大般若波羅蜜多經

53

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

You should not contemplate the knowledge of all as either permanent or impermanent; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either permanent or impermanent. Why? Because the knowledge of all and the self-nature of the knowledge of all are empty; the knowledge of paths, the knowledge of all aspects, and the self-natures of the knowledge of paths and the knowledge of all aspects are empty.

The self-nature of that knowledge of all is precisely not a self-nature; the self-natures of that knowledge of paths and knowledge of all aspects are likewise not self-natures. That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since the knowledge of all cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the knowledge of all 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.

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

Why? Because the knowledge of all and the self-nature of the knowledge of all are empty; the knowledge of paths, the knowledge of all aspects, and the self-natures of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all is precisely not a self-nature; the self-natures of that knowledge of paths and knowledge of all aspects are likewise not self-natures.

That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since the knowledge of all cannot be apprehended, its pleasure or pain also cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

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

They should further speak thus: Good man! You should cultivate the perfection of vigor. You should not contemplate the knowledge of all as either self or non-self; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either self or non-self.

Why? Because the knowledge of all and the self-nature of the knowledge of all are empty; the knowledge of paths, the knowledge of all aspects, and the self-natures of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all is precisely not a self-nature; the self-natures of that knowledge of paths and knowledge of all aspects are likewise not self-natures.

That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since the knowledge of all cannot be apprehended, its self or non-self also cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their self or non-self also cannot be apprehended. Why?

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

They should further speak thus: Good man! You should cultivate the perfection of vigor. You should not contemplate the knowledge of all as either pure or impure; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either pure or impure.

Why? Because the knowledge of all and the self-nature of the knowledge of all are empty; the knowledge of paths, the knowledge of all aspects, and the self-natures of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all is precisely not a self-nature; the self-natures of that knowledge of paths and knowledge of all aspects are likewise not self-natures.

That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since the knowledge of all cannot be apprehended, its purity or impurity also cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the knowledge of all 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 or good women, and so forth, speak in this manner, they are correctly expounding the perfection of vigor.

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

You should not contemplate any dharani Dharma-door as either permanent or impermanent; nor should you contemplate any samadhi Dharma-door as either permanent or impermanent. Why? Because all dharani Dharma-doors and the self-natures of all dharani Dharma-doors are empty; all samadhi Dharma-doors and the self-natures of all samadhi Dharma-doors are empty.

The self-natures of those dharani Dharma-doors are precisely not self-natures; the self-natures of those samadhi Dharma-doors are likewise not self-natures. That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since all dharani Dharma-doors cannot be apprehended, their permanence or impermanence also cannot be apprehended; since all samadhi Dharma-doors cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even all dharani Dharma-doors 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.

They should further speak thus: Good man! You should cultivate the perfection of vigor. You should not contemplate any dharani Dharma-door as either pleasant or painful; nor should you contemplate any samadhi Dharma-door as either pleasant or painful.

Why? Because all dharani Dharma-doors and the self-natures of all dharani Dharma-doors are empty; all samadhi Dharma-doors and the self-natures of all samadhi Dharma-doors are empty. The self-natures of those dharani Dharma-doors are precisely not self-natures; the self-natures of those samadhi Dharma-doors are likewise not self-natures.

That which is not a self-nature is precisely the perfection of vigor. Within this perfection of vigor, since all dharani Dharma-doors cannot be apprehended, their pleasure or pain also cannot be apprehended; since all samadhi Dharma-doors cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even all dharani Dharma-doors and so forth cannot be apprehended, much less their pleasure or pain! 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 and should not contemplate any dharani gateway as either self or non-self; nor should you contemplate any samadhi gateway as either self or non-self. Why?

Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is itself not intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor.

Within this perfection of vigor, since all dharani gateways are ungraspable, self and non-self are also ungraspable; since all samadhi gateways are ungraspable, self and non-self are also ungraspable. Why? Because therein not even all dharani gateways and so forth can be apprehended, much less self and non-self!

If you are able to cultivate vigor in this manner, you are cultivating the perfection of vigor.

Again, one should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate any dharani gateway as either pure or impure; nor should you contemplate any samadhi gateway as either pure or impure. Why?

Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is itself not intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor.

Within this perfection of vigor, since all dharani gateways are ungraspable, purity and impurity are also ungraspable; since all samadhi gateways are ungraspable, purity and impurity are also ungraspable. Why? Because therein not even all dharani gateways and so forth can be apprehended, much less purity and impurity!

If you are able to cultivate vigor in this manner, you are cultivating the perfection of vigor.

Kausika! When those good men, good women, and others speak in this way, 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 bodhi, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the approach to stream-entry or the fruition of stream-entry as either permanent or impermanent; nor should you contemplate the approach to once-returning, the fruition of once-returning, the approach to non-returning, the fruition of non-returning, the approach to arhatship, or the fruition of arhatship as either permanent or impermanent.

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

The intrinsic nature of the approach to stream-entry and the fruition of stream-entry is itself not intrinsic nature; the intrinsic nature of all these, from the approach to once-returning through the fruition of arhatship, is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the approach to stream-entry and the fruition of stream-entry are ungraspable, permanence and impermanence are also ungraspable; since all these, from the approach to once-returning through the fruition of arhatship, are ungraspable, permanence and impermanence are also ungraspable.

Why? Because therein not even the approach to stream-entry, the fruition of stream-entry, and so forth can be apprehended, much less permanence and impermanence! If you are able to cultivate vigor in this manner, you are cultivating the perfection of vigor.

Again, one should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the approach to stream-entry or the fruition of stream-entry as either pleasurable or painful; nor should you contemplate the approach to once-returning, the fruition of once-returning, the approach to non-returning, the fruition of non-returning, the approach to arhatship, or the fruition of arhatship as either pleasurable or painful.

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

The intrinsic nature of the approach to stream-entry and the fruition of stream-entry is itself not intrinsic nature; the intrinsic nature of all these, from the approach to once-returning through the fruition of arhatship, is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the approach to stream-entry and the fruition of stream-entry are ungraspable, pleasure and pain are also ungraspable; since all these, from the approach to once-returning through the fruition of arhatship, are ungraspable, pleasure and pain are also ungraspable.

Why? Because therein not even the approach to stream-entry, the fruition of stream-entry, and so forth can be apprehended, much less pleasure and pain! If you are able to cultivate vigor in this manner, you are cultivating the perfection of vigor.

Again, one should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the approach to stream-entry or the fruition of stream-entry as either self or non-self; nor should you contemplate the approach to once-returning, the fruition of once-returning, the approach to non-returning, the fruition of non-returning, the approach to arhatship, or the fruition of arhatship as either self or non-self.

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

The intrinsic nature of the approach to stream-entry and the fruition of stream-entry is itself not intrinsic nature; the intrinsic nature of all these, from the approach to once-returning through the fruition of arhatship, is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the approach to stream-entry and the fruition of stream-entry are ungraspable, self and non-self are also ungraspable; since all these, from the approach to once-returning through the fruition of arhatship, are ungraspable, self and non-self are also ungraspable.

Why? Because therein not even the approach to stream-entry, the fruition of stream-entry, and so forth can be apprehended, much less self and non-self! If you are able to cultivate vigor in this manner, you are cultivating the perfection of vigor.

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate the path of stream-entry or the fruit of stream-entry as either pure or impure; nor should you contemplate the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either pure or impure.

Why? Because the path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path and fruit of stream-entry are empty; the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path to arhatship, the fruit of arhatship, and the intrinsic nature of the path of once-returning through the fruit of arhatship are empty. The intrinsic nature of the path and fruit of stream-entry is itself not an intrinsic nature; likewise, the intrinsic nature of the path of once-returning through the fruit of arhatship is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since the path and fruit of stream-entry cannot be apprehended, their purity or impurity also cannot be apprehended; since the path of once-returning through the fruit of arhatship cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the path and fruit of stream-entry and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

Kausika! When those good men, good women, and others speak in this way, 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 awakened the aspiration for unsurpassed bodhi, they say: “Good man! You should cultivate the perfection of diligence.

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

The intrinsic nature of all attainments of a pratyekabuddha is itself not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all attainments of a pratyekabuddha cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even all attainments of a pratyekabuddha cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate any attainment of a pratyekabuddha as either pleasurable or painful.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all attainments of a pratyekabuddha cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even all attainments of a pratyekabuddha cannot be apprehended, much less their pleasure or pain! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate any attainment of a pratyekabuddha as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all attainments of a pratyekabuddha cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even all attainments of a pratyekabuddha cannot be apprehended, much less their self or non-self! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate any attainment of a pratyekabuddha as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all attainments of a pratyekabuddha cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even all attainments of a pratyekabuddha cannot be apprehended, much less their purity or impurity! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

Kausika! When those good men, good women, and others speak in this way, 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 awakened the aspiration for unsurpassed bodhi, they say: “Good man! You should cultivate the perfection of diligence.

You should not contemplate any of the practices of great bodhisattvas as either permanent or impermanent. Why? Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty.

The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all practices of great bodhisattvas cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even all practices of great bodhisattvas cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate any of the practices of great bodhisattvas as either pleasurable or painful.

Why? Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all practices of great bodhisattvas cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even all practices of great bodhisattvas cannot be apprehended, much less their pleasure or pain! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of diligence. You should not contemplate any of the practices of great bodhisattvas as either self or non-self.

Why? Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all practices of great bodhisattvas is itself not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since all practices of great bodhisattvas cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even all practices of great bodhisattvas cannot be apprehended, much less their self or non-self! If you are able to cultivate diligence in this way, then you are cultivating the perfection of diligence.”

He further says: “Good man! You should cultivate the perfection of vigor and should not contemplate whether all the practices of great bodhisattvas are pure or impure. Why?

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

Within this perfection of vigor, since all the practices of great bodhisattvas are ungraspable, their purity and impurity are likewise ungraspable. Why? Because therein not even all the practices of great bodhisattvas can 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 good men, good women, and others speak in this manner, they 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 awakening, they say: “Good man! You should cultivate the perfection of vigor and should not contemplate whether the supreme awakening of the Buddhas is permanent or impermanent.

Why? Because the supreme awakening of the Buddhas and the intrinsic nature of the supreme awakening of the Buddhas are empty. The intrinsic nature of the supreme awakening of the Buddhas is itself not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the supreme awakening of the Buddhas is ungraspable, its permanence and impermanence are likewise ungraspable. Why?

Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its permanence or impermanence! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.”

He further says: “Good man! You should cultivate the perfection of vigor and should not contemplate whether the supreme awakening of the Buddhas is blissful or painful. Why?

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

Within this perfection of vigor, since the supreme awakening of the Buddhas is ungraspable, its bliss and pain are likewise ungraspable. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its bliss or pain!

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 vigor and should not contemplate whether the supreme awakening of the Buddhas is self or non-self. Why?

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

Within this perfection of vigor, since the supreme awakening of the Buddhas is ungraspable, its self and non-self are likewise ungraspable. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its 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 vigor and should not contemplate whether the supreme awakening of the Buddhas is pure or impure. Why?

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

Within this perfection of vigor, since the supreme awakening of the Buddhas is ungraspable, its purity and impurity are likewise ungraspable. Why? Because therein not even the supreme awakening of the Buddhas can be apprehended, much less its purity or impurity!

If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.”

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

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “World-Honored One! How do good men, good women, and others expound the perfection of patience as being unattainable, such that it may be called a correct exposition of the perfection of patience?”

The Buddha said: “Kausika! If good men, good women, and others expound the perfection of patience to those who have aroused the aspiration for unsurpassed awakening, they say: ‘Good man! You should cultivate the perfection of patience and should not contemplate whether form is permanent or impermanent; nor should you contemplate whether feeling, perception, volitional formations, and consciousness are permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since form is ungraspable, its permanence and impermanence are likewise ungraspable; since feeling, perception, volitional formations, and consciousness are all ungraspable, their permanence and impermanence are likewise ungraspable. Why?

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

“He further says: ‘Good man! You should cultivate the perfection of patience and should not contemplate whether form is blissful or painful; nor should you contemplate whether feeling, perception, volitional formations, and consciousness are blissful or painful. Why?

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

Within this perfection of patience, since form is ungraspable, its bliss and pain are likewise ungraspable; since feeling, perception, volitional formations, and consciousness are all ungraspable, their bliss and pain are likewise ungraspable. Why? Because therein not even form and so forth can be apprehended, much less their bliss or pain!

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

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate form as either self or non-self; nor should you contemplate feeling, perception, formations, or consciousness as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, form cannot be apprehended; thus self and non-self also cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended; thus self and non-self also cannot be apprehended.

Why? Because therein even form and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate form as either pure or impure; nor should you contemplate feeling, perception, formations, or consciousness as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, form cannot be apprehended; thus purity and impurity also cannot be apprehended. Feeling, perception, formations, and consciousness cannot be apprehended; thus purity and impurity also cannot be apprehended.

Why? Because therein even form and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

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

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

You should not contemplate the eye ayatana as either permanent or impermanent; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent. Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, together with their intrinsic natures, are empty.

The intrinsic nature of the eye ayatana is precisely not an intrinsic nature; the intrinsic natures of the ear, nose, tongue, body, and mind ayatanas are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the eye ayatana cannot be apprehended; thus permanence and impermanence also cannot be apprehended.

The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; thus permanence and impermanence also cannot be apprehended. Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate the eye ayatana as either pleasurable or painful; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pleasurable or painful.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the eye ayatana cannot be apprehended; thus pleasure and pain also cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; thus pleasure and pain also cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the eye ayatana cannot be apprehended; thus self and non-self also cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; thus self and non-self also cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate the eye ayatana as either pure or impure; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the eye ayatana cannot be apprehended; thus purity and impurity also cannot be apprehended. The ear, nose, tongue, body, and mind ayatanas cannot be apprehended; thus purity and impurity also cannot be apprehended.

Why? Because therein even the eye ayatana and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate patience in this manner, you are cultivating the perfection of patience.”

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

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

You should not contemplate the form ayatana as either permanent or impermanent; nor should you contemplate the sound, odor, taste, tangible-object, or mental-object ayatana as either permanent or impermanent. Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, tangible-object, and mental-object ayatanas, together with their intrinsic natures, are empty.

The intrinsic nature of the form ayatana is precisely not an intrinsic nature; likewise, the intrinsic natures of the sound, odor, taste, tangible-object, and mental-object ayatanas are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the form ayatana cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

They should further speak thus: Good man! You should cultivate the perfection of patience. You should not contemplate the form ayatana as either pleasant or painful; nor should you contemplate the sound, odor, taste, tangible-object, or mental-object ayatana as either pleasant or painful.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, tangible-object, and mental-object ayatanas, together with their intrinsic natures, are empty. The intrinsic nature of the form ayatana is precisely not an intrinsic nature; likewise, the intrinsic natures of the sound, odor, taste, tangible-object, and mental-object ayatanas are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the form ayatana cannot be apprehended, its pleasure or pain also cannot be apprehended; since the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein not even the form ayatana and so forth can be apprehended, much less their pleasure or pain! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

They should further speak thus: Good man! You should cultivate the perfection of patience. You should not contemplate the form ayatana as either self or non-self; nor should you contemplate the sound, odor, taste, tangible-object, or mental-object ayatana as either self or non-self.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, tangible-object, and mental-object ayatanas, together with their intrinsic natures, are empty. The intrinsic nature of the form ayatana is precisely not an intrinsic nature; likewise, the intrinsic natures of the sound, odor, taste, tangible-object, and mental-object ayatanas are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the form ayatana cannot be apprehended, its self or non-self also cannot be apprehended; since the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein not even the form ayatana and so forth can be apprehended, much less their self or non-self! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

They should further speak thus: Good man! You should cultivate the perfection of patience. You should not contemplate the form ayatana as either pure or impure; nor should you contemplate the sound, odor, taste, tangible-object, or mental-object ayatana as either pure or impure.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, odor, taste, tangible-object, and mental-object ayatanas, together with their intrinsic natures, are empty. The intrinsic nature of the form ayatana is precisely not an intrinsic nature; likewise, the intrinsic natures of the sound, odor, taste, tangible-object, and mental-object ayatanas are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the form ayatana cannot be apprehended, its purity or impurity also cannot be apprehended; since the sound, odor, taste, tangible-object, and mental-object ayatanas cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein not even the form ayatana and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

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

Fascicle 155

End