大般若波羅蜜多經

39

At that time, Śakra, Lord of the Devas, again addressed the Buddha: “Blessed One! In what manner do good men, good women, and others teach the perfection of patience with apprehension, such that it is called a semblance teaching of the perfection of patience?”

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

and that feeling, perception, volitional formations, and consciousness are either pure or impure—and say that whoever is able to rely upon such dharmas in cultivating patience is cultivating the perfection of patience—they further say: ‘Those who cultivate patience should seek form as either permanent or impermanent, and should seek feeling, perception, volitional formations, and consciousness as either permanent or impermanent; they should seek form as either pleasurable or painful, and should seek feeling, perception, volitional formations, and consciousness as either pleasurable or painful; they should seek form as either self or non-self, and should seek feeling, perception, volitional formations, and consciousness as either self or non-self;

they should seek form as either pure or impure, and should seek feeling, perception, volitional formations, and consciousness as either pure or impure.

Whoever is able to seek such dharmas while cultivating patience is cultivating the perfection of patience.’

“Kauśika! If good men, good women, and others seek form as either permanent or impermanent; seek feeling, perception, volitional formations, and consciousness as either permanent or impermanent; seek form as either pleasurable or painful; seek feeling, perception, volitional formations, and consciousness as either pleasurable or painful; seek form as either self or non-self; seek feeling, perception, volitional formations, and consciousness as either self or non-self; seek form as either pure or impure; and seek feeling, perception, volitional formations, and consciousness as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience with apprehension.

“Kauśika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of patience with apprehension.

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

and that the ear, nose, tongue, body, and mind ayatanas are either pure or impure—and say that whoever is able to rely upon such dharmas in cultivating patience is cultivating the perfection of patience—they further say: ‘Those who cultivate patience 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 pleasurable or painful, and should seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable 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.

Whoever is able to seek such dharmas while cultivating patience is cultivating the perfection of patience.’

“Kauśika! If good men, good women, and others seek the eye ayatana as either permanent or impermanent; seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; seek the eye ayatana as either pleasurable or painful; seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful; seek the eye ayatana as either self or non-self; seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; seek the eye ayatana as either pure or impure; and seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience with apprehension.

“Kauśika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of patience with apprehension.

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

and that the sound, odor, taste, touch, and dharma ayatanas are either pure or impure—and say that whoever is able to rely upon such dharmas in cultivating patience is cultivating the perfection of patience—they further say: ‘Those who cultivate patience 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 pleasurable or painful, and should seek the sound, odor, taste, touch, and dharma ayatanas as either pleasurable 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.

Whoever is able to seek such dharmas while cultivating patience is cultivating the perfection of patience.’

“Kauśika! If good men, good women, and others seek the form ayatana as either permanent or impermanent; seek the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent; seek the form ayatana as either pleasurable or painful; seek the sound, odor, taste, touch, and dharma ayatanas as either pleasurable or painful; seek the form ayatana as either self or non-self; 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, so as to rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience with apprehension.

“Kauśika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of patience with apprehension.”

Moreover, Kausika, if good men or good women and so forth explain, for those who have aroused the aspiration for unsurpassed bodhi, that the eye dhatu is either permanent or impermanent; explain that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either permanent or impermanent; explain that the eye dhatu is either pleasant or painful; explain that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either pleasant or painful; explain that the eye dhatu is either self or non-self; explain that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are either self or non-self;

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

They further say: One who cultivates patience should seek the eye dhatu as either permanent or impermanent, and should seek the form dhatu through to the feelings arising with eye-contact as condition as either permanent or impermanent; should seek the eye dhatu as either pleasant or painful, and should seek the form dhatu through to the feelings arising with eye-contact as condition as either pleasant or painful; should seek the eye dhatu as either self or non-self, and should seek the form dhatu through to the feelings arising with eye-contact as condition as either self or non-self; should seek the eye dhatu as either pure or impure, and should seek the form dhatu through to the feelings arising with eye-contact as condition as either pure or impure.

If one is able to seek such dharmas while cultivating patience, they say that this is the cultivation of the perfection of patience.

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

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

Kausika, you should know that all the teachings previously given likewise concern a semblance of the perfection of patience involving apprehension.

Moreover, Kausika, if good men or good women and so forth explain, for those who have aroused the aspiration for unsurpassed bodhi, that the ear dhatu is either permanent or impermanent; explain that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either permanent or impermanent; explain that the ear dhatu is either pleasant or painful; explain that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either pleasant or painful; explain that the ear dhatu is either self or non-self; explain that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either self or non-self;

explain that the ear dhatu is either pure or impure; and explain that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either pure or impure—and if one is able to rely upon such dharmas in cultivating patience, they say that this is the cultivation of the perfection of patience.

They further say: One who cultivates patience should seek the ear dhatu as either permanent or impermanent, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either permanent or impermanent; should seek the ear dhatu as either pleasant or painful, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either pleasant or painful; should seek the ear dhatu as either self or non-self, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either self or non-self; should seek the ear dhatu as either pure or impure, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either pure or impure.

If one is able to seek such dharmas while cultivating patience, they say that this is the cultivation of the perfection of patience.

Kausika, if good men or good women and so forth seek the ear dhatu as either permanent or impermanent, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either permanent or impermanent; seek the ear dhatu as either pleasant or painful, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either pleasant or painful; seek the ear dhatu as either self or non-self, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either self or non-self;

seek the ear dhatu as either pure or impure, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either pure or impure, and rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, you should know that all the teachings previously given likewise concern a semblance of the perfection of patience involving apprehension.

Moreover, Kausika, if good men or good women and so forth explain, for those who have aroused the aspiration for unsurpassed bodhi, that the nose dhatu is either permanent or impermanent; explain that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either permanent or impermanent; explain that the nose dhatu is either pleasant or painful; explain that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either pleasant or painful; explain that the nose dhatu is either self or non-self; explain that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either self or non-self;

explain that the nose dhatu is either pure or impure; and explain that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either pure or impure—and if one is able to rely upon such dharmas in cultivating patience, they say that this is the cultivation of the perfection of patience.

They further say: One who cultivates patience should seek the nose dhatu as either permanent or impermanent, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either permanent or impermanent; should seek the nose dhatu as either pleasant or painful, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either pleasant or painful; should seek the nose dhatu as either self or non-self, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either self or non-self; should seek the nose dhatu as either pure or impure, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either pure or impure.

If one is able to seek such dharmas while cultivating patience, they say that this is the cultivation of the perfection of patience.

Kausika, if good men or good women and so forth seek the nose dhatu as either permanent or impermanent, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either permanent or impermanent; seek the nose dhatu as either pleasant or painful, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either pleasant or painful; seek the nose dhatu as either self or non-self, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either self or non-self;

seek the nose dhatu as either pure or impure, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either pure or impure, and rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! You should know that all the teachings stated above concern a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! Suppose good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare that the tongue dhatu is either permanent or impermanent, and declare that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either permanent or impermanent; declare that the tongue dhatu is either pleasant or painful, and declare that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pleasant or painful;

declare that the tongue dhatu is either self or non-self, and declare that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either self or non-self; declare that the tongue dhatu is either pure or impure, and declare that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pure or impure; and say that if one is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

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

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

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

seek the tongue dhatu as either pure or impure, and seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! You should know that all the teachings stated above concern a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! Suppose good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare that the body dhatu is either permanent or impermanent, and declare that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either permanent or impermanent; declare that the body dhatu is either pleasant or painful, and declare that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either pleasant or painful;

declare that the body dhatu is either self or non-self, and declare that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either self or non-self; declare that the body dhatu is either pure or impure, and declare that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either pure or impure; and say that if one is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

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

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

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

seek the body dhatu as either pure or impure, and seek the tangible-object dhatu through to the feelings arising with body-contact as condition as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! You should know that all the teachings stated above concern a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! Suppose good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare that the mind dhatu is either permanent or impermanent, and declare that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either permanent or impermanent; declare that the mind dhatu is either pleasant or painful, and declare that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either pleasant or painful;

declare that the mind dhatu is either self or non-self, and declare that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either self or non-self; declare that the mind dhatu is either pure or impure, and declare that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either pure or impure; and say that if one is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

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

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

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

seek the mind dhatu as either pure or impure, and seek the Dharma dhatu through to the feelings arising with mind-contact as condition as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

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

Furthermore, Kausika, if good men or 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 pleasurable or painful, and teach that the water, fire, wind, space, and consciousness dhatus are either pleasurable or painful; teach that the earth dhatu is either self or non-self, and teach that the water, fire, wind, space, and consciousness dhatus are either self or non-self;

teach that the earth dhatu is either pure or impure, and teach that the water, fire, wind, space, and consciousness dhatus are either pure or impure, saying that whoever is able to rely upon such dharmas and cultivate patience is cultivating the perfection of patience; and they further say: Those who cultivate patience 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 pleasurable or painful, and should seek the water, fire, wind, space, and consciousness dhatus as either pleasurable 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 whoever is able to seek such dharmas and cultivate patience is cultivating the perfection of patience.

Kausika, if good men or good women and others thus seek the earth dhatu as either permanent or impermanent, and seek the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent; seek the earth dhatu as either pleasurable or painful, and seek the water, fire, wind, space, and consciousness dhatus as either pleasurable or painful; seek the earth dhatu as either self or non-self, and seek the water, fire, wind, space, and consciousness dhatus as either self or non-self; seek the earth dhatu as either pure or impure, and seek the water, fire, wind, space, and consciousness dhatus as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

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

Furthermore, Kausika, if good men or 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 volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either permanent or impermanent; teach that ignorance is either pleasurable or painful, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pleasurable or painful;

teach that ignorance is either self or non-self, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either self or non-self; teach that ignorance is either pure or impure, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pure or impure, saying that whoever is able to rely upon such dharmas and cultivate patience is cultivating the perfection of patience;

and they further say: Those who cultivate patience should seek ignorance as either permanent or impermanent, and should seek volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; should seek ignorance as either pleasurable or painful, and should seek volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either pleasurable or painful; should seek ignorance as either self or non-self, and should seek volitional formations through to 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 volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure, and whoever is able to seek such dharmas and cultivate patience is cultivating the perfection of patience.

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

seek ignorance as either pure or impure, and seek volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

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

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

teach that the perfection of generosity is either self or non-self, and teach that the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either self or non-self; teach that the perfection of generosity is either pure or impure, and teach that the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either pure or impure, saying that whoever is able to rely upon such dharmas and cultivate patience is cultivating the perfection of patience;

and they further say: Those who cultivate patience should seek the perfection of generosity as either permanent or impermanent, and should seek the perfection of pure ethical discipline through to prajnaparamita as either permanent or impermanent; should seek the perfection of generosity as either pleasurable or painful, and should seek the perfection of pure ethical discipline through to prajnaparamita as either pleasurable or painful; should seek the perfection of generosity as either self or non-self, and should seek the perfection of pure ethical discipline through to prajnaparamita as either self or non-self;

should seek the perfection of generosity as either pure or impure, and should seek the perfection of pure ethical discipline through to prajnaparamita as either pure or impure, and whoever is able to seek such dharmas and cultivate patience is cultivating the perfection of patience.

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

seek the perfection of generosity as either pure or impure, and seek the perfection of ethical discipline through the perfection of prajna as either pure or impure, intending to rely upon these dharmas to cultivate patience, then I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, as stated previously, you should know that all of this concerns a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika, if good men, good women, and others teach those who have aroused the aspiration for unsurpassed bodhi that inner emptiness is either permanent or impermanent, 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, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness that is nonexistence, emptiness of self-nature, and emptiness that is the self-nature of nonexistence are either permanent or impermanent;

teach that inner emptiness is either pleasurable or painful, 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, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness that is nonexistence, emptiness of self-nature, and emptiness that is the self-nature of nonexistence are either pleasurable or painful;

teach that inner emptiness is either self or non-self, 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, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness that is nonexistence, emptiness of self-nature, and emptiness that is 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, emptiness without bounds, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness that is nonexistence, emptiness of self-nature, and emptiness that is the self-nature of nonexistence are either pure or impure;

and if they teach that one who can rely upon such dharmas to cultivate patience is cultivating the perfection of patience, they further say this: One who cultivates patience should seek inner emptiness as either permanent or impermanent and should seek outer emptiness through emptiness that is the self-nature of nonexistence as either permanent or impermanent; should seek inner emptiness as either pleasurable or painful and should seek outer emptiness through emptiness that is the self-nature of nonexistence as either pleasurable or painful; should seek inner emptiness as either self or non-self and should seek outer emptiness through emptiness that is 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 emptiness that is the self-nature of nonexistence as either pure or impure; and one who can seek such dharmas and thereby cultivate patience is cultivating the perfection of patience.

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

seek inner emptiness as either pure or impure and seek outer emptiness through emptiness that is the self-nature of nonexistence as either pure or impure, intending to rely upon these dharmas to cultivate patience, then I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, as stated previously, you should know that all of this concerns a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika, if good men, good women, and others teach those who have aroused the aspiration for unsurpassed bodhi that suchness is either permanent or impermanent, and teach that the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom 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 pleasurable or painful, and teach that the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom 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 pleasurable or painful; teach that suchness is either self or non-self, and teach that the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom 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-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom 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 they teach that one who can rely upon such dharmas to cultivate patience is cultivating the perfection of patience, they further say this: One who cultivates patience should seek suchness as either permanent or impermanent and should seek the dharma-dhatu through the inconceivable realm as either permanent or impermanent;

should seek suchness as either pleasurable or painful and should seek the dharma-dhatu through the inconceivable realm as either pleasurable or painful; should seek suchness as either self or non-self and should seek the dharma-dhatu through the inconceivable realm as either self or non-self; should seek suchness as either pure or impure and should seek the dharma-dhatu through the inconceivable realm as either pure or impure; and one who can seek such dharmas and thereby cultivate patience is cultivating the perfection of patience.

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

Kausika! All that was previously stated should be understood as referring to a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others explain to those who have aroused the aspiration for unsurpassed bodhi that the Noble Truth of suffering is either permanent or impermanent, and that the Noble Truths of its origin, cessation, and the path are either permanent or impermanent; that the Noble Truth of suffering is either blissful or painful, and that the Noble Truths of its origin, cessation, and the path are either blissful or painful; that the Noble Truth of suffering is either self or non-self, and that the Noble Truths of its origin, cessation, and the path are either self or non-self;

that the Noble Truth of suffering is either pure or impure, and that the Noble Truths of its origin, cessation, and the path are either pure or impure, and if they say that whoever is able to rely upon such dharmas in cultivating patient endurance is cultivating the perfection of patience; and if they further say: “Those who cultivate patient endurance should seek the Noble Truth of suffering as either permanent or impermanent, and should seek the Noble Truths of its origin, 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 its origin, 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 its origin, 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 its origin, cessation, and the path as either pure or impure; and whoever is able to seek such dharmas and thereby cultivate patient endurance is cultivating the perfection of patience.”

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 its origin, 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 its origin, 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 its origin, 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 its origin, cessation, and the path as either pure or impure, so as to rely upon these dharmas in cultivating patient endurance, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! All that was previously stated should be understood as referring to a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others explain to those who have aroused the aspiration for unsurpassed bodhi that the four dhyanas are either permanent or impermanent, and that the four immeasurables and the four formless absorptions are either permanent or impermanent; that the four dhyanas are either blissful or painful, and that the four immeasurables and the four formless absorptions are either blissful or painful; that the four dhyanas are either self or non-self, and that the four immeasurables and the four formless absorptions are either self or non-self;

that the four dhyanas are either pure or impure, and that the four immeasurables and the four formless absorptions are either pure or impure, and if they say that whoever is able to rely upon such dharmas in cultivating patient endurance is cultivating the perfection of patience; and if they further say: “Those who cultivate patient endurance 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 whoever is able to seek such dharmas and thereby cultivate patient endurance is cultivating the perfection of patience.”

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, so as to rely upon these dharmas in cultivating patient endurance, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! All that was previously stated should be understood as referring to a semblance of the perfection of patience involving apprehension.

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