大般若波羅蜜多經

49

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 meditative concentration, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the Noble Truth of suffering as either permanent or impermanent; nor should you contemplate the Noble Truths of origination, cessation, and the path as either permanent or impermanent.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origination, cessation, and the path, and the intrinsic nature of the Noble Truths of origination, cessation, and the path, are empty. The intrinsic nature of the Noble Truth of suffering is itself not an intrinsic nature; the intrinsic nature of the Noble Truths of origination, cessation, and the path 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, since the Noble Truth of suffering cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the Noble Truths of origination, cessation, and the path cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because within it, even the Noble Truth of suffering and so forth 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 should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the Noble Truth of suffering as either pleasant or painful; nor should you contemplate the Noble Truths of origination, cessation, and the path as either pleasant or painful. Why?

Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origination, cessation, and the path, and the intrinsic nature of the Noble Truths of origination, cessation, and the path, are empty. The intrinsic nature of the Noble Truth of suffering is itself not an intrinsic nature; the intrinsic nature of the Noble Truths of origination, cessation, and the path 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, since the Noble Truth of suffering cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the Noble Truths of origination, cessation, and the path cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because within it, even the Noble Truth of suffering and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the Noble Truth of suffering as either self or non-self; nor should you contemplate the Noble Truths of origination, cessation, and the path as either self or non-self. Why?

Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origination, cessation, and the path, and the intrinsic nature of the Noble Truths of origination, cessation, and the path, are empty. The intrinsic nature of the Noble Truth of suffering is itself not an intrinsic nature; the intrinsic nature of the Noble Truths of origination, cessation, and the path 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, since the Noble Truth of suffering cannot be apprehended, its self or non-self also cannot be apprehended; since the Noble Truths of origination, cessation, and the path cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because within it, even the Noble Truth of suffering and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the Noble Truth of suffering as either pure or impure; nor should you contemplate the Noble Truths of origination, cessation, and the path as either pure or impure. Why?

Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origination, cessation, and the path, and the intrinsic nature of the Noble Truths of origination, cessation, and the path, are empty. The intrinsic nature of the Noble Truth of suffering is itself not an intrinsic nature; the intrinsic nature of the Noble Truths of origination, cessation, and the path 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, since the Noble Truth of suffering cannot be apprehended, its purity or impurity also cannot be apprehended; since the Noble Truths of origination, cessation, and the path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because within it, even the Noble Truth of suffering and so forth 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 these teachings, they are correctly expounding 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 meditative concentration, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the four meditative absorptions as either permanent or impermanent; nor should you contemplate the four immeasurable states or the four formless attainments as either permanent or impermanent.

Why? Because the four meditative absorptions and the intrinsic nature of the four meditative absorptions are empty; the four immeasurable states, the four formless attainments, and the intrinsic nature of the four immeasurable states and four formless attainments are empty. The intrinsic nature of the four meditative absorptions is itself not an intrinsic nature; the intrinsic nature of the four immeasurable states and the four formless attainments 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, since the four meditative absorptions cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four immeasurable states and the four formless attainments cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because within it, even the four meditative absorptions and so forth 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 should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the four meditative absorptions as either pleasant or painful; nor should you contemplate the four immeasurable states or the four formless attainments as either pleasant or painful. Why?

Because the four meditative absorptions and the intrinsic nature of the four meditative absorptions are empty; the four immeasurable states, the four formless attainments, and the intrinsic nature of the four immeasurable states and four formless attainments are empty. The intrinsic nature of the four meditative absorptions is itself not an intrinsic nature; the intrinsic nature of the four immeasurable states and the four formless attainments 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, since the four meditative absorptions cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since the four immeasurable states and the four formless attainments cannot be apprehended, their pleasantness or painfulness also cannot be apprehended.

Why? Because within it, even the four meditative absorptions and so forth cannot be apprehended, much less their pleasantness or painfulness! 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 four dhyanas as either self or non-self; nor should you contemplate the four immeasurable states or the four formless attainments as either self or non-self.

Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurable states, the four formless attainments, and the intrinsic nature of the four immeasurable states and the four formless attainments are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurable states and four formless attainments is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the four dhyanas cannot be apprehended, and therefore self and non-self also cannot be apprehended; the four immeasurable states and the four formless attainments cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?

Because therein even the four dhyanas and so forth cannot be apprehended, much less self and 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 four dhyanas as either pure or impure; nor should you contemplate the four immeasurable states or the four formless attainments as either pure or impure.

Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurable states, the four formless attainments, and the intrinsic nature of the four immeasurable states and the four formless attainments are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurable states and four formless attainments is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the four dhyanas cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the four immeasurable states and the four formless attainments cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why?

Because therein even the four dhyanas and so forth cannot be apprehended, much less purity and 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 correctly proclaim the perfection of meditative concentration.

Furthermore, Kausika! If good men, good women, and others proclaim 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 eight liberations as either permanent or impermanent; nor should you contemplate the eight spheres of mastery, the nine successive attainments, 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 attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty.

The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eight liberations cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended.

Why? Because therein even the eight liberations and so forth cannot be apprehended, much less permanence and 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 eight liberations as either pleasant or painful; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either pleasant 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 attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eight liberations cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why?

Because therein even the eight liberations and so forth cannot be apprehended, much less pleasure and 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 eight liberations as either self or non-self; nor should you contemplate the eight spheres of mastery, the nine successive attainments, 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 attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eight liberations cannot be apprehended, and therefore self and non-self also cannot be apprehended; the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?

Because therein even the eight liberations and so forth cannot be apprehended, much less self and 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 eight liberations as either pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive attainments, 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 attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the eight liberations cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why?

Because therein even the eight liberations and so forth cannot be apprehended, much less purity and 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 correctly proclaim 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 meditative concentration, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the four establishments of mindfulness as either permanent or impermanent; nor should you contemplate the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble path as either permanent or impermanent.

Why? Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four establishments of mindfulness is itself not intrinsic nature; the intrinsic nature of the four right efforts through the eightfold noble path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the four establishments of mindfulness cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the four establishments of mindfulness and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.”

They should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You 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 supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble 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; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four establishments of mindfulness is itself not intrinsic nature; the intrinsic nature of the four right efforts through the eightfold noble path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the four establishments of mindfulness cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the four establishments of mindfulness and so forth cannot be apprehended, how much less their pleasantness or painfulness! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.”

They should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You 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 supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble 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; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four establishments of mindfulness is itself not intrinsic nature; the intrinsic nature of the four right efforts through the eightfold noble path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the four establishments of mindfulness cannot be apprehended, their self or non-self also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the four establishments of mindfulness and so forth cannot be apprehended, how much less their self or non-self! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.”

They should further speak thus: “Good man, you should cultivate the perfection of meditative concentration. You 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 supernormal power, the five faculties, the five powers, the seven factors of enlightenment, or the eightfold noble 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; the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four establishments of mindfulness is itself not intrinsic nature; the intrinsic nature of the four right efforts through the eightfold noble path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the four establishments of mindfulness cannot be apprehended, their purity or impurity also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the four establishments of mindfulness and so forth cannot be apprehended, how much less their purity or impurity! If you are able to cultivate meditative concentration in this way, this is the cultivation of 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, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of meditative concentration, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You 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; the gateways to liberation of signlessness and wishlessness, as well as 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 intrinsic nature; the intrinsic nature of the gateways to liberation of signlessness and wishlessness is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the gateway to liberation of emptiness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.”

He further speaks thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the gateway to liberation through emptiness as either pleasant or painful, nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pleasant or painful.

Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of the gateways to liberation through signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation through emptiness is precisely no intrinsic nature; the intrinsic nature of those gateways to liberation through signlessness and wishlessness is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the gateway to liberation through emptiness cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the gateways to liberation through signlessness and wishlessness cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the rest cannot be apprehended, much less the pleasure and pain associated with them! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

He further speaks thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the gateway to liberation through emptiness as either self or non-self, nor should you contemplate the gateways to liberation through signlessness and wishlessness as either self or non-self.

Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of the gateways to liberation through signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation through emptiness is precisely no intrinsic nature; the intrinsic nature of those gateways to liberation through signlessness and wishlessness is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the gateway to liberation through emptiness cannot be apprehended, and therefore neither self nor non-self can be apprehended; the gateways to liberation through signlessness and wishlessness cannot be apprehended, and therefore neither self nor non-self can be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the rest cannot be apprehended, much less self and non-self! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

He further speaks thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the gateway to liberation through emptiness as either pure or impure, nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pure or impure.

Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of the gateways to liberation through signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation through emptiness is precisely no intrinsic nature; the intrinsic nature of those gateways to liberation through signlessness and wishlessness is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the gateway to liberation through emptiness cannot be apprehended, and therefore neither purity nor impurity can be apprehended; the gateways to liberation through signlessness and wishlessness cannot be apprehended, and therefore neither purity nor impurity can be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the rest cannot be apprehended, much less purity and impurity! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

Kausika, when those good sons, good daughters, and others speak in this manner, they correctly expound dhyana-paramita.

Furthermore, Kausika, if good sons, good daughters, and others expound dhyana-paramita for those who have aroused the aspiration for unsurpassed enlightenment, they speak thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the five kinds of eyes as either permanent or impermanent, nor should you contemplate the six superknowledges 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 superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is precisely no intrinsic nature; the intrinsic nature of those six superknowledges is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the five kinds of eyes cannot be apprehended, and therefore neither permanence nor impermanence can be apprehended; the six superknowledges cannot be apprehended, and therefore neither permanence nor impermanence can be apprehended. Why?

Because therein even the five kinds of eyes and the rest cannot be apprehended, much less permanence and impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

He further speaks thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the five kinds of eyes as either pleasant or painful, nor should you contemplate the six superknowledges as either pleasant or painful.

Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is precisely no intrinsic nature; the intrinsic nature of those six superknowledges is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the five kinds of eyes cannot be apprehended, and therefore neither pleasure nor pain can be apprehended; the six superknowledges cannot be apprehended, and therefore neither pleasure nor pain can be apprehended. Why?

Because therein even the five kinds of eyes and the rest cannot be apprehended, much less pleasure and pain! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

He further speaks thus: “Good son! You should cultivate dhyana-paramita. You should not contemplate the five kinds of eyes as either self or non-self, nor should you contemplate the six superknowledges 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 superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is precisely no intrinsic nature; the intrinsic nature of those six superknowledges is likewise no intrinsic nature.

That which has no intrinsic nature is dhyana-paramita. In this dhyana-paramita, the five kinds of eyes cannot be apprehended, and therefore neither self nor non-self can be apprehended; the six superknowledges cannot be apprehended, and therefore neither self nor non-self can be apprehended. Why?

Because therein even the five kinds of eyes and the rest cannot be apprehended, much less self and non-self! If you are able to cultivate meditative concentration in this way, you are cultivating dhyana-paramita.”

He further speaks thus: Good man! You should cultivate dhyana-paramita. You should not contemplate the five kinds of eyes as either pure or impure; nor should you contemplate the six superknowledges 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 superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is itself not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature.

That which is not intrinsic nature is precisely dhyana-paramita. Within this dhyana-paramita, since the five kinds of eyes cannot be apprehended, their purity or impurity likewise cannot be apprehended; since the six superknowledges cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein even the five kinds of eyes and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Kausika! When such good men, good women, and others speak these words, they correctly expound dhyana-paramita.

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

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, or the eighteen unique 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 unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty.

The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature. That which is not intrinsic nature is precisely dhyana-paramita. Within this dhyana-paramita, since the Buddha’s ten powers cannot be apprehended, their permanence or impermanence likewise cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.

Why? Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

He further speaks thus: Good man! You should cultivate dhyana-paramita. 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, or the eighteen unique 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 unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature.

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

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

He further speaks thus: Good man! You should cultivate dhyana-paramita. 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, or the eighteen unique 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 unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature.

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

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

He further speaks thus: Good man! You should cultivate dhyana-paramita. 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, or the eighteen unique 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 unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature.

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

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Kausika! When such good men, good women, and others speak these words, they correctly expound dhyana-paramita.

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, they should speak thus: Good man! You should cultivate the perfection of meditation.

You should not contemplate the dharma of non-forgetfulness as either permanent or impermanent; nor should you contemplate the nature of constant equanimity as either permanent or impermanent. Why? Because the dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty.

The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature. What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the dharma of non-forgetfulness 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 dharma of non-forgetfulness and so forth cannot be apprehended, how much less its permanence or impermanence! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

They should further speak thus: Good man! You should cultivate the perfection of meditation. You should not contemplate the dharma 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 dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the dharma of non-forgetfulness cannot be apprehended, its pleasure and pain also cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its pleasure and pain also cannot be apprehended. Why?

Because therein even the dharma of non-forgetfulness and so forth cannot be apprehended, how much less its pleasure and pain! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

They should further speak thus: Good man! You should cultivate the perfection of meditation. You should not contemplate the dharma 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 dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the dharma of non-forgetfulness cannot be apprehended, its self or non-self also cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its self or non-self also cannot be apprehended. Why?

Because therein even the dharma of non-forgetfulness and so forth cannot be apprehended, how much less its self or non-self! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

They should further speak thus: Good man! You should cultivate the perfection of meditation. You should not contemplate the dharma 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 dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the dharma of non-forgetfulness cannot be apprehended, its purity or impurity also cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its purity or impurity also cannot be apprehended. Why?

Because therein even the dharma of non-forgetfulness and so forth cannot be apprehended, how much less its purity or impurity! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

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

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, they should speak thus: Good man! You should cultivate the perfection of meditation.

You should not contemplate the knowledge of all things as either permanent or impermanent; nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either permanent or impermanent. 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 precisely not an intrinsic nature; the intrinsic nature of that knowledge of the aspects of the paths and knowledge of all aspects is also not an intrinsic nature. What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the knowledge of all things cannot be apprehended, its permanence or impermanence also cannot be apprehended; since neither the knowledge of the aspects of the paths nor the knowledge of all aspects can be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the knowledge of all things and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

They should further speak thus: Good man! You should cultivate the perfection of meditation. You should not contemplate the knowledge of all things as either pleasant or painful; nor should you contemplate the knowledge of the aspects of the paths or the knowledge of all aspects as either pleasant or painful.

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 precisely not an intrinsic nature; the intrinsic nature of that knowledge of the aspects of the paths and knowledge of all aspects is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of meditation. In this perfection of meditation, since the knowledge of all things cannot be apprehended, its pleasure and pain also cannot be apprehended; since neither the knowledge of the aspects of the paths nor the knowledge of all aspects can be apprehended, their pleasure and pain also cannot be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, how much less their pleasure and pain! If you are able to cultivate meditation in this manner, this is the cultivation of the perfection of meditation.

It is further said: Good man! You should cultivate the perfection of meditative concentration, and should not contemplate the knowledge of all things as either self or non-self; you should not contemplate the knowledge of the aspects of the path or the knowledge of all aspects as either self or non-self. 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 path, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all aspects are empty. The intrinsic nature of that knowledge of all things is itself not intrinsic nature; the intrinsic nature of that knowledge of the aspects of the path and knowledge of all aspects is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the knowledge of all things cannot be apprehended, self and non-self also cannot be apprehended; since the knowledge of the aspects of the path and the knowledge of all aspects cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could self and non-self be found! 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, and should not contemplate the knowledge of all things as either pure or impure; you should not contemplate the knowledge of the aspects of the path 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 path, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all aspects are empty. The intrinsic nature of that knowledge of all things is itself not intrinsic nature; the intrinsic nature of that knowledge of the aspects of the path and knowledge of all aspects is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the knowledge of all things cannot be apprehended, purity and impurity also cannot be apprehended; since the knowledge of the aspects of the path and the knowledge of all aspects cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could purity and impurity be found! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

O Kausika! Those good men, good women, and others who speak these words correctly expound the perfection of meditative concentration.

Fascicle 151

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