful or painful, and teach that the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are either blissful or painful; teach that suchness is either self or non-self, and teach that the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, 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, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are either pure or impure—and if those persons are able to rely upon such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek suchness as either permanent or impermanent, and should seek the dharma realm through to the inconceivable realm as either permanent or impermanent; they should seek suchness as either blissful or painful, and should seek the dharma realm through to the inconceivable realm as either blissful or painful; they should seek suchness as either self or non-self, and should seek the dharma realm through to the inconceivable realm as either self or non-self; they should seek suchness as either pure or impure, and should seek the dharma realm through to the inconceivable realm as either pure or impure—and if those persons are able to seek such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

Kausika! If good men, good women, and others thus seek suchness as either permanent or impermanent, and seek the dharma realm through to the inconceivable realm as either permanent or impermanent; seek suchness as either blissful or painful, and seek the dharma realm through to the inconceivable realm as either blissful or painful; seek suchness as either self or non-self, and seek the dharma realm through to the inconceivable realm as either self or non-self; seek suchness as either pure or impure, and seek the dharma realm through to the inconceivable realm as either pure or impure, and then rely upon these dharmas to cultivate diligence, I call this a semblance of the perfection of diligence involving attainment.

Kausika! You should know that all that was previously taught likewise concerns a semblance of the perfection of diligence involving attainment.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated 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 of suffering, its cessation, and the path are either permanent or impermanent; teach that the noble truth of suffering is either blissful or painful, and teach that the noble truths of the origin of suffering, its cessation, and the path are either blissful or painful; teach that the noble truth of suffering is either self or non-self, and teach that the noble truths of the origin of suffering, its cessation, and the 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 of suffering, its cessation, and the path are either pure or impure—and if those persons are able to rely upon such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the noble truth of suffering as either permanent or impermanent, and should seek the noble truths of the origin of suffering, its cessation, and the path as either permanent or impermanent; they should seek the noble truth of suffering as either blissful or painful, and should seek the noble truths of the origin of suffering, its cessation, and the path as either blissful or painful; they should seek the noble truth of suffering as either self or non-self, and should seek the noble truths of the origin of suffering, its cessation, and the path as either self or non-self;

they should seek the noble truth of suffering as either pure or impure, and should seek the noble truths of the origin of suffering, its cessation, and the path as either pure or impure—and if those persons are able to seek such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

Kausika! If good men, good women, and others thus seek the noble truth of suffering as either permanent or impermanent, and seek the noble truths of the origin of suffering, its cessation, and the path as either permanent or impermanent; seek the noble truth of suffering as either blissful or painful, and seek the noble truths of the origin of suffering, its cessation, and the path as either blissful or painful; seek the noble truth of suffering as either self or non-self, and seek the noble truths of the origin of suffering, its cessation, and the 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 of suffering, its cessation, and the path as either pure or impure, and then rely upon these dharmas to cultivate diligence, I call this a semblance of the perfection of diligence involving attainment.

Kausika! You should know that all that was previously taught likewise concerns a semblance of the perfection of diligence involving attainment.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that the four dhyanas 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 dhyanas are either blissful or painful, and teach that the four immeasurables and the four formless absorptions are either blissful or painful; teach that the four dhyanas 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 dhyanas are either pure or impure, and teach that the four immeasurables and the four formless absorptions are either pure or impure—and if those persons are able to rely upon such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the four dhyanas as either permanent or impermanent, and should seek the four immeasurables and the four formless absorptions as either permanent or impermanent; they should seek the four dhyanas as either blissful or painful, and should seek the four immeasurables and the four formless absorptions as either blissful or painful; they should seek the four dhyanas as either self or non-self, and should seek the four immeasurables and the four formless absorptions as either self or non-self;

they should seek the four dhyanas as either pure or impure, and should seek the four immeasurables and the four formless absorptions as either pure or impure—and if those persons are able to seek such dharmas and cultivate diligence, then they are cultivating the perfection of diligence.

Kausika! If good men, good women, and others thus seek the four dhyanas as either permanent or impermanent, and seek the four immeasurables and the four formless absorptions as either permanent or impermanent; seek the four dhyanas as either blissful or painful, and seek the four immeasurables and the four formless absorptions as either blissful or painful; seek the four dhyanas 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 dhyanas as either pure or impure, and seek the four immeasurables and the four formless absorptions as either pure or impure, and then rely upon these dharmas to cultivate diligence, I call this a semblance of the perfection of diligence involving attainment.

Kausika! You should know that all that was previously taught likewise concerns a semblance of the perfection of diligence involving attainment.

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 meditative attainments, and the ten spheres of totality are either permanent or impermanent; teach that the eight liberations are either pleasant or painful, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pleasant or painful; teach that the eight liberations are either self or non-self, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either self or non-self;

teach that the eight liberations are either pure or impure, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pure or impure—and if anyone is able to rely upon such dharmas and cultivate vigor, this is called cultivating the perfection of vigor.

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

they should seek the eight liberations as either pure or impure, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure—and if anyone is able to seek such dharmas and cultivate vigor, this is called cultivating the perfection of vigor.

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

seek the eight liberations as either pure or impure, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure, and then rely upon these dharmas to cultivate vigor, I call this cultivating a semblance of the perfection of vigor involving apprehension.

Kausika! As previously explained, you should know that all such teachings concern a semblance of the perfection of vigor 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 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 awakening, and the eightfold noble path are either permanent or impermanent; teach that the four foundations of mindfulness are either pleasant or painful, and teach that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are either pleasant or painful;

teach that the four 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 awakening, 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 awakening, and the eightfold noble path are either pure or impure—and if anyone is able to rely upon such dharmas and cultivate vigor, this is called cultivating the perfection of vigor.

They further say: Those who cultivate vigor 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 pleasant or painful, and should seek the four right efforts through the eightfold noble path as either pleasant or painful; they should seek the four 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 and cultivate vigor, this is called cultivating the perfection of vigor.

Kausika! If good men, good women, and others 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 pleasant or painful, and seek the four right efforts through the eightfold noble path as either pleasant 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, and then rely upon these dharmas to cultivate vigor, I call this cultivating a semblance of the perfection of vigor involving apprehension.

Kausika! As previously explained, you should know that all such teachings concern a semblance of the perfection of vigor 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 pleasant or painful, and teach that the gateways to liberation through signlessness and wishlessness are either pleasant 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 and cultivate vigor, this is called cultivating the perfection of vigor.

They further say: Those who cultivate vigor 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 pleasant or painful, and should seek the gateways to liberation through signlessness and wishlessness as either pleasant 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 and cultivate vigor, this is called cultivating the perfection of vigor.

Kausika! If good men, good women, and others 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 pleasant or painful, and seek the gateways to liberation through signlessness and wishlessness as either pleasant 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, and then rely upon these dharmas to cultivate vigor, I call this cultivating a semblance of the perfection of vigor involving apprehension.

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

Furthermore, Kausika, if good men, good women, and others, for 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 pleasurable or painful, and teach that the six superknowledges are either pleasurable 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 to cultivate diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence 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 pleasurable or painful, and should seek the six superknowledges as either pleasurable 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 diligence, this is called cultivating the perfection of diligence.

Kausika, if good men, good women, and others 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 pleasurable or painful, and seek the six superknowledges as either pleasurable 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, and rely upon these dharmas to cultivate diligence, I call this cultivating a semblance of the perfection of diligence associated with apprehension.

Kausika, you should understand that all that was explained previously likewise concerns 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 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 distinctive qualities of a Buddha are either permanent or impermanent; teach that the Buddha’s ten powers are either pleasurable 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 distinctive qualities of a Buddha are either pleasurable 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 distinctive 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 distinctive qualities of a Buddha are either pure or impure—and if anyone is able to rely upon such dharmas to cultivate diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either permanent or impermanent; they should seek the Buddha’s ten powers as either pleasurable or painful, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either pleasurable 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 distinctive 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 distinctive qualities of a Buddha 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, good women, and others seek the Buddha’s ten powers as either permanent or impermanent, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either permanent or impermanent; seek the Buddha’s ten powers as either pleasurable or painful, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either pleasurable or painful; seek the Buddha’s ten powers as either self or non-self, and seek the four fearlessnesses through the eighteen distinctive 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 distinctive qualities of a Buddha as either pure or impure, and rely upon these dharmas to cultivate diligence, I call this cultivating a semblance of the perfection of diligence associated with apprehension.

Kausika, you should understand that all that was explained previously likewise concerns 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 the Dharma of never-forgetfulness is either permanent or impermanent, and teach that the nature of perpetual equanimity is either permanent or impermanent; teach that the Dharma of never-forgetfulness is either pleasurable or painful, and teach that the nature of perpetual equanimity is either pleasurable or painful; teach that the Dharma of never-forgetfulness is either self or non-self, and teach that the nature of perpetual equanimity is either self or non-self;

teach that the Dharma of never-forgetfulness 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 to cultivate diligence, this is called cultivating the perfection of diligence.

They further say: Those who cultivate diligence should seek the Dharma of never-forgetfulness as either permanent or impermanent, and should seek the nature of perpetual equanimity as either permanent or impermanent; they should seek the Dharma of never-forgetfulness as either pleasurable or painful, and should seek the nature of perpetual equanimity as either pleasurable or painful; they should seek the Dharma of never-forgetfulness as either self or non-self, and should seek the nature of perpetual equanimity as either self or non-self;

they should seek the Dharma of never-forgetfulness 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 diligence, this is called cultivating the perfection of diligence.

Kausika, if good men, good women, and others seek the Dharma of never-forgetfulness as either permanent or impermanent, and seek the nature of perpetual equanimity as either permanent or impermanent; seek the Dharma of never-forgetfulness as either pleasurable or painful, and seek the nature of perpetual equanimity as either pleasurable or painful; seek the Dharma of never-forgetfulness as either self or non-self, and seek the nature of perpetual equanimity as either self or non-self; seek the Dharma of never-forgetfulness as either pure or impure, and seek the nature of perpetual equanimity as either pure or impure, and rely upon these dharmas to cultivate diligence, I call this cultivating a semblance of the perfection of diligence associated with apprehension.

Kausika, you should understand that all that was explained previously likewise concerns a semblance of the perfection of diligence associated with apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach the knowledge of all things as either permanent or impermanent, and teach the knowledge of path-aspects and the knowledge of all aspects as either permanent or impermanent; teach the knowledge of all things as either pleasant or painful, and teach the knowledge of path-aspects and the knowledge of all aspects as either pleasant or painful; teach the knowledge of all things as either self or non-self, and teach the knowledge of path-aspects and the knowledge of all aspects as either self or non-self;

teach the knowledge of all things as either pure or impure, and teach the knowledge of path-aspects and the knowledge of all aspects as either pure or impure—and if people are able to rely upon such dharmas in cultivating vigor, this is the cultivation of the perfection of vigor.

They further say: Those who cultivate vigor 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 pleasant or painful, and should seek the knowledge of path-aspects and the knowledge of all aspects as either pleasant or painful; 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 people are able to seek such dharmas while cultivating vigor, this is the cultivation of the perfection of vigor.

Kausika, if good men, good women, and others thus 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 pleasant or painful, seek the knowledge of path-aspects and the knowledge of all aspects as either pleasant or painful; seek the knowledge of all things as either self or non-self, seek the knowledge of 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 vigor, I call this a semblance of the perfection of vigor involving acquisition.

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

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach all dharani gateways as either permanent or impermanent, and teach all samadhi gateways as either permanent or impermanent; teach all dharani gateways as either pleasant or painful, and teach all samadhi gateways as either pleasant or painful; teach all dharani gateways as either self or non-self, and teach all samadhi gateways as either self or non-self; teach all dharani gateways as either pure or impure, and teach all samadhi gateways as either pure or impure—and if people are able to rely upon such dharmas in cultivating vigor, this is the cultivation of the perfection of vigor.

They further say: Those who cultivate vigor 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 pleasant or painful, and should seek all samadhi gateways as either pleasant or painful; 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 people are able to seek such dharmas while cultivating vigor, this is the cultivation of the perfection of vigor.

Kausika, if good men, good women, and others thus seek all dharani gateways as either permanent or impermanent, seek all samadhi gateways as either permanent or impermanent; seek all dharani gateways as either pleasant or painful, seek all samadhi gateways as either pleasant or painful; seek all dharani gateways as either self or non-self, seek all samadhi gateways as either self or non-self; seek all dharani gateways as either pure or impure, and seek all samadhi gateways as either pure or impure, and, relying upon these dharmas, cultivate vigor, I call this a semblance of the perfection of vigor involving acquisition.

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

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach the path of stream-entry and the fruit of stream-entry as either permanent or impermanent, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either permanent or impermanent; teach the path of stream-entry and the fruit of stream-entry as either pleasant or painful, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either pleasant or painful;

teach the path of stream-entry and the fruit of stream-entry as either self or non-self, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either self or non-self; teach the path of stream-entry and the fruit of stream-entry as either pure or impure, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either pure or impure—and if people are able to rely upon such dharmas in cultivating vigor, this is the cultivation of the perfection of vigor.

They further say: Those who cultivate vigor should seek the path of stream-entry and the fruit of stream-entry as either permanent or impermanent, and should seek the path of once-returning through to the fruit of arhatship as either permanent or impermanent; they should seek the path of stream-entry and the fruit of stream-entry as either pleasant or painful, and should seek the path of once-returning through to the fruit of arhatship as either pleasant or painful; they should seek the path of stream-entry and the fruit of stream-entry as either self or non-self, and should seek the path of once-returning through to the fruit of arhatship as either self or non-self;

they should seek the path of stream-entry and the fruit of stream-entry as either pure or impure, and should seek the path of once-returning through to the fruit of arhatship as either pure or impure—and if people are able to seek such dharmas while cultivating vigor, this is the cultivation of the perfection of vigor.

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

seek the path of stream-entry and the fruit of stream-entry as either pure or impure, and seek the path of once-returning through to the fruit of arhatship as either pure or impure, and, relying upon these dharmas, cultivate vigor, I call this a semblance of the perfection of vigor involving acquisition.

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

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that all attainments of pratyekabuddhahood are either permanent or impermanent; teach that all attainments of pratyekabuddhahood are either blissful or painful; teach that all attainments of pratyekabuddhahood involve either a self or no self; teach that all attainments of pratyekabuddhahood are either pure or impure; and teach that those who are able to rely upon such dharmas while cultivating vigor are cultivating the perfection of vigor.

They further say: Those who cultivate vigor should seek all attainments of pratyekabuddhahood as either permanent or impermanent; should seek all attainments of pratyekabuddhahood as either blissful or painful; should seek all attainments of pratyekabuddhahood as involving either a self or no self; should seek all attainments of pratyekabuddhahood as either pure or impure; and those who are able to seek such dharmas while cultivating vigor are cultivating the perfection of vigor.

Kausika, if good men, good women, and others thus seek all attainments of pratyekabuddhahood as either permanent or impermanent; seek all attainments of pratyekabuddhahood as either blissful or painful; seek all attainments of pratyekabuddhahood as involving either a self or no self; and seek all attainments of pratyekabuddhahood as either pure or impure, and, relying upon these dharmas, cultivate vigor, I call this the cultivation of a semblance of the perfection of vigor involving apprehension.

Kausika, all that was previously taught should likewise be understood as referring to a semblance of the perfection of vigor 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 all practices of great bodhisattvas are either permanent or impermanent; teach that all practices of great bodhisattvas are either blissful or painful; teach that all practices of great bodhisattvas involve either a self or no self; teach that all practices of great bodhisattvas are either pure or impure; and teach that those who are able to rely upon such dharmas while cultivating vigor are cultivating the perfection of vigor.

They further say: Those who cultivate vigor should seek all practices of great bodhisattvas as either permanent or impermanent; should seek all practices of great bodhisattvas as either blissful or painful; should seek all practices of great bodhisattvas as involving either a self or no self; should seek all practices of great bodhisattvas as either pure or impure; and those who are able to seek such dharmas while cultivating vigor are cultivating the perfection of vigor.

Kausika, if good men, good women, and others thus seek all practices of great bodhisattvas as either permanent or impermanent; seek all practices of great bodhisattvas as either blissful or painful; seek all practices of great bodhisattvas as involving either a self or no self; and seek all practices of great bodhisattvas as either pure or impure, and, relying upon these dharmas, cultivate vigor, I call this the cultivation of a semblance of the perfection of vigor involving apprehension.

Kausika, all that was previously taught should likewise be understood as referring to a semblance of the perfection of vigor 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 supreme enlightenment of the Buddhas is either permanent or impermanent; teach that the supreme enlightenment of the Buddhas is either blissful or painful; teach that the supreme enlightenment of the Buddhas involves either a self or no self; teach that the supreme enlightenment of the Buddhas is either pure or impure; and teach that those who are able to rely upon such dharmas while cultivating vigor are cultivating the perfection of vigor.

They further say: Those who cultivate vigor should seek the supreme enlightenment of the Buddhas as either permanent or impermanent; should seek the supreme enlightenment of the Buddhas as either blissful or painful; should seek the supreme enlightenment of the Buddhas as involving either a self or no self; should seek the supreme enlightenment of the Buddhas as either pure or impure; and those who are able to seek such dharmas while cultivating vigor are cultivating the perfection of vigor.

Kausika, if good men, good women, and others thus seek the supreme enlightenment of the Buddhas as either permanent or impermanent; seek the supreme enlightenment of the Buddhas as either blissful or painful; seek the supreme enlightenment of the Buddhas as involving either a self or no self; and seek the supreme enlightenment of the Buddhas as either pure or impure, and, relying upon these dharmas, cultivate vigor, I call this the cultivation of a semblance of the perfection of vigor involving apprehension.

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

Fascicle 140

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