大般若波羅蜜多經

47

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 person, you should cultivate prajnaparamita and should not contemplate any attainment of a pratyekabuddha as either permanent or impermanent. Why? Because all attainments of pratyekabuddhas and the intrinsic nature of all such attainments are empty.

The intrinsic nature of all attainments of pratyekabuddhas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all attainments of pratyekabuddhas are ungraspable; therefore, permanence and impermanence are also ungraspable.

Why? Because therein, not even any attainment of a pratyekabuddha can be grasped, much less permanence or impermanence. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any attainment of a pratyekabuddha as either pleasant or painful. Why? Because all attainments of pratyekabuddhas and the intrinsic nature of all such attainments are empty. The intrinsic nature of all attainments of pratyekabuddhas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all attainments of pratyekabuddhas are ungraspable; therefore, pleasure and pain are also ungraspable. Why? Because therein, not even any attainment of a pratyekabuddha can be grasped, much less pleasure or pain. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any attainment of a pratyekabuddha as either self or non-self. Why? Because all attainments of pratyekabuddhas and the intrinsic nature of all such attainments are empty. The intrinsic nature of all attainments of pratyekabuddhas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all attainments of pratyekabuddhas are ungraspable; therefore, self and non-self are also ungraspable. Why? Because therein, not even any attainment of a pratyekabuddha can be grasped, much less self or non-self. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any attainment of a pratyekabuddha as either pure or impure. Why? Because all attainments of pratyekabuddhas and the intrinsic nature of all such attainments are empty. The intrinsic nature of all attainments of pratyekabuddhas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all attainments of pratyekabuddhas are ungraspable; therefore, purity and impurity are also ungraspable. Why? Because therein, not even any attainment of a pratyekabuddha can be grasped, 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 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 should say: “Good person, you should cultivate prajnaparamita and should not contemplate any practice of great bodhisattvas as either permanent or impermanent. Why? Because all practices of great bodhisattvas and the intrinsic nature of all such practices are empty.

The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all practices of great bodhisattvas are ungraspable; therefore, permanence and impermanence are also ungraspable.

Why? Because therein, not even any practice of great bodhisattvas can be grasped, much less permanence or impermanence. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any practice of great bodhisattvas as either pleasant or painful. Why? Because all practices of great bodhisattvas and the intrinsic nature of all such practices are empty. The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all practices of great bodhisattvas are ungraspable; therefore, pleasure and pain are also ungraspable. Why? Because therein, not even any practice of great bodhisattvas can be grasped, much less pleasure or pain. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any practice of great bodhisattvas as either self or non-self. Why? Because all practices of great bodhisattvas and the intrinsic nature of all such practices are empty. The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all practices of great bodhisattvas are ungraspable; therefore, self and non-self are also ungraspable. Why? Because therein, not even any practice of great bodhisattvas can be grasped, much less self or non-self. If you are able to cultivate prajna in this way, you are cultivating prajnaparamita.”

They should further say: “Good person, you should cultivate prajnaparamita and should not contemplate any practice of great bodhisattvas as either pure or impure. Why? Because all practices of great bodhisattvas and the intrinsic nature of all such practices are empty. The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature. That which is not an intrinsic nature is prajnaparamita. Within this prajnaparamita, all practices of great bodhisattvas are ungraspable; therefore, purity and impurity are also ungraspable. Why? Because therein, not even any practice of great bodhisattvas can be grasped, 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 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, they should say this: “Good man! You should cultivate the prajnaparamita and should not contemplate the unsurpassed awakening of the Buddhas as either permanent or impermanent.

Why? Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. That intrinsic nature of the unsurpassed awakening of the Buddhas is itself not an intrinsic nature.

What is not an intrinsic nature is precisely the prajnaparamita. In this prajnaparamita, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why?

Because within it, even the unsurpassed awakening of the Buddhas cannot be apprehended, much less permanence and impermanence! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.”

They should further say this: “Good man! You should cultivate the prajnaparamita and should not contemplate the unsurpassed awakening of the Buddhas as either blissful or painful. Why?

Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. That intrinsic nature of the unsurpassed awakening of the Buddhas is itself not an intrinsic nature. What is not an intrinsic nature is precisely the prajnaparamita.

In this prajnaparamita, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, bliss and pain also cannot be apprehended. Why? Because within it, even the unsurpassed awakening of the Buddhas cannot be apprehended, much less bliss and pain!

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

They should further say this: “Good man! You should cultivate the prajnaparamita and should not contemplate the unsurpassed awakening of the Buddhas as either self or non-self. Why?

Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. That intrinsic nature of the unsurpassed awakening of the Buddhas is itself not an intrinsic nature. What is not an intrinsic nature is precisely the prajnaparamita.

In this prajnaparamita, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, self and non-self also cannot be apprehended. Why? Because within it, even the unsurpassed awakening of the Buddhas cannot be apprehended, much less self and non-self!

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

They should further say this: “Good man! You should cultivate the prajnaparamita and should not contemplate the unsurpassed awakening of the Buddhas as either pure or impure. Why?

Because the unsurpassed awakening of the Buddhas and the intrinsic nature of the unsurpassed awakening of the Buddhas are empty. That intrinsic nature of the unsurpassed awakening of the Buddhas is itself not an intrinsic nature. What is not an intrinsic nature is precisely the prajnaparamita.

In this prajnaparamita, the unsurpassed awakening of the Buddhas cannot be apprehended; therefore, purity and impurity also cannot be apprehended. Why? Because within it, even the unsurpassed awakening of the Buddhas cannot be apprehended, much less purity and 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 in this way, they are correctly expounding the prajnaparamita.

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “Blessed One! How should good men, good women, and others explain the dhyana paramita of nonapprehension so that it may be called a correct exposition of the dhyana paramita?”

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

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

That intrinsic nature of form is itself not an intrinsic nature; those intrinsic natures of feeling, perception, formations, and consciousness are likewise not intrinsic natures. What is not an intrinsic nature is precisely the dhyana paramita. In this dhyana paramita, form cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

Feeling, perception, formations, and consciousness cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because within it, even form and the other skandhas cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate dhyana in this way, you are cultivating the dhyana paramita.’

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

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic natures of feeling, perception, formations, and consciousness, are empty. That intrinsic nature of form is itself not an intrinsic nature; those intrinsic natures of feeling, perception, formations, and consciousness are likewise not intrinsic natures.

What is not an intrinsic nature is precisely the dhyana paramita. In this dhyana paramita, form cannot be apprehended; therefore, bliss and pain also cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended; therefore, bliss and pain also cannot be apprehended.

Why? Because within it, even form and the other skandhas cannot be apprehended, much less bliss and pain! If you are able to cultivate dhyana in this way, you are cultivating the dhyana paramita.’

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

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic natures of feeling, perception, formations, and consciousness, are empty. That intrinsic nature of form is itself not an intrinsic nature; those intrinsic natures of feeling, perception, formations, and consciousness are likewise not intrinsic natures.

What is not an intrinsic nature is precisely the dhyana paramita. In this dhyana paramita, form cannot be apprehended; therefore, self and non-self also cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because within it, even form and the other skandhas cannot be apprehended, much less self and non-self! If you are able to cultivate dhyana in this way, you are cultivating the dhyana paramita.’”

He further spoke thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate form as either pure or impure; nor should you contemplate feeling, perception, formations, or consciousness as either pure or impure.

Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; likewise, the intrinsic nature of feeling, perception, formations, and consciousness is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, form cannot be apprehended, and therefore purity and impurity cannot be apprehended either; feeling, perception, formations, and consciousness cannot be apprehended, and therefore purity and impurity cannot be apprehended either. Why?

Because therein even form and the other skandhas cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

Kausika! When those good men, good women, and others speak in this manner, they are correctly expounding the perfection of meditative concentration.

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

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

The intrinsic nature of the eye ayatana is itself not an intrinsic nature; likewise, the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye ayatana cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

Why? Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further speak thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye ayatana as either pleasant or painful; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye ayatana cannot be apprehended, and therefore pleasure and pain cannot be apprehended either; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore pleasure and pain cannot be apprehended either. Why?

Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less their pleasure or pain! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further speak thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye ayatana cannot be apprehended, and therefore self and non-self cannot be apprehended either; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore self and non-self cannot be apprehended either. Why?

Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less their self or non-self! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further speak thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye ayatana as either pure or impure; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye ayatana cannot be apprehended, and therefore purity and impurity cannot be apprehended either; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore purity and impurity cannot be apprehended either. Why?

Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

Kausika! When those good men, good women, and others speak in this manner, they are correctly expounding the perfection of meditative concentration.

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

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

The intrinsic nature of the form ayatana is itself not an intrinsic nature; likewise, the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the form ayatana cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either; the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

Why? Because therein even the form ayatana and the other ayatanas cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

Again, one should say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the sense field of visible form as either pleasant or painful, nor should you contemplate the sense fields of sound, odor, taste, touch, and mental objects as either pleasant or painful.

Why? Because the sense field of visible form and the intrinsic nature of the sense field of visible form are empty; the sense fields of sound, odor, taste, touch, and mental objects, and the intrinsic nature of the sense fields of sound, odor, taste, touch, and mental objects, are empty. The intrinsic nature of that sense field of visible form is itself not an intrinsic nature; the intrinsic nature of those sense fields of sound, odor, taste, touch, and mental objects is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the sense field of visible form cannot be apprehended, and therefore neither can that pleasure or pain be apprehended; the sense fields of sound, odor, taste, touch, and mental objects cannot be apprehended, and therefore neither can that pleasure or pain be apprehended. Why?

Because therein even the sense field of visible form and so forth cannot be apprehended, much less that pleasure or pain! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Again, one should say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the sense field of visible form as either self or non-self, nor should you contemplate the sense fields of sound, odor, taste, touch, and mental objects as either self or non-self.

Why? Because the sense field of visible form and the intrinsic nature of the sense field of visible form are empty; the sense fields of sound, odor, taste, touch, and mental objects, and the intrinsic nature of the sense fields of sound, odor, taste, touch, and mental objects, are empty. The intrinsic nature of that sense field of visible form is itself not an intrinsic nature; the intrinsic nature of those sense fields of sound, odor, taste, touch, and mental objects is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the sense field of visible form cannot be apprehended, and therefore neither can that self or non-self be apprehended; the sense fields of sound, odor, taste, touch, and mental objects cannot be apprehended, and therefore neither can that self or non-self be apprehended. Why?

Because therein even the sense field of visible form and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Again, one should say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the sense field of visible form as either pure or impure, nor should you contemplate the sense fields of sound, odor, taste, touch, and mental objects as either pure or impure.

Why? Because the sense field of visible form and the intrinsic nature of the sense field of visible form are empty; the sense fields of sound, odor, taste, touch, and mental objects, and the intrinsic nature of the sense fields of sound, odor, taste, touch, and mental objects, are empty. The intrinsic nature of that sense field of visible form is itself not an intrinsic nature; the intrinsic nature of those sense fields of sound, odor, taste, touch, and mental objects is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the sense field of visible form cannot be apprehended, and therefore neither can that purity or impurity be apprehended; the sense fields of sound, odor, taste, touch, and mental objects cannot be apprehended, and therefore neither can that purity or impurity be apprehended.

Why? Because therein even the sense field of visible form and so forth cannot be apprehended, much less that purity or impurity! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Kausika! When those good men, good women, and others speak in this way, they are correctly expounding the perfection of meditative concentration.

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

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

The intrinsic nature of that eye dhatu is itself not an intrinsic nature; the intrinsic nature of the visible-form dhatu through to the feelings arising with eye-contact as condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye dhatu cannot be apprehended, and therefore neither can that permanence or impermanence be apprehended; the visible-form dhatu through to the feelings arising with eye-contact as condition cannot be apprehended, and therefore neither can that permanence or impermanence be apprehended.

Why? Because therein even the eye dhatu and so forth cannot be apprehended, much less that permanence or impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Again, one should say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye dhatu as either pleasant or painful, nor should you contemplate the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye dhatu cannot be apprehended, and therefore neither can that pleasure or pain be apprehended; the visible-form dhatu through to the feelings arising with eye-contact as condition cannot be apprehended, and therefore neither can that pleasure or pain be apprehended. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less that pleasure or pain! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Again, one should say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye dhatu as either self or non-self, nor should you contemplate the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eye dhatu cannot be apprehended, and therefore neither can that self or non-self be apprehended; the visible-form dhatu through to the feelings arising with eye-contact as condition cannot be apprehended, and therefore neither can that self or non-self be apprehended. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

It is further said: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the eye element as either pure or impure; nor should you contemplate the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as either pure or impure.

Why? Because the eye element and the intrinsic nature of the eye element are empty; the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the intrinsic nature of the form element through to that of the feelings arising conditioned by eye-contact, are empty. The intrinsic nature of the eye element is itself not an intrinsic nature; likewise, the intrinsic nature of the form element through to that of the feelings arising conditioned by eye-contact is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the eye element cannot be apprehended, its purity or impurity also cannot be apprehended; since the form element through to the feelings arising conditioned by eye-contact cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the eye element and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditative concentration in this manner, this is the cultivation of the perfection of meditative concentration.

Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfection of meditative concentration.

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

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

The intrinsic nature of the ear element is itself not an intrinsic nature; likewise, the intrinsic nature of the sound element through to that of the feelings arising conditioned by ear-contact is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the ear element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the sound element through to the feelings arising conditioned by ear-contact cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the ear element and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate meditative concentration in this manner, this is the cultivation of the perfection of meditative concentration.

It is further said: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the ear element as either pleasant or painful; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the ear element cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the sound element through to the feelings arising conditioned by ear-contact cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate meditative concentration in this manner, this is the cultivation of the perfection of meditative concentration.

It is further said: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the ear element as either self or non-self; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the ear element cannot be apprehended, its self or non-self also cannot be apprehended; since the sound element through to the feelings arising conditioned by ear-contact cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate meditative concentration in this manner, this is the cultivation of the perfection of meditative concentration.

It is further said: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the ear element as either pure or impure; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the ear element cannot be apprehended, its purity or impurity also cannot be apprehended; since the sound element through to the feelings arising conditioned by ear-contact cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditative concentration in this manner, this is the cultivation of the perfection of meditative concentration.

Kausika! When those good men, good women, and others speak in this manner, they correctly expound the perfection of meditative concentration.

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of meditation, saying: “Good man, you should cultivate the perfection of meditation. You should not contemplate the nose element as either permanent or impermanent; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, since the nose element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the odor element through the feelings that arise with nose-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.”

They further say: “Good man, you should cultivate the perfection of meditation. You should not contemplate the nose element as either pleasant or painful; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition as either pleasant or painful. Why?

Because the nose element and the intrinsic nature of the nose element are empty; the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition, as well as the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition, are empty. The intrinsic nature of that nose element is itself not an intrinsic nature; likewise, the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, since the nose element cannot be apprehended, its pleasure or pain also cannot be apprehended; since the odor element through the feelings that arise with nose-contact as condition cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.”

They further say: “Good man, you should cultivate the perfection of meditation. You should not contemplate the nose element as either self or non-self; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition as either self or non-self. Why?

Because the nose element and the intrinsic nature of the nose element are empty; the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition, as well as the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition, are empty. The intrinsic nature of that nose element is itself not an intrinsic nature; likewise, the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, since the nose element cannot be apprehended, its self or non-self also cannot be apprehended; since the odor element through the feelings that arise with nose-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.”

They further say: “Good man, you should cultivate the perfection of meditation. You should not contemplate the nose element as either pure or impure; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition as either pure or impure. Why?

Because the nose element and the intrinsic nature of the nose element are empty; the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition, as well as the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition, are empty. The intrinsic nature of that nose element is itself not an intrinsic nature; likewise, the intrinsic nature of the odor element through the feelings that arise with nose-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, since the nose element cannot be apprehended, its purity or impurity also cannot be apprehended; since the odor element through the feelings that arise with nose-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.”

Kausika, when those good men, good women, and others speak in this manner, they are correctly expounding the perfection of meditation.

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