大般若波羅蜜多經

52

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

You should not contemplate suchness as either permanent or impermanent; nor should you contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, or the inconceivable realm as either permanent or impermanent. Why? Because suchness and the self-nature of suchness are empty;

the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, and the inconceivable realm, as well as the self-nature of the dharma realm through the inconceivable realm, are empty.

That self-nature of suchness is itself no self-nature; likewise, that self-nature of the dharma realm through the inconceivable realm is no self-nature. What is no self-nature is precisely the perfection of diligence. Within this perfection of diligence, since suchness cannot be apprehended, neither can permanence or impermanence be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can permanence or impermanence be apprehended.

Why? Because therein even suchness and the rest 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 suchness as either blissful or suffering; nor should you contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, or the inconceivable realm as either blissful or suffering.

Why? Because suchness and the self-nature of suchness are empty; the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, and the inconceivable realm, as well as the self-nature of the dharma realm through the inconceivable realm, are empty. That self-nature of suchness is itself no self-nature; likewise, that self-nature of the dharma realm through the inconceivable realm is no self-nature.

What is no self-nature is precisely the perfection of diligence. Within this perfection of diligence, since suchness cannot be apprehended, neither can bliss or suffering be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can bliss or suffering be apprehended. Why?

Because therein even suchness and the rest cannot be apprehended, much less bliss and suffering! 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 suchness as either self or non-self; nor should you contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, or the inconceivable realm as either self or non-self.

Why? Because suchness and the self-nature of suchness are empty; the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, and the inconceivable realm, as well as the self-nature of the dharma realm through the inconceivable realm, are empty. That self-nature of suchness is itself no self-nature; likewise, that self-nature of the dharma realm through the inconceivable realm is no self-nature.

What is no self-nature is precisely the perfection of diligence. Within this perfection of diligence, since suchness cannot be apprehended, neither can self or non-self be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can self or non-self be apprehended. Why?

Because therein even suchness and the rest 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 suchness as either pure or impure; nor should you contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, or the inconceivable realm as either pure or impure.

Why? Because suchness and the self-nature of suchness are empty; the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of empty space, and the inconceivable realm, as well as the self-nature of the dharma realm through the inconceivable realm, are empty. That self-nature of suchness is itself no self-nature; likewise, that self-nature of the dharma realm through the inconceivable realm is no self-nature.

What is no self-nature is precisely the perfection of diligence. Within this perfection of diligence, since suchness cannot be apprehended, neither can purity or impurity be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can purity or impurity be apprehended. Why?

Because therein even suchness and the rest 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 in this manner, they are correctly expounding the perfection of diligence.

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

You should not contemplate the Noble Truth of suffering as either permanent or impermanent; nor should you contemplate the Noble Truths of the origin of suffering, its cessation, and the path as either permanent or impermanent. Why? Because the Noble Truth of suffering and the self-nature of the Noble Truth of suffering are empty; the Noble Truths of the origin of suffering, its cessation, and the path, as well as the self-nature of the Noble Truths of the origin of suffering, its cessation, and the path, are empty.

That self-nature of the Noble Truth of suffering is itself no self-nature; likewise, that self-nature of the Noble Truths of the origin of suffering, its cessation, and the path is no self-nature. What is no self-nature is precisely the perfection of diligence. Within this perfection of diligence, since the Noble Truth of suffering cannot be apprehended, neither can permanence or impermanence be apprehended; since the Noble Truths of the origin of suffering, its cessation, and the path cannot be apprehended, neither can permanence or impermanence be apprehended.

Why? Because therein even the Noble Truth of suffering and the rest 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, one should speak thus: “Good man! You should cultivate the perfection of vigor. You should not contemplate the Noble Truth of Suffering as either pleasant or painful, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pleasant or painful.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of that Noble Truth of Suffering is itself not intrinsic nature; the intrinsic nature of those Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Noble Truth of Suffering cannot be apprehended, neither can that which is pleasant or painful be apprehended; since the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, neither can that which is pleasant or painful be apprehended. Why?

Because therein not even the Noble Truth of Suffering and so forth can be apprehended, how much less that which is pleasant or painful! 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 vigor. You should not contemplate the Noble Truth of Suffering as either self or non-self, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either self or non-self.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of that Noble Truth of Suffering is itself not intrinsic nature; the intrinsic nature of those Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Noble Truth of Suffering cannot be apprehended, neither can that self or non-self be apprehended; since the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, neither can that self or non-self be apprehended. Why?

Because therein not even the Noble Truth of Suffering and so forth can be apprehended, how much less that self or non-self! 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 vigor. You should not contemplate the Noble Truth of Suffering as either pure or impure, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pure or impure.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of that Noble Truth of Suffering is itself not intrinsic nature; the intrinsic nature of those Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Noble Truth of Suffering cannot be apprehended, neither can that which is pure or impure be apprehended; since the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, neither can that which is pure or impure be apprehended. Why?

Because therein not even the Noble Truth of Suffering and so forth can be apprehended, how much less that which is pure or impure! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.”

Kausika! Those good men, good women, and others who speak these teachings are correctly expounding the perfection of vigor.

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

You should not contemplate the four dhyanas as either permanent or impermanent, nor should you contemplate the four immeasurables or the four formless absorptions as either permanent or impermanent. Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables and the four formless absorptions, together with the intrinsic nature of the four immeasurables and the four formless absorptions, are empty.

The intrinsic nature of those four dhyanas is itself not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the four dhyanas cannot be apprehended, neither can that which is permanent or impermanent be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, neither can that which is permanent or impermanent be apprehended.

Why? Because therein not even the four dhyanas and so forth can be apprehended, how much less that which is permanent or impermanent! 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 vigor. You should not contemplate the four dhyanas as either pleasant or painful, nor should you contemplate the four immeasurables or the four formless absorptions as either pleasant or painful.

Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables and the four formless absorptions, together with the intrinsic nature of the four immeasurables and the four formless absorptions, are empty. The intrinsic nature of those four dhyanas is itself not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the four dhyanas cannot be apprehended, neither can that which is pleasant or painful be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, neither can that which is pleasant or painful be apprehended. Why?

Because therein not even the four dhyanas and so forth can be apprehended, how much less that which is pleasant or painful! 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 vigor. You should not contemplate the four dhyanas as either self or non-self, nor should you contemplate the four immeasurables or the four formless absorptions as either self or non-self.

Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables and the four formless absorptions, together with the intrinsic nature of the four immeasurables and the four formless absorptions, are empty. The intrinsic nature of those four dhyanas is itself not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the four dhyanas cannot be apprehended, neither can that self or non-self be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, neither can that self or non-self be apprehended. Why?

Because therein not even the four dhyanas and so forth can be apprehended, how 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 says: Good man! You should cultivate the perfection of diligence. You should not contemplate the four dhyanas as either pure or impure; nor should you contemplate the four immeasurables or the four formless attainments as either pure or impure.

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

That which is not intrinsic nature is the perfection of diligence. Within this perfection of diligence, since the four dhyanas cannot be apprehended, their purity and impurity also cannot be apprehended; since the four immeasurables and the four formless attainments cannot be apprehended, their purity and impurity also cannot be apprehended. Why?

Because therein even the four dhyanas and so forth cannot be apprehended, much less their 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 say these things, they are rightly expounding 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.

You should not contemplate the eight liberations as either permanent or impermanent; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either permanent or impermanent. Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty.

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

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

He further says: Good man! You should cultivate the perfection of diligence. You should not contemplate the eight liberations as either pleasurable or painful; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either pleasurable or painful.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

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

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

He further says: Good man! You should cultivate the perfection of diligence. You should not contemplate the eight liberations as either self or non-self; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either self or non-self.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

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

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

He further says: Good man! You should cultivate the perfection of diligence. You should not contemplate the eight liberations as either pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either pure or impure.

Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.

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

Because therein even the eight liberations and so forth cannot be apprehended, much less their 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 say these things, they are rightly expounding the perfection of diligence.

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 diligence, they should speak thus: “Good man, you should cultivate the perfection of diligence. You should not contemplate the four foundations of mindfulness as either permanent or impermanent; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent.

Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not an intrinsic nature; and the intrinsic nature of the four right efforts through the eightfold noble path 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 four foundations of mindfulness cannot be apprehended, permanence and impermanence also cannot be apprehended; and since the four right efforts through the eightfold noble path cannot be apprehended, permanence and impermanence also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness 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 four foundations of mindfulness as either pleasant or painful; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either pleasant or painful. Why?

Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not an intrinsic nature; and the intrinsic nature of the four right efforts through the eightfold noble path 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 four foundations of mindfulness cannot be apprehended, pleasure and pain also cannot be apprehended; and since the four right efforts through the eightfold noble path cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness 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 the four foundations of mindfulness as either self or non-self; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either self or non-self. Why?

Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not an intrinsic nature; and the intrinsic nature of the four right efforts through the eightfold noble path 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 four foundations of mindfulness cannot be apprehended, self and non-self also cannot be apprehended; and since the four right efforts through the eightfold noble path cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness 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 the four foundations of mindfulness as either pure or impure; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either pure or impure. Why?

Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; and the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not an intrinsic nature; and the intrinsic nature of the four right efforts through the eightfold noble path 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 four foundations of mindfulness cannot be apprehended, purity and impurity also cannot be apprehended; and since the four right efforts through the eightfold noble path cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness 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 in this way, they are correctly expounding the perfection of diligence.

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 diligence, they should speak thus: “Good man, you should cultivate the perfection of diligence. You should not contemplate the gateway to liberation through emptiness as either permanent or impermanent; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either permanent or impermanent.

Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; and the gateways to liberation through signlessness and wishlessness, together with the intrinsic nature of the gateways to liberation through signlessness and wishlessness, are empty. The intrinsic nature of that gateway to liberation through emptiness is itself not an intrinsic nature; and the intrinsic nature of the gateways to liberation through signlessness and wishlessness 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 gateway to liberation through emptiness cannot be apprehended, permanence and impermanence also cannot be apprehended; and since the gateways to liberation through signlessness and wishlessness cannot be apprehended, permanence and impermanence also cannot be apprehended. Why?

Because therein even the gateway to liberation through emptiness 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.”

It is further said: Good man! You should cultivate the perfection of vigor and should not contemplate the gateway to liberation of emptiness as either pleasant or painful; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either pleasant or painful. Why?

Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not intrinsic nature; the intrinsic nature of those gateways to liberation of signlessness and wishlessness is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, since the gateway to liberation of emptiness cannot be apprehended, neither can pleasure or pain be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, neither can pleasure or pain be apprehended. Why?

Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, how much less could pleasure or pain be apprehended! 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 and should not contemplate the gateway to liberation of emptiness as either self or non-self; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either self or non-self. Why?

Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not intrinsic nature; the intrinsic nature of those gateways to liberation of signlessness and wishlessness is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, since the gateway to liberation of emptiness cannot be apprehended, neither can self or non-self be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, neither can self or non-self be apprehended. Why?

Because therein even the gateway to liberation of emptiness and so forth cannot be apprehended, how much less could self or non-self be apprehended! 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 and should not contemplate the gateway to liberation of emptiness as either pure or impure; nor should you contemplate the gateways to liberation of signlessness and wishlessness as either pure or impure. Why?

Because the gateway to liberation of emptiness and the intrinsic nature of the gateway to liberation of emptiness are empty; the gateways to liberation of signlessness and wishlessness and the intrinsic nature of the gateways to liberation of signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation of emptiness is itself not intrinsic nature; the intrinsic nature of those gateways to liberation of signlessness and wishlessness is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, since the gateway to liberation of emptiness cannot be apprehended, neither can purity or impurity be apprehended; since the gateways to liberation of signlessness and wishlessness cannot be apprehended, neither can purity or impurity be apprehended. Why?

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

Kausika! Those good men, good women, and others who speak in this manner correctly expound the perfection of vigor.

Furthermore, Kausika! If good men, good women, and others expound the perfection of vigor to those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the five kinds of eyes as either permanent or impermanent; nor should you contemplate the six superknowledges as either permanent or impermanent.

Why? Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is itself not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. In this perfection of vigor, since the five kinds of eyes cannot be apprehended, neither can permanence or impermanence be apprehended; since the six superknowledges cannot be apprehended, neither can permanence or impermanence be apprehended. Why?

Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less could permanence or impermanence be apprehended! 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 and should not contemplate the five kinds of eyes as either pleasant or painful; nor should you contemplate the six superknowledges as either pleasant or painful. Why?

Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is itself not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor.

In this perfection of vigor, since the five kinds of eyes cannot be apprehended, neither can pleasure or pain be apprehended; since the six superknowledges cannot be apprehended, neither can pleasure or pain be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less could pleasure or pain be apprehended!

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 and should not contemplate the five kinds of eyes as either self or non-self; nor should you contemplate the six superknowledges as either self or non-self. Why?

Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is itself not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor.

In this perfection of vigor, since the five kinds of eyes cannot be apprehended, neither can self or non-self be apprehended; since the six superknowledges cannot be apprehended, neither can self or non-self be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, how much less could self or non-self be apprehended!

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 and should not contemplate the five kinds of eyes as either pure or impure; nor should you contemplate the six superknowledges as either pure or impure. Why?

Because the five kinds of eyes and the intrinsic nature of the five kinds of eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five kinds of eyes is itself not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor.

Within this perfection of vigor, since the five kinds of eyes cannot be apprehended, their purity or impurity likewise cannot be apprehended; since none of the six superknowledges can be apprehended, their purity or impurity likewise cannot be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, much less their purity or impurity!

If you are able to cultivate vigor in this way, this is the cultivation of the perfection of vigor.

Kausika! Whatever good men, good women, and others say in this manner is a correct exposition of 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 bodhi, they should say: Good man! You should cultivate the perfection of vigor and should not contemplate the Buddha’s ten powers as either permanent or impermanent; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either permanent or impermanent.

Why? Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Buddha’s ten powers cannot be apprehended, their permanence or impermanence likewise cannot be apprehended; since none of the four fearlessnesses through the eighteen distinctive qualities of a Buddha can be apprehended, their permanence or impermanence likewise cannot be apprehended. Why?

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate vigor in this way, this is the cultivation of the perfection of vigor.

It is further said: Good man! You should cultivate the perfection of vigor and should not contemplate the Buddha’s ten powers as either pleasant or painful; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either pleasant or painful. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Buddha’s ten powers cannot be apprehended, their pleasantness or painfulness likewise cannot be apprehended; since none of the four fearlessnesses through the eighteen distinctive qualities of a Buddha can be apprehended, their pleasantness or painfulness likewise cannot be apprehended. Why?

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate vigor in this way, this is the cultivation of the perfection of vigor.

It is further said: Good man! You should cultivate the perfection of vigor and should not contemplate the Buddha’s ten powers as either self or non-self; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either self or non-self. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Buddha’s ten powers cannot be apprehended, their self or non-self likewise cannot be apprehended; since none of the four fearlessnesses through the eighteen distinctive qualities of a Buddha can be apprehended, their self or non-self likewise cannot be apprehended. Why?

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

It is further said: Good man! You should cultivate the perfection of vigor and should not contemplate the Buddha’s ten powers as either pure or impure; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either pure or impure. Why?

Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is itself not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the Buddha’s ten powers cannot be apprehended, their purity or impurity likewise cannot be apprehended; since none of the four fearlessnesses through the eighteen distinctive qualities of a Buddha can be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein even the Buddha’s ten powers and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate vigor in this way, this is the cultivation of the perfection of vigor.

Kausika! Whatever good men, good women, and others say in this manner is a correct exposition of the perfection of vigor.

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

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

The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is 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 dharma of non-forgetfulness cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its permanence or impermanence likewise cannot be apprehended.

Why? Because therein, even the dharma of non-forgetfulness and so forth cannot be apprehended, much less its 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 dharma of non-forgetfulness as either pleasant or painful; nor should you contemplate the nature of constant equanimity as either pleasant or painful.

Why? Because the dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is 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 dharma of non-forgetfulness cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its pleasure or pain likewise cannot be apprehended. Why?

Because therein, even the dharma of non-forgetfulness and so forth cannot be apprehended, much less its pleasure or pain! 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 dharma of non-forgetfulness as either self or non-self; nor should you contemplate the nature of constant equanimity as either self or non-self.

Why? Because the dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is 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 dharma of non-forgetfulness cannot be apprehended, its self or non-self likewise cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its self or non-self likewise cannot be apprehended. Why?

Because therein, even the dharma of non-forgetfulness and so forth cannot be apprehended, much less its 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 dharma of non-forgetfulness as either pure or impure; nor should you contemplate the nature of constant equanimity as either pure or impure.

Why? Because the dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that dharma of non-forgetfulness is precisely not an intrinsic nature; the intrinsic nature of that nature of constant equanimity is 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 dharma of non-forgetfulness cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the nature of constant equanimity cannot be apprehended, its purity or impurity likewise cannot be apprehended. Why?

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

Kausika! Those good men, good women, and others who speak these things are correctly expounding the perfection of diligence.

Fascicle 154

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