大般若波羅蜜多經

51

Furthermore, Kausika, if good men or good women and others 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 nose dhatu as either permanent or impermanent; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either permanent or impermanent.

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

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

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

They should also speak thus: “Good man, you should cultivate the perfection of diligence. You should not contemplate the nose dhatu as either pleasant or painful; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either pleasant or painful. Why?

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since the nose dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the odor dhatu through the feelings arising with nose-contact as condition cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the nose dhatu and so forth cannot be apprehended, how much less their pleasantness or painfulness! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

They should also speak thus: “Good man, you should cultivate the perfection of diligence. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either self or non-self. Why?

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

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

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

They should also speak thus: “Good man, you should cultivate the perfection of diligence. You should not contemplate the nose dhatu as either pure or impure; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either pure or impure. Why?

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

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

Because therein even the nose dhatu and so forth cannot be apprehended, how much less their purity or 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 others speak in this manner, they correctly expound the perfection of diligence.

Furthermore, Kausika, if good men or good women and others 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 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 the feelings arising with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is itself not an intrinsic nature; the intrinsic nature of the taste dhatu through the feelings arising with tongue-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since the tongue dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the taste dhatu through 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 diligence in this way, you are cultivating the perfection of diligence.”

Again, they should speak thus: “Good man! You should cultivate the perfection of diligence. 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, or the feelings that arise with tongue-contact as their 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 that arise with tongue-contact as their condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition, are empty. The intrinsic nature of the tongue dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the tongue dhatu cannot be apprehended; therefore, pleasantness and painfulness also cannot be apprehended. The taste dhatu through to the feelings that arise with tongue-contact as their condition cannot be apprehended; therefore, pleasantness and painfulness also cannot be apprehended.

Why? Because within it, not even the tongue dhatu and so forth can be apprehended, much less any pleasantness or painfulness! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.

“Again, they should speak thus: ‘Good man! You should cultivate the perfection of diligence. 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, or the feelings that arise with tongue-contact as their 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 that arise with tongue-contact as their condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition, are empty. The intrinsic nature of the tongue dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the tongue dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The taste dhatu through to the feelings that arise with tongue-contact as their condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because within it, not even the tongue dhatu and so forth can be apprehended, much less any self or non-self! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

“Again, they should speak thus: ‘Good man! You should cultivate the perfection of diligence. 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, or the feelings that arise with tongue-contact as their 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 that arise with tongue-contact as their condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition, are empty. The intrinsic nature of the tongue dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the taste dhatu through to that of the feelings that arise with tongue-contact as their condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the tongue dhatu cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The taste dhatu through to the feelings that arise with tongue-contact as their condition cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because within it, not even the tongue dhatu and so forth can be apprehended, much less any purity or impurity! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’

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

“Furthermore, Kausika! If good men, good women, and others 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 body dhatu as either permanent or impermanent; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as their 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 that arise with body-contact as their condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as their condition, are empty.

The intrinsic nature of the body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as their condition is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the body dhatu cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

The tangible-object dhatu through to the feelings that arise with body-contact as their condition cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because within it, not even the body dhatu and so forth can be apprehended, much less any permanence or impermanence!

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

“Again, they should speak thus: ‘Good man! You should cultivate the perfection of diligence. You should not contemplate the body dhatu as either pleasant or painful; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as their condition as either pleasant or painful.

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 that arise with body-contact as their condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as their condition, are empty. The intrinsic nature of the body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as their condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the body dhatu cannot be apprehended; therefore, pleasantness and painfulness also cannot be apprehended. The tangible-object dhatu through to the feelings that arise with body-contact as their condition cannot be apprehended; therefore, pleasantness and painfulness also cannot be apprehended.

Why? Because within it, not even the body dhatu and so forth can be apprehended, much less any pleasantness or painfulness! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.’”

Again, they say: Good man! You should cultivate the perfection of diligence and should not contemplate the body dhatu as either self or non-self; nor should you contemplate the tangible-object 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 tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to the feelings arising with bodily contact as condition, are empty. The intrinsic nature of that body dhatu is itself not intrinsic nature; the intrinsic nature of the tangible-object dhatu through to the feelings arising with bodily contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of diligence. In this perfection of diligence, the body dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The tangible-object dhatu through to the feelings arising with bodily contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the body dhatu 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.

Again, they say: Good man! You should cultivate the perfection of diligence and should not contemplate the body dhatu as either pure or impure; nor should you contemplate the tangible-object 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 tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to the feelings arising with bodily contact as condition, are empty. The intrinsic nature of that body dhatu is itself not intrinsic nature; the intrinsic nature of the tangible-object dhatu through to the feelings arising with bodily contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of diligence. In this perfection of diligence, the body dhatu cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The tangible-object dhatu through to the feelings arising with bodily contact as condition cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because therein even the body dhatu 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, good women, and others speak these words, they correctly expound the perfection of diligence.

Furthermore, Kausika! If good men, good women, and others expound the perfection of diligence for those who have aroused the aspiration for unsurpassed bodhi, they say: Good man! You should cultivate the perfection of diligence and should not contemplate the mind dhatu as either permanent or impermanent; nor should you contemplate the mental-object 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 mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, as well as the intrinsic nature of the mental-object dhatu through to the feelings arising with mental contact as condition, are empty. The intrinsic nature of that mind dhatu is itself not intrinsic nature; the intrinsic nature of the mental-object dhatu through to the feelings arising with mental contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of diligence. In this perfection of diligence, the mind dhatu cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. The mental-object dhatu through to the feelings arising with mental contact as condition cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

Why? Because therein even the mind dhatu 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.

Again, they say: Good man! You should cultivate the perfection of diligence and should not contemplate the mind dhatu as either pleasurable or painful; nor should you contemplate the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pleasurable or painful. Why?

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

That which is not intrinsic nature is precisely the perfection of diligence. In this perfection of diligence, the mind dhatu cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The mental-object dhatu through to the feelings arising with mental contact as condition cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

Why? Because therein even the mind dhatu 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.

Again, they say: Good man! You should cultivate the perfection of diligence and should not contemplate the mind dhatu as either self or non-self; nor should you contemplate the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either self or non-self. Why?

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

That which is not intrinsic nature is precisely the perfection of diligence. In this perfection of diligence, the mind dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The mental-object dhatu through to the feelings arising with mental contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the mind dhatu 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.

It is further said: Good man! You should cultivate the perfection of vigor. You should not contemplate the mind dhatu as either pure or impure; nor should you contemplate the dhatu of mental objects, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pure or impure.

Why? Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the dhatu of mental objects, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, together with the intrinsic nature of the dhatu of mental objects through to the feelings arising with mental contact as condition, are empty. The intrinsic nature of that mind dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the dhatu of mental objects through to the feelings arising with mental contact as condition is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the mind dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; and since the dhatu of mental objects through to the feelings arising with mental contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

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

Kausika! When those good men, good women, and others speak these teachings, they correctly expound the perfection of vigor.

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

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, together with their intrinsic natures, are empty.

The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic natures of the water, fire, wind, space, and consciousness dhatus are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the earth dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; and since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

It is further said: Good man! You should cultivate the perfection of vigor. 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, together with their intrinsic natures, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic natures of the water, fire, wind, space, and consciousness dhatus are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the earth dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; and since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

It is further said: Good man! You should cultivate the perfection of vigor. 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, together with their intrinsic natures, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic natures of the water, fire, wind, space, and consciousness dhatus are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the earth dhatu cannot be apprehended, its being self or non-self also cannot be apprehended; and since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their being self or non-self also cannot be apprehended. Why?

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

It is further said: Good man! You should cultivate the perfection of vigor. 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, together with their intrinsic natures, are empty. The intrinsic nature of that earth dhatu is itself not an intrinsic nature; likewise, the intrinsic natures of the water, fire, wind, space, and consciousness dhatus are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the earth dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; and since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

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

Kausika! When those good men, good women, and others speak these teachings, they correctly expound the perfection of vigor.

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

You should not contemplate ignorance as either permanent or impermanent; nor should you contemplate formations, consciousness, name-and-form, the six ayatanas, 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 intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with the intrinsic nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress, are empty.

The intrinsic nature of that ignorance is itself not an intrinsic nature; likewise, the intrinsic nature of formations through to aging and death, sorrow, lamentation, pain, grief, and distress is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since ignorance cannot be apprehended, its permanence or impermanence also cannot be apprehended; and since formations through to aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of diligence. 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, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, ignorance cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even ignorance and so forth cannot be apprehended, how much less pleasure and pain! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

Again, one should speak thus: “Good man! You should cultivate the perfection of diligence. 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, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, ignorance cannot be apprehended, and therefore neither self nor non-self can be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither self nor non-self can be apprehended. Why?

Because therein even ignorance and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

Again, one should speak thus: “Good man! You should cultivate the perfection of diligence. 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, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, ignorance cannot be apprehended, and therefore neither purity nor impurity can be apprehended; formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore neither purity nor impurity can be apprehended. Why?

Because therein even ignorance and so forth cannot be apprehended, how 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, good women, and others speak such words, they are correctly proclaiming the perfection of diligence.

Furthermore, Kausika! If good men, good women, and others proclaim 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 perfection of generosity as either permanent or impermanent; nor should you contemplate the perfection of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita as either permanent or impermanent. Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfection of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita, are empty.

The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the perfection of generosity cannot be apprehended, and therefore neither permanence nor impermanence can be apprehended; the perfection of pure ethical discipline through prajnaparamita cannot be apprehended, and therefore neither permanence nor impermanence can be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of diligence. You should not contemplate the perfection of generosity as either pleasant or painful; nor should you contemplate the perfection of pure ethical discipline, patience, diligence, meditative concentration, or prajnaparamita as either pleasant or painful.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfection of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita, are empty. The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the perfection of generosity cannot be apprehended, and therefore neither pleasure nor pain can be apprehended; the perfection of pure ethical discipline through prajnaparamita cannot be apprehended, and therefore neither pleasure nor pain can be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, how 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 man! You should cultivate the perfection of vigor and should not contemplate the perfection of generosity as either self or non-self; you should not contemplate the perfections of pure ethical discipline, patient endurance, vigor, 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; the perfections of pure ethical discipline, patient endurance, vigor, meditative concentration, and prajnaparamita, and the intrinsic nature of the perfection of pure ethical discipline through the perfection of prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is itself not an intrinsic nature; the intrinsic nature of the perfection of pure ethical discipline through the perfection of prajnaparamita is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, the perfection of generosity cannot be apprehended, and therefore that self or non-self also cannot be apprehended; the perfection of pure ethical discipline through the perfection of prajnaparamita cannot be apprehended, and therefore that self or non-self also cannot be apprehended. Why?

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

He further speaks thus: Good man! You should cultivate the perfection of vigor and should not contemplate the perfection of generosity as either pure or impure; you should not contemplate the perfections of pure ethical discipline, patient endurance, vigor, 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; the perfections of pure ethical discipline, patient endurance, vigor, meditative concentration, and prajnaparamita, and the intrinsic nature of the perfection of pure ethical discipline through the perfection of prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is itself not an intrinsic nature; the intrinsic nature of the perfection of pure ethical discipline through the perfection of prajnaparamita is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, the perfection of generosity cannot be apprehended, and therefore that purity or impurity also cannot be apprehended; the perfection of pure ethical discipline through the perfection of prajnaparamita cannot be apprehended, and therefore that purity or impurity also cannot be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, much less that purity or impurity! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Kausika! When those good men, good women, and others speak these things, they correctly proclaim the perfection of vigor.

Furthermore, Kausika! If good men, good women, and others proclaim the perfection of vigor for those who have aroused the aspiration for unsurpassed bodhi, they speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate internal emptiness as either permanent or impermanent;

you should not contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, or 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; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence, as well as the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence,

are empty.

The intrinsic nature of that internal emptiness is itself not an intrinsic nature; the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, internal emptiness cannot be apprehended, and therefore that permanence or impermanence also cannot be apprehended; external emptiness through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, and therefore that permanence or impermanence also cannot be apprehended.

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

He further speaks thus: Good man! You should cultivate the perfection of vigor and should not contemplate internal emptiness as either pleasure or suffering; you should not contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence as either pleasure or suffering.

Why? Because internal emptiness and the intrinsic nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of defining characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence, as well as the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence,

are empty.

The intrinsic nature of that internal emptiness is itself not an intrinsic nature; the intrinsic nature of external emptiness through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, internal emptiness cannot be apprehended, and therefore that pleasure or suffering also cannot be apprehended; external emptiness through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, and therefore that pleasure or suffering also cannot be apprehended.

Why? Because therein even internal emptiness and so forth cannot be apprehended, much less that pleasure or suffering! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

He further spoke thus: “Good man! You should cultivate the perfection of diligence. You should not contemplate internal emptiness as either self or non-self; 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 essential nature, the emptiness of individual characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the nonbeing of self-nature as either self or non-self.

Why? Because internal emptiness and the self-nature of internal emptiness are empty; 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 essential nature, the emptiness of individual characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature, together with the self-nature of external emptiness through the self-nature of the emptiness of the nonbeing of self-nature,

are empty.

The self-nature of internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the nonbeing of self-nature is also not self-nature. That which is not self-nature is precisely the perfection of diligence. Within this perfection of diligence, internal emptiness is nonapprehensible, and therefore self and non-self are also nonapprehensible; external emptiness through the emptiness of the nonbeing of self-nature are all nonapprehensible, and therefore self and non-self are also nonapprehensible.

Why? Because even internal emptiness and so forth are not apprehensible therein, much less self and non-self! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

He further spoke thus: “Good man! You should cultivate the perfection of diligence. You should not contemplate internal emptiness as either pure or impure; 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 essential nature, the emptiness of individual characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonbeing, the emptiness of self-nature, or the emptiness of the nonbeing of self-nature as either pure or impure.

Why? Because internal emptiness and the self-nature of internal emptiness are empty; 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 essential nature, the emptiness of individual characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature, together with the self-nature of external emptiness through the self-nature of the emptiness of the nonbeing of self-nature,

are empty.

The self-nature of internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the nonbeing of self-nature is also not self-nature. That which is not self-nature is precisely the perfection of diligence. Within this perfection of diligence, internal emptiness is nonapprehensible, and therefore purity and impurity are also nonapprehensible; external emptiness through the emptiness of the nonbeing of self-nature are all nonapprehensible, and therefore purity and impurity are also nonapprehensible.

Why? Because even internal emptiness and so forth are not apprehensible therein, much less purity and impurity! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

O Kausika! Those good men, good women, and others who speak these teachings correctly expound the perfection of diligence.

Fascicle 153

End