大般若波羅蜜多經

55

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 perfection of generosity as either permanent or impermanent; nor should you contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either permanent or impermanent.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of pure morality through prajnaparamita, are empty. That intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of pure morality through prajnaparamita is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the perfection of generosity cannot be apprehended, its permanence or impermanence also cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein not even the perfection of generosity 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 perfection of generosity as either pleasurable or painful; nor should you contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either pleasurable or painful. Why?

Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of pure morality through prajnaparamita, are empty. That intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of pure morality through prajnaparamita is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the perfection of generosity cannot be apprehended, its pleasure or pain also cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein not even the perfection of generosity 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 perfection of generosity as either self or non-self; nor should you contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either self or non-self. Why?

Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of pure morality through prajnaparamita, are empty. That intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of pure morality through prajnaparamita is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the perfection of generosity cannot be apprehended, its self or non-self also cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein not even the perfection of generosity 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 perfection of generosity as either pure or impure; nor should you contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either pure or impure. Why?

Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of pure morality through prajnaparamita, are empty. That intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of pure morality through prajnaparamita is also not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the perfection of generosity cannot be apprehended, its purity or impurity also cannot be apprehended; since pure morality through prajnaparamita cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein not even the perfection of generosity 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 correctly expound the perfection of patience.

Furthermore, Kausika, if good men or 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 internal emptiness as either permanent or impermanent. You should not contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the nonexistence of self-nature as either permanent or impermanent.

Why? Because internal emptiness and the self-nature of internal emptiness are empty; and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

and the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature are empty.

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is also not self-nature. That which is not self-nature is precisely the perfection of patience. Within this perfection of patience, internal emptiness cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended.

External emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended. Why? Because therein even internal emptiness and so forth cannot be apprehended, much less permanence and 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 internal emptiness as either pleasant or painful. You should not contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature as either pleasant or painful.

Why? Because internal emptiness and the self-nature of internal emptiness are empty; and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

and the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature are empty.

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is also not self-nature. That which is not self-nature is precisely the perfection of patience. Within this perfection of patience, internal emptiness cannot be apprehended; therefore, neither pleasure nor pain can be apprehended.

External emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended; therefore, neither pleasure nor pain can be apprehended. Why? Because therein even internal emptiness and so forth cannot be apprehended, much less pleasure and 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 internal emptiness as either self or non-self. You should not contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the nonexistence of self-nature as either self or non-self.

Why? Because internal emptiness and the self-nature of internal emptiness are empty; and external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

and the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature are empty.

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is also not self-nature. That which is not self-nature is precisely the perfection of patience. Within this perfection of patience, internal emptiness cannot be apprehended; therefore, neither self nor non-self can be apprehended.

External emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended; therefore, neither self nor non-self can be apprehended. Why? Because therein even internal emptiness and so forth cannot be apprehended, much less self and non-self!

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. You should not contemplate inner emptiness as either pure or impure; nor should you contemplate outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either pure or impure.

Why? Because inner emptiness and the self-nature of inner emptiness are empty; outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

together with the self-nature of outer emptiness through the self-nature of the emptiness of the self-nature of nonexistence, are empty.

The self-nature of that inner emptiness is itself not a self-nature; likewise, the self-nature of outer emptiness through the self-nature of the emptiness of the self-nature of nonexistence is not a self-nature. That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since inner emptiness cannot be apprehended, its purity or impurity also cannot be apprehended; since outer emptiness through the emptiness of the self-nature of nonexistence cannot be apprehended, their purity or impurity also cannot be apprehended.

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

O Kausika! 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 generated the aspiration for unsurpassed bodhi, they say: “Good man! You should cultivate the perfection of patience.

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

the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, together with the self-nature of the dharma realm through the self-nature of the inconceivable realm, are empty.

The self-nature of suchness is itself not a self-nature; likewise, the self-nature of the dharma realm through the self-nature of the inconceivable realm is not a self-nature. That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since suchness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

He further says: “Good man! You should cultivate the perfection of patience. You should not contemplate suchness as either pleasant or painful; nor should you contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pleasant or painful.

Why? Because suchness and the self-nature of suchness are empty; the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, together with the self-nature of the dharma realm through the self-nature of the inconceivable realm, are empty.

The self-nature of suchness is itself not a self-nature; likewise, the self-nature of the dharma realm through the self-nature of the inconceivable realm is not a self-nature. That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since suchness cannot be apprehended, its pleasure or pain also cannot be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, their pleasure or pain also cannot be apprehended.

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

He further says: “Good man! You should cultivate the perfection of patience. You should not contemplate suchness as either self or non-self; nor should you contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either self or non-self.

Why? Because suchness and the self-nature of suchness are empty; the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, together with the self-nature of the dharma realm through the self-nature of the inconceivable realm, are empty.

The self-nature of suchness is itself not a self-nature; likewise, the self-nature of the dharma realm through the self-nature of the inconceivable realm is not a self-nature. That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since suchness cannot be apprehended, its self or non-self also cannot be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, their self or non-self also cannot be apprehended.

Why? Because therein even suchness and so forth cannot be apprehended, much less their self or 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 suchness as either pure or impure; nor should you contemplate the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of empty space, or the inconceivable realm as either pure or impure.

Why? Because suchness and the intrinsic nature of suchness are empty; the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of empty space, the inconceivable realm, and the intrinsic nature of the dharma realm through the inconceivable realm are empty. The intrinsic nature of suchness is precisely not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since suchness cannot be apprehended, its purity or impurity also cannot be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even suchness and the rest cannot be apprehended, how 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 so forth speak these teachings, they correctly proclaim the perfection of patience.

Furthermore, Kausika! If good men, good women, and so forth proclaim 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.

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

The intrinsic nature of the Noble Truth of suffering is precisely not an intrinsic nature; likewise, the intrinsic nature of the Noble Truths of origin, cessation, and the path is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Noble Truth of suffering cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the Noble Truths of origin, cessation, and the path cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the Noble Truth of suffering and the rest cannot be apprehended, how 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. You should not contemplate the Noble Truth of suffering as either pleasant or painful; nor should you contemplate the Noble Truths of origin, cessation, and the path as either pleasant or painful.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origin, cessation, and the path and the intrinsic nature of the Noble Truths of origin, cessation, and the path are empty. The intrinsic nature of the Noble Truth of suffering is precisely not an intrinsic nature; likewise, the intrinsic nature of the Noble Truths of origin, cessation, and the path is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Noble Truth of suffering cannot be apprehended, its pleasure or pain also cannot be apprehended; since the Noble Truths of origin, cessation, and the path cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the Noble Truth of suffering and the rest cannot be apprehended, how much less their pleasure 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 the Noble Truth of suffering as either self or non-self; nor should you contemplate the Noble Truths of origin, cessation, and the path as either self or non-self.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origin, cessation, and the path and the intrinsic nature of the Noble Truths of origin, cessation, and the path are empty. The intrinsic nature of the Noble Truth of suffering is precisely not an intrinsic nature; likewise, the intrinsic nature of the Noble Truths of origin, cessation, and the path is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Noble Truth of suffering cannot be apprehended, its self or non-self also cannot be apprehended; since the Noble Truths of origin, cessation, and the path cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the Noble Truth of suffering and the rest cannot be apprehended, how much less their self or 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. You should not contemplate the Noble Truth of suffering as either pure or impure; nor should you contemplate the Noble Truths of origin, cessation, and the path as either pure or impure.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of origin, cessation, and the path and the intrinsic nature of the Noble Truths of origin, cessation, and the path are empty. The intrinsic nature of the Noble Truth of suffering is precisely not an intrinsic nature; likewise, the intrinsic nature of the Noble Truths of origin, cessation, and the path is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Noble Truth of suffering cannot be apprehended, its purity or impurity also cannot be apprehended; since the Noble Truths of origin, cessation, and the path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the Noble Truth of suffering and the rest cannot be apprehended, how 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 so forth speak these teachings, they correctly proclaim the perfection of patience.

Furthermore, Kausika! If good men, good women, and so forth proclaim 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.

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

The intrinsic nature of the four dhyanas is precisely not an intrinsic nature; likewise, the intrinsic nature of the four immeasurables and the four formless absorptions is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the four dhyanas cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the four dhyanas and the rest cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

Again, they say this: Good man! You should cultivate the perfection of patience. You should not contemplate the four dhyanas as either pleasurable or painful, nor should you contemplate the four immeasurables or the four formless absorptions as either pleasurable or painful.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the four dhyanas cannot be apprehended, and therefore their pleasure and pain also cannot be apprehended; the four immeasurables and the four formless absorptions cannot be apprehended, and therefore their pleasure and pain also cannot be apprehended. Why?

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

Again, they say this: Good man! You should cultivate the perfection of patience. You should not contemplate the four dhyanas as either self or non-self, nor should you contemplate the four immeasurables or the four formless absorptions as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the four dhyanas cannot be apprehended, and therefore their self and non-self also cannot be apprehended; the four immeasurables and the four formless absorptions cannot be apprehended, and therefore their self and non-self also cannot be apprehended. Why?

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

Again, they say this: Good man! You should cultivate the perfection of patience. You should not contemplate the four dhyanas as either pure or impure, nor should you contemplate the four immeasurables or the four formless absorptions as either pure or impure.

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

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

Because therein even the four dhyanas and so forth cannot be apprehended, much less their purity and impurity! If you are able to cultivate patience in this way, 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 say this: Good man! You should cultivate the perfection of patience.

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

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

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

Again, they say this: Good man! You should cultivate the perfection of patience. You should not contemplate the eight liberations as either pleasurable or painful, nor should you contemplate the eight bases of mastery, the nine successive meditative attainments, or the ten totalities as either pleasurable or painful.

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

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

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

Again, they say this: Good man! You should cultivate the perfection of patience. You should not contemplate the eight liberations as either self or non-self, nor should you contemplate the eight bases of mastery, the nine successive meditative attainments, or the ten totalities as either self or non-self.

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

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

Because therein even the eight liberations and so forth cannot be apprehended, much less their self and non-self! If you are able to cultivate 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 the eight liberations as either pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive absorptions, or the ten totalities as either pure or impure.

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

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

Because therein even the eight liberations and so forth cannot be apprehended, how 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 such good men, good women, and others speak these teachings, 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 the four foundations of mindfulness as either permanent or impermanent; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either permanent or impermanent. Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty.

The intrinsic nature of those four foundations of mindfulness is itself not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the four foundations of mindfulness cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the four foundations of mindfulness and so forth cannot be apprehended, how 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. You should not contemplate the four foundations of mindfulness as either pleasant or painful; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either pleasant or painful.

Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the four foundations of mindfulness cannot be apprehended, their pleasure or pain also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness and so forth cannot be apprehended, how much less their pleasure 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 the four foundations of mindfulness as either self or non-self; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either self or non-self.

Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the four foundations of mindfulness cannot be apprehended, their self or non-self also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness and so forth cannot be apprehended, how much less their self or 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. You should not contemplate the four foundations of mindfulness as either pure or impure; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either pure or impure.

Why? Because the four foundations of mindfulness and the intrinsic nature of the four foundations of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, as well as the intrinsic nature of the four right efforts through the eightfold noble path, are empty. The intrinsic nature of those four foundations of mindfulness is itself not intrinsic nature; likewise, the intrinsic nature of the four right efforts through the eightfold noble path is not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the four foundations of mindfulness cannot be apprehended, their purity or impurity also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the four foundations of mindfulness and so forth cannot be apprehended, how 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 such good men, good women, and others speak these teachings, they are correctly expounding the perfection 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 perfection of patience, they should speak thus: “Good man, you should cultivate the perfection of patience. You should not contemplate the gateway to liberation through emptiness as either permanent or impermanent; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either permanent or impermanent.

Why? Because the gateway to liberation through emptiness and the intrinsic nature of the gateway to liberation through emptiness are empty; the gateways to liberation through signlessness and wishlessness and the intrinsic nature of the gateways to liberation through signlessness and wishlessness are empty. The intrinsic nature of that gateway to liberation through emptiness is precisely not an intrinsic nature; the intrinsic nature of those gateways to liberation through signlessness and wishlessness is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of patience. In this perfection of patience, since the gateway to liberation through emptiness cannot be apprehended, permanence and impermanence likewise cannot be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, permanence and impermanence likewise cannot be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the others cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate patience in this way, you cultivate the perfection of patience.”

They should further speak thus: “Good man, you should cultivate the perfection of patience. You should not contemplate the gateway to liberation through emptiness as either pleasurable or painful; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pleasurable or painful. Why?

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

That which is not an intrinsic nature is precisely the perfection of patience. In this perfection of patience, since the gateway to liberation through emptiness cannot be apprehended, pleasure and pain likewise cannot be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, pleasure and pain likewise cannot be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the others cannot be apprehended, how much less pleasure and pain! If you are able to cultivate patience in this way, you cultivate the perfection of patience.”

They should further speak thus: “Good man, you should cultivate the perfection of patience. You should not contemplate the gateway to liberation through emptiness as either self or non-self; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either self or non-self. Why?

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

That which is not an intrinsic nature is precisely the perfection of patience. In this perfection of patience, since the gateway to liberation through emptiness cannot be apprehended, self and non-self likewise cannot be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, self and non-self likewise cannot be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the others cannot be apprehended, how much less self and non-self! If you are able to cultivate patience in this way, you cultivate the perfection of patience.”

They should further speak thus: “Good man, you should cultivate the perfection of patience. You should not contemplate the gateway to liberation through emptiness as either pure or impure; nor should you contemplate the gateways to liberation through signlessness and wishlessness as either pure or impure. Why?

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

That which is not an intrinsic nature is precisely the perfection of patience. In this perfection of patience, since the gateway to liberation through emptiness cannot be apprehended, purity and impurity likewise cannot be apprehended; since the gateways to liberation through signlessness and wishlessness cannot be apprehended, purity and impurity likewise cannot be apprehended. Why?

Because therein even the gateway to liberation through emptiness and the others cannot be apprehended, how much less purity and impurity! If you are able to cultivate patience in this way, you cultivate the perfection of patience.”

Kausika, when those good men, good women, and others speak in this way, they correctly expound the perfection of patience.

Fascicle 157

End