大般若波羅蜜多經

46

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 say this: Good man! You should cultivate prajnaparamita.

You should not contemplate the eight liberations as either permanent or impermanent; nor should you contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities as either permanent or impermanent. Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive absorptions, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, are empty.

The intrinsic nature of those eight liberations is itself not an intrinsic nature; likewise, the intrinsic nature of those eight spheres of mastery, nine successive absorptions, and ten totalities is not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, the eight liberations cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended; the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.

Why? Because therein even the eight liberations 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.

They should further say this: Good man! You should cultivate prajnaparamita. You should not contemplate the eight liberations as either pleasurable or painful; nor should you contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities as either pleasurable or painful.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive absorptions, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not an intrinsic nature; likewise, the intrinsic nature of those eight spheres of mastery, nine successive absorptions, and ten totalities is not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, the eight liberations cannot be apprehended, and therefore their pleasure or pain also cannot be apprehended; the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, and therefore their pleasure or pain also cannot be apprehended. Why?

Because therein even the eight liberations 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.

They should further say this: Good man! You should cultivate prajnaparamita. You should not contemplate the eight liberations as either self or non-self; nor should you contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities as either self or non-self.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive absorptions, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not an intrinsic nature; likewise, the intrinsic nature of those eight spheres of mastery, nine successive absorptions, and ten totalities is not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, the eight liberations cannot be apprehended, and therefore their self or non-self also cannot be apprehended; the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, and therefore their self or non-self also cannot be apprehended. Why?

Because therein even the eight liberations 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.

They should further say this: Good man! You should cultivate prajnaparamita. You should not contemplate the eight liberations as either pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities as either pure or impure.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive absorptions, and the ten totalities, together with the intrinsic nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, are empty. The intrinsic nature of those eight liberations is itself not an intrinsic nature; likewise, the intrinsic nature of those eight spheres of mastery, nine successive absorptions, and ten totalities is not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, the eight liberations cannot be apprehended, and therefore their purity or impurity also cannot be apprehended; the eight spheres of mastery, the nine successive absorptions, and the ten totalities cannot be apprehended, and therefore their purity or impurity also cannot be apprehended. Why?

Because therein even the eight liberations 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 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 say this: Good man! You should cultivate prajnaparamita.

You should not contemplate the four foundations of mindfulness as either permanent or impermanent; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eight factors of the Noble Path as either permanent or impermanent. Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path, together with the intrinsic nature of the four right efforts through the eight factors of the Noble Path, are empty.

The intrinsic nature of those four foundations of mindfulness is itself not an intrinsic nature; likewise, the intrinsic nature of those four right efforts through the eight factors of the Noble Path is not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, the four foundations of mindfulness cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended; the four right efforts through the eight factors of the Noble Path cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.

Why? Because therein even the four foundations of mindfulness 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 and should not contemplate the four establishments of mindfulness as either pleasant or painful; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as either pleasant or painful. Why?

Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is itself not an intrinsic nature; likewise, the intrinsic nature of the four right efforts through the Noble Eightfold Path is not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the four establishments of mindfulness cannot be apprehended; therefore, that which is pleasant or painful also cannot be apprehended. The four right efforts through the Noble Eightfold Path cannot be apprehended; therefore, that which is pleasant or painful also cannot be apprehended.

Why? Because therein even the four establishments of mindfulness and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate prajna in this way, then you are cultivating prajnaparamita.

“He further spoke thus: “Good man! You should cultivate prajnaparamita and should not contemplate the four establishments of mindfulness as either self or non-self; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as either self or non-self. Why?

Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is itself not an intrinsic nature; likewise, the intrinsic nature of the four right efforts through the Noble Eightfold Path is not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the four establishments of mindfulness cannot be apprehended; therefore, that self and non-self also cannot be apprehended. The four right efforts through the Noble Eightfold Path cannot be apprehended; therefore, that self and non-self also cannot be apprehended.

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

“He further spoke thus: “Good man! You should cultivate prajnaparamita and should not contemplate the four establishments of mindfulness as either pure or impure; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, or the Noble Eightfold Path as either pure or impure. Why?

Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is itself not an intrinsic nature; likewise, the intrinsic nature of the four right efforts through the Noble Eightfold Path is not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the four establishments of mindfulness cannot be apprehended; therefore, that which is pure or impure also cannot be apprehended. The four right efforts through the Noble Eightfold Path cannot be apprehended; therefore, that which is pure or impure also cannot be apprehended.

Why? Because therein even the four establishments of mindfulness and so forth cannot be apprehended, much less that which is pure or impure! If you are able to cultivate prajna in this way, then you are cultivating prajnaparamita.

“O 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 expound prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: ‘Good man! You should cultivate prajnaparamita and should not contemplate the gateway to liberation of emptiness as either permanent or impermanent; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either permanent or impermanent.

Why? Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; and the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not an intrinsic nature; likewise, the intrinsic nature of the gateways to liberation of signlessness and wishlessness is not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the gateway to liberation of emptiness cannot be apprehended; therefore, that which is permanent or impermanent also cannot be apprehended. The gateways to liberation of signlessness and wishlessness cannot be apprehended; therefore, that which is permanent or impermanent also cannot be apprehended.

Why? Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, much less that which is permanent or impermanent! If you are able to cultivate prajna in this way, then you are cultivating prajnaparamita.

“He further spoke thus: ‘Good man! You should cultivate prajnaparamita and should not contemplate the gateway to liberation of emptiness as either pleasant or painful; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either pleasant or painful. Why?

Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; and the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not an intrinsic nature; likewise, the intrinsic nature of the gateways to liberation of signlessness and wishlessness is not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, the gateway to liberation of emptiness cannot be apprehended; therefore, that which is pleasant or painful also cannot be apprehended. The gateways to liberation of signlessness and wishlessness cannot be apprehended; therefore, that which is pleasant or painful also cannot be apprehended.

Why? Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate prajna in this way, then you are cultivating prajnaparamita.’”

He should further say: “Good man! You should cultivate prajnaparamita. You should not contemplate the gateway to liberation of emptiness as either self or non-self; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either self or non-self.

Why? Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not an intrinsic nature; the intrinsic nature of those gateways to liberation of signlessness and wishlessness is likewise not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the gateway to liberation of emptiness cannot be apprehended, self and non-self also cannot be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

He should further say: “Good man! You should cultivate prajnaparamita. You should not contemplate the gateway to liberation of emptiness as either pure or impure; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either pure or impure.

Why? Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not an intrinsic nature; the intrinsic nature of those gateways to liberation of signlessness and wishlessness is likewise not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the gateway to liberation of emptiness cannot be apprehended, purity and impurity also cannot be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, how 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 expound prajnaparamita correctly.

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

You should not contemplate the five kinds of eyes as either permanent or impermanent; nor should you contemplate the six supernormal powers as either permanent or impermanent. Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six supernormal powers and the intrinsic nature of the six supernormal powers are empty.

The intrinsic nature of those five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of those six supernormal powers is likewise not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the five kinds of eyes cannot be apprehended, permanence and impermanence also cannot be apprehended; since the six supernormal powers cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good man! You should cultivate prajnaparamita. You should not contemplate the five kinds of eyes as either pleasurable or painful; nor should you contemplate the six supernormal powers as either pleasurable or painful.

Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six supernormal powers and the intrinsic nature of the six supernormal powers are empty. The intrinsic nature of those five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of those six supernormal powers is likewise not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the five kinds of eyes cannot be apprehended, pleasure and pain also cannot be apprehended; since the six supernormal powers cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less pleasure and pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good man! You should cultivate prajnaparamita. You should not contemplate the five kinds of eyes as either self or non-self; nor should you contemplate the six supernormal powers as either self or non-self.

Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six supernormal powers and the intrinsic nature of the six supernormal powers are empty. The intrinsic nature of those five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of those six supernormal powers is likewise not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the five kinds of eyes cannot be apprehended, self and non-self also cannot be apprehended; since the six supernormal powers cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good man! You should cultivate prajnaparamita. You should not contemplate the five kinds of eyes as either pure or impure; nor should you contemplate the six supernormal powers as either pure or impure.

Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six supernormal powers and the intrinsic nature of the six supernormal powers are empty. The intrinsic nature of those five kinds of eyes is itself not an intrinsic nature; the intrinsic nature of those six supernormal powers is likewise not an intrinsic nature.

That which is not an intrinsic nature is prajnaparamita. In this prajnaparamita, since the five kinds of eyes cannot be apprehended, purity and impurity also cannot be apprehended; since the six supernormal powers cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the five kinds of eyes and so forth cannot be apprehended, how 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 expound prajnaparamita correctly.

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the prajnaparamita, saying: “Good man, you should cultivate the prajnaparamita. You should not contemplate the Buddha’s ten powers as either permanent or impermanent; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either permanent or impermanent.

Why? Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is therefore not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the Buddha’s ten powers cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the Buddha’s ten powers 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 the prajnaparamita.”

They further say: “Good man, you should cultivate the prajnaparamita. You should not contemplate the Buddha’s ten powers as either pleasurable or painful; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either pleasurable or painful. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is therefore not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the Buddha’s ten powers cannot be apprehended, their pleasure or pain also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the Buddha’s ten powers 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 the prajnaparamita.”

They further say: “Good man, you should cultivate the prajnaparamita. You should not contemplate the Buddha’s ten powers as either self or non-self; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either self or non-self. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is therefore not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the Buddha’s ten powers cannot be apprehended, their self or non-self also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the Buddha’s ten powers 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 the prajnaparamita.”

They further say: “Good man, you should cultivate the prajnaparamita. You should not contemplate the Buddha’s ten powers as either pure or impure; nor should you contemplate the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either pure or impure. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is therefore not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the Buddha’s ten powers cannot be apprehended, their purity or impurity also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the Buddha’s ten powers 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 the prajnaparamita.”

Kausika, when those good men or good women and others speak in this manner, they are correctly expounding the prajnaparamita.

Furthermore, Kausika, if good men or good women and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the prajnaparamita, saying: “Good man, you should cultivate the prajnaparamita. You should not contemplate the quality of never losing mindfulness as either permanent or impermanent; nor should you contemplate the nature of constant equanimity as either permanent or impermanent.

Why? Because the quality of never losing mindfulness and the intrinsic nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of the quality of never losing mindfulness is therefore not intrinsic nature; the intrinsic nature of the nature of constant equanimity is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the quality of never losing mindfulness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its permanence or impermanence also cannot be apprehended. Why?

Because therein even the quality of never losing mindfulness 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 the prajnaparamita.”

Again, they should say: “Good man! You should cultivate prajnaparamita. You should not contemplate the quality of non-forgetfulness as either pleasant or painful, nor should you contemplate the nature of constant equanimity as either pleasant or painful.

Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is therefore not intrinsic nature; the intrinsic nature of constant equanimity is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the quality of non-forgetfulness cannot be apprehended, neither can pleasure or pain be apprehended; since the nature of constant equanimity cannot be apprehended, neither can pleasure or pain be apprehended. Why?

Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less pleasure or pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, they should say: “Good man! You should cultivate prajnaparamita. You should not contemplate the quality of non-forgetfulness as either self or non-self, nor should you contemplate the nature of constant equanimity as either self or non-self.

Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is therefore not intrinsic nature; the intrinsic nature of constant equanimity is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the quality of non-forgetfulness cannot be apprehended, neither can self or non-self be apprehended; since the nature of constant equanimity cannot be apprehended, neither can self or non-self be apprehended. Why?

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

Again, they should say: “Good man! You should cultivate prajnaparamita. You should not contemplate the quality of non-forgetfulness as either pure or impure, nor should you contemplate the nature of constant equanimity as either pure or impure.

Why? Because the quality of non-forgetfulness and its intrinsic nature are empty; the nature of constant equanimity and its intrinsic nature are empty. The intrinsic nature of the quality of non-forgetfulness is therefore not intrinsic nature; the intrinsic nature of constant equanimity is likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the quality of non-forgetfulness cannot be apprehended, neither can purity or impurity be apprehended; since the nature of constant equanimity cannot be apprehended, neither can purity or impurity be apprehended. Why?

Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less 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 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 knowledge of all things as either permanent or impermanent, nor should you contemplate the knowledge of path aspects or the knowledge of all aspects as either permanent or impermanent. Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of path aspects, the knowledge of all aspects, and their intrinsic natures are empty.

The intrinsic nature of the knowledge of all things is therefore not intrinsic nature; the intrinsic natures of the knowledge of path aspects and the knowledge of all aspects are likewise not intrinsic nature. That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the knowledge of all things cannot be apprehended, neither can permanence or impermanence be apprehended; since neither the knowledge of path aspects nor the knowledge of all aspects can be apprehended, neither can permanence or impermanence be apprehended.

Why? Because therein even the knowledge of all things and so forth cannot be apprehended, much less permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, they should say: “Good man! You should cultivate prajnaparamita. You should not contemplate the knowledge of all things as either pleasant or painful, nor should you contemplate the knowledge of path aspects or the knowledge of all aspects as either pleasant or painful.

Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of path aspects, the knowledge of all aspects, and their intrinsic natures are empty. The intrinsic nature of the knowledge of all things is therefore not intrinsic nature; the intrinsic natures of the knowledge of path aspects and the knowledge of all aspects are likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the knowledge of all things cannot be apprehended, neither can pleasure or pain be apprehended; since neither the knowledge of path aspects nor the knowledge of all aspects can be apprehended, neither can pleasure or pain be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, much less pleasure or pain! If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

Again, they should say: “Good man! You should cultivate prajnaparamita. You should not contemplate the knowledge of all things as either self or non-self, nor should you contemplate the knowledge of path aspects or the knowledge of all aspects as either self or non-self.

Why? Because the knowledge of all things and its intrinsic nature are empty; the knowledge of path aspects, the knowledge of all aspects, and their intrinsic natures are empty. The intrinsic nature of the knowledge of all things is therefore not intrinsic nature; the intrinsic natures of the knowledge of path aspects and the knowledge of all aspects are likewise not intrinsic nature.

That which is not intrinsic nature is prajnaparamita. Within this prajnaparamita, since the knowledge of all things cannot be apprehended, neither can self or non-self be apprehended; since neither the knowledge of path aspects nor the knowledge of all aspects can be apprehended, neither can self or non-self be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, much less 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 knowledge of all things as either pure or impure; nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either pure or impure.

Why? Because the knowledge of all things and the intrinsic nature of the knowledge of all things are empty; the knowledge of the aspects of the paths, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. The intrinsic nature of that knowledge of all things is itself not an intrinsic nature; the intrinsic nature of that knowledge of the aspects of the paths and knowledge of all aspects is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since the knowledge of all things cannot be apprehended, its purity or impurity also cannot be apprehended; since the knowledge of the aspects of the paths and the knowledge of all aspects cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could their purity or impurity be apprehended! 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 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 say: “Good man! You should cultivate prajnaparamita.

You should not contemplate any dharani gateway as either permanent or impermanent; nor should you contemplate any samadhi gateway as either permanent or impermanent. Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty.

The intrinsic nature of all those dharani gateways is itself not an intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since all dharani gateways cannot be apprehended, their permanence or impermanence also cannot be apprehended; since all samadhi gateways cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their permanence or impermanence be apprehended! 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 any dharani gateway as either pleasurable or painful; nor should you contemplate any samadhi gateway as either pleasurable or painful.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is itself not an intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since all dharani gateways cannot be apprehended, their pleasure or pain also cannot be apprehended; since all samadhi gateways cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their pleasure or pain be apprehended! 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 any dharani gateway as either self or non-self; nor should you contemplate any samadhi gateway as either self or non-self.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is itself not an intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since all dharani gateways cannot be apprehended, their self or non-self also cannot be apprehended; since all samadhi gateways cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their self or non-self be apprehended! 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 any dharani gateway as either pure or impure; nor should you contemplate any samadhi gateway as either pure or impure.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is itself not an intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely prajnaparamita. Within this prajnaparamita, since all dharani gateways cannot be apprehended, their purity or impurity also cannot be apprehended; since all samadhi gateways cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their purity or impurity be apprehended! 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 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 the prajnaparamita, saying thus:

“Good man! You should cultivate the prajnaparamita. You should not contemplate the path of stream-entry or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either permanent or impermanent.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of the path of once-returning through the fruit of arhatship are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of the path of once-returning through the fruit of arhatship is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the path and fruit of stream-entry cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the path of once-returning through the fruit of arhatship cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the path of stream-entry, the fruit of stream-entry, 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 the prajnaparamita.”

They further say thus:

“Good man! You should cultivate the prajnaparamita. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pleasurable or painful; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pleasurable or painful.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of the path of once-returning through the fruit of arhatship are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of the path of once-returning through the fruit of arhatship is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the path and fruit of stream-entry cannot be apprehended, their pleasure or pain also cannot be apprehended; since the path of once-returning through the fruit of arhatship cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the path of stream-entry, the fruit of stream-entry, 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 the prajnaparamita.”

They further say thus:

“Good man! You should cultivate the prajnaparamita. You should not contemplate the path of stream-entry or the fruit of stream-entry as either self or non-self; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either self or non-self.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of the path of once-returning through the fruit of arhatship are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of the path of once-returning through the fruit of arhatship is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the path and fruit of stream-entry cannot be apprehended, their self or non-self also cannot be apprehended; since the path of once-returning through the fruit of arhatship cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the path of stream-entry, the fruit of stream-entry, 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 the prajnaparamita.”

They further say thus:

“Good man! You should cultivate the prajnaparamita. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pure or impure; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, or the fruit of arhatship as either pure or impure.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, the fruit of arhatship, and the intrinsic nature of the path of once-returning through the fruit of arhatship are empty. The intrinsic nature of that path and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of the path of once-returning through the fruit of arhatship is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the path and fruit of stream-entry cannot be apprehended, their purity or impurity also cannot be apprehended; since the path of once-returning through the fruit of arhatship cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the path of stream-entry, the fruit of stream-entry, 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 the prajnaparamita.”

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

Fascicle 148

End