大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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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 mind element as either permanent or impermanent; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition as either permanent or impermanent. Why? Because the mind element and the intrinsic nature of the mind element are empty; the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition, together with the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition, are empty.
The intrinsic nature of that mind element is precisely not intrinsic nature; the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the mind element cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since the dharma element through to the feelings that arise with mind-contact as condition cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.
Why? Because therein even the mind element and so forth cannot be apprehended, how much less their permanence or 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 mind element as either pleasurable or painful; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition as either pleasurable or painful.
Why? Because the mind element and the intrinsic nature of the mind element are empty; the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition, together with the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition, are empty. The intrinsic nature of that mind element is precisely not intrinsic nature; the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the mind element cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since the dharma element through to the feelings that arise with mind-contact as condition cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why?
Because therein even the mind element and so forth cannot be apprehended, how much less their pleasure or 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 mind element as either self or non-self; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition as either self or non-self.
Why? Because the mind element and the intrinsic nature of the mind element are empty; the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition, together with the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition, are empty. The intrinsic nature of that mind element is precisely not intrinsic nature; the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the mind element cannot be apprehended, its self or non-self likewise cannot be apprehended; since the dharma element through to the feelings that arise with mind-contact as condition cannot be apprehended, their self or non-self likewise cannot be apprehended. Why?
Because therein even the mind element and so forth cannot be apprehended, how much less their self or 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 mind element as either pure or impure; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition as either pure or impure.
Why? Because the mind element and the intrinsic nature of the mind element are empty; the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition, together with the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition, are empty. The intrinsic nature of that mind element is precisely not intrinsic nature; the intrinsic nature of the dharma element through to the feelings that arise with mind-contact as condition is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the mind element cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the dharma element through to the feelings that arise with mind-contact as condition cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?
Because therein even the mind element and so forth cannot be apprehended, how much less their purity or 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, 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 earth element as either permanent or impermanent; nor should you contemplate the water, fire, wind, space, or consciousness elements as either permanent or impermanent. Why? Because the earth element and the intrinsic nature of the earth element are empty; the water, fire, wind, space, and consciousness elements, together with the intrinsic nature of the water, fire, wind, space, and consciousness elements, are empty.
The intrinsic nature of that earth element is precisely not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness elements is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the earth element cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since the water, fire, wind, space, and consciousness elements cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.
Why? Because therein even the earth element and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.
Again, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate the earth dhatu as either pleasant or painful; you should not contemplate the water, fire, wind, space, or consciousness dhatu as either pleasant or painful. Why?
Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of the earth dhatu is itself not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita.
In this prajnaparamita, the earth dhatu cannot be apprehended, and therefore neither can pleasure or pain be apprehended; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore neither can pleasure or pain be apprehended. Why? Because therein even the earth 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, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate the earth dhatu as either self or non-self; you should not contemplate the water, fire, wind, space, or consciousness dhatu as either self or non-self. Why?
Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of the earth dhatu is itself not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita.
In this prajnaparamita, the earth dhatu cannot be apprehended, and therefore neither can self nor non-self be apprehended; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore neither can self nor non-self be apprehended. Why? Because therein even the earth 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, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate the earth dhatu as either pure or impure; you should not contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure. Why?
Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of the earth dhatu is itself not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature. That which is not intrinsic nature is precisely prajnaparamita.
In this prajnaparamita, the earth dhatu cannot be apprehended, and therefore neither can purity nor impurity be apprehended; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore neither can purity nor impurity be apprehended. Why? Because therein even the earth 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 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 generated the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate ignorance as either permanent or impermanent; you should not contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent.
Why? Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, ignorance cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended. Why?
Because therein even ignorance 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, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate ignorance as either pleasant or painful; you should not contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful. Why?
Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, ignorance cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?
Because therein even ignorance 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, they should speak thus: Good man! You should cultivate prajnaparamita and should not contemplate ignorance as either self or non-self; you should not contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self. Why?
Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not intrinsic nature.
That which is not intrinsic nature is precisely prajnaparamita. In this prajnaparamita, ignorance cannot be apprehended, and therefore neither can self nor non-self be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither can self nor non-self be apprehended. Why?
Because therein even ignorance 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 ignorance as either pure or impure; you should not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure.
Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not a self-nature.
What is not a self-nature is precisely prajnaparamita. In this prajnaparamita, since ignorance cannot be apprehended, its purity or impurity likewise cannot be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?
Because therein even ignorance and so forth cannot be apprehended, much less their purity or 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 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: “Good man! You should cultivate prajnaparamita.
You should not contemplate the perfection of generosity as either permanent or impermanent; you should not contemplate the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as either permanent or impermanent. Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure morality, patience, vigor, meditation, and prajnaparamita, and the self-nature of pure morality through prajnaparamita, are empty.
That self-nature of the perfection of generosity is itself not a self-nature; that self-nature of pure morality through prajnaparamita is likewise not a self-nature. What is not a self-nature is precisely prajnaparamita. In this prajnaparamita, since the perfection of generosity cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.
Why? Because therein even the perfection of generosity and so forth cannot 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 perfection of generosity as either pleasurable or painful; you should not contemplate the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as either pleasurable or painful.
Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure morality, patience, vigor, meditation, and prajnaparamita, and the self-nature of pure morality through prajnaparamita, are empty. That self-nature of the perfection of generosity is itself not a self-nature; that self-nature of pure morality through prajnaparamita is likewise not a self-nature.
What is not a self-nature is precisely prajnaparamita. In this prajnaparamita, since the perfection of generosity cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why?
Because therein even the perfection of generosity and so forth cannot 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 perfection of generosity as either self or non-self; you should not contemplate the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as either self or non-self.
Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure morality, patience, vigor, meditation, and prajnaparamita, and the self-nature of pure morality through prajnaparamita, are empty. That self-nature of the perfection of generosity is itself not a self-nature; that self-nature of pure morality through prajnaparamita is likewise not a self-nature.
What is not a self-nature is precisely prajnaparamita. In this prajnaparamita, since the perfection of generosity cannot be apprehended, its self or non-self likewise cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their self or non-self likewise cannot be apprehended. Why?
Because therein even the perfection of generosity and so forth cannot 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 perfection of generosity as either pure or impure; you should not contemplate the perfections of pure morality, patience, vigor, meditation, and prajnaparamita as either pure or impure.
Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure morality, patience, vigor, meditation, and prajnaparamita, and the self-nature of pure morality through prajnaparamita, are empty. That self-nature of the perfection of generosity is itself not a self-nature; that self-nature of pure morality through prajnaparamita is likewise not a self-nature.
What is not a self-nature is precisely prajnaparamita. In this prajnaparamita, since the perfection of generosity cannot be apprehended, its purity or impurity likewise cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?
Because therein even the perfection of generosity and so forth cannot be apprehended, much less their purity or 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 way, they correctly expound prajnaparamita.
Furthermore, Kausika! If good men or good women, and so forth, 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 emptiness of the internal as either permanent or impermanent; nor should you contemplate the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either permanent or impermanent.
Why? Because the emptiness of the internal and the self-nature of the emptiness of the internal are empty; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the self-nature of nonexistence,
and the self-nature of the emptiness of the external through the self-nature of the emptiness of the self-nature of nonexistence are empty.
The self-nature of that emptiness of the internal is therefore not self-nature; the self-nature of the emptiness of the external through the emptiness of the self-nature of nonexistence is likewise not self-nature. What is not self-nature is precisely the prajnaparamita. Within this prajnaparamita, the emptiness of the internal is unapprehensible, and therefore its permanence or impermanence is also unapprehensible; the emptiness of the external through the emptiness of the self-nature of nonexistence are all unapprehensible, and therefore their permanence or impermanence is also unapprehensible.
Why? Because therein even the emptiness of the internal and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate prajna in this manner, you cultivate the prajnaparamita.”
They should further say: “Good man! You should cultivate the prajnaparamita. You should not contemplate the emptiness of the internal as either pleasurable or painful; nor should you contemplate the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,
or the emptiness of the self-nature of nonexistence as either pleasurable or painful.
Why? Because the emptiness of the internal and the self-nature of the emptiness of the internal are empty; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the self-nature of nonexistence,
and the self-nature of the emptiness of the external through the self-nature of the emptiness of the self-nature of nonexistence are empty.
The self-nature of that emptiness of the internal is therefore not self-nature; the self-nature of the emptiness of the external through the emptiness of the self-nature of nonexistence is likewise not self-nature. What is not self-nature is precisely the prajnaparamita. Within this prajnaparamita, the emptiness of the internal is unapprehensible, and therefore its pleasure and pain are also unapprehensible; the emptiness of the external through the emptiness of the self-nature of nonexistence are all unapprehensible, and therefore their pleasure and pain are also unapprehensible.
Why? Because therein even the emptiness of the internal and so forth cannot be apprehended, much less their pleasure and pain! If you are able to cultivate prajna in this manner, you cultivate the prajnaparamita.”
They should further say: “Good man! You should cultivate the prajnaparamita. You should not contemplate the emptiness of the internal as either self or non-self; nor should you contemplate the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,
or the emptiness of the self-nature of nonexistence as either self or non-self.
Why? Because the emptiness of the internal and the self-nature of the emptiness of the internal are empty; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the self-nature of nonexistence,
and the self-nature of the emptiness of the external through the self-nature of the emptiness of the self-nature of nonexistence are empty.
The self-nature of that emptiness of the internal is therefore not self-nature; the self-nature of the emptiness of the external through the emptiness of the self-nature of nonexistence is likewise not self-nature. What is not self-nature is precisely the prajnaparamita. Within this prajnaparamita, the emptiness of the internal is unapprehensible, and therefore its self and non-self are also unapprehensible; the emptiness of the external through the emptiness of the self-nature of nonexistence are all unapprehensible, and therefore their self and non-self are also unapprehensible.
Why? Because therein even the emptiness of the internal and so forth cannot be apprehended, much less their self and non-self! If you are able to cultivate prajna in this manner, you cultivate the prajnaparamita.”
He further spoke thus: “Good man! You should cultivate prajnaparamita. You should not contemplate the emptiness of the internal as either pure or impure; nor should you contemplate the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of non-being, the emptiness of self-nature,
or the emptiness of the self-nature of non-being as either pure or impure.
Why? Because the emptiness of the internal and the self-nature of the emptiness of the internal are empty; the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of non-being, the emptiness of self-nature, the emptiness of the self-nature of non-being,
and the self-nature of the emptiness of the external through the emptiness of the self-nature of non-being are empty.
The self-nature of that emptiness of the internal is itself not a self-nature; the self-nature of the emptiness of the external through the emptiness of the self-nature of non-being is likewise not a self-nature. That which is not a self-nature is prajnaparamita. Within this prajnaparamita, since the emptiness of the internal cannot be apprehended, its purity or impurity also cannot be apprehended; since the emptiness of the external through the emptiness of the self-nature of non-being cannot be apprehended, their purity or impurity also cannot be apprehended.
Why? Because therein not even the emptiness of the internal and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate prajna in this way, you cultivate prajnaparamita.”
O Kauśika! When those good men, good women, and others speak such things, they correctly expound prajnaparamita.
Furthermore, Kauśika! 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 suchness as either permanent or impermanent; nor should you contemplate the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as either permanent or impermanent. Why? Because suchness and the self-nature of suchness are empty;
the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the self-nature of the dharma-dhatu through the inconceivable realm are empty.
The self-nature of suchness is itself not a self-nature; the self-nature of the dharma-dhatu through the inconceivable realm is likewise not a self-nature. That which is not a self-nature is prajnaparamita. Within this prajnaparamita, since suchness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the dharma-dhatu through the inconceivable realm cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein not even suchness and so forth can be apprehended, much less their permanence or impermanence! If you are able to cultivate prajna in this way, you cultivate prajnaparamita.”
He further spoke thus: “Good man! You should cultivate prajnaparamita. You should not contemplate suchness as either blissful or painful; nor should you contemplate the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as either blissful or painful.
Why? Because suchness and the self-nature of suchness are empty; the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the self-nature of the dharma-dhatu through the inconceivable realm are empty. The self-nature of suchness is itself not a self-nature; the self-nature of the dharma-dhatu through the inconceivable realm is likewise not a self-nature.
That which is not a self-nature is prajnaparamita. Within this prajnaparamita, since suchness cannot be apprehended, its bliss or pain also cannot be apprehended; since the dharma-dhatu through the inconceivable realm cannot be apprehended, their bliss or pain also cannot be apprehended. Why?
Because therein not even suchness and so forth can be apprehended, much less their bliss or pain! If you are able to cultivate prajna in this way, you cultivate prajnaparamita.”
He further spoke thus: “Good man! You should cultivate prajnaparamita. You should not contemplate suchness as either self or non-self; nor should you contemplate the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as either self or non-self.
Why? Because suchness and the self-nature of suchness are empty; the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the self-nature of the dharma-dhatu through the inconceivable realm are empty. The self-nature of suchness is itself not a self-nature; the self-nature of the dharma-dhatu through the inconceivable realm is likewise not a self-nature.
That which is not a self-nature is prajnaparamita. Within this prajnaparamita, since suchness cannot be apprehended, its self or non-self also cannot be apprehended; since the dharma-dhatu through the inconceivable realm cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein not even suchness and so forth can be apprehended, much less their self or non-self! If you are able to cultivate prajna in this way, you cultivate prajnaparamita.”
It is further said: Good man! You should cultivate prajnaparamita and should not contemplate suchness as either pure or impure; you should not contemplate the dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pure or impure.
Why? Because suchness and the intrinsic nature of suchness are empty; the dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the intrinsic nature of the dharma realm through the inconceivable realm are empty. The intrinsic nature of suchness is itself not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since suchness cannot be apprehended, its purity or impurity also cannot be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even suchness and so forth cannot be apprehended, much less their purity or 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 words, they correctly proclaim prajnaparamita.
Furthermore, Kausika! If good men, good women, and others proclaim prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should say: Good man! You should cultivate prajnaparamita and should not contemplate the noble truth of suffering as either permanent or impermanent; you should not contemplate the noble truths of the origin of suffering, its cessation, and the path as either permanent or impermanent.
Why? Because the noble truth of suffering and the intrinsic nature of the noble truth of suffering are empty; the noble truths of the origin of suffering, its cessation, and the path, as well as the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path, are empty. The intrinsic nature of the noble truth of suffering is itself not an intrinsic nature; likewise, the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the noble truth of suffering cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?
Because therein even the noble truth of suffering and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.
It is further said: Good man! You should cultivate prajnaparamita and should not contemplate the noble truth of suffering as either pleasant or painful; you should not contemplate the noble truths of the origin of suffering, its cessation, and the path as either pleasant or painful. Why?
Because the noble truth of suffering and the intrinsic nature of the noble truth of suffering are empty; the noble truths of the origin of suffering, its cessation, and the path, as well as the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path, are empty. The intrinsic nature of the noble truth of suffering is itself not an intrinsic nature; likewise, the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the noble truth of suffering cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?
Because therein even the noble truth of suffering and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.
It is further said: Good man! You should cultivate prajnaparamita and should not contemplate the noble truth of suffering as either self or non-self; you should not contemplate the noble truths of the origin of suffering, its cessation, and the path as either self or non-self. Why?
Because the noble truth of suffering and the intrinsic nature of the noble truth of suffering are empty; the noble truths of the origin of suffering, its cessation, and the path, as well as the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path, are empty. The intrinsic nature of the noble truth of suffering is itself not an intrinsic nature; likewise, the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the noble truth of suffering cannot be apprehended, its self or non-self also cannot be apprehended; since the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein even the noble truth of suffering and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.
It is further said: Good man! You should cultivate prajnaparamita and should not contemplate the noble truth of suffering as either pure or impure; you should not contemplate the noble truths of the origin of suffering, its cessation, and the path as either pure or impure. Why?
Because the noble truth of suffering and the intrinsic nature of the noble truth of suffering are empty; the noble truths of the origin of suffering, its cessation, and the path, as well as the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path, are empty. The intrinsic nature of the noble truth of suffering is itself not an intrinsic nature; likewise, the intrinsic nature of the noble truths of the origin of suffering, its cessation, and the path is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the noble truth of suffering cannot be apprehended, its purity or impurity also cannot be apprehended; since the noble truths of the origin of suffering, its cessation, and the path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the noble truth of suffering and so forth cannot be apprehended, much less their purity or 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 words, they correctly proclaim prajnaparamita.
Furthermore, Kausika! If good men, good women, and others proclaim prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should say: Good man! You should cultivate prajnaparamita and should not contemplate the four dhyanas as either permanent or impermanent; you should not contemplate the four immeasurables or the four formless absorptions as either permanent or impermanent.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of the four dhyanas is itself not an intrinsic nature; likewise, the intrinsic nature of the four immeasurables and the four formless absorptions is not an intrinsic nature.
That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the four dhyanas cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, much less their permanence or 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 four dhyanas as either pleasurable or painful, nor should you contemplate the four immeasurables or the four formless absorptions as either pleasurable or painful.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the four dhyanas cannot be apprehended, and thus their pleasure and pain also cannot be apprehended; the four immeasurables and the four formless absorptions cannot be apprehended, and thus their pleasure and pain also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their 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 four dhyanas as either self or non-self, nor should you contemplate the four immeasurables or the four formless absorptions as either self or non-self.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the four dhyanas cannot be apprehended, and thus their self and non-self also cannot be apprehended; the four immeasurables and the four formless absorptions cannot be apprehended, and thus their self and non-self also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their 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 four dhyanas as either pure or impure, nor should you contemplate the four immeasurables or the four formless absorptions as either pure or impure.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, the four dhyanas cannot be apprehended, and thus their purity and impurity also cannot be apprehended; the four immeasurables and the four formless absorptions cannot be apprehended, and thus their purity and impurity also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their 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 others speak such things, they are correctly expounding prajnaparamita.
Fascicle 147
End
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