大般若波羅蜜多經

42

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

speak of the path of stream-entry and the fruit of stream-entry as either self or non-self; speak of 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; speak of the path of stream-entry and the fruit of stream-entry as either pure or impure; and speak of 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 anyone is able to rely upon such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

They further say: Those who cultivate pure ethical discipline should seek the path of stream-entry and the fruit of stream-entry as either permanent or impermanent; they should seek the path of once-returning through 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 pleasurable or painful; they should seek the path of once-returning through the fruit of arhatship as either pleasurable or painful.

They should seek the path of stream-entry and the fruit of stream-entry as either self or non-self; they should seek the path of once-returning through 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; they should seek the path of once-returning through the fruit of arhatship as either pure or impure. If anyone is able to seek such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

Kausika, if good men, good women, and others seek the path of stream-entry and the fruit of stream-entry as either permanent or impermanent; seek the path of once-returning through the fruit of arhatship as either permanent or impermanent; seek the path of stream-entry and the fruit of stream-entry as either pleasurable or painful; seek the path of once-returning through the fruit of arhatship as either pleasurable 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 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 the fruit of arhatship as either pure or impure, in order to rely upon these dharmas while cultivating pure ethical discipline, I call this the cultivation of a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, speak of all the attainments of a pratyekabuddha as either permanent or impermanent; speak of all the attainments of a pratyekabuddha as either pleasurable or painful; speak of all the attainments of a pratyekabuddha as either self or non-self; and speak of all the attainments of a pratyekabuddha as either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

They further say: Those who cultivate pure ethical discipline should seek all the attainments of a pratyekabuddha as either permanent or impermanent; should seek all the attainments of a pratyekabuddha as either pleasurable or painful; should seek all the attainments of a pratyekabuddha as either self or non-self; and should seek all the attainments of a pratyekabuddha as either pure or impure. If anyone is able to seek such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

Kausika, if good men, good women, and others seek all the attainments of a pratyekabuddha as either permanent or impermanent; seek all the attainments of a pratyekabuddha as either pleasurable or painful; seek all the attainments of a pratyekabuddha as either self or non-self; and seek all the attainments of a pratyekabuddha as either pure or impure, in order to rely upon these dharmas while cultivating pure ethical discipline, I call this the cultivation of a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, speak of all the practices of great bodhisattvas as either permanent or impermanent; speak of all the practices of great bodhisattvas as either pleasurable or painful; speak of all the practices of great bodhisattvas as either self or non-self; and speak of all the practices of great bodhisattvas as either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

They further say: Those who cultivate pure ethical discipline should seek all the practices of great bodhisattvas as either permanent or impermanent; should seek all the practices of great bodhisattvas as either pleasurable or painful; should seek all the practices of great bodhisattvas as either self or non-self; and should seek all the practices of great bodhisattvas as either pure or impure. If anyone is able to seek such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

Kausika, if good men, good women, and others seek all the practices of great bodhisattvas as either permanent or impermanent; seek all the practices of great bodhisattvas as either pleasurable or painful; seek all the practices of great bodhisattvas as either self or non-self; and seek all the practices of great bodhisattvas as either pure or impure, in order to rely upon these dharmas while cultivating pure ethical discipline, I call this the cultivation of a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, speak of the supreme enlightenment of the Buddhas as either permanent or impermanent; speak of the supreme enlightenment of the Buddhas as either pleasurable or painful; speak of the supreme enlightenment of the Buddhas as either self or non-self; and speak of the supreme enlightenment of the Buddhas as either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

They further say: Those who cultivate pure ethical discipline should seek the supreme enlightenment of the Buddhas as either permanent or impermanent; should seek the supreme enlightenment of the Buddhas as either pleasurable or painful; should seek the supreme enlightenment of the Buddhas as either self or non-self; and should seek the supreme enlightenment of the Buddhas as either pure or impure. If anyone is able to seek such dharmas while cultivating pure ethical discipline, this is the cultivation of the prajnaparamita of pure ethical discipline.

Kausika, if good men, good women, and others seek the supreme enlightenment of the Buddhas as either permanent or impermanent; seek the supreme enlightenment of the Buddhas as either pleasurable or painful; seek the supreme enlightenment of the Buddhas as either self or non-self; and seek the supreme enlightenment of the Buddhas as either pure or impure, in order to rely upon these dharmas while cultivating pure ethical discipline, I call this the cultivation of a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the prajnaparamita of pure ethical discipline accompanied by apprehension.

At that time, Sakra, Lord of the Devas, again addressed the Buddha: “Blessed One, in what manner do good men, good women, and others expound the prajnaparamita of generosity accompanied by apprehension, such that it is called a semblance of the prajnaparamita of generosity?”

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

and declare that feeling, perception, formations, and consciousness are either pure or impure, and that if one is able to rely upon such dharmas while practicing giving, this is the practice of the perfection of giving.

They further say: ‘One who practices giving should seek form as either permanent or impermanent; should seek feeling, perception, formations, and consciousness as either permanent or impermanent; should seek form as either pleasant or painful; should seek feeling, perception, formations, and consciousness as either pleasant or painful; should seek form as either self or non-self; should seek feeling, perception, formations, and consciousness as either self or non-self; should seek form as either pure or impure; and should seek feeling, perception, formations, and consciousness as either pure or impure.

If one is able to seek such dharmas while practicing giving, this is the practice of the perfection of giving.’

“Kausika, if good men, good women, and others seek form as either permanent or impermanent; seek feeling, perception, formations, and consciousness as either permanent or impermanent; seek form as either pleasant or painful; seek feeling, perception, formations, and consciousness as either pleasant or painful; seek form as either self or non-self; seek feeling, perception, formations, and consciousness as either self or non-self; seek form as either pure or impure; and seek feeling, perception, formations, and consciousness as either pure or impure, and, relying upon these dharmas, practice giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

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

“Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare that the eye ayatana is either permanent or impermanent; declare that the ear, nose, tongue, body, and mind ayatanas are either permanent or impermanent; declare that the eye ayatana is either pleasant or painful; declare that the ear, nose, tongue, body, and mind ayatanas are either pleasant or painful; declare that the eye ayatana is either self or non-self; declare that the ear, nose, tongue, body, and mind ayatanas are either self or non-self; declare that the eye ayatana is either pure or impure;

and declare that the ear, nose, tongue, body, and mind ayatanas are either pure or impure, and that if one is able to rely upon such dharmas while practicing giving, this is the practice of the perfection of giving.

They further say: ‘One who practices giving should seek the eye ayatana as either permanent or impermanent; should seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; should seek the eye ayatana as either pleasant or painful; should seek the ear, nose, tongue, body, and mind ayatanas as either pleasant or painful; should seek the eye ayatana as either self or non-self; should seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; should seek the eye ayatana as either pure or impure; and should seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure.

If one is able to seek such dharmas while practicing giving, this is the practice of the perfection of giving.’

“Kausika, 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 pleasant or painful; seek the ear, nose, tongue, body, and mind ayatanas as either pleasant 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, and, relying upon these dharmas, practice giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

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

“Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare that the form ayatana is either permanent or impermanent; declare that the sound, odor, taste, touch, and dharma ayatanas are either permanent or impermanent; declare that the form ayatana is either pleasant or painful; declare that the sound, odor, taste, touch, and dharma ayatanas are either pleasant or painful; declare that the form ayatana is either self or non-self; declare that the sound, odor, taste, touch, and dharma ayatanas are either self or non-self; declare that the form ayatana is either pure or impure;

and declare that the sound, odor, taste, touch, and dharma ayatanas are either pure or impure, and that if one is able to rely upon such dharmas while practicing giving, this is the practice of the perfection of giving.

They further say: ‘One who practices giving should seek the form ayatana as either permanent or impermanent; should seek the sound, odor, taste, touch, and dharma ayatanas as either permanent or impermanent; should seek the form ayatana as either pleasant or painful; should seek the sound, odor, taste, touch, and dharma ayatanas as either pleasant or painful; should seek the form ayatana as either self or non-self; should seek the sound, odor, taste, touch, and dharma ayatanas as either self or non-self; should seek the form ayatana as either pure or impure; and should seek the sound, odor, taste, touch, and dharma ayatanas as either pure or impure.

If one is able to seek such dharmas while practicing giving, this is the practice of the perfection of giving.’

“Kausika, 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 pleasant or painful; seek the sound, odor, taste, touch, and dharma ayatanas as either pleasant 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, and, relying upon these dharmas, practice giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

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

teach that the eye dhatu is either pure or impure; and teach that the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are either pure or impure, and if those people are able to rely upon such dharmas while practicing giving, then they are practicing the perfection of giving.

They further say: Those who practice giving 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 their condition as either permanent or impermanent; they should seek the eye dhatu as either pleasant or painful, and should seek the form dhatu through to the feelings arising with eye-contact as their condition as either pleasant or painful; they should seek the eye dhatu as either self or non-self, and should seek the form dhatu through to the feelings arising with eye-contact as their condition as either self or non-self; they should seek the eye dhatu as either pure or impure, and should seek the form dhatu through to the feelings arising with eye-contact as their condition as either pure or impure;

and if they are able to seek such dharmas while practicing giving, then they are practicing the perfection of giving.

Kausika! If good men, good women, and others thus seek the eye dhatu as either permanent or impermanent, and seek the form dhatu through to the feelings arising with eye-contact as their 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 their 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 their 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 their condition as either pure or impure, and then rely upon these dharmas while practicing giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

Kausika! You should know that, as previously explained, all of these are teachings concerning a semblance of the perfection of giving 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 ear dhatu is either permanent or impermanent; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are either permanent or impermanent; teach that the ear dhatu is either pleasant or painful; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are either pleasant or painful; teach that the ear dhatu is either self or non-self; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are either self or non-self;

teach that the ear dhatu is either pure or impure; and teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are either pure or impure, and if those people are able to rely upon such dharmas while practicing giving, then they are practicing the perfection of giving.

They further say: Those who practice giving 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 their condition as either permanent or impermanent; they 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 their condition as either pleasant or painful; they 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 their condition as either self or non-self;

they 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 their condition as either pure or impure; and if they are able to seek such dharmas while practicing giving, then they are practicing the perfection of giving.

Kausika! If good men, good women, and others thus seek the ear dhatu as either permanent or impermanent, and seek the sound dhatu through to the feelings arising with ear-contact as their 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 their 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 their 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 their condition as either pure or impure, and then rely upon these dharmas while practicing giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

Kausika! You should know that, as previously explained, all of these are teachings concerning a semblance of the perfection of giving 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 nose dhatu is either permanent or impermanent; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are either permanent or impermanent; teach that the nose dhatu is either pleasant or painful; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are either pleasant or painful; teach that the nose dhatu is either self or non-self;

teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are either self or non-self; teach that the nose dhatu is either pure or impure; and teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are either pure or impure, and if those people are able to rely upon such dharmas while practicing giving, then they are practicing the perfection of giving.

They further say: Those who practice giving 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 their condition as either permanent or impermanent; they 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 their condition as either pleasant or painful; they 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 their condition as either self or non-self;

they 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 their condition as either pure or impure; and if they are able to seek such dharmas while practicing giving, then they are practicing the perfection of giving.

Kausika! If good men, good women, and others thus seek the nose dhatu as either permanent or impermanent, and seek the odor dhatu through to the feelings arising with nose-contact as their 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 their 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 their 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 their condition as either pure or impure, and then rely upon these dharmas while practicing giving, I call this the practice of a semblance of the perfection of giving involving apprehension.

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

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

teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either self or non-self; teach that the tongue dhatu is either pure or impure; teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pure or impure; and teach that one who is able to rely upon such dharmas while practicing giving is practicing the perfection of giving, they further say this: One who practices giving 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 one who is able to seek such dharmas while practicing giving is practicing the perfection of giving.

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, and then rely upon these dharmas while practicing giving, I call this the practice of a semblance of the perfection of giving with apprehension.

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

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

teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either self or non-self; teach that the body dhatu is either pure or impure; teach that the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are either pure or impure; and teach that one who is able to rely upon such dharmas while practicing giving is practicing the perfection of giving, they further say this: One who practices giving 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 one who is able to seek such dharmas while practicing giving is practicing the perfection of giving.

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, and then rely upon these dharmas while practicing giving, I call this the practice of a semblance of the perfection of giving with apprehension.

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

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

teach that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either self or non-self; teach that the mind dhatu is either pure or impure; teach that the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are either pure or impure; and teach that one who is able to rely upon such dharmas while practicing giving is practicing the perfection of giving, they further say this: One who practices giving 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 one who is able to seek such dharmas while practicing giving is practicing the perfection of giving.

Kausika! If good men, 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 pleasant or painful, and seek the Dharma dhatu through to the feelings arising with mind-contact as condition as either pleasant 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, practice giving, I call this the practice of a semblance of the perfection of giving associated with attainment.

Kausika! You should know that all the foregoing statements concern a semblance of the perfection of giving associated with attainment.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the earth dhatu is either permanent or impermanent, and teach that the water, fire, wind, space, and consciousness dhatus are either permanent or impermanent; teach that the earth dhatu is either pleasant or painful, and teach that the water, fire, wind, space, and consciousness dhatus are either pleasant or painful; teach that the earth dhatu is either self or non-self, and teach that the water, fire, wind, space, and consciousness dhatus are either self or non-self;

teach that the earth dhatu is either pure or impure, and teach that the water, fire, wind, space, and consciousness dhatus are either pure or impure, and say that anyone capable of relying upon such dharmas while practicing giving is practicing the perfection of giving; and if they further say: “One who practices giving should seek the earth dhatu as either permanent or impermanent, and should seek the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent; should seek the earth dhatu as either pleasant or painful, and should seek the water, fire, wind, space, and consciousness dhatus as either pleasant or painful;

should seek the earth dhatu as either self or non-self, and should seek the water, fire, wind, space, and consciousness dhatus as either self or non-self; should seek the earth dhatu as either pure or impure, and should seek the water, fire, wind, space, and consciousness dhatus as either pure or impure; and anyone capable of seeking such dharmas while practicing giving is practicing the perfection of giving.”

Kausika! If good men, good women, and others 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 pleasant or painful, and seek the water, fire, wind, space, and consciousness dhatus as either pleasant 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, practice giving, I call this the practice of a semblance of the perfection of giving associated with attainment.

Kausika! You should know that all the foregoing statements concern a semblance of the perfection of giving associated with attainment.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that ignorance is either permanent or impermanent, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either permanent or impermanent; teach that ignorance is either pleasant or painful, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pleasant or painful;

teach that ignorance is either self or non-self, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either self or non-self; teach that ignorance is either pure or impure, and teach that volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are either pure or impure, and say that anyone capable of relying upon such dharmas while practicing giving is practicing the perfection of giving;

and if they further say: “One who practices giving 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 pleasant or painful, and should seek volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful; should seek ignorance as either self or non-self, and should seek 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 anyone capable of seeking such dharmas while practicing giving is practicing the perfection of giving.”

Kausika! If good men, good women, and others 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 pleasant or painful, and seek volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant 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, practice giving, I call this the practice of a semblance of the perfection of giving associated with attainment.

Kausika! You should know that all the foregoing statements concern a semblance of the perfection of giving associated with attainment.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the perfection of giving 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 giving is either pleasant or painful, and teach that the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are either pleasant or painful; teach that the perfection of giving 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 giving 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, and say that anyone capable of relying upon such dharmas while practicing giving is practicing the perfection of giving; and if they further say: “One who practices giving should seek the perfection of giving 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 giving as either pleasant or painful, and should seek the perfection of pure ethical discipline through to prajnaparamita as either pleasant or painful;

should seek the perfection of giving 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 giving as either pure or impure, and should seek the perfection of pure ethical discipline through to prajnaparamita as either pure or impure; and anyone capable of seeking such dharmas while practicing giving is practicing the perfection of giving.”

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

seek the perfection of generosity as either pure or impure, and seek the perfection of moral discipline through the perfection of wisdom as either pure or impure, and, relying upon such dharmas, practice generosity, I call this a semblance of practicing the perfection of generosity with apprehension.

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

Furthermore, Kausika! If good men, good women, and others expound to those who have aroused the aspiration for unsurpassed bodhi the dharma of internal emptiness as either permanent or impermanent, and expound external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature,

and emptiness of the intrinsic nature of nonexistence as either permanent or impermanent; expound internal emptiness as either pleasurable or painful, and expound external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence as either pleasurable or painful;

expound internal emptiness as either self or non-self, and expound external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence as either self or non-self;

expound internal emptiness as either pure or impure, and expound external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-alteration, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence as either pure or impure; and if those people are able to rely upon such dharmas while practicing generosity, this is the practice of the perfection of generosity.

They further say: Those who practice generosity should seek internal emptiness as either permanent or impermanent, and should seek external emptiness through the emptiness of the intrinsic nature of nonexistence as either permanent or impermanent; they should seek internal emptiness as either pleasurable or painful, and should seek external emptiness through the emptiness of the intrinsic nature of nonexistence as either pleasurable or painful; they should seek internal emptiness as either self or non-self, and should seek external emptiness through the emptiness of the intrinsic nature of nonexistence as either self or non-self;

they should seek internal emptiness as either pure or impure, and should seek external emptiness through the emptiness of the intrinsic nature of nonexistence as either pure or impure; and if they are able to seek such dharmas while practicing generosity, this is the practice of the perfection of generosity.

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

seek internal emptiness as either pure or impure, and seek external emptiness through the emptiness of the intrinsic nature of nonexistence as either pure or impure, and, relying upon such dharmas, practice generosity, I call this a semblance of practicing the perfection of generosity with apprehension.

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

Fascicle 144

End