大般若波羅蜜多經

48

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 tongue dhatu as either permanent or impermanent; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either permanent or impermanent. Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition, are empty.

The intrinsic nature of that tongue dhatu is precisely not intrinsic nature; the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition 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 tongue dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the tongue dhatu and so forth cannot be apprehended, how 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 tongue dhatu as either pleasant or painful; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either pleasant or painful.

Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is precisely not intrinsic nature; the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition 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 tongue dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the tongue dhatu and so forth cannot be apprehended, how 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 tongue dhatu as either self or non-self; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either self or non-self.

Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is precisely not intrinsic nature; the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition 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 tongue dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the tongue dhatu 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, 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 tongue dhatu as either pure or impure; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either pure or impure.

Why? Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is precisely not intrinsic nature; the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition 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 tongue dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the tongue dhatu and so forth cannot be apprehended, how 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, 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 body dhatu as either permanent or impermanent; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as either permanent or impermanent. Why? Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings arising with body-contact as condition, are empty.

The intrinsic nature of that body dhatu is precisely not intrinsic nature; the intrinsic nature of the tangible-object dhatu through to that of the feelings arising with body-contact as condition 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 body dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the tangible-object dhatu through to the feelings arising with body-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the body dhatu and so forth cannot be apprehended, how 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, they say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the body-dhatu as either pleasant or painful; nor should you contemplate the contact-dhatu, the body-consciousness-dhatu, bodily contact, and the feelings arising with bodily contact as condition as either pleasant or painful.

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

What is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the body-dhatu cannot be apprehended, and therefore the pleasant and the painful cannot be apprehended either; the contact-dhatu through to the feelings arising with bodily contact as condition cannot be apprehended, and therefore the pleasant and the painful cannot be apprehended either.

Why? Because therein even the body-dhatu and so forth cannot be apprehended, how much less the pleasant and the painful! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

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

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

What is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the body-dhatu cannot be apprehended, and therefore self and non-self cannot be apprehended either; the contact-dhatu through to the feelings arising with bodily contact as condition cannot be apprehended, and therefore self and non-self cannot be apprehended either. Why?

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

Again, they say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the body-dhatu as either pure or impure; nor should you contemplate the contact-dhatu, the body-consciousness-dhatu, bodily contact, and the feelings arising with bodily contact as condition as either pure or impure.

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

What is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the body-dhatu cannot be apprehended, and therefore the pure and the impure cannot be apprehended either; the contact-dhatu through to the feelings arising with bodily contact as condition cannot be apprehended, and therefore the pure and the impure cannot be apprehended either. Why?

Because therein even the body-dhatu and so forth cannot be apprehended, how much less the pure and the impure! 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 so forth speak such words, they are correctly expounding the perfection of meditative concentration.

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

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

That intrinsic nature of the mind-dhatu is itself not intrinsic nature; likewise, that intrinsic nature of the dharma-dhatu through to the feelings arising with mental contact as condition is also not intrinsic nature. What is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the mind-dhatu cannot be apprehended, and therefore the permanent and the impermanent cannot be apprehended either; the dharma-dhatu through to the feelings arising with mental contact as condition cannot be apprehended, and therefore the permanent and the impermanent cannot be apprehended either.

Why? Because therein even the mind-dhatu and so forth cannot be apprehended, how much less the permanent and the impermanent! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

Again, they say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the mind-dhatu as either pleasant or painful; nor should you contemplate the dharma-dhatu, the mind-consciousness-dhatu, mental contact, and the feelings arising with mental contact as condition as either pleasant or painful.

Why? Because the mind-dhatu and the intrinsic nature of the mind-dhatu are empty; the dharma-dhatu, the mind-consciousness-dhatu, mental contact, and the feelings arising with mental contact as condition, as well as the intrinsic nature of the dharma-dhatu through to that of the feelings arising with mental contact as condition, are empty. That intrinsic nature of the mind-dhatu is itself not intrinsic nature; likewise, that intrinsic nature of the dharma-dhatu through to the feelings arising with mental contact as condition is also not intrinsic nature.

What is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the mind-dhatu cannot be apprehended, and therefore the pleasant and the painful cannot be apprehended either; the dharma-dhatu through to the feelings arising with mental contact as condition cannot be apprehended, and therefore the pleasant and the painful cannot be apprehended either.

Why? Because therein even the mind-dhatu and so forth cannot be apprehended, how much less the pleasant and the painful! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

Again, one should speak thus: Good man! You should cultivate the Dhyana Paramita. You should not contemplate the mind dhatu as either self or non-self; nor should you contemplate the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact as either self or non-self.

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

That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the mind dhatu cannot be apprehended, neither can self nor non-self be apprehended; since the Dharma dhatu through to the feelings that arise conditioned by mental contact cannot be apprehended, neither can self nor non-self be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, how much less could self and non-self be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

Again, one should speak thus: Good man! You should cultivate the Dhyana Paramita. You should not contemplate the mind dhatu as either pure or impure; nor should you contemplate the Dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact as either pure or impure.

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

That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the mind dhatu cannot be apprehended, neither purity nor impurity can be apprehended; since the Dharma dhatu through to the feelings that arise conditioned by mental contact cannot be apprehended, neither purity nor impurity can be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, how much less could purity and impurity be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

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

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

You should not contemplate the earth dhatu as either permanent or impermanent; nor should you contemplate the water, fire, wind, space, and consciousness dhatus as either permanent or impermanent. Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus, as well as the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are empty.

The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is also not an intrinsic nature. That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the earth dhatu cannot be apprehended, neither permanence nor impermanence can be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, neither permanence nor impermanence can be apprehended.

Why? Because therein even the earth dhatu and so forth cannot be apprehended, how much less could permanence and impermanence be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

Again, one should speak thus: Good man! You should cultivate the Dhyana Paramita. You should not contemplate the earth dhatu as either pleasant or painful; nor should you contemplate the water, fire, wind, space, and consciousness dhatus as either pleasant or painful.

Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus, as well as the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the earth dhatu cannot be apprehended, neither pleasure nor pain can be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, neither pleasure nor pain can be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, how much less could pleasure and pain be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

Again, one should speak thus: Good man! You should cultivate the Dhyana Paramita. You should not contemplate the earth dhatu as either self or non-self; nor should you contemplate the water, fire, wind, space, and consciousness dhatus as either self or non-self.

Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus, as well as the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the earth dhatu cannot be apprehended, neither self nor non-self can be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, neither self nor non-self can be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, how much less could self and non-self be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

Again, one should speak thus: Good man! You should cultivate the Dhyana Paramita. You should not contemplate the earth dhatu as either pure or impure; nor should you contemplate the water, fire, wind, space, and consciousness dhatus as either pure or impure.

Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus, as well as the intrinsic nature of the water, fire, wind, space, and consciousness dhatus, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the Dhyana Paramita. Within this Dhyana Paramita, since the earth dhatu cannot be apprehended, neither purity nor impurity can be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, neither purity nor impurity can be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, how much less could purity and impurity be apprehended! If you are able to cultivate dhyana in this way, this is the cultivation of the Dhyana Paramita.

Kausika! When those good men, good women, and others speak in this way, they are correctly expounding the 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 meditative concentration, they should say this: Good man! You should cultivate the perfection of meditative concentration.

You should not contemplate ignorance as either permanent or impermanent; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either permanent or impermanent. Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty.

That self-nature of ignorance is itself not a self-nature; and that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not a self-nature. What is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, ignorance cannot be apprehended, and therefore its permanence or impermanence also cannot be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.

Why? Because therein even ignorance and so forth cannot be apprehended, how 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 say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either pleasant or painful; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; and that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not a self-nature.

What is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, ignorance cannot be apprehended, and therefore its pleasantness or painfulness also cannot be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore their pleasantness or painfulness also cannot be apprehended.

Why? Because therein even ignorance and so forth cannot be apprehended, how 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 say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either self or non-self; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; and that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not a self-nature.

What is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, ignorance cannot be apprehended, and therefore its self or non-self also cannot be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore their self or non-self also cannot be apprehended. Why?

Because therein even ignorance 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, you are cultivating the perfection of meditative concentration.

They should further say this: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either pure or impure; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; and that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not a self-nature.

What is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, ignorance cannot be apprehended, and therefore its purity or impurity also cannot be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore their purity or impurity also cannot be apprehended. Why?

Because therein even ignorance and so forth cannot be apprehended, how 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 way, 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 say this: Good man! You should cultivate the perfection of meditative concentration.

You should not contemplate the perfection of generosity as either permanent or impermanent; nor should you contemplate the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as either permanent or impermanent. Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the self-nature of pure ethical discipline through prajnaparamita, are empty.

That self-nature of the perfection of generosity is itself not a self-nature; and that self-nature of pure ethical discipline through prajnaparamita is likewise not a self-nature. What is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, the perfection of generosity cannot be apprehended, and therefore its permanence or impermanence also cannot be apprehended; pure ethical discipline through prajnaparamita cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended.

Why? Because therein even the perfection of generosity and so forth cannot be apprehended, how 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 perfection of generosity as either pleasant or painful, nor should you contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either pleasant or painful.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; and the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, together with the intrinsic natures of the perfection of moral discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is precisely not an intrinsic nature; likewise, the intrinsic natures of the perfection of moral discipline through prajnaparamita are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the perfection of generosity cannot be apprehended, neither can pleasure or pain be apprehended; since the perfection of moral discipline through prajnaparamita cannot be apprehended, neither can pleasure or pain be apprehended. Why?

Because therein not even the perfection of generosity and so forth can be apprehended, how much less 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 perfection of generosity as either self or non-self, nor should you contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either self or non-self.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; and the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, together with the intrinsic natures of the perfection of moral discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is precisely not an intrinsic nature; likewise, the intrinsic natures of the perfection of moral discipline through prajnaparamita are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the perfection of generosity cannot be apprehended, neither can self or non-self be apprehended; since the perfection of moral discipline through prajnaparamita cannot be apprehended, neither can self or non-self be apprehended. Why?

Because therein not even the perfection of generosity and so forth can be apprehended, how much less 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 perfection of generosity as either pure or impure, nor should you contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either pure or impure.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; and the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, together with the intrinsic natures of the perfection of moral discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is precisely not an intrinsic nature; likewise, the intrinsic natures of the perfection of moral discipline through prajnaparamita are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the perfection of generosity cannot be apprehended, neither can purity or impurity be apprehended; since the perfection of moral discipline through prajnaparamita cannot be apprehended, neither can purity or impurity be apprehended. Why?

Because therein not even the perfection of generosity and so forth can be apprehended, how much less 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 correctly expound the perfection of meditative concentration.

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

You should not contemplate internal emptiness as either permanent or impermanent; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of intrinsic nature, or the emptiness of the intrinsic nature of nonexistence as either permanent or impermanent.

Why? Because internal emptiness and the intrinsic nature of internal emptiness are empty; and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence,

together with the intrinsic natures of external emptiness through the emptiness of the intrinsic nature of nonexistence, are empty.

The intrinsic nature of that internal emptiness is precisely not an intrinsic nature; likewise, the intrinsic natures of external emptiness through the emptiness of the intrinsic nature of nonexistence are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since internal emptiness cannot be apprehended, neither can permanence or impermanence be apprehended; since external emptiness through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, neither can permanence or impermanence be apprehended.

Why? Because therein not even internal emptiness and so forth can be apprehended, how much less permanence or impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

He further spoke thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate inner emptiness as either pleasurable or painful; nor should you contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of nonexistence and self-nature as either pleasurable or painful.

Why? Because inner emptiness and the self-nature of inner emptiness are empty; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of nonexistence and self-nature, and the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are empty.

The self-nature of inner emptiness is therefore not a self-nature; likewise, the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are not self-natures. That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, inner emptiness cannot be apprehended, and thus the pleasure and suffering associated with it cannot be apprehended either; outer emptiness through the emptiness of nonexistence and self-nature cannot be apprehended, and thus the pleasure and suffering associated with them cannot be apprehended either.

Why? Because within it, even inner emptiness and so forth cannot be apprehended; how much less could the pleasure and suffering associated with them be apprehended! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

He further spoke thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate inner emptiness as either self or non-self; nor should you contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of nonexistence and self-nature as either self or non-self.

Why? Because inner emptiness and the self-nature of inner emptiness are empty; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of nonexistence and self-nature, and the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are empty.

The self-nature of inner emptiness is therefore not a self-nature; likewise, the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are not self-natures. That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, inner emptiness cannot be apprehended, and thus the self and non-self associated with it cannot be apprehended either; outer emptiness through the emptiness of nonexistence and self-nature cannot be apprehended, and thus the self and non-self associated with them cannot be apprehended either.

Why? Because within it, even inner emptiness and so forth cannot be apprehended; how much less could the self and non-self associated with them be apprehended! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

He further spoke thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate inner emptiness as either pure or impure; nor should you contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of nonexistence and self-nature as either pure or impure.

Why? Because inner emptiness and the self-nature of inner emptiness are empty; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of nonexistence and self-nature, and the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are empty.

The self-nature of inner emptiness is therefore not a self-nature; likewise, the self-natures of outer emptiness through the emptiness of nonexistence and self-nature are not self-natures. That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, inner emptiness cannot be apprehended, and thus the purity and impurity associated with it cannot be apprehended either; outer emptiness through the emptiness of nonexistence and self-nature cannot be apprehended, and thus the purity and impurity associated with them cannot be apprehended either.

Why? Because within it, even inner emptiness and so forth cannot be apprehended; how much less could the purity and impurity associated with them be apprehended! 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 such words, 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 true suchness as either permanent or impermanent; nor should you contemplate the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the intrinsic natures of the dharma realm through the inconceivable realm are empty.

The intrinsic nature of true suchness is therefore not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are also not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, true suchness cannot be apprehended; therefore, its permanence or impermanence also cannot be apprehended.

The dharma realm through the inconceivable realm cannot be apprehended; therefore, their permanence or impermanence also cannot be apprehended. Why? Because therein even true suchness and so forth cannot be apprehended, much less their permanence or impermanence!

If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.”

They should further speak thus:

“Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either pleasant or painful; nor should you contemplate the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pleasant or painful.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the intrinsic natures of the dharma realm through the inconceivable realm are empty.

The intrinsic nature of true suchness is therefore not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are also not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, true suchness cannot be apprehended; therefore, its pleasure or pain also cannot be apprehended.

The dharma realm through the inconceivable realm cannot be apprehended; therefore, their pleasure or pain also cannot be apprehended. Why? Because therein even true suchness and so forth cannot be apprehended, much less their pleasure or pain!

If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.”

They should further speak thus:

“Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either self or non-self; nor should you contemplate the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either self or non-self.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the intrinsic natures of the dharma realm through the inconceivable realm are empty.

The intrinsic nature of true suchness is therefore not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are also not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, true suchness cannot be apprehended; therefore, its self or non-self also cannot be apprehended.

The dharma realm through the inconceivable realm cannot be apprehended; therefore, their self or non-self also cannot be apprehended. Why? Because therein even true suchness 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 cultivate the perfection of meditative concentration.”

They should further speak thus:

“Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either pure or impure; nor should you contemplate the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pure or impure.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixedness of dharmas, the abidingness of dharmas, the ultimate reality, the realm of space, the inconceivable realm, and the intrinsic natures of the dharma realm through the inconceivable realm are empty.

The intrinsic nature of true suchness is therefore not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are also not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, true suchness cannot be apprehended; therefore, its purity or impurity also cannot be apprehended.

The dharma realm through the inconceivable realm cannot be apprehended; therefore, their purity or impurity also cannot be apprehended. Why? Because therein even true suchness and so forth cannot be apprehended, much less their purity or impurity!

If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.”

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

Fascicle 150

End