大般若波羅蜜多經

43

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, speak of suchness as either permanent or impermanent, and speak of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm as either permanent or impermanent;

speak of suchness as either blissful or painful, and speak of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm as either blissful or painful; speak of suchness as either self or non-self, and speak of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm as either self or non-self;

speak of suchness as either pure or impure, and speak of the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm as either pure or impure—and if anyone is able to rely upon such dharmas while practicing giving, this is called practicing the perfection of giving.

They further say: Those who practice giving should seek suchness as either permanent or impermanent, and should seek the Dharma realm through to the inconceivable realm as either permanent or impermanent; they should seek suchness as either blissful or painful, and should seek the Dharma realm through to the inconceivable realm as either blissful or painful; they should seek suchness as either self or non-self, and should seek the Dharma realm through to the inconceivable realm as either self or non-self; they should seek suchness as either pure or impure, and should seek the Dharma realm through to the inconceivable realm as either pure or impure—and if anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

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 blissful or painful, and seek the Dharma realm through to the inconceivable realm as either blissful or painful; seek suchness as either self or non-self, and seek the Dharma realm through to the inconceivable realm as either self or non-self; seek suchness as either pure or impure, and seek the Dharma realm through to the inconceivable realm as either pure or impure, and then rely upon these dharmas while practicing giving, I call this practicing a semblance of the perfection of giving involving apprehension.

Kausika! You should know that everything stated previously concerns 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, speak of the Noble Truth of suffering as either permanent or impermanent, and speak of the Noble Truths of the origin, cessation, and path as either permanent or impermanent; speak of the Noble Truth of suffering as either blissful or painful, and speak of the Noble Truths of the origin, cessation, and path as either blissful or painful; speak of the Noble Truth of suffering as either self or non-self, and speak of the Noble Truths of the origin, cessation, and path as either self or non-self;

speak of the Noble Truth of suffering as either pure or impure, and speak of the Noble Truths of the origin, cessation, and path as either pure or impure—and if anyone is able to rely upon such dharmas while practicing giving, this is called practicing the perfection of giving.

They further say: Those who practice giving should seek the Noble Truth of suffering as either permanent or impermanent, and should seek the Noble Truths of the origin, cessation, and path as either permanent or impermanent; they should seek the Noble Truth of suffering as either blissful or painful, and should seek the Noble Truths of the origin, cessation, and path as either blissful or painful; they should seek the Noble Truth of suffering as either self or non-self, and should seek the Noble Truths of the origin, cessation, and path as either self or non-self;

they should seek the Noble Truth of suffering as either pure or impure, and should seek the Noble Truths of the origin, cessation, and path as either pure or impure—and if anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

Kausika! If good men, good women, and others seek the Noble Truth of suffering as either permanent or impermanent, and seek the Noble Truths of the origin, cessation, and path as either permanent or impermanent; seek the Noble Truth of suffering as either blissful or painful, and seek the Noble Truths of the origin, cessation, and path as either blissful or painful; seek the Noble Truth of suffering as either self or non-self, and seek the Noble Truths of the origin, cessation, and path as either self or non-self;

seek the Noble Truth of suffering as either pure or impure, and seek the Noble Truths of the origin, cessation, and path as either pure or impure, and then rely upon these dharmas while practicing giving, I call this practicing a semblance of the perfection of giving involving apprehension.

Kausika! You should know that everything stated previously concerns 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, speak of the four meditative absorptions as either permanent or impermanent, and speak of the four immeasurables and the four formless attainments as either permanent or impermanent; speak of the four meditative absorptions as either blissful or painful, and speak of the four immeasurables and the four formless attainments as either blissful or painful; speak of the four meditative absorptions as either self or non-self, and speak of the four immeasurables and the four formless attainments as either self or non-self;

speak of the four meditative absorptions as either pure or impure, and speak of the four immeasurables and the four formless attainments as either pure or impure—and if anyone is able to rely upon such dharmas while practicing giving, this is called practicing the perfection of giving.

They further say: Those who practice giving should seek the four meditative absorptions as either permanent or impermanent, and should seek the four immeasurables and the four formless attainments as either permanent or impermanent; they should seek the four meditative absorptions as either blissful or painful, and should seek the four immeasurables and the four formless attainments as either blissful or painful; they should seek the four meditative absorptions as either self or non-self, and should seek the four immeasurables and the four formless attainments as either self or non-self;

they should seek the four meditative absorptions as either pure or impure, and should seek the four immeasurables and the four formless attainments as either pure or impure—and if anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

Kausika! If good men, good women, and others seek the four meditative absorptions as either permanent or impermanent, and seek the four immeasurables and the four formless attainments as either permanent or impermanent; seek the four meditative absorptions as either blissful or painful, and seek the four immeasurables and the four formless attainments as either blissful or painful; seek the four meditative absorptions as either self or non-self, and seek the four immeasurables and the four formless attainments as either self or non-self;

seek the four meditative absorptions as either pure or impure, and seek the four immeasurables and the four formless attainments as either pure or impure, and then rely upon these dharmas while practicing giving, I call this practicing a semblance of the perfection of giving involving apprehension.

Kausika! You should know that everything stated previously concerns a semblance of the perfection of giving involving apprehension.

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

teach that the eight liberations are either pure or impure, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pure or impure, and if anyone is able to rely upon such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.

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

they should seek the eight liberations as either pure or impure, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure.

If anyone is able to seek such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.”

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

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

Kausika, you should know that all that was previously explained concerns a semblance of the perfection of generosity involving apprehension.

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

teach that the four foundations of mindfulness are either self or non-self, and teach that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are either self or non-self; teach that the four foundations of mindfulness are either pure or impure, and teach that the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are either pure or impure, and if anyone is able to rely upon such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.

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

If anyone is able to seek such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.”

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

seek the four foundations of mindfulness as either pure or impure, and seek the four right efforts through the eightfold noble path as either pure or impure, and then rely upon these dharmas while practicing generosity, I call this the practice of a semblance of the perfection of generosity involving apprehension.

Kausika, you should know that all that was previously explained concerns a semblance of the perfection of generosity involving apprehension.

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

teach that the gateway to liberation of emptiness is either pure or impure, and teach that the gateways to liberation of signlessness and wishlessness are either pure or impure, and if anyone is able to rely upon such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.

They further say: “Those who practice generosity should seek the gateway to liberation of emptiness as either permanent or impermanent, and should seek the gateways to liberation of signlessness and wishlessness as either permanent or impermanent; they should seek the gateway to liberation of emptiness as either pleasant or painful, and should seek the gateways to liberation of signlessness and wishlessness as either pleasant or painful; they should seek the gateway to liberation of emptiness as either self or non-self, and should seek the gateways to liberation of signlessness and wishlessness as either self or non-self;

they should seek the gateway to liberation of emptiness as either pure or impure, and should seek the gateways to liberation of signlessness and wishlessness as either pure or impure.

If anyone is able to seek such dharmas while practicing generosity, that is said to be practicing the perfection of generosity.”

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

seek the gateway to liberation of emptiness as either pure or impure, and seek the gateways to liberation of signlessness and wishlessness as either pure or impure, and then rely upon these dharmas while practicing generosity, I call this the practice of a semblance of the perfection of generosity involving apprehension.

Kausika, you should know that all that was previously explained concerns a semblance of the perfection of generosity involving apprehension.

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the 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 blissful or painful, and teach that the six superknowledges are either blissful 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 those people are able to practice giving in reliance upon such dharmas, this is the practice of the perfection of giving.

They further say: Those who practice giving 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 blissful or painful, and should seek the six superknowledges as either blissful 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 they are able to practice giving while seeking such dharmas, this is the practice of the perfection of giving.

Kausika, if good men or 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 blissful or painful, and seek the six superknowledges as either blissful 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 then practice giving in reliance upon these dharmas, I call this the practice of a semblance of the perfection of giving involving apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of giving involving apprehension.

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

teach that the Buddha’s ten powers are either self or non-self, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either self or non-self; teach that the Buddha’s ten powers are either pure or impure, and teach that the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either pure or impure, and if those people are able to practice giving in reliance upon such dharmas, this is the practice of the perfection of giving.

They further say: Those who practice giving should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through to 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 to 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 to 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 to the eighteen distinctive qualities of a Buddha as either pure or impure, and if they are able to practice giving while seeking such dharmas, this is the practice of the perfection of giving.

Kausika, if good men or good women and others seek the Buddha’s ten powers as either permanent or impermanent, and seek the four fearlessnesses through to 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 to 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 to 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 to the eighteen distinctive qualities of a Buddha as either pure or impure, and then practice giving in reliance upon these dharmas, I call this the practice of a semblance of the perfection of giving involving apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of giving involving apprehension.

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the dharma of non-forgetfulness is either permanent or impermanent, and teach that the nature of constant equanimity is either permanent or impermanent; teach that the dharma of non-forgetfulness is either blissful or painful, and teach that the nature of constant equanimity is either blissful or painful; teach that the dharma of non-forgetfulness is either self or non-self, and teach that the nature of constant equanimity is either self or non-self;

teach that the dharma of non-forgetfulness is either pure or impure, and teach that the nature of constant equanimity is either pure or impure, and if those people are able to practice giving in reliance upon such dharmas, this is the practice of the perfection of giving.

They further say: Those who practice giving should seek the dharma of non-forgetfulness as either permanent or impermanent, and should seek the nature of constant equanimity as either permanent or impermanent; they should seek the dharma of non-forgetfulness as either blissful or painful, and should seek the nature of constant equanimity as either blissful or painful; they should seek the dharma of non-forgetfulness as either self or non-self, and should seek the nature of constant equanimity as either self or non-self; they should seek the dharma of non-forgetfulness as either pure or impure, and should seek the nature of constant equanimity as either pure or impure, and if they are able to practice giving while seeking such dharmas, this is the practice of the perfection of giving.

Kausika, if good men or good women and others seek the dharma of non-forgetfulness as either permanent or impermanent, and seek the nature of constant equanimity as either permanent or impermanent; seek the dharma of non-forgetfulness as either blissful or painful, and seek the nature of constant equanimity as either blissful or painful; seek the dharma of non-forgetfulness as either self or non-self, and seek the nature of constant equanimity as either self or non-self; seek the dharma of non-forgetfulness as either pure or impure, and seek the nature of constant equanimity as either pure or impure, and then practice giving in reliance upon these dharmas, I call this the practice of a semblance of the perfection of giving involving apprehension.

Kausika, as previously explained, you should understand that all such teachings concern a semblance of the perfection of giving involving apprehension.

Furthermore, Kauśika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the knowledge of all things 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 the knowledge of all things 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 the knowledge of all things 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 the knowledge of all things 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 practicing giving, this is called practicing the perfection of giving.

They may further say: “Those who practice giving should seek the knowledge of all things 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 the knowledge of all things 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 the knowledge of all things 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 the knowledge of all things 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.” If anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

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

and seek the knowledge of all things as either pure or impure, seek the knowledge of the aspects of the paths and the knowledge of all aspects 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.

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

Furthermore, Kauśika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that 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 blissful or painful, and teach that all samadhi gateways are either blissful or painful; teach that all dharani gateways are either self or non-self, and teach that all samadhi gateways are either self or non-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 practicing giving, this is called practicing the perfection of giving.

They may further say: “Those who practice giving should seek all dharani gateways as either permanent or impermanent, and should seek all samadhi gateways as either permanent or impermanent; they should seek all dharani gateways as either blissful or painful, and should seek all samadhi gateways as either blissful or painful; they should seek all dharani gateways as either self or non-self, and should seek all samadhi gateways as either self or non-self; they should seek all dharani gateways as either pure or impure, and should seek all samadhi gateways as either pure or impure.” If anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

Kauśika, 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 blissful or painful, seek all samadhi gateways as either blissful or painful; seek all dharani gateways as either self or non-self, seek all samadhi gateways as either self or non-self; and seek all dharani gateways as either pure or impure, seek all samadhi gateways 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.

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

Furthermore, Kauśika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the approach to stream-entry and the fruit of stream-entry are either permanent or impermanent, and teach that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either permanent or impermanent; teach that the approach to stream-entry and the fruit of stream-entry are either blissful or painful, and teach that the approach to once-returning, the fruit of once-returning, the approach to non-returning, the fruit of non-returning, the approach to arhatship, and the fruit of arhatship are either blissful or painful;

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

They may further say: “Those who practice giving should seek the approach to stream-entry and the fruit of stream-entry as either permanent or impermanent, and should seek the approach to once-returning through the fruit of arhatship as either permanent or impermanent; they should seek the approach to stream-entry and the fruit of stream-entry as either blissful or painful, and should seek the approach to once-returning through the fruit of arhatship as either blissful or painful; they should seek the approach to stream-entry and the fruit of stream-entry as either self or non-self, and should seek the approach to once-returning through the fruit of arhatship as either self or non-self;

they should seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, and should seek the approach to once-returning through the fruit of arhatship as either pure or impure.” If anyone is able to seek such dharmas while practicing giving, this is called practicing the perfection of giving.

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

and seek the approach to stream-entry and the fruit of stream-entry as either pure or impure, seek the approach to once-returning through the fruit of arhatship 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.

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

Moreover, Kausika, if good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that all attainments of pratyekabuddhas are either permanent or impermanent; teach that all attainments of pratyekabuddhas are either pleasurable or painful; teach that all attainments of pratyekabuddhas involve either self or non-self; teach that all attainments of pratyekabuddhas are either pure or impure; and say that if one is able to rely upon such dharmas while practicing generosity, one is practicing the perfection of generosity.

They further say: Those who practice generosity should seek all attainments of pratyekabuddhas as either permanent or impermanent; should seek all attainments of pratyekabuddhas as either pleasurable or painful; should seek all attainments of pratyekabuddhas as involving either self or non-self; should seek all attainments of pratyekabuddhas as either pure or impure; and if one is able to seek such dharmas while practicing generosity, one is practicing the perfection of generosity.

Kausika, if good men, good women, and others thus seek all attainments of pratyekabuddhas as either permanent or impermanent; seek all attainments of pratyekabuddhas as either pleasurable or painful; seek all attainments of pratyekabuddhas as involving either self or non-self; and seek all attainments of pratyekabuddhas as either pure or impure, and then rely upon these dharmas while practicing generosity, I call this the practice of a semblance of the perfection of generosity associated with apprehension.

Kausika, as stated previously, you should know that all of this concerns a semblance of the perfection of generosity associated with apprehension.

Moreover, Kausika, if good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that all practices of great bodhisattvas are either permanent or impermanent; teach that all practices of great bodhisattvas are either pleasurable or painful; teach that all practices of great bodhisattvas involve either self or non-self; teach that all practices of great bodhisattvas are either pure or impure; and say that if one is able to rely upon such dharmas while practicing generosity, one is practicing the perfection of generosity.

They further say: Those who practice generosity should seek all practices of great bodhisattvas as either permanent or impermanent; should seek all practices of great bodhisattvas as either pleasurable or painful; should seek all practices of great bodhisattvas as involving either self or non-self; should seek all practices of great bodhisattvas as either pure or impure; and if one is able to seek such dharmas while practicing generosity, one is practicing the perfection of generosity.

Kausika, if good men, good women, and others thus seek all practices of great bodhisattvas as either permanent or impermanent; seek all practices of great bodhisattvas as either pleasurable or painful; seek all practices of great bodhisattvas as involving either self or non-self; and seek all practices of great bodhisattvas as either pure or impure, and then rely upon these dharmas while practicing generosity, I call this the practice of a semblance of the perfection of generosity associated with apprehension.

Kausika, as stated previously, you should know that all of this concerns a semblance of the perfection of generosity associated with apprehension.

Moreover, Kausika, if good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that the supreme enlightenment of the Buddhas is either permanent or impermanent; teach that the supreme enlightenment of the Buddhas is either pleasurable or painful; teach that the supreme enlightenment of the Buddhas involves either self or non-self; teach that the supreme enlightenment of the Buddhas is either pure or impure; and say that if one is able to rely upon such dharmas while practicing generosity, one is practicing the perfection of generosity.

They further say: Those who practice generosity 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 involving either self or non-self; should seek the supreme enlightenment of the Buddhas as either pure or impure; and if one is able to seek such dharmas while practicing generosity, one is practicing the perfection of generosity.

Kausika, if good men, good women, and others thus seek the supreme enlightenment of the Buddhas as either permanent or impermanent; seek the supreme enlightenment of the Buddhas as either pleasurable or painful; seek the supreme enlightenment of the Buddhas as involving either self or non-self; and seek the supreme enlightenment of the Buddhas as either pure or impure, and then rely upon these dharmas while practicing generosity, I call this the practice of a semblance of the perfection of generosity associated with apprehension.

Kausika, as stated previously, you should know that all of this concerns a semblance of the perfection of generosity associated with apprehension.

Moreover, Kausika, if good men, good women, and others expound the prajnaparamita for the sake of those who have generated the aspiration for unsurpassed bodhi, saying: Come, good man! I shall teach you to cultivate and study the prajnaparamita. If anyone follows my teaching, that person will swiftly abide in: first, the Ground of Great Joy; second, the Ground of Stainlessness; third, the Ground of Radiance; fourth, the Ground of Blazing Wisdom; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifest Presence; seventh, the Far-Going Ground; eighth, the Immovable Ground; ninth, the Ground of Excellent Wisdom; and tenth, the Ground of the Dharma Cloud.

Kausika, those good men, good women, and others employ characteristics as a skillful means, apprehension as a skillful means, and the conception of time when teaching others to cultivate and study the prajnaparamita; thus, they teach a semblance of the prajnaparamita.

Moreover, Kausika, if good men, good women, and others expound the perfection of meditative concentration for the sake of those who have generated the aspiration for unsurpassed bodhi, saying: Come, good man! I shall teach you to cultivate and study the perfection of meditative concentration. If anyone follows my teaching and practices it, that person will swiftly abide in: first, the Ground of Great Joy; second, the Ground of Stainlessness; third, the Ground of Radiance; fourth, the Ground of Blazing Wisdom; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifest Presence; seventh, the Far-Going Ground; eighth, the Immovable Ground; ninth, the Ground of Excellent Wisdom; and tenth, the Ground of the Dharma Cloud.

Kausika, those good men, good women, and others employ characteristics as a skillful means, apprehension as a skillful means, and the conception of time when teaching others to cultivate and study the perfection of meditative concentration; thus, they teach a semblance of the perfection of meditative concentration.

Moreover, Kausika, if good men, good women, and others expound the perfection of diligence for the sake of those who have generated the aspiration for unsurpassed bodhi, saying: Come, good man! I shall teach you to cultivate and study the perfection of diligence. If anyone follows my teaching and practices it, that person will swiftly abide in: first, the Ground of Great Joy; second, the Ground of Stainlessness; third, the Ground of Radiance; fourth, the Ground of Blazing Wisdom; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifest Presence; seventh, the Far-Going Ground; eighth, the Immovable Ground; ninth, the Ground of Excellent Wisdom; and tenth, the Ground of the Dharma Cloud.

Kausika, those good men, good women, and others employ characteristics as a skillful means, apprehension as a skillful means, and the conception of time when teaching others to cultivate and study the perfection of diligence; thus, they teach a semblance of the perfection of diligence.

Moreover, Kausika, if good men, good women, and others expound the perfection of patient endurance for the sake of those who have generated the aspiration for unsurpassed bodhi, saying: Come, good man! I shall teach you to cultivate and study the perfection of patient endurance. If anyone follows my teaching and practices it, that person will swiftly abide in: first, the Ground of Great Joy; second, the Ground of Stainlessness; third, the Ground of Radiance; fourth, the Ground of Blazing Wisdom; fifth, the Ground Difficult to Conquer; sixth, the Ground of Manifest Presence; seventh, the Far-Going Ground; eighth, the Immovable Ground; ninth, the Ground of Excellent Wisdom; and tenth, the Ground of the Dharma Cloud.

Kauśika! When those good men, good women, and others, employing characteristics as a skillful means, attainment as a skillful means, and entertaining a conception of time, teach others to cultivate the perfection of patience, they are teaching a semblance of the perfection of patience.

Furthermore, Kauśika! If good men, good women, and others expound the perfection of moral discipline to those who have aroused the aspiration for unsurpassed bodhi, saying: “Come here, good man! I shall teach you to cultivate the perfection of moral discipline. Whoever practices in accordance with my teaching will swiftly abide in: first, the Stage of Great Joy; second, the Stage of Stainlessness; third, the Stage of Radiance; fourth, the Stage of Blazing Wisdom; fifth, the Stage Difficult to Conquer; sixth, the Stage of Direct Presence; seventh, the Stage of Far Progress; eighth, the Stage of Immovability; ninth, the Stage of Excellent Wisdom; and tenth, the Stage of the Dharma Cloud.”

Kauśika! When those good men, good women, and others, employing characteristics as a skillful means, attainment as a skillful means, and entertaining a conception of time, teach others to cultivate the perfection of moral discipline, they are teaching a semblance of the perfection of moral discipline.

Furthermore, Kauśika! If good men, good women, and others expound the perfection of generosity to those who have aroused the aspiration for unsurpassed bodhi, saying: “Come here, good man! I shall teach you to cultivate the perfection of generosity. Whoever practices in accordance with my teaching will swiftly abide in: first, the Stage of Great Joy; second, the Stage of Stainlessness; third, the Stage of Radiance; fourth, the Stage of Blazing Wisdom; fifth, the Stage Difficult to Conquer; sixth, the Stage of Direct Presence; seventh, the Stage of Far Progress; eighth, the Stage of Immovability; ninth, the Stage of Excellent Wisdom; and tenth, the Stage of the Dharma Cloud.”

Kauśika! When those good men, good women, and others, employing characteristics as a skillful means, attainment as a skillful means, and entertaining a conception of time, teach others to cultivate the perfection of generosity, they are teaching a semblance of the perfection of generosity.

Furthermore, Kauśika! If good men, good women, and others expound prajnaparamita to those who have aroused the aspiration for unsurpassed bodhi, or expound the perfection of meditative concentration, the perfection of diligence, the perfection of patience, the perfection of moral discipline, or the perfection of generosity, saying: “Come here, good man! I shall teach you to cultivate prajnaparamita through the perfection of generosity. Whoever cultivates them in accordance with my teaching will swiftly transcend the stages of the śrāvakas and pratyekabuddhas.”

Kauśika! When those good men, good women, and others, employing characteristics as a skillful means, attainment as a skillful means, and entertaining a conception of time, teach others to cultivate the perfections of wisdom, meditative concentration, diligence, patience, moral discipline, and generosity, they are expounding semblances of prajnaparamita through the perfection of generosity.

Furthermore, Kauśika! If good men and good women expound prajnaparamita to those who have aroused the aspiration for unsurpassed bodhi, or expound the perfection of meditative concentration, the perfection of diligence, the perfection of patience, the perfection of moral discipline, or the perfection of generosity, saying: “Come here, good man! I shall teach you to cultivate prajnaparamita through the perfection of generosity.

Whoever cultivates them in accordance with my teaching will swiftly enter the Bodhisattva’s certainty of rightness leading beyond birth. Having entered the Bodhisattva’s certainty of rightness leading beyond birth, one will immediately attain the Bodhisattva’s patient acceptance of the non-arising of dharmas. Having attained the Bodhisattva’s patient acceptance of the non-arising of dharmas, one will immediately attain the Bodhisattva’s irreversible superknowledges.

Having attained the Bodhisattva’s irreversible superknowledges, one will be able to travel throughout all Buddha realms in the ten directions, journeying from one Buddha realm to another, reverently making offerings to, honoring, and praising all Tathagatas, Arhats, Perfectly Awakened Ones. Thereby, one will swiftly realize the supreme state of awakening.”

Kauśika! When those good men, good women, and others, employing characteristics as a skillful means, attainment as a skillful means, and entertaining a conception of time, teach others to cultivate the perfections of wisdom, meditative concentration, diligence, patience, moral discipline, and generosity, they are expounding semblances of prajnaparamita through the perfection of generosity.

Furthermore, Kauśika! If good men, good women, and others say to a bodhisattva abiding in the spiritual lineage: “If you are able to listen to, accept and retain, read and recite, diligently cultivate, and contemplate in accordance with the truth this profound prajnaparamita, you will certainly acquire immeasurable, innumerable, and boundless merit,” then, Kauśika, when those good men, good women, and others, employing characteristics as a skillful means and attainment as a skillful means, speak in this way, they are teaching semblances of the perfections of wisdom, meditative concentration, diligence, patience, moral discipline, and generosity.

Furthermore, Kauśika! If good men, good women, and others say to a bodhisattva abiding in the spiritual lineage: “You should rejoice in all the roots of virtue you have possessed from the time you first aroused the aspiration until your realization of nirvana without remainder, throughout the times of all Tathagatas, Arhats, Perfectly Awakened Ones of the past, future, and present;

gather them all together and dedicate them, for the sake of all sentient beings, toward the supreme state of awakening,” then, Kauśika, when those good men, good women, and others, employing characteristics as a skillful means and attainment as a skillful means, speak in this way, they are teaching semblances of the perfections of wisdom, meditative concentration, diligence, patience, moral discipline, and generosity.

Fascicle 145

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