大般若波羅蜜多經

56

Furthermore, Kausika, if good men or 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 as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the five kinds of eyes as either permanent or impermanent; nor should you contemplate the six superknowledges as either permanent or impermanent.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the five kinds of eyes cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the six superknowledges cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because therein even the five kinds of eyes 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 perfection of patience.”

They should also speak as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the five kinds of eyes as either pleasant or painful; nor should you contemplate the six superknowledges as either pleasant or painful. Why?

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

Within this perfection of patience, since the five kinds of eyes cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since the six superknowledges cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, much less their pleasantness or painfulness!

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

They should also speak as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the five kinds of eyes as either self or non-self; nor should you contemplate the six superknowledges as either self or non-self. Why?

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

Within this perfection of patience, since the five kinds of eyes cannot be apprehended, their being self or non-self also cannot be apprehended; since the six superknowledges cannot be apprehended, their being self or non-self also cannot be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, much less their being self or non-self!

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

They should also speak as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the five kinds of eyes as either pure or impure; nor should you contemplate the six superknowledges as either pure or impure. Why?

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

Within this perfection of patience, since the five kinds of eyes cannot be apprehended, their purity or impurity also cannot be apprehended; since the six superknowledges cannot be apprehended, their purity or impurity also cannot be apprehended. Why? Because therein even the five kinds of eyes and so forth cannot be apprehended, much less their purity or impurity!

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

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

Furthermore, Kausika, if good men or 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 as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the Buddha’s ten powers as either permanent or impermanent; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either permanent or impermanent.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Buddha’s ten powers cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

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

They should also speak as follows: “Good man, you should cultivate the perfection of patience. You should not contemplate the Buddha’s ten powers as either pleasant or painful; nor should you contemplate the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the Buddha’s ten powers cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

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

He further says this: Good man! You should cultivate the perfection of patience and should not contemplate the ten powers of a Buddha as either self or non-self; you should not contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either self or non-self. Why?

Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty.

The intrinsic nature of those ten powers of a Buddha is precisely not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the ten powers of a Buddha cannot be apprehended, and therefore self and non-self also cannot be apprehended; the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, and therefore self and non-self also cannot be apprehended.

Why? Because therein even the ten powers of a Buddha 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 this: Good man! You should cultivate the perfection of patience and should not contemplate the ten powers of a Buddha as either pure or impure; you should not contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen distinctive qualities of a Buddha as either pure or impure. Why?

Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty.

The intrinsic nature of those ten powers of a Buddha is precisely not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the ten powers of a Buddha cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended, and therefore purity and impurity also cannot be apprehended.

Why? Because therein even the ten powers of a Buddha and so forth cannot be apprehended, much less 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 say 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 and should not contemplate the quality of non-forgetfulness as either permanent or impermanent; you should not contemplate the nature of constant equanimity as either permanent or impermanent.

Why? Because the quality of non-forgetfulness and the intrinsic nature of the quality of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of non-forgetfulness is precisely not intrinsic nature; the intrinsic nature of that nature of constant equanimity is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, the quality of non-forgetfulness cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the nature of constant equanimity cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended. Why?

Because therein even the quality of non-forgetfulness 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.

He further says this: Good man! You should cultivate the perfection of patience and should not contemplate the quality of non-forgetfulness as either pleasant or painful; you should not contemplate the nature of constant equanimity as either pleasant or painful. Why?

Because the quality of non-forgetfulness and the intrinsic nature of the quality of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of non-forgetfulness is precisely not intrinsic nature; the intrinsic nature of that nature of constant equanimity is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience.

Within this perfection of patience, the quality of non-forgetfulness cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the nature of constant equanimity cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why? Because therein even the quality of non-forgetfulness 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.

He further says this: Good man! You should cultivate the perfection of patience and should not contemplate the quality of non-forgetfulness as either self or non-self; you should not contemplate the nature of constant equanimity as either self or non-self. Why?

Because the quality of non-forgetfulness and the intrinsic nature of the quality of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of non-forgetfulness is precisely not intrinsic nature; the intrinsic nature of that nature of constant equanimity is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience.

Within this perfection of patience, the quality of non-forgetfulness cannot be apprehended, and therefore self and non-self also cannot be apprehended; the nature of constant equanimity cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why? Because therein even the quality of non-forgetfulness 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 this: Good man! You should cultivate the perfection of patience and should not contemplate the quality of non-forgetfulness as either pure or impure; you should not contemplate the nature of constant equanimity as either pure or impure. Why?

Because the quality of non-forgetfulness and the intrinsic nature of the quality of non-forgetfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of non-forgetfulness is precisely not intrinsic nature; the intrinsic nature of that nature of constant equanimity is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience.

Within this perfection of patience, the quality of non-forgetfulness cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the nature of constant equanimity cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why? Because therein even the quality of non-forgetfulness and so forth cannot be apprehended, much less 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 say these things, they are correctly expounding the perfection of patience.

Furthermore, Kauśika, if good men or 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 all-knowledge as either permanent or impermanent; nor should you contemplate knowledge of the paths or knowledge of all aspects as either permanent or impermanent.

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

That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since all-knowledge cannot be apprehended, permanence and impermanence likewise cannot be apprehended; since knowledge of the paths and knowledge of all aspects cannot be apprehended, permanence and impermanence likewise cannot be apprehended. Why?

Because therein even all-knowledge 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 all-knowledge as either pleasant or painful; nor should you contemplate knowledge of the paths or knowledge of all aspects as either pleasant or painful. Why?

Because all-knowledge and the self-nature of all-knowledge are empty; knowledge of the paths, knowledge of all aspects, and the self-natures of knowledge of the paths and knowledge of all aspects are empty. The self-nature of all-knowledge is precisely not a self-nature; the self-natures of knowledge of the paths and knowledge of all aspects are likewise not self-natures. That which is not a self-nature is precisely the perfection of patience.

Within this perfection of patience, since all-knowledge cannot be apprehended, pleasure and pain likewise cannot be apprehended; since knowledge of the paths and knowledge of all aspects cannot be apprehended, pleasure and pain likewise cannot be apprehended. Why? Because therein even all-knowledge 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 all-knowledge as either self or non-self; nor should you contemplate knowledge of the paths or knowledge of all aspects as either self or non-self. Why?

Because all-knowledge and the self-nature of all-knowledge are empty; knowledge of the paths, knowledge of all aspects, and the self-natures of knowledge of the paths and knowledge of all aspects are empty. The self-nature of all-knowledge is precisely not a self-nature; the self-natures of knowledge of the paths and knowledge of all aspects are likewise not self-natures. That which is not a self-nature is precisely the perfection of patience.

Within this perfection of patience, since all-knowledge cannot be apprehended, self and non-self likewise cannot be apprehended; since knowledge of the paths and knowledge of all aspects cannot be apprehended, self and non-self likewise cannot be apprehended. Why? Because therein even all-knowledge 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.”

They should further speak thus: “Good man, you should cultivate the perfection of patience. You should not contemplate all-knowledge as either pure or impure; nor should you contemplate knowledge of the paths or knowledge of all aspects as either pure or impure. Why?

Because all-knowledge and the self-nature of all-knowledge are empty; knowledge of the paths, knowledge of all aspects, and the self-natures of knowledge of the paths and knowledge of all aspects are empty. The self-nature of all-knowledge is precisely not a self-nature; the self-natures of knowledge of the paths and knowledge of all aspects are likewise not self-natures. That which is not a self-nature is precisely the perfection of patience.

Within this perfection of patience, since all-knowledge cannot be apprehended, purity and impurity likewise cannot be apprehended; since knowledge of the paths and knowledge of all aspects cannot be apprehended, purity and impurity likewise cannot be apprehended. Why? Because therein even all-knowledge and so forth cannot be apprehended, much less purity and impurity!

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

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

Furthermore, Kauśika, if good men or 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 any dharani gateway as either permanent or impermanent; nor should you contemplate any samadhi gateway as either permanent or impermanent.

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

That which is not a self-nature is precisely the perfection of patience. Within this perfection of patience, since no dharani gateway can be apprehended, permanence and impermanence likewise cannot be apprehended; since no samadhi gateway can be apprehended, permanence and impermanence likewise cannot be apprehended. Why?

Because therein even all dharani gateways 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 any dharani gateway as either pleasant or painful; nor should you contemplate any samadhi gateway as either pleasant or painful. Why?

Because all dharani gateways and the self-natures of all dharani gateways are empty; all samadhi gateways and the self-natures of all samadhi gateways are empty. The self-natures of all dharani gateways are precisely not self-natures; the self-natures of all samadhi gateways are likewise not self-natures. That which is not a self-nature is precisely the perfection of patience.

Within this perfection of patience, since no dharani gateway can be apprehended, pleasure and pain likewise cannot be apprehended; since no samadhi gateway can be apprehended, pleasure and pain likewise cannot be apprehended. Why? Because therein even all dharani gateways 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.”

Again, one should speak thus: “Good man! You should cultivate the perfection of patience. You should not contemplate any dharani gateway as either self or non-self; nor should you contemplate any samadhi gateway as either self or non-self.

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since all dharani gateways are ungraspable, their being self or non-self is also ungraspable; since all samadhi gateways are ungraspable, their being self or non-self is also ungraspable. Why?

Because therein even all dharani gateways and so forth are unobtainable, how much less their being self or non-self! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.”

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

Why? Because all dharani gateways and the intrinsic nature of all dharani gateways are empty; all samadhi gateways and the intrinsic nature of all samadhi gateways are empty. The intrinsic nature of all those dharani gateways is precisely not intrinsic nature; the intrinsic nature of all those samadhi gateways is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since all dharani gateways are ungraspable, their being pure or impure is also ungraspable; since all samadhi gateways are ungraspable, their being pure or impure is also ungraspable. Why?

Because therein even all dharani gateways and so forth are unobtainable, how much less their being pure or impure! 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 way, 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 should speak thus: “Good man! You should cultivate the perfection of patience.

You should not contemplate the path to stream-entry or the fruit of stream-entry as either permanent or impermanent; nor should you contemplate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either permanent or impermanent. Why? Because the path to stream-entry, the fruit of stream-entry, and the intrinsic nature of the path to stream-entry and the fruit of stream-entry are empty; the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, the fruit of arhatship, and the intrinsic nature of everything from the path to once-returning through the fruit of arhatship are empty.

The intrinsic nature of that path to stream-entry and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of everything from the path to once-returning through the fruit of arhatship is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the path to stream-entry and the fruit of stream-entry are ungraspable, their being permanent or impermanent is also ungraspable; since everything from the path to once-returning through the fruit of arhatship is ungraspable, its being permanent or impermanent is also ungraspable.

Why? Because therein even the path to stream-entry, the fruit of stream-entry, and so forth are unobtainable, how much less their being permanent or impermanent! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.”

Again, one should speak thus: “Good man! You should cultivate the perfection of patience. You should not contemplate the path to stream-entry or the fruit of stream-entry as either pleasant or painful; nor should you contemplate the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, or the fruit of arhatship as either pleasant or painful.

Why? Because the path to stream-entry, the fruit of stream-entry, and the intrinsic nature of the path to stream-entry and the fruit of stream-entry are empty; the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, the fruit of arhatship, and the intrinsic nature of everything from the path to once-returning through the fruit of arhatship are empty.

The intrinsic nature of that path to stream-entry and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of everything from the path to once-returning through the fruit of arhatship is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the path to stream-entry and the fruit of stream-entry are ungraspable, their being pleasant or painful is also ungraspable; since everything from the path to once-returning through the fruit of arhatship is ungraspable, its being pleasant or painful is also ungraspable.

Why? Because therein even the path to stream-entry, the fruit of stream-entry, and so forth are unobtainable, how much less their being pleasant or painful! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.”

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

Why? Because the path to stream-entry, the fruit of stream-entry, and the intrinsic nature of the path to stream-entry and the fruit of stream-entry are empty; the path to once-returning, the fruit of once-returning, the path to non-returning, the fruit of non-returning, the path to arhatship, the fruit of arhatship, and the intrinsic nature of everything from the path to once-returning through the fruit of arhatship are empty.

The intrinsic nature of that path to stream-entry and fruit of stream-entry is precisely not intrinsic nature; the intrinsic nature of everything from the path to once-returning through the fruit of arhatship is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of patience. Within this perfection of patience, since the path to stream-entry and the fruit of stream-entry are ungraspable, their being self or non-self is also ungraspable; since everything from the path to once-returning through the fruit of arhatship is ungraspable, its being self or non-self is also ungraspable.

Why? Because therein even the path to stream-entry, the fruit of stream-entry, and so forth are unobtainable, how much less their being self or 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 the candidate for stream-entry or the fruition of stream-entry as either pure or impure; nor should you contemplate the candidate for once-returning, the fruition of once-returning, the candidate for non-returning, the fruition of non-returning, the candidate for arhatship, or the fruition of arhatship as either pure or impure.

Why? Because the candidate for stream-entry, the fruition of stream-entry, and the intrinsic nature of the candidate for stream-entry and the fruition of stream-entry are empty; the candidate for once-returning, the fruition of once-returning, the candidate for non-returning, the fruition of non-returning, the candidate for arhatship, the fruition of arhatship, and the intrinsic nature of the candidate for once-returning through the fruition of arhatship are empty.

The intrinsic nature of the candidate for stream-entry and the fruition of stream-entry is precisely not an intrinsic nature; likewise, the intrinsic nature of the candidate for once-returning through the fruition of arhatship is not an intrinsic nature. That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, the candidate for stream-entry and the fruition of stream-entry cannot be apprehended, and therefore their purity or impurity also cannot be apprehended; the candidate for once-returning through the fruition of arhatship cannot be apprehended, and therefore their purity or impurity also cannot be apprehended.

Why? Because therein even the candidate for stream-entry, the fruition of stream-entry, and so forth cannot be apprehended; how much less could their purity or impurity be apprehended! 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 words, they correctly expound the perfection of patience.

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

You should not contemplate any fruition of pratyekabuddhahood as either permanent or impermanent. Why? Because all fruitions of pratyekabuddhahood and the intrinsic nature of all fruitions of pratyekabuddhahood are empty.

The intrinsic nature of all fruitions of pratyekabuddhahood is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no fruition of pratyekabuddhahood can be apprehended, and therefore permanence or impermanence also cannot be apprehended.

Why? Because therein even the fruitions of pratyekabuddhahood cannot be apprehended; how much less could permanence or impermanence be apprehended! 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 any fruition of pratyekabuddhahood as either pleasurable or painful.

Why? Because all fruitions of pratyekabuddhahood and the intrinsic nature of all fruitions of pratyekabuddhahood are empty. The intrinsic nature of all fruitions of pratyekabuddhahood is precisely not an intrinsic nature.

That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no fruition of pratyekabuddhahood can be apprehended, and therefore pleasure or pain also cannot be apprehended. Why?

Because therein even the fruitions of pratyekabuddhahood cannot be apprehended; how much less could pleasure or pain be apprehended! 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 any fruition of pratyekabuddhahood as either self or non-self.

Why? Because all fruitions of pratyekabuddhahood and the intrinsic nature of all fruitions of pratyekabuddhahood are empty. The intrinsic nature of all fruitions of pratyekabuddhahood is precisely not an intrinsic nature.

That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no fruition of pratyekabuddhahood can be apprehended, and therefore self or non-self also cannot be apprehended. Why?

Because therein even the fruitions of pratyekabuddhahood cannot be apprehended; how much less could self or non-self be apprehended! 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 any fruition of pratyekabuddhahood as either pure or impure.

Why? Because all fruitions of pratyekabuddhahood and the intrinsic nature of all fruitions of pratyekabuddhahood are empty. The intrinsic nature of all fruitions of pratyekabuddhahood is precisely not an intrinsic nature.

That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no fruition of pratyekabuddhahood can be apprehended, and therefore purity or impurity also cannot be apprehended. Why?

Because therein even the fruitions of pratyekabuddhahood cannot be apprehended; how much less could purity or impurity be apprehended! 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 words, they correctly expound the perfection of patience.

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

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

The intrinsic nature of all practices of the great bodhisattvas is precisely not an intrinsic nature. That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no practice of the great bodhisattvas can be apprehended, and therefore permanence or impermanence also cannot be apprehended.

Why? Because therein even the practices of the great bodhisattvas cannot be apprehended; how much less could permanence or impermanence be apprehended! 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 any practice of the great bodhisattvas as either pleasurable or painful.

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

That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no practice of the great bodhisattvas can be apprehended, and therefore pleasure or pain also cannot be apprehended. Why?

Because therein even the practices of the great bodhisattvas cannot be apprehended; how much less could pleasure or pain be apprehended! 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 any practice of the great bodhisattvas as either self or non-self.

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

That which is not an intrinsic nature is the perfection of patience. Within this perfection of patience, no practice of the great bodhisattvas can be apprehended, and therefore self or non-self also cannot be apprehended. Why?

Because therein even the practices of the great bodhisattvas cannot be apprehended; how much less could self or non-self be apprehended! If you are able to cultivate patience in this way, you are cultivating the perfection of patience.

He further says: Good man! You should cultivate the perfection of patience and should not contemplate all the practices of great bodhisattvas as either pure or impure. Why?

Because all the practices of great bodhisattvas and the intrinsic nature of all those practices are empty. The intrinsic nature of all the practices of great bodhisattvas is itself no intrinsic nature. Since it is no intrinsic nature, it is the perfection of patience.

Within this perfection of patience, all the practices of great bodhisattvas cannot be apprehended; therefore, their purity or impurity also cannot be apprehended. Why? Because therein, not even all the practices of great bodhisattvas can be apprehended, much less their purity or impurity!

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

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

Furthermore, Kausika! If good men, good women, and others expound the perfection of patience for those who have aroused the aspiration for unsurpassed enlightenment, they say: Good man! You should cultivate the perfection of patience and should not contemplate the supreme enlightenment of the Buddhas as either permanent or impermanent.

Why? Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of the supreme enlightenment of the Buddhas is itself no intrinsic nature.

Since it is no intrinsic nature, it is the perfection of patience. Within this perfection of patience, the supreme enlightenment of the Buddhas cannot be apprehended; therefore, its permanence or impermanence also cannot be apprehended. Why?

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

He further says: Good man! You should cultivate the perfection of patience and should not contemplate the supreme enlightenment of the Buddhas as either blissful or painful. Why?

Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of the supreme enlightenment of the Buddhas is itself no intrinsic nature. Since it is no intrinsic nature, it is the perfection of patience.

Within this perfection of patience, the supreme enlightenment of the Buddhas cannot be apprehended; therefore, its bliss or pain also cannot be apprehended. Why? Because therein, not even the supreme enlightenment of the Buddhas can be apprehended, much less its bliss or pain!

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

He further says: Good man! You should cultivate the perfection of patience and should not contemplate the supreme enlightenment of the Buddhas as either self or non-self. Why?

Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of the supreme enlightenment of the Buddhas is itself no intrinsic nature. Since it is no intrinsic nature, it is the perfection of patience.

Within this perfection of patience, the supreme enlightenment of the Buddhas cannot be apprehended; therefore, self or non-self also cannot be apprehended. Why? Because therein, not even the supreme enlightenment of the Buddhas can be apprehended, much less self or non-self!

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

He further says: Good man! You should cultivate the perfection of patience and should not contemplate the supreme enlightenment of the Buddhas as either pure or impure. Why?

Because the supreme enlightenment of the Buddhas and the intrinsic nature of the supreme enlightenment of the Buddhas are empty. The intrinsic nature of the supreme enlightenment of the Buddhas is itself no intrinsic nature. Since it is no intrinsic nature, it is the perfection of patience.

Within this perfection of patience, the supreme enlightenment of the Buddhas cannot be apprehended; therefore, its purity or impurity also cannot be apprehended. Why? Because therein, not even the supreme enlightenment of the Buddhas can be apprehended, much less its purity or impurity!

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

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

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