大般若波羅蜜多經

44

At that time, Śakra, Lord of the Gods, addressed the Buddha: “Blessed One! What is meant by correctly expounding the prajnaparamita, dhyana, vigor, patience, pure precepts, and generosity paramitas?”

The Buddha said: “Kauśika! If good men, good women, and others speak of the prajnaparamita, dhyana, vigor, patience, pure precepts, and generosity paramitas as being without apprehension, this is called correctly expounding the prajnaparamita, dhyana, vigor, patience, pure precepts, and generosity paramitas.”

Śakra, Lord of the Gods, again addressed the Buddha: “Blessed One! How should good men, good women, and others speak of the prajnaparamita as being without apprehension so that it may be called correctly expounding the prajnaparamita?”

The Buddha said: “Kauśika! If good men, good women, and others expound the prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should say: ‘Good man! You should cultivate the prajnaparamita.

You should not contemplate form as either permanent or impermanent; nor should you contemplate feeling, perception, formations, or consciousness as either permanent or impermanent. Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty.

The intrinsic nature of form is precisely no intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise no intrinsic nature. That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, form cannot be apprehended, and therefore permanence and impermanence likewise cannot be apprehended.

Feeling, perception, formations, and consciousness cannot be apprehended, and therefore permanence and impermanence likewise cannot be apprehended. Why? Because therein even form and so forth cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

“They should further say: ‘Good man! You should cultivate the prajnaparamita. You should not contemplate form as either pleasant or painful; nor should you contemplate feeling, perception, formations, or consciousness as either pleasant or painful.

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is precisely no intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise no intrinsic nature.

That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, form cannot be apprehended, and therefore pleasure and pain likewise cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended, and therefore pleasure and pain likewise cannot be apprehended.

Why? Because therein even form and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

“They should further say: ‘Good man! You should cultivate the prajnaparamita. You should not contemplate form as either self or non-self; nor should you contemplate feeling, perception, formations, or consciousness as either self or non-self.

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is precisely no intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise no intrinsic nature.

That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, form cannot be apprehended, and therefore self and non-self likewise cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended, and therefore self and non-self likewise cannot be apprehended.

Why? Because therein even form and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

“They should further say: ‘Good man! You should cultivate the prajnaparamita. You should not contemplate form as either pure or impure; nor should you contemplate feeling, perception, formations, or consciousness as either pure or impure.

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is precisely no intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise no intrinsic nature.

That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, form cannot be apprehended, and therefore purity and impurity likewise cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended, and therefore purity and impurity likewise cannot be apprehended.

Why? Because therein even form and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

“Kauśika! When those good men, good women, and others speak in this way, they are correctly expounding the prajnaparamita.

“Furthermore, Kauśika! If good men, good women, and others expound the prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should say: ‘Good man! You should cultivate the prajnaparamita.

You should not contemplate the eye ayatana as either permanent or impermanent; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent. Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, together with the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty.

The intrinsic nature of the eye ayatana is precisely no intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise no intrinsic nature. That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, the eye ayatana cannot be apprehended, and therefore permanence and impermanence likewise cannot be apprehended.

The ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore permanence and impermanence likewise cannot be apprehended. Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

“They should further say: ‘Good man! You should cultivate the prajnaparamita. You should not contemplate the eye ayatana as either pleasant or painful; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pleasant or painful.

Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, together with the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. The intrinsic nature of the eye ayatana is precisely no intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise no intrinsic nature.

That which is without intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, the eye ayatana cannot be apprehended, and therefore pleasure and pain likewise cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore pleasure and pain likewise cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.’

Again, they should say this: Good man! You should cultivate prajnaparamita. You should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self.

Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas are empty. The intrinsic nature of the eye ayatana is itself not intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the eye ayatana cannot be apprehended; therefore, self and non-self also cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, how much less could self and non-self be apprehended! If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Again, they should say this: Good man! You should cultivate prajnaparamita. You should not contemplate the eye ayatana as either pure or impure; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pure or impure.

Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas are empty. The intrinsic nature of the eye ayatana is itself not intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the eye ayatana cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, how much less could purity and impurity be apprehended! If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Kausika! When those good men, good women, and others speak in this way, they correctly expound prajnaparamita.

Furthermore, Kausika! If good men, good women, and others expound prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should say this: Good man! You should cultivate prajnaparamita.

You should not contemplate the form ayatana as either permanent or impermanent; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either permanent or impermanent. Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty.

The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the form ayatana cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

The sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because therein even the form ayatana and so forth cannot be apprehended, how much less could permanence and impermanence be apprehended!

If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Again, they should say this: Good man! You should cultivate prajnaparamita. You should not contemplate the form ayatana as either pleasant or painful; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either pleasant or painful.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the form ayatana cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

Why? Because therein even the form ayatana and so forth cannot be apprehended, how much less could pleasure and pain be apprehended! If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Again, they should say this: Good man! You should cultivate prajnaparamita. You should not contemplate the form ayatana as either self or non-self; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either self or non-self.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the form ayatana cannot be apprehended; therefore, self and non-self also cannot be apprehended. The sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the form ayatana and so forth cannot be apprehended, how much less could self and non-self be apprehended! If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Again, they should say this: Good man! You should cultivate prajnaparamita. You should not contemplate the form ayatana as either pure or impure; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either pure or impure.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, the form ayatana cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The sound, odor, taste, touch, and dharma ayatanas cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because therein even the form ayatana and so forth cannot be apprehended, how much less could purity and impurity be apprehended! If you are able to cultivate prajna in this way, then you cultivate prajnaparamita.

Kausika! When those good men, good women, and others speak in this way, they correctly expound prajnaparamita.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound prajnaparamita, they should speak thus: Good man! You should cultivate prajnaparamita.

You should not contemplate the eye dhatu as either permanent or impermanent; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition as either permanent or impermanent. Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition, together with the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition, are empty.

The intrinsic nature of the eye dhatu is itself not an intrinsic nature; the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the eye dhatu cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either; the form dhatu through to the feelings arisen with eye-contact as condition cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

Why? Because therein even the eye dhatu and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

They should further speak thus: Good man! You should cultivate prajnaparamita. You should not contemplate the eye dhatu as either pleasant or painful; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition as either pleasant or painful.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition, together with the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition, are empty. The intrinsic nature of the eye dhatu is itself not an intrinsic nature; the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the eye dhatu cannot be apprehended, and therefore pleasure and pain cannot be apprehended either; the form dhatu through to the feelings arisen with eye-contact as condition cannot be apprehended, and therefore pleasure and pain cannot be apprehended either. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

They should further speak thus: Good man! You should cultivate prajnaparamita. You should not contemplate the eye dhatu as either self or non-self; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition as either self or non-self.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition, together with the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition, are empty. The intrinsic nature of the eye dhatu is itself not an intrinsic nature; the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the eye dhatu cannot be apprehended, and therefore self and non-self cannot be apprehended either; the form dhatu through to the feelings arisen with eye-contact as condition cannot be apprehended, and therefore self and non-self cannot be apprehended either. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

They should further speak thus: Good man! You should cultivate prajnaparamita. You should not contemplate the eye dhatu as either pure or impure; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition as either pure or impure.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition, together with the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition, are empty. The intrinsic nature of the eye dhatu is itself not an intrinsic nature; the intrinsic nature of the form dhatu through to that of the feelings arisen with eye-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the eye dhatu cannot be apprehended, and therefore purity and impurity cannot be apprehended either; the form dhatu through to the feelings arisen with eye-contact as condition cannot be apprehended, and therefore purity and impurity cannot be apprehended either. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

Kausika! When those good men, good women, and others speak such things, they are correctly expounding prajnaparamita.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound prajnaparamita, they should speak thus: Good man! You should cultivate prajnaparamita.

You should not contemplate the ear dhatu as either permanent or impermanent; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arisen with ear-contact as condition as either permanent or impermanent. Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arisen with ear-contact as condition, together with the intrinsic nature of the sound dhatu through to that of the feelings arisen with ear-contact as condition, are empty.

The intrinsic nature of the ear dhatu is itself not an intrinsic nature; the intrinsic nature of the sound dhatu through to that of the feelings arisen with ear-contact as condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the ear dhatu cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either; the sound dhatu through to the feelings arisen with ear-contact as condition cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

Why? Because therein even the ear dhatu and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

He further spoke thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the ear dhatu as either pleasant or painful; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as either pleasant or painful.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact, are empty. The intrinsic nature of that ear dhatu is precisely not intrinsic nature; the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the ear dhatu cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended; the sound dhatu through to the feelings arising conditioned by ear-contact cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, how much less that pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

“He further spoke thus: ‘Good man! You should cultivate prajnaparamita. You should not contemplate the ear dhatu as either self or non-self; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as either self or non-self.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact, are empty. The intrinsic nature of that ear dhatu is precisely not intrinsic nature; the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the ear dhatu cannot be apprehended, and therefore that self and non-self also cannot be apprehended; the sound dhatu through to the feelings arising conditioned by ear-contact cannot be apprehended, and therefore that self and non-self also cannot be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, how much less that self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.’

“He further spoke thus: ‘Good man! You should cultivate prajnaparamita. You should not contemplate the ear dhatu as either pure or impure; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as either pure or impure.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact, are empty. The intrinsic nature of that ear dhatu is precisely not intrinsic nature; the intrinsic nature of the sound dhatu through to that of the feelings arising conditioned by ear-contact is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the ear dhatu cannot be apprehended, and therefore that purity and impurity also cannot be apprehended; the sound dhatu through to the feelings arising conditioned by ear-contact cannot be apprehended, and therefore that purity and impurity also cannot be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, how much less that purity and impurity! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.’

“O Kausika! When those good men, good women, and so forth speak such things, they are correctly expounding prajnaparamita.

“Furthermore, Kausika! If good men, good women, and so forth expound prajnaparamita for those who have aroused the aspiration for unsurpassed enlightenment, saying: ‘Good man! You should cultivate prajnaparamita.

You should not contemplate the nose dhatu as either permanent or impermanent; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as either permanent or impermanent. Why? Because the nose dhatu and the intrinsic nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the intrinsic nature of the odor dhatu through to that of the feelings arising conditioned by nose-contact, are empty.

The intrinsic nature of that nose dhatu is precisely not intrinsic nature; the intrinsic nature of the odor dhatu through to that of the feelings arising conditioned by nose-contact is likewise not intrinsic nature. That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the nose dhatu cannot be apprehended, and therefore that permanence and impermanence also cannot be apprehended; the odor dhatu through to the feelings arising conditioned by nose-contact cannot be apprehended, and therefore that permanence and impermanence also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, how much less that permanence and impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.’

“He further spoke thus: ‘Good man! You should cultivate prajnaparamita. You should not contemplate the nose dhatu as either pleasant or painful; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as either pleasant or painful.

Why? Because the nose dhatu and the intrinsic nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the intrinsic nature of the odor dhatu through to that of the feelings arising conditioned by nose-contact, are empty. The intrinsic nature of that nose dhatu is precisely not intrinsic nature; the intrinsic nature of the odor dhatu through to that of the feelings arising conditioned by nose-contact is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the nose dhatu cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended; the odor dhatu through to the feelings arising conditioned by nose-contact cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended. Why?

Because therein even the nose dhatu and so forth cannot be apprehended, how much less that pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.’

Again, one should speak thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either self or non-self.

Why? Because the nose dhatu and the intrinsic nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as well as the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition, are empty. The intrinsic nature of that nose dhatu is itself not intrinsic nature; the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the nose dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, one should speak thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the nose dhatu as either pure or impure; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either pure or impure.

Why? Because the nose dhatu and the intrinsic nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as well as the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition, are empty. The intrinsic nature of that nose dhatu is itself not intrinsic nature; the intrinsic nature of the odor dhatu through to the feelings arising with nose-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the nose dhatu cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Kausika! When those good men, good women, and others speak in this manner, they are correctly expounding prajnaparamita.

Furthermore, Kausika! If good men, good women, and others expound prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man! You should cultivate prajnaparamita.

You should not contemplate the tongue dhatu as either permanent or impermanent; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either permanent or impermanent. Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition, are empty.

The intrinsic nature of that tongue dhatu is itself not intrinsic nature; the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the tongue dhatu cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

The taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because therein even the tongue dhatu and so forth cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, one should speak thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the tongue dhatu as either pleasant or painful; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either pleasant or painful.

Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is itself not intrinsic nature; the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the tongue dhatu cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

Why? Because therein even the tongue dhatu and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, one should speak thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the tongue dhatu as either self or non-self; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either self or non-self.

Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is itself not intrinsic nature; the intrinsic nature of the taste dhatu through to the feelings arising with tongue-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the tongue dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the tongue dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

He further says: Good man! You should cultivate prajnaparamita. You should not contemplate the tongue element as either pure or impure; nor should you contemplate the taste element, the tongue-consciousness element, tongue contact, or the feelings arising with tongue contact as their condition as either pure or impure.

Why? Because the tongue element and the intrinsic nature of the tongue element are empty; the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as their condition, as well as the intrinsic nature of the taste element through to the feelings arising with tongue contact as their condition, are empty. The intrinsic nature of that tongue element is itself not intrinsic nature; likewise, the intrinsic nature of the taste element through to the feelings arising with tongue contact as their condition is not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, since the tongue element cannot be apprehended, its purity or impurity also cannot be apprehended; since the taste element through to the feelings arising with tongue contact as their condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein not even the tongue element and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

Kausika! When such good men, good women, and others speak in this way, they are correctly expounding prajnaparamita.

Furthermore, Kausika! If good men, good women, and others expound prajnaparamita for those who have aroused the aspiration for unsurpassed enlightenment, they say: Good man! You should cultivate prajnaparamita.

You should not contemplate the body element as either permanent or impermanent; nor should you contemplate the tangible-object element, the body-consciousness element, bodily contact, or the feelings arising with bodily contact as their condition as either permanent or impermanent. Why? Because the body element and the intrinsic nature of the body element are empty; the tangible-object element, the body-consciousness element, bodily contact, and the feelings arising with bodily contact as their condition, as well as the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition, are empty.

The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition is not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, since the body element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the tangible-object element through to the feelings arising with bodily contact as their condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein not even the body element and so forth can be apprehended, much less their permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

He further says: Good man! You should cultivate prajnaparamita. You should not contemplate the body element as either pleasant or painful; nor should you contemplate the tangible-object element, the body-consciousness element, bodily contact, or the feelings arising with bodily contact as their condition as either pleasant or painful.

Why? Because the body element and the intrinsic nature of the body element are empty; the tangible-object element, the body-consciousness element, bodily contact, and the feelings arising with bodily contact as their condition, as well as the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition is not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, since the body element cannot be apprehended, its pleasure or pain also cannot be apprehended; since the tangible-object element through to the feelings arising with bodily contact as their condition cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein not even the body element and so forth can be apprehended, much less their pleasure or pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

He further says: Good man! You should cultivate prajnaparamita. You should not contemplate the body element as either self or non-self; nor should you contemplate the tangible-object element, the body-consciousness element, bodily contact, or the feelings arising with bodily contact as their condition as either self or non-self.

Why? Because the body element and the intrinsic nature of the body element are empty; the tangible-object element, the body-consciousness element, bodily contact, and the feelings arising with bodily contact as their condition, as well as the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition is not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, since the body element cannot be apprehended, its self or non-self also cannot be apprehended; since the tangible-object element through to the feelings arising with bodily contact as their condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein not even the body element and so forth can be apprehended, much less their self or non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

He further says: Good man! You should cultivate prajnaparamita. You should not contemplate the body element as either pure or impure; nor should you contemplate the tangible-object element, the body-consciousness element, bodily contact, or the feelings arising with bodily contact as their condition as either pure or impure.

Why? Because the body element and the intrinsic nature of the body element are empty; the tangible-object element, the body-consciousness element, bodily contact, and the feelings arising with bodily contact as their condition, as well as the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to the feelings arising with bodily contact as their condition is not intrinsic nature.

That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, since the body element cannot be apprehended, its purity or impurity also cannot be apprehended; since the tangible-object element through to the feelings arising with bodily contact as their condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein not even the body element and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.

Kausika! When such good men, good women, and others speak in this way, they are correctly expounding prajnaparamita.

Fascicle 146

End