大般若波羅蜜多經

41

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the body dhatu is either permanent or impermanent, and teach that the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising in dependence upon bodily contact are either permanent or impermanent; teach that the body dhatu is either pleasant or painful, and teach that the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising in dependence upon bodily contact are either pleasant or painful;

teach that the body dhatu is either self or non-self, and teach that the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising in dependence upon bodily contact are either self or non-self; teach that the body dhatu is either pure or impure, and teach that the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising in dependence upon bodily contact are either pure or impure—and if someone is able to rely upon such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

They further say: One who practices pure morality should seek the body dhatu as either permanent or impermanent, and should seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either permanent or impermanent; should seek the body dhatu as either pleasant or painful, and should seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either pleasant or painful; should seek the body dhatu as either self or non-self, and should seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either self or non-self;

should seek the body dhatu as either pure or impure, and should seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either pure or impure.

If someone is able to seek such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

Kausika, if good men or good women and others seek the body dhatu as either permanent or impermanent, and seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either permanent or impermanent; seek the body dhatu as either pleasant or painful, and seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either pleasant or painful; seek the body dhatu as either self or non-self, and seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either self or non-self;

seek the body dhatu as either pure or impure, and seek the tangible-object dhatu through to the feelings arising in dependence upon bodily contact as either pure or impure, in order to rely upon these dharmas while practicing pure morality, then I call this a semblance of the perfection of pure morality involving acquisition.

Kausika, as previously explained, you should understand that all of this concerns a semblance of the perfection of pure morality involving acquisition.

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the mind dhatu is either permanent or impermanent, and teach that the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact are either permanent or impermanent; teach that the mind dhatu is either pleasant or painful, and teach that the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact are either pleasant or painful;

teach that the mind dhatu is either self or non-self, and teach that the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact are either self or non-self; teach that the mind dhatu is either pure or impure, and teach that the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising in dependence upon mental contact are either pure or impure—and if someone is able to rely upon such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

They further say: One who practices pure morality should seek the mind dhatu as either permanent or impermanent, and should seek the mental-object dhatu through to the feelings arising in dependence upon mental contact as either permanent or impermanent; should seek the mind dhatu as either pleasant or painful, and should seek the mental-object dhatu through to the feelings arising in dependence upon mental contact as either pleasant or painful; should seek the mind dhatu as either self or non-self, and should seek the mental-object dhatu through to the feelings arising in dependence upon mental contact as either self or non-self;

should seek the mind dhatu as either pure or impure, and should seek the mental-object dhatu through to the feelings arising in dependence upon mental contact as either pure or impure.

If someone is able to seek such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

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

seek the mind dhatu as either pure or impure, and seek the mental-object dhatu through to the feelings arising in dependence upon mental contact as either pure or impure, in order to rely upon these dharmas while practicing pure morality, then I call this a semblance of the perfection of pure morality involving acquisition.

Kausika, as previously explained, you should understand that all of this concerns a semblance of the perfection of pure morality involving acquisition.

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

teach that the earth dhatu is either pure or impure, and teach that the water, fire, wind, space, and consciousness dhatus are either pure or impure—and if someone is able to rely upon such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

They further say: One who practices pure morality 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.

If someone is able to seek such dharmas while practicing pure morality, this is the practice of the perfection of pure morality.

Kausika, if good men or 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, in order to rely upon these dharmas while practicing pure morality, then I call this a semblance of the perfection of pure morality involving acquisition.

Kausika, as previously explained, you should understand that all of this concerns a semblance of the perfection of pure morality involving acquisition.

Furthermore, Kausika! If good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare ignorance to be either permanent or impermanent, and declare formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress to be either permanent or impermanent; declare ignorance to be either pleasant or painful, and declare formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress to be either pleasant or painful;

declare ignorance to be either self or non-self, and declare formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress to be either self or non-self; declare ignorance to be either pure or impure, and declare formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress to be either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

They further say: One who cultivates pure moral discipline should seek ignorance as either permanent or impermanent, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; should seek ignorance as either pleasant or painful, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful; should seek ignorance as either self or non-self, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self;

should seek ignorance as either pure or impure, and should seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

Kausika! If good men, good women, and so forth, seek ignorance as either permanent or impermanent, seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent; seek ignorance as either pleasant or painful, seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful; seek ignorance as either self or non-self, seek formations through aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self;

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

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

Furthermore, Kausika! If good men, good women, and so forth, for the sake of those who have aroused the aspiration for unsurpassed bodhi, declare the perfection of generosity to be either permanent or impermanent, and declare the perfections of pure moral discipline, patient endurance, vigor, meditative concentration, and prajnaparamita to be either permanent or impermanent; declare the perfection of generosity to be either pleasant or painful, and declare the perfections of pure moral discipline, patient endurance, vigor, meditative concentration, and prajnaparamita to be either pleasant or painful;

declare the perfection of generosity to be either self or non-self, and declare the perfections of pure moral discipline, patient endurance, vigor, meditative concentration, and prajnaparamita to be either self or non-self; declare the perfection of generosity to be either pure or impure, and declare the perfections of pure moral discipline, patient endurance, vigor, meditative concentration, and prajnaparamita to be either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

They further say: One who cultivates pure moral discipline should seek the perfection of generosity as either permanent or impermanent, and should seek the perfection of pure moral discipline through prajnaparamita as either permanent or impermanent; should seek the perfection of generosity as either pleasant or painful, and should seek the perfection of pure moral discipline through prajnaparamita as either pleasant or painful; should seek the perfection of generosity as either self or non-self, and should seek the perfection of pure moral discipline through prajnaparamita as either self or non-self;

should seek the perfection of generosity as either pure or impure, and should seek the perfection of pure moral discipline through prajnaparamita as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

Kausika! If good men, good women, and so forth, seek the perfection of generosity as either permanent or impermanent, seek the perfection of pure moral discipline through prajnaparamita as either permanent or impermanent; seek the perfection of generosity as either pleasant or painful, seek the perfection of pure moral discipline through prajnaparamita as either pleasant or painful; seek the perfection of generosity as either self or non-self, seek the perfection of pure moral discipline through prajnaparamita as either self or non-self;

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

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

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that internal emptiness is either permanent or impermanent; teach that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are either permanent or impermanent;

teach that internal emptiness is either pleasurable or painful; teach that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are either pleasurable or painful; teach that internal emptiness is either self or non-self;

teach that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are either self or non-self; teach that internal emptiness is either pure or impure;

teach that external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is the cultivation of the perfection of pure moral discipline.

They further say this: One who cultivates pure moral discipline should seek internal emptiness as either permanent or impermanent, and should seek external emptiness through to the emptiness of the self-nature of nonexistence as either permanent or impermanent; should seek internal emptiness as either pleasurable or painful, and should seek external emptiness through to the emptiness of the self-nature of nonexistence as either pleasurable or painful; should seek internal emptiness as either self or non-self, and should seek external emptiness through to the emptiness of the self-nature of nonexistence as either self or non-self;

should seek internal emptiness as either pure or impure, and should seek external emptiness through to the emptiness of the self-nature of nonexistence as either pure or impure.

If anyone is able to seek such dharmas while cultivating pure moral discipline, this is the cultivation of the perfection of pure moral discipline.

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

seek internal emptiness as either pure or impure, and seek external emptiness through to the emptiness of the self-nature of nonexistence as either pure or impure, in order to rely upon these dharmas while cultivating pure moral discipline, I call this the cultivation of a semblance of the perfection of pure moral discipline involving apprehension.

Kausika! As stated previously, you should understand that all of this concerns a semblance of the perfection of pure moral discipline involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that suchness is either permanent or impermanent; teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending 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;

teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending 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; teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending 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;

teach that the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending 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 anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is the cultivation of the perfection of pure moral discipline.

They further say this: One who cultivates pure moral discipline should seek suchness as either permanent or impermanent, and should seek the dharma realm through to the inconceivable realm as either permanent or impermanent; should seek suchness as either pleasurable or painful, and should seek the dharma realm through to the inconceivable realm as either pleasurable or painful; should seek suchness as either self or non-self, and should seek the dharma realm through to the inconceivable realm as either self or non-self; should seek suchness as either pure or impure, and should seek the dharma realm through to the inconceivable realm as either pure or impure.

If anyone is able to seek such dharmas while cultivating pure moral discipline, this is the cultivation of the perfection of pure moral discipline.

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

Kausika! As stated previously, you should understand that all of this concerns a semblance of the perfection of pure moral discipline involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Noble Truth of suffering is either permanent or impermanent; teach that the Noble Truths of its origin, cessation, and the path are either permanent or impermanent; teach that the Noble Truth of suffering is either pleasant or painful; teach that the Noble Truths of its origin, cessation, and the path are either pleasant or painful; teach that the Noble Truth of suffering is either self or non-self; teach that the Noble Truths of its origin, cessation, and the path are either self or non-self; teach that the Noble Truth of suffering is either pure or impure;

and teach that the Noble Truths of its origin, cessation, and the path are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

They further say: Those who cultivate pure moral discipline should seek the Noble Truth of suffering as either permanent or impermanent; they 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 pleasant or painful; they should seek the Noble Truths of its origin, cessation, and the path as either pleasant or painful; they should seek the Noble Truth of suffering as either self or non-self; they 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 they should seek the Noble Truths of its origin, cessation, and the path as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

Kausika, if good men, good women, and others seek the Noble Truth of suffering as either permanent or impermanent; seek the Noble Truths of its origin, cessation, and the path as either permanent or impermanent; seek the Noble Truth of suffering as either pleasant or painful; seek the Noble Truths of its origin, cessation, and the path as either pleasant or painful; seek the Noble Truth of suffering as either self or non-self; 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, and, relying upon these dharmas, cultivate pure moral discipline, I call this a semblance of cultivating the perfection of pure moral discipline with apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the perfection of pure moral discipline with apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the four dhyanas are either permanent or impermanent; teach that the four immeasurables and the four formless concentrations are either permanent or impermanent; teach that the four dhyanas are either pleasant or painful; teach that the four immeasurables and the four formless concentrations are either pleasant or painful; teach that the four dhyanas are either self or non-self; teach that the four immeasurables and the four formless concentrations are either self or non-self; teach that the four dhyanas are either pure or impure;

and teach that the four immeasurables and the four formless concentrations are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

They further say: Those who cultivate pure moral discipline should seek the four dhyanas as either permanent or impermanent; they should seek the four immeasurables and the four formless concentrations as either permanent or impermanent; they should seek the four dhyanas as either pleasant or painful; they should seek the four immeasurables and the four formless concentrations as either pleasant or painful; they should seek the four dhyanas as either self or non-self; they should seek the four immeasurables and the four formless concentrations as either self or non-self; they should seek the four dhyanas as either pure or impure;

and they should seek the four immeasurables and the four formless concentrations as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

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

and seek the four immeasurables and the four formless concentrations as either pure or impure, and, relying upon these dharmas, cultivate pure moral discipline, I call this a semblance of cultivating the perfection of pure moral discipline with apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the perfection of pure moral discipline with apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eight liberations are either permanent or impermanent; teach that the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are either permanent or impermanent; teach that the eight liberations are either pleasant or painful; teach that the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are either pleasant or painful; teach that the eight liberations are either self or non-self; teach that the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are either self or non-self;

teach that the eight liberations are either pure or impure; and teach that the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

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

and they should seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the perfection of pure moral discipline.

Kausika, if good men, good women, and others seek the eight liberations as either permanent or impermanent; seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either permanent or impermanent; seek the eight liberations as either pleasant or painful; seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either pleasant or painful; seek the eight liberations as either self or non-self; seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either self or non-self; seek the eight liberations as either pure or impure;

and seek the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality as either pure or impure, and, relying upon these dharmas, cultivate pure moral discipline, I call this a semblance of cultivating the perfection of pure moral discipline with apprehension.

Kausika, you should know that all that was previously stated concerns a semblance of the perfection of pure moral discipline with apprehension.

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the four foundations of mindfulness are either permanent or impermanent, and teach that the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are either permanent or impermanent; teach that the four foundations of mindfulness are either pleasurable or painful, and teach that the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are either pleasurable or painful;

teach that the four foundations of mindfulness are either self or non-self, and teach that the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are either self or non-self; teach that the four foundations of mindfulness are either pure or impure, and teach that the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

They further say: Those who cultivate pure morality should seek the four foundations of mindfulness as either permanent or impermanent, and should seek the four right efforts through the eightfold noble path as either permanent or impermanent; they should seek the four foundations of mindfulness as either pleasurable or painful, and should seek the four right efforts through the eightfold noble path as either pleasurable or painful; they should seek the four foundations of mindfulness as either self or non-self, and should seek the four right efforts through the eightfold noble path as either self or non-self; they should seek the four foundations of mindfulness as either pure or impure, and should seek the four right efforts through the eightfold noble path as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

Kausika, if good men, good women, and others seek the four foundations of mindfulness as either permanent or impermanent, and seek the four right efforts through the eightfold noble path as either permanent or impermanent; seek the four foundations of mindfulness as either pleasurable or painful, and seek the four right efforts through the eightfold noble path as either pleasurable or painful; seek the four foundations of mindfulness as either self or non-self, and seek the four right efforts through the eightfold noble path as either self or non-self;

seek the four foundations of mindfulness as either pure or impure, and seek the four right efforts through the eightfold noble path as either pure or impure, and, relying upon these dharmas, cultivate pure morality, I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the emptiness gateway to liberation is either permanent or impermanent, and teach that the signlessness and wishlessness gateways to liberation are either permanent or impermanent; teach that the emptiness gateway to liberation is either pleasurable or painful, and teach that the signlessness and wishlessness gateways to liberation are either pleasurable or painful; teach that the emptiness gateway to liberation is either self or non-self, and teach that the signlessness and wishlessness gateways to liberation are either self or non-self;

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

They further say: Those who cultivate pure morality should seek the emptiness gateway to liberation as either permanent or impermanent, and should seek the signlessness and wishlessness gateways to liberation as either permanent or impermanent; they should seek the emptiness gateway to liberation as either pleasurable or painful, and should seek the signlessness and wishlessness gateways to liberation as either pleasurable or painful; they should seek the emptiness gateway to liberation as either self or non-self, and should seek the signlessness and wishlessness gateways to liberation as either self or non-self; they should seek the emptiness gateway to liberation as either pure or impure, and should seek the signlessness and wishlessness gateways to liberation as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

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

seek the emptiness gateway to liberation as either pure or impure, and seek the signlessness and wishlessness gateways to liberation as either pure or impure, and, relying upon these dharmas, cultivate pure morality, I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the five kinds of eyes are either permanent or impermanent, and teach that the six superknowledges are either permanent or impermanent; teach that the five kinds of eyes are either pleasurable or painful, and teach that the six superknowledges are either pleasurable or painful; teach that the five kinds of eyes are either self or non-self, and teach that the six superknowledges are either self or non-self; teach that the five kinds of eyes are either pure or impure, and teach that the six superknowledges are either pure or impure;

and if anyone is able to rely upon such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

They further say: Those who cultivate pure morality should seek the five kinds of eyes as either permanent or impermanent, and should seek the six superknowledges as either permanent or impermanent; they should seek the five kinds of eyes as either pleasurable or painful, and should seek the six superknowledges as either pleasurable or painful; they should seek the five kinds of eyes as either self or non-self, and should seek the six superknowledges as either self or non-self; they should seek the five kinds of eyes as either pure or impure, and should seek the six superknowledges as either pure or impure; and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

Kausika, if good men, good women, and others seek the five kinds of eyes as either permanent or impermanent, and seek the six superknowledges as either permanent or impermanent; seek the five kinds of eyes as either pleasurable or painful, and seek the six superknowledges as either pleasurable or painful; seek the five kinds of eyes as either self or non-self, and seek the six superknowledges as either self or non-self; seek the five kinds of eyes as either pure or impure, and seek the six superknowledges as either pure or impure, and, relying upon these dharmas, cultivate pure morality, I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Buddha’s ten powers are either permanent or impermanent; teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either permanent or impermanent; teach that the Buddha’s ten powers are either blissful or painful; teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either blissful or painful;

teach that the Buddha’s ten powers are either self or non-self; teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either self or non-self; teach that the Buddha’s ten powers are either pure or impure; and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

They further say: Those who cultivate pure morality should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either permanent or impermanent; they should seek the Buddha’s ten powers as either blissful or painful, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either blissful or painful; they should seek the Buddha’s ten powers as either self or non-self, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either self or non-self;

they should seek the Buddha’s ten powers as either pure or impure, and should seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

Kausika, if good men, good women, and others thus seek the Buddha’s ten powers as either permanent or impermanent, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either permanent or impermanent; seek the Buddha’s ten powers as either blissful or painful, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either blissful or painful; seek the Buddha’s ten powers as either self or non-self, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either self or non-self;

seek the Buddha’s ten powers as either pure or impure, and seek the four fearlessnesses through the eighteen distinctive qualities of a Buddha as either pure or impure, in order to rely upon these dharmas while cultivating pure morality, then I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, you should know that all that was stated previously likewise concerns a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the quality of never losing mindfulness is either permanent or impermanent, and teach that the nature of constant equanimity is either permanent or impermanent; teach that the quality of never losing mindfulness is either blissful or painful, and teach that the nature of constant equanimity is either blissful or painful; teach that the quality of never losing mindfulness is either self or non-self, and teach that the nature of constant equanimity is either self or non-self;

teach that the quality of never losing mindfulness is either pure or impure, and teach that the nature of constant equanimity is either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

They further say: Those who cultivate pure morality should seek the quality of never losing mindfulness as either permanent or impermanent, and should seek the nature of constant equanimity as either permanent or impermanent; they should seek the quality of never losing mindfulness as either blissful or painful, and should seek the nature of constant equanimity as either blissful or painful; they should seek the quality of never losing mindfulness as either self or non-self, and should seek the nature of constant equanimity as either self or non-self;

they should seek the quality of never losing mindfulness as either pure or impure, and should seek the nature of constant equanimity as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

Kausika, if good men, good women, and others thus seek the quality of never losing mindfulness as either permanent or impermanent, and seek the nature of constant equanimity as either permanent or impermanent; seek the quality of never losing mindfulness as either blissful or painful, and seek the nature of constant equanimity as either blissful or painful; seek the quality of never losing mindfulness as either self or non-self, and seek the nature of constant equanimity as either self or non-self; seek the quality of never losing mindfulness as either pure or impure, and seek the nature of constant equanimity as either pure or impure, in order to rely upon these dharmas while cultivating pure morality, then I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, you should know that all that was stated previously likewise concerns a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that all-knowledge is either permanent or impermanent, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either permanent or impermanent; teach that all-knowledge is either blissful or painful, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either blissful or painful; teach that all-knowledge is either self or non-self, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either self or non-self;

teach that all-knowledge is either pure or impure, and teach that the knowledge of the aspects of the paths and the knowledge of all aspects are either pure or impure—and if anyone is able to rely upon such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

They further say: Those who cultivate pure morality should seek all-knowledge as either permanent or impermanent, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either permanent or impermanent; they should seek all-knowledge as either blissful or painful, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either blissful or painful; they should seek all-knowledge as either self or non-self, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either self or non-self;

they should seek all-knowledge as either pure or impure, and should seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure morality, this is the cultivation of the perfection of pure morality.

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

seek all-knowledge as either pure or impure, and seek the knowledge of the aspects of the paths and the knowledge of all aspects as either pure or impure, in order to rely upon these dharmas while cultivating pure morality, then I call this a semblance of the perfection of pure morality involving apprehension.

Kausika, you should know that all that was stated previously likewise concerns a semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that all dharani gateways are either permanent or impermanent, and teach that all samadhi gateways are either permanent or impermanent; teach that all dharani gateways are either pleasurable or painful, and teach that all samadhi gateways are either pleasurable or painful; teach that all dharani gateways involve either a self or no-self, and teach that all samadhi gateways involve either a self or no-self;

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

They further say: Those who cultivate pure moral discipline should seek all dharani gateways as either permanent or impermanent, and should seek all samadhi gateways as either permanent or impermanent; they should seek all dharani gateways as either pleasurable or painful, and should seek all samadhi gateways as either pleasurable or painful; they should seek all dharani gateways as involving either a self or no-self, and should seek all samadhi gateways as involving either a self or no-self; they should seek all dharani gateways as either pure or impure, and should seek all samadhi gateways as either pure or impure—and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is the cultivation of the perfection of pure moral discipline.

Kausika! If good men, good women, and others seek all dharani gateways as either permanent or impermanent, seek all samadhi gateways as either permanent or impermanent; seek all dharani gateways as either pleasurable or painful, seek all samadhi gateways as either pleasurable or painful; seek all dharani gateways as involving either a self or no-self, seek all samadhi gateways as involving either a self or no-self; and seek all dharani gateways as either pure or impure, and seek all samadhi gateways as either pure or impure, so as to rely upon these dharmas in cultivating pure moral discipline, I call this a semblance of cultivating the perfection of pure moral discipline accompanied by apprehension.

Kausika! As previously explained, you should understand that all such teachings concern a semblance of the perfection of pure moral discipline accompanied by apprehension.

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