大般若波羅蜜多經

54

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

The intrinsic nature of the eye dhatu is itself not an intrinsic nature; the intrinsic nature of the form dhatu through to that of the feelings arising with eye-contact as their condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the eye dhatu cannot be apprehended, neither can permanence nor impermanence be apprehended; since the form dhatu through to the feelings arising with eye-contact as their condition cannot be apprehended, neither can their permanence nor impermanence be apprehended.

Why? Because therein not even the eye dhatu 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 eye dhatu as either pleasant or painful; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the eye dhatu cannot be apprehended, neither can pleasure nor pain be apprehended; since the form dhatu through to the feelings arising with eye-contact as their condition cannot be apprehended, neither can their pleasure nor pain be apprehended. Why?

Because therein not even the eye dhatu 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 eye dhatu as either self or non-self; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the eye dhatu cannot be apprehended, neither can self nor non-self be apprehended; since the form dhatu through to the feelings arising with eye-contact as their condition cannot be apprehended, neither can their self nor non-self be apprehended. Why?

Because therein not even the eye dhatu 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 eye dhatu as either pure or impure; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the eye dhatu cannot be apprehended, neither can purity nor impurity be apprehended; since the form dhatu through to the feelings arising with eye-contact as their condition cannot be apprehended, neither can their purity nor impurity be apprehended. Why?

Because therein not even the eye dhatu 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! By speaking these things, those good men, good women, and others 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 ear dhatu as either permanent or impermanent; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition as either permanent or impermanent. Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, as well as the intrinsic nature of the sound dhatu through to that of the feelings arising with ear-contact as their condition, are empty.

The intrinsic nature of the ear dhatu is itself not an intrinsic nature; the intrinsic nature of the sound dhatu through to that of the feelings arising with ear-contact as their condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the ear dhatu cannot be apprehended, neither can permanence nor impermanence be apprehended; since the sound dhatu through to the feelings arising with ear-contact as their condition cannot be apprehended, neither can their permanence nor impermanence be apprehended.

Why? Because therein not even the ear dhatu 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 speaks thus: Good man! You should cultivate the perfection of patience and should not contemplate the ear element as either pleasurable or painful; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pleasurable or painful. Why?

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

What is no intrinsic nature is precisely the perfection of patience. In this perfection of patience, the ear element cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the sound element through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, much less that pleasure and 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 and should not contemplate the ear element as either self or non-self; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either self or non-self. Why?

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

What is no intrinsic nature is precisely the perfection of patience. In this perfection of patience, the ear element cannot be apprehended, and therefore neither can self nor non-self be apprehended; the sound element through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can self nor non-self be apprehended. Why?

Because therein even the ear element and so forth cannot be apprehended, much less that self and non-self! 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 and should not contemplate the ear element as either pure or impure; nor should you contemplate the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as either pure or impure. Why?

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

What is no intrinsic nature is precisely the perfection of patience. In this perfection of patience, the ear element cannot be apprehended, and therefore neither can purity nor impurity be apprehended; the sound element through to the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can purity nor impurity be apprehended. Why?

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

Kausika! Those good men, good women, and others who speak these things 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 enlightenment, they speak thus: Good man! You should cultivate the perfection of patience and should not contemplate the nose element as either permanent or impermanent; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either permanent or impermanent.

Why? Because the nose element and the intrinsic nature of the nose element are empty; the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition, as well as the intrinsic nature of the odor element through to that of the feelings arising with nose-contact as condition, are empty. That intrinsic nature of the nose element is precisely no intrinsic nature; likewise, that intrinsic nature of the odor element through to that of the feelings arising with nose-contact as condition is also no intrinsic nature.

What is no intrinsic nature is precisely the perfection of patience. In this perfection of patience, the nose element cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended; the odor element through to the feelings arising with nose-contact as condition cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less that permanence and impermanence! 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 and should not contemplate the nose element as either pleasurable or painful; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as either pleasurable or painful. Why?

Because the nose element and the intrinsic nature of the nose element are empty; the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition, as well as the intrinsic nature of the odor element through to that of the feelings arising with nose-contact as condition, are empty. That intrinsic nature of the nose element is precisely no intrinsic nature; likewise, that intrinsic nature of the odor element through to that of the feelings arising with nose-contact as condition is also no intrinsic nature.

What is no intrinsic nature is precisely the perfection of patience. In this perfection of patience, the nose element cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the odor element through to the feelings arising with nose-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even the nose element and so forth cannot be apprehended, much less that pleasure and pain! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

Again, one should say this: “Good man! You should cultivate the perfection of patience. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as either self or non-self.

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

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

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

Again, one should say this: “Good man! You should cultivate the perfection of patience. You should not contemplate the nose dhatu as either pure or impure; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as either pure or impure.

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

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

Because therein even the nose dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate patience in this way, then you are cultivating the perfection of patience.”

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

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

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

The intrinsic nature of that tongue dhatu is itself not intrinsic nature; likewise, the intrinsic nature of the taste dhatu through the feelings arising with tongue-contact as their condition is also not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the tongue dhatu cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the taste dhatu through the feelings arising with tongue-contact as their condition cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended.

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

Again, one should say this: “Good man! You should cultivate the perfection of patience. You should not contemplate the tongue dhatu as either pleasant or painful; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the tongue dhatu cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the taste dhatu through the feelings arising with tongue-contact as their condition cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why?

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

Again, one should say this: “Good man! You should cultivate the perfection of patience. You should not contemplate the tongue dhatu as either self or non-self; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the tongue dhatu cannot be apprehended, and therefore self and non-self also cannot be apprehended; the taste dhatu through the feelings arising with tongue-contact as their condition cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?

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

He further spoke thus: “Good man! You should cultivate the prajnaparamita of patience and should not contemplate the tongue dhatu as either pure or impure; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings arisen with tongue-contact as condition as either pure or impure. Why?

Because the tongue dhatu and the intrinsic nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arisen with tongue-contact as condition, as well as the intrinsic nature of the taste dhatu through to that of the feelings arisen with tongue-contact as condition, are empty. The intrinsic nature of that tongue dhatu is itself no intrinsic nature; likewise, the intrinsic nature of the taste dhatu through to that of the feelings arisen with tongue-contact as condition is no intrinsic nature.

That which is no intrinsic nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the tongue dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the taste dhatu through to the feelings arisen with tongue-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because within it even the tongue dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate patience in this way, you are cultivating the prajnaparamita of patience.”

O Kauśika! When those good men, good women, and others speak these words, they correctly expound the prajnaparamita of patience.

Furthermore, Kauśika! If good men, good women, and others expound the prajnaparamita of patience for those who have aroused the aspiration for unsurpassed bodhi, they speak thus: “Good man! You should cultivate the prajnaparamita of patience and should not contemplate the body dhatu as either permanent or impermanent; nor should you contemplate the tactile-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arisen with body-contact as condition as either permanent or impermanent.

Why? Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arisen with body-contact as condition, as well as the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition, are empty. The intrinsic nature of that body dhatu is itself no intrinsic nature; likewise, the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition is no intrinsic nature.

That which is no intrinsic nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the body dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the tactile-object dhatu through to the feelings arisen with body-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because within it even the body dhatu and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate patience in this way, you are cultivating the prajnaparamita of patience.”

He further spoke thus: “Good man! You should cultivate the prajnaparamita of patience and should not contemplate the body dhatu as either pleasurable or painful; nor should you contemplate the tactile-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arisen with body-contact as condition as either pleasurable or painful. Why?

Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arisen with body-contact as condition, as well as the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition, are empty. The intrinsic nature of that body dhatu is itself no intrinsic nature; likewise, the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition is no intrinsic nature.

That which is no intrinsic nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the body dhatu cannot be apprehended, its pleasure or pain also cannot be apprehended; since the tactile-object dhatu through to the feelings arisen with body-contact as condition cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because within it even the body dhatu and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate patience in this way, you are cultivating the prajnaparamita of patience.”

He further spoke thus: “Good man! You should cultivate the prajnaparamita of patience and should not contemplate the body dhatu as either self or non-self; nor should you contemplate the tactile-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arisen with body-contact as condition as either self or non-self. Why?

Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arisen with body-contact as condition, as well as the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition, are empty. The intrinsic nature of that body dhatu is itself no intrinsic nature; likewise, the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition is no intrinsic nature.

That which is no intrinsic nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the body dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the tactile-object dhatu through to the feelings arisen with body-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because within it even the body dhatu and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate patience in this way, you are cultivating the prajnaparamita of patience.”

He further spoke thus: “Good man! You should cultivate the prajnaparamita of patience and should not contemplate the body dhatu as either pure or impure; nor should you contemplate the tactile-object dhatu, the body-consciousness dhatu, body-contact, or the feelings arisen with body-contact as condition as either pure or impure. Why?

Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tactile-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arisen with body-contact as condition, as well as the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition, are empty. The intrinsic nature of that body dhatu is itself no intrinsic nature; likewise, the intrinsic nature of the tactile-object dhatu through to that of the feelings arisen with body-contact as condition is no intrinsic nature.

That which is no intrinsic nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the body dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the tactile-object dhatu through to the feelings arisen with body-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because within it even the body dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate patience in this way, you are cultivating the prajnaparamita of patience.”

O Kauśika! When those good men, good women, and others speak these words, they correctly expound the prajnaparamita of patience.

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

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

The self-nature of that mind dhatu is precisely not self-nature; the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition is likewise not self-nature. That which is not self-nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the mind dhatu cannot be apprehended, permanence and impermanence also cannot be apprehended; since the dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the mind dhatu and so forth cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate patience in this manner, you are cultivating the prajnaparamita of patience.

They should further speak thus: Good man! You should cultivate the prajnaparamita of patience. You should not contemplate the mind dhatu as either pleasant or painful; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as either pleasant or painful.

Why? Because the mind dhatu and the self-nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as well as the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition, are empty. The self-nature of that mind dhatu is precisely not self-nature; the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition is likewise not self-nature.

That which is not self-nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the mind dhatu cannot be apprehended, pleasure and pain also cannot be apprehended; since the dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, how much less pleasure and pain! If you are able to cultivate patience in this manner, you are cultivating the prajnaparamita of patience.

They should further speak thus: Good man! You should cultivate the prajnaparamita of patience. You should not contemplate the mind dhatu as either self or non-self; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as either self or non-self.

Why? Because the mind dhatu and the self-nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as well as the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition, are empty. The self-nature of that mind dhatu is precisely not self-nature; the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition is likewise not self-nature.

That which is not self-nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the mind dhatu cannot be apprehended, self and non-self also cannot be apprehended; since the dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate patience in this manner, you are cultivating the prajnaparamita of patience.

They should further speak thus: Good man! You should cultivate the prajnaparamita of patience. You should not contemplate the mind dhatu as either pure or impure; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as either pure or impure.

Why? Because the mind dhatu and the self-nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as well as the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition, are empty. The self-nature of that mind dhatu is precisely not self-nature; the self-nature of the dharma dhatu through to the feelings arising with mind-contact as condition is likewise not self-nature.

That which is not self-nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the mind dhatu cannot be apprehended, purity and impurity also cannot be apprehended; since the dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, how much less purity and impurity! If you are able to cultivate patience in this manner, you are cultivating the prajnaparamita of patience.

Kausika! When those good men, good women, and others speak in this way, they correctly expound the prajnaparamita of patience.

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

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

The self-nature of that earth dhatu is precisely not self-nature; the self-nature of the water, fire, wind, space, and consciousness dhatus is likewise not self-nature. That which is not self-nature is precisely the prajnaparamita of patience. Within this prajnaparamita of patience, since the earth dhatu cannot be apprehended, permanence and impermanence also cannot be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the earth dhatu and so forth cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate patience in this manner, you are cultivating the prajnaparamita of patience.

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate the earth dhatu as either pleasant or painful, nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the earth dhatu cannot be apprehended, and therefore pleasure and pain cannot be apprehended either; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore pleasure and pain cannot be apprehended either. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate patience in this way, then 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 earth dhatu as either self or non-self, nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the earth dhatu cannot be apprehended, and therefore self and non-self cannot be apprehended either; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore self and non-self cannot be apprehended either. Why?

Because therein even the earth dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate patience in this way, then 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 earth dhatu as either pure or impure, nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the earth dhatu cannot be apprehended, and therefore purity and impurity cannot be apprehended either; the water, fire, wind, space, and consciousness dhatus cannot be apprehended, and therefore purity and impurity cannot be apprehended either. Why?

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

Kausika! When those good men, good women, and others speak these things, they are correctly expounding 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 speak thus: “Good man! You should cultivate the perfection of patience.

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

The intrinsic nature of ignorance is itself not an intrinsic nature; likewise, the intrinsic nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, ignorance cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either; volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

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

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate ignorance as either pleasant or painful, nor should you contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, ignorance cannot be apprehended, and therefore pleasure and pain cannot be apprehended either; volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore pleasure and pain cannot be apprehended either. Why?

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

He further speaks thus: “Good man! You should cultivate the perfection of patience. You should not contemplate ignorance as either self or non-self, nor should you contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, ignorance cannot be apprehended, and therefore self and non-self cannot be apprehended either; volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, and therefore self and non-self cannot be apprehended either. Why?

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

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

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

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since ignorance cannot be apprehended, its purity or impurity also cannot be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even ignorance and so forth cannot 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.”

O Kausika! Good men, good women, and others who speak these words correctly proclaim the perfection of patience.

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