大般若波羅蜜多經

50

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 as follows: Good man! You should cultivate the perfection of meditative concentration.

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

The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways 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 all dharani gateways are ungraspable, their permanence or impermanence is also ungraspable; since all samadhi gateways are ungraspable, their permanence or impermanence is also ungraspable.

Why? Because therein even all dharani gateways and so forth are utterly ungraspable, how much less could their permanence or impermanence be grasped! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

They should further speak as follows: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any dharani gateway as either pleasant or painful; nor should you contemplate any samadhi gateway as either pleasant or painful.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways 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 all dharani gateways are ungraspable, their pleasure and pain are also ungraspable; since all samadhi gateways are ungraspable, their pleasure and pain are also ungraspable. Why?

Because therein even all dharani gateways and so forth are utterly ungraspable, how much less could their pleasure and pain be grasped! If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.

They should further speak as follows: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any dharani gateway as either self or non-self; nor should you contemplate any samadhi gateway as either self or non-self.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways 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 all dharani gateways are ungraspable, their self or non-self is also ungraspable; since all samadhi gateways are ungraspable, their self or non-self is also ungraspable. Why?

Because therein even all dharani gateways and so forth are utterly ungraspable, how much less could their self and non-self be grasped! If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.

They should further speak as follows: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any dharani gateway as either pure or impure; nor should you contemplate any samadhi gateway as either pure or impure.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways 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 all dharani gateways are ungraspable, their purity and impurity are also ungraspable; since all samadhi gateways are ungraspable, their purity and impurity are also ungraspable. Why?

Because therein even all dharani gateways and so forth are utterly ungraspable, how much less could their purity and impurity be grasped! If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.

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

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

You should not contemplate the path of a stream-enterer or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path of a once-returner, the fruit of once-returning, the path of a non-returner, the fruit of non-returning, the path of an arhat, or the fruit of arhatship as either permanent or impermanent. Why? Because the path of a stream-enterer, the fruit of stream-entry, and the intrinsic nature of the path of a stream-enterer and the fruit of stream-entry are empty; the path of a once-returner, the fruit of once-returning, the path of a non-returner, the fruit of non-returning, the path of an arhat, the fruit of arhatship, and the intrinsic nature of everything from the path of a once-returner through the fruit of arhatship are empty.

The intrinsic nature of the path of a stream-enterer and the fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of everything from the path of a once-returner through the fruit of arhatship 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 path of a stream-enterer and the fruit of stream-entry are ungraspable, their permanence or impermanence is also ungraspable; since everything from the path of a once-returner through the fruit of arhatship is ungraspable, their permanence or impermanence is also ungraspable.

Why? Because therein even the path of a stream-enterer, the fruit of stream-entry, and so forth are utterly ungraspable, how much less could their permanence or impermanence be grasped! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the path of stream-entry or the fruition of stream-entry as either pleasurable or painful; nor should you contemplate the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, or the fruition of arhatship as either pleasurable or painful.

Why? Because the path of stream-entry, the fruition of stream-entry, and the intrinsic nature of the path and fruition of stream-entry are empty; the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, the fruition of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, are empty.

The intrinsic nature of the path and fruition of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, 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 path and fruition of stream-entry cannot be apprehended; therefore, their pleasure and pain also cannot be apprehended.

All these, from the path of once-returning through the fruition of arhatship, cannot be apprehended; therefore, their pleasure and pain also cannot be apprehended. Why? Because therein even the path and fruition of stream-entry and so forth cannot be apprehended, how much less their pleasure and pain!

One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the path of stream-entry or the fruition of stream-entry as either self or non-self; nor should you contemplate the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, or the fruition of arhatship as either self or non-self.

Why? Because the path of stream-entry, the fruition of stream-entry, and the intrinsic nature of the path and fruition of stream-entry are empty; the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, the fruition of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, are empty.

The intrinsic nature of the path and fruition of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, 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 path and fruition of stream-entry cannot be apprehended; therefore, their self and non-self also cannot be apprehended.

All these, from the path of once-returning through the fruition of arhatship, cannot be apprehended; therefore, their self and non-self also cannot be apprehended. Why? Because therein even the path and fruition of stream-entry and so forth cannot be apprehended, how much less their self and non-self!

One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the path of stream-entry or the fruition of stream-entry as either pure or impure; nor should you contemplate the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, or the fruition of arhatship as either pure or impure.

Why? Because the path of stream-entry, the fruition of stream-entry, and the intrinsic nature of the path and fruition of stream-entry are empty; the path of once-returning, the fruition of once-returning, the path of non-returning, the fruition of non-returning, the path of arhatship, the fruition of arhatship, and the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, are empty.

The intrinsic nature of the path and fruition of stream-entry is precisely not intrinsic nature; the intrinsic nature of all these, from the path of once-returning through the fruition of arhatship, 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 path and fruition of stream-entry cannot be apprehended; therefore, their purity and impurity also cannot be apprehended.

All these, from the path of once-returning through the fruition of arhatship, cannot be apprehended; therefore, their purity and impurity also cannot be apprehended. Why? Because therein even the path and fruition of stream-entry and so forth cannot be apprehended, how much less their purity and impurity!

One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

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

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

You should not contemplate any attainment of a pratyekabuddha as either permanent or impermanent. Why? Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty.

The intrinsic nature of all attainments of a pratyekabuddha is precisely not intrinsic nature. That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, no attainment of a pratyekabuddha can be apprehended; therefore, its permanence and impermanence also cannot be apprehended.

Why? Because therein even no attainment of a pratyekabuddha can be apprehended, how much less its permanence and impermanence! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.”

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any attainment of a pratyekabuddha as either pleasurable or painful.

Why? Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty. The intrinsic nature of all attainments of a pratyekabuddha is precisely not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, no attainment of a pratyekabuddha can be apprehended; therefore, its pleasure and pain also cannot be apprehended. Why?

Because therein even no attainment of a pratyekabuddha can be apprehended, how much less its pleasure and pain! One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any attainment of a pratyekabuddha as either self or non-self.

Why? Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty. The intrinsic nature of all attainments of a pratyekabuddha is precisely not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, no attainment of a pratyekabuddha can be apprehended; therefore, its self and non-self also cannot be apprehended. Why?

Because therein even no attainment of a pratyekabuddha can be apprehended, how much less its self and non-self! One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

Again, one should say: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate any attainment of a pratyekabuddha as either pure or impure.

Why? Because all attainments of a pratyekabuddha and the intrinsic nature of all attainments of a pratyekabuddha are empty. The intrinsic nature of all attainments of a pratyekabuddha is precisely not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, no attainment of a pratyekabuddha can be apprehended; therefore, its purity and impurity also cannot be apprehended. Why?

Because therein even no attainment of a pratyekabuddha can be apprehended, how much less its purity and impurity! One who is able to cultivate meditative concentration in this way cultivates the perfection of meditative concentration.”

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

Furthermore, Kausika, if good men or good women and others expound the perfection of meditative concentration for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate all practices of great bodhisattvas as either permanent or impermanent. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since all practices of great bodhisattvas cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why? Because therein not even all practices of great bodhisattvas can 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 say: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate all practices of great bodhisattvas as either pleasurable or painful. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since all practices of great bodhisattvas cannot be apprehended, their pleasure or pain also cannot be apprehended. Why? Because therein not even all practices of great bodhisattvas can be apprehended, much less their pleasure or pain!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

They should further say: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate all practices of great bodhisattvas as either self or non-self. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since all practices of great bodhisattvas cannot be apprehended, their self or non-self also cannot be apprehended. Why? Because therein not even all practices of great bodhisattvas can be apprehended, much less their self or non-self!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

They should further say: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate all practices of great bodhisattvas as either pure or impure. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since all practices of great bodhisattvas cannot be apprehended, their purity or impurity also cannot be apprehended. Why? Because therein not even all practices of great bodhisattvas can be apprehended, much less their purity or impurity!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

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

Furthermore, Kausika, if good men or good women and others expound the perfection of meditative concentration for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the supreme awakening of the Buddhas as either permanent or impermanent. Why?

Because the supreme awakening of the Buddhas and the intrinsic nature of the supreme awakening of the Buddhas are empty. The intrinsic nature of that supreme awakening of the Buddhas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since the supreme awakening of the Buddhas cannot be apprehended, its permanence or impermanence also cannot be apprehended. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its 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: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the supreme awakening of the Buddhas as either pleasurable or painful. Why?

Because the supreme awakening of the Buddhas and the intrinsic nature of the supreme awakening of the Buddhas are empty. The intrinsic nature of that supreme awakening of the Buddhas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since the supreme awakening of the Buddhas cannot be apprehended, its pleasure or pain also cannot be apprehended. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its pleasure or pain!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

They should further say: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the supreme awakening of the Buddhas as either self or non-self. Why?

Because the supreme awakening of the Buddhas and the intrinsic nature of the supreme awakening of the Buddhas are empty. The intrinsic nature of that supreme awakening of the Buddhas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since the supreme awakening of the Buddhas cannot be apprehended, its self or non-self also cannot be apprehended. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its self or non-self!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

They should further say: “Good man, you should cultivate the perfection of meditative concentration. You should not contemplate the supreme awakening of the Buddhas as either pure or impure. Why?

Because the supreme awakening of the Buddhas and the intrinsic nature of the supreme awakening of the Buddhas are empty. The intrinsic nature of that supreme awakening of the Buddhas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of meditative concentration.

Within this perfection of meditative concentration, since the supreme awakening of the Buddhas cannot be apprehended, its purity or impurity also cannot be apprehended. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its purity or impurity!

If one is able to cultivate meditative concentration in this way, one is cultivating the perfection of meditative concentration.”

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

At that time, Sakra, Lord of the Devas, again addressed the Buddha: “Blessed One, how should good men or good women and others expound the perfection of diligence through non-apprehension so that it may be called a correct exposition of the perfection of diligence?”

The Buddha said: “Kausika, if good men or good women, and so forth, expound the perfection of diligence for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: ‘Good man, you should cultivate the perfection of diligence. You should not contemplate form as either permanent or impermanent; nor should you contemplate feeling, perception, formations, or consciousness as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, form cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended. Why?

Because therein even form and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

“They should further speak thus: ‘Good man, you should cultivate the perfection of diligence. You should not contemplate form as either pleasant or painful; nor should you contemplate feeling, perception, formations, or consciousness as either pleasant or painful. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence.

Within this perfection of diligence, form cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why? Because therein even form and so forth cannot be apprehended, much less pleasure and pain!

If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

“They should further speak thus: ‘Good man, you should cultivate the perfection of diligence. You should not contemplate form as either self or non-self; nor should you contemplate feeling, perception, formations, or consciousness as either self or non-self. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence.

Within this perfection of diligence, form cannot be apprehended, and therefore self and non-self also cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why? Because therein even form and so forth cannot be apprehended, much less self and non-self!

If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

“They should further speak thus: ‘Good man, you should cultivate the perfection of diligence. You should not contemplate form as either pure or impure; nor should you contemplate feeling, perception, formations, or consciousness as either pure or impure. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, together with the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence.

Within this perfection of diligence, form cannot be apprehended, and therefore purity and impurity also cannot be apprehended; feeling, perception, formations, and consciousness cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why? Because therein even form and so forth cannot be apprehended, much less purity and impurity!

If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

“Kausika, when those good men or good women, and so forth, speak in this manner, they correctly expound the perfection of diligence.

“Furthermore, Kausika, if good men or good women, and so forth, expound the perfection of diligence for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: ‘Good man, you should cultivate the perfection of diligence. You should not contemplate the eye ayatana as either permanent or impermanent; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the eye ayatana cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended. Why?

Because therein even the eye ayatana and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

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

Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, together with the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. The intrinsic nature of the eye ayatana is itself not an intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence.

Within this perfection of diligence, the eye ayatana cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less pleasure and pain!

If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

He further speaks thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self. Why?

Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas are empty. The intrinsic nature of the eye ayatana is itself not intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely the paramita of diligence.

In this paramita of diligence, the eye ayatana cannot be apprehended, and therefore that self or non-self also cannot be apprehended; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore that self or non-self also cannot be apprehended. Why? Because within it, even the eye ayatana and so forth cannot be apprehended, much less that self or non-self!

If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

He further speaks thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the eye ayatana as either pure or impure; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pure or impure. Why?

Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas are empty. The intrinsic nature of the eye ayatana is itself not intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely the paramita of diligence.

In this paramita of diligence, the eye ayatana cannot be apprehended, and therefore that purity or impurity also cannot be apprehended; the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, and therefore that purity or impurity also cannot be apprehended. Why? Because within it, even the eye ayatana and so forth cannot be apprehended, much less that purity or impurity!

If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

O Kausika! When those good sons, good daughters, and others speak these things, they are correctly expounding the paramita of diligence.

Furthermore, Kausika! If good sons, good daughters, and others expound the paramita of diligence for those who have aroused the aspiration for unsurpassed bodhi, they speak thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the form ayatana as either permanent or impermanent; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either permanent or impermanent.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the paramita of diligence. In this paramita of diligence, the form ayatana cannot be apprehended, and therefore that permanence or impermanence also cannot be apprehended; the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended, and therefore that permanence or impermanence also cannot be apprehended. Why?

Because within it, even the form ayatana and so forth cannot be apprehended, much less that permanence or impermanence! If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

He further speaks thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the form ayatana as either pleasant or painful; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either pleasant or painful. Why?

Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely the paramita of diligence.

In this paramita of diligence, the form ayatana cannot be apprehended, and therefore that pleasure or pain also cannot be apprehended; the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended, and therefore that pleasure or pain also cannot be apprehended. Why? Because within it, even the form ayatana and so forth cannot be apprehended, much less that pleasure or pain!

If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

He further speaks thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the form ayatana as either self or non-self; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either self or non-self. Why?

Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely the paramita of diligence.

In this paramita of diligence, the form ayatana cannot be apprehended, and therefore that self or non-self also cannot be apprehended; the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended, and therefore that self or non-self also cannot be apprehended. Why? Because within it, even the form ayatana and so forth cannot be apprehended, much less that self or non-self!

If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

He further speaks thus: “Good son! You should cultivate the paramita of diligence and should not contemplate the form ayatana as either pure or impure; nor should you contemplate the sound, odor, taste, touch, or dharma ayatana as either pure or impure. Why?

Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not intrinsic nature; the intrinsic nature of the sound, odor, taste, touch, and dharma ayatanas is likewise not intrinsic nature. That which is not intrinsic nature is precisely the paramita of diligence.

In this paramita of diligence, the form ayatana cannot be apprehended, and therefore that purity or impurity also cannot be apprehended; the sound, odor, taste, touch, and dharma ayatanas cannot be apprehended, and therefore that purity or impurity also cannot be apprehended. Why? Because within it, even the form ayatana and so forth cannot be apprehended, much less that purity or impurity!

If you are able to cultivate diligence in this way, you are cultivating the paramita of diligence.”

O Kausika! When those good sons, good daughters, and others speak these things, they are correctly expounding the paramita of diligence.

Furthermore, Kausika, if good men, good women, and others expound the prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man, you should cultivate the prajnaparamita. You should not contemplate the eye element as either permanent or impermanent; nor should you contemplate the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the eye element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the form element through to the feelings arising conditioned by eye-contact cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the eye element and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.”

They should further speak thus: “Good man, you should cultivate the prajnaparamita. You should not contemplate the eye element as either pleasant or painful; nor should you contemplate the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as either pleasant or painful. Why?

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

That which is not an intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the eye element cannot be apprehended, its pleasure or pain also cannot be apprehended; since the form element through to the feelings arising conditioned by eye-contact cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the eye element and so forth cannot be apprehended, how much less their pleasure or pain! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.”

They should further speak thus: “Good man, you should cultivate the prajnaparamita. You should not contemplate the eye element as either self or non-self; nor should you contemplate the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as either self or non-self. Why?

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

That which is not an intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the eye element cannot be apprehended, its self or non-self also cannot be apprehended; since the form element through to the feelings arising conditioned by eye-contact cannot be apprehended, their self or non-self also cannot be apprehended. Why?

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

They should further speak thus: “Good man, you should cultivate the prajnaparamita. You should not contemplate the eye element as either pure or impure; nor should you contemplate the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as either pure or impure. Why?

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

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

Because therein even the eye element and so forth cannot be apprehended, how much less their purity or impurity! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.”

Kausika, what those good men, good women, and others teach in this manner is a true exposition of the prajnaparamita.

Furthermore, Kausika, if good men, good women, and others expound the prajnaparamita for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man, you should cultivate the prajnaparamita. You should not contemplate the ear element as either permanent or impermanent; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings that arise conditioned by ear-contact as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the prajnaparamita. Within this prajnaparamita, since the ear element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the sound element through to the feelings arising conditioned by ear-contact cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate prajna in this way, you are cultivating the prajnaparamita.”

Again, he speaks thus: Good son! You should cultivate the perfection of vigor and should not contemplate the ear-dhatu as either pleasant or painful; nor should you contemplate the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition as either pleasant or painful. Why?

Because the ear-dhatu and the intrinsic nature of the ear-dhatu are empty; the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition, as well as the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition, are empty. The intrinsic nature of that ear-dhatu is precisely no intrinsic nature; likewise, the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition is also no intrinsic nature.

That which is no intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the ear-dhatu cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended; the sound-dhatu through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended. Why?

Because therein not even the ear-dhatu and so forth can be apprehended, much less that pleasure and pain! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Again, he speaks thus: Good son! You should cultivate the perfection of vigor and should not contemplate the ear-dhatu as either self or non-self; nor should you contemplate the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition as either self or non-self. Why?

Because the ear-dhatu and the intrinsic nature of the ear-dhatu are empty; the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition, as well as the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition, are empty. The intrinsic nature of that ear-dhatu is precisely no intrinsic nature; likewise, the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition is also no intrinsic nature.

That which is no intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the ear-dhatu cannot be apprehended, and therefore that self and non-self also cannot be apprehended; the sound-dhatu through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore that self and non-self also cannot be apprehended. Why?

Because therein not even the ear-dhatu and so forth can be apprehended, much less that self and non-self! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Again, he speaks thus: Good son! You should cultivate the perfection of vigor and should not contemplate the ear-dhatu as either pure or impure; nor should you contemplate the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition as either pure or impure. Why?

Because the ear-dhatu and the intrinsic nature of the ear-dhatu are empty; the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings arising with ear-contact as condition, as well as the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition, are empty. The intrinsic nature of that ear-dhatu is precisely no intrinsic nature; likewise, the intrinsic nature of the sound-dhatu through to that of the feelings arising with ear-contact as condition is also no intrinsic nature.

That which is no intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the ear-dhatu cannot be apprehended, and therefore that purity and impurity also cannot be apprehended; the sound-dhatu through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore that purity and impurity also cannot be apprehended. Why?

Because therein not even the ear-dhatu and so forth can be apprehended, much less that purity and impurity! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Kausika! Those good sons, good daughters, and others who speak these things correctly expound the perfection of vigor.

Fascicle 152

End