大般若波羅蜜多經

40

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eight liberations are either permanent or impermanent, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either permanent or impermanent; teach that the eight liberations are either pleasant or painful, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pleasant or painful; teach that the eight liberations are either self or non-self, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either self or non-self;

teach that the eight liberations are either pure or impure, and teach that the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are either pure or impure, and if anyone is able to rely upon such dharmas to cultivate patience, they say that this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the eight liberations as either permanent or impermanent, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either permanent or impermanent; they should seek the eight liberations as either pleasant or painful, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pleasant or painful; they should seek the eight liberations as either self or non-self, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either self or non-self;

they should seek the eight liberations as either pure or impure, and should seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure; and if anyone is able to seek such dharmas and cultivate patience, they say that this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others seek the eight liberations as either permanent or impermanent, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either permanent or impermanent; seek the eight liberations as either pleasant or painful, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pleasant or painful; seek the eight liberations as either self or non-self, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either self or non-self;

seek the eight liberations as either pure or impure, and seek the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality as either pure or impure, and then rely upon these dharmas to cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! As previously stated, you should know that all of this describes a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the four foundations of mindfulness are either permanent or impermanent, and teach that 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 are either permanent or impermanent; teach that the four foundations of mindfulness are either pleasant or painful, and teach that 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 are either pleasant or painful;

teach that the four foundations of mindfulness are either self or non-self, and teach that 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 are either self or non-self; teach that the four foundations of mindfulness are either pure or impure, and teach that 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 are either pure or impure, and if anyone is able to rely upon such dharmas to cultivate patience, they say that this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the four foundations of mindfulness as either permanent or impermanent, and should seek the four right efforts through the eightfold noble path as either permanent or impermanent; they should seek the four foundations of mindfulness as either pleasant or painful, and should seek the four right efforts through the eightfold noble path as either pleasant or painful; they should seek the four foundations of mindfulness as either self or non-self, and should seek the four right efforts through the eightfold noble path as either self or non-self; they should seek the four foundations of mindfulness as either pure or impure, and should seek the four right efforts through the eightfold noble path as either pure or impure;

and if anyone is able to seek such dharmas and cultivate patience, they say that this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others seek the four foundations of mindfulness as either permanent or impermanent, and seek the four right efforts through the eightfold noble path as either permanent or impermanent; seek the four foundations of mindfulness as either pleasant or painful, and seek the four right efforts through the eightfold noble path as either pleasant or painful; seek the four foundations of mindfulness as either self or non-self, and seek the four right efforts through the eightfold noble path as either self or non-self;

seek the four foundations of mindfulness as either pure or impure, and seek the four right efforts through the eightfold noble path as either pure or impure, and then rely upon these dharmas to cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! As previously stated, you should know that all of this describes a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the gateway to liberation through emptiness is either permanent or impermanent, and teach that the gateways to liberation through signlessness and wishlessness are either permanent or impermanent; teach that the gateway to liberation through emptiness is either pleasant or painful, and teach that the gateways to liberation through signlessness and wishlessness are either pleasant or painful; teach that the gateway to liberation through emptiness is either self or non-self, and teach that the gateways to liberation through signlessness and wishlessness are either self or non-self;

teach that the gateway to liberation through emptiness is either pure or impure, and teach that the gateways to liberation through signlessness and wishlessness are either pure or impure, and if anyone is able to rely upon such dharmas to cultivate patience, they say that this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the gateway to liberation through emptiness as either permanent or impermanent, and should seek the gateways to liberation through signlessness and wishlessness as either permanent or impermanent; they should seek the gateway to liberation through emptiness as either pleasant or painful, and should seek the gateways to liberation through signlessness and wishlessness as either pleasant or painful; they should seek the gateway to liberation through emptiness as either self or non-self, and should seek the gateways to liberation through signlessness and wishlessness as either self or non-self;

they should seek the gateway to liberation through emptiness as either pure or impure, and should seek the gateways to liberation through signlessness and wishlessness as either pure or impure; and if anyone is able to seek such dharmas and cultivate patience, they say that this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others seek the gateway to liberation through emptiness as either permanent or impermanent, and seek the gateways to liberation through signlessness and wishlessness as either permanent or impermanent; seek the gateway to liberation through emptiness as either pleasant or painful, and seek the gateways to liberation through signlessness and wishlessness as either pleasant or painful; seek the gateway to liberation through emptiness as either self or non-self, and seek the gateways to liberation through signlessness and wishlessness as either self or non-self;

seek the gateway to liberation through emptiness as either pure or impure, and seek the gateways to liberation through signlessness and wishlessness as either pure or impure, and then rely upon these dharmas to cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika! As previously stated, you should know that all of this describes a semblance of the perfection of patience involving apprehension.

Moreover, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the five kinds of eyes are either permanent or impermanent, and teach that the six superknowledges are either permanent or impermanent; teach that the five kinds of eyes are either pleasurable or painful, and teach that the six superknowledges are either pleasurable or painful; teach that the five kinds of eyes are either self or non-self, and teach that the six superknowledges are either self or non-self;

teach that the five kinds of eyes are either pure or impure, and teach that the six superknowledges are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the five kinds of eyes as either permanent or impermanent, and should seek the six superknowledges as either permanent or impermanent; they should seek the five kinds of eyes as either pleasurable or painful, and should seek the six superknowledges as either pleasurable or painful; they should seek the five kinds of eyes as either self or non-self, and should seek the six superknowledges as either self or non-self; they should seek the five kinds of eyes as either pure or impure, and should seek the six superknowledges as either pure or impure; and if anyone is able to seek such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

Kausika, if good men, good women, and others seek the five kinds of eyes as either permanent or impermanent, and seek the six superknowledges as either permanent or impermanent; seek the five kinds of eyes as either pleasurable or painful, and seek the six superknowledges as either pleasurable or painful; seek the five kinds of eyes as either self or non-self, and seek the six superknowledges as either self or non-self; seek the five kinds of eyes as either pure or impure, and seek the six superknowledges as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of patience involving apprehension.

Moreover, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Buddha’s ten powers are either permanent or impermanent, and teach that the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either permanent or impermanent; teach that the Buddha’s ten powers are either pleasurable or painful, and teach that the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either pleasurable or painful;

teach that the Buddha’s ten powers are either self or non-self, and teach that the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either self or non-self; teach that the Buddha’s ten powers are either pure or impure, and teach that the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are either pure or impure, and if anyone is able to rely upon such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the Buddha’s ten powers as either permanent or impermanent, and should seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either permanent or impermanent; they should seek the Buddha’s ten powers as either pleasurable or painful, and should seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either pleasurable or painful; they should seek the Buddha’s ten powers as either self or non-self, and should seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either self or non-self;

they should seek the Buddha’s ten powers as either pure or impure, and should seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either pure or impure; and if anyone is able to seek such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

Kausika, if good men, good women, and others seek the Buddha’s ten powers as either permanent or impermanent, and seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either permanent or impermanent; seek the Buddha’s ten powers as either pleasurable or painful, and seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either pleasurable or painful; seek the Buddha’s ten powers as either self or non-self, and seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either self or non-self;

seek the Buddha’s ten powers as either pure or impure, and seek the four fearlessnesses through to the eighteen distinctive qualities of a Buddha as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of patience involving apprehension.

Moreover, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the Dharma of never losing mindfulness is either permanent or impermanent, and teach that the nature of constant equanimity is either permanent or impermanent; teach that the Dharma of never losing mindfulness is either pleasurable or painful, and teach that the nature of constant equanimity is either pleasurable or painful; teach that the Dharma of never losing mindfulness is either self or non-self, and teach that the nature of constant equanimity is either self or non-self;

teach that the Dharma of never losing mindfulness is either pure or impure, and teach that the nature of constant equanimity is either pure or impure, and if anyone is able to rely upon such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

They further say: Those who cultivate patience should seek the Dharma of never losing mindfulness as either permanent or impermanent, and should seek the nature of constant equanimity as either permanent or impermanent; they should seek the Dharma of never losing mindfulness as either pleasurable or painful, and should seek the nature of constant equanimity as either pleasurable or painful; they should seek the Dharma of never losing mindfulness as either self or non-self, and should seek the nature of constant equanimity as either self or non-self; they should seek the Dharma of never losing mindfulness as either pure or impure, and should seek the nature of constant equanimity as either pure or impure;

and if anyone is able to seek such dharmas while cultivating patience, this is the cultivation of the perfection of patience.

Kausika, if good men, good women, and others seek the Dharma of never losing mindfulness as either permanent or impermanent, and seek the nature of constant equanimity as either permanent or impermanent; seek the Dharma of never losing mindfulness as either pleasurable or painful, and seek the nature of constant equanimity as either pleasurable or painful; seek the Dharma of never losing mindfulness as either self or non-self, and seek the nature of constant equanimity as either self or non-self; seek the Dharma of never losing mindfulness as either pure or impure, and seek the nature of constant equanimity as either pure or impure, and, relying upon these dharmas, cultivate patience, I call this the cultivation of a semblance of the perfection of patience involving apprehension.

Kausika, as previously explained, you should know that all of these are teachings concerning a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach all-knowledge as either permanent or impermanent, and teach knowledge of all paths and knowledge of all aspects as either permanent or impermanent; teach all-knowledge as either blissful or painful, and teach knowledge of all paths and knowledge of all aspects as either blissful or painful; teach all-knowledge as either self or non-self, and teach knowledge of all paths and knowledge of all aspects as either self or non-self;

teach all-knowledge as either pure or impure, and teach knowledge of all paths and knowledge of all aspects as either pure or impure—and if someone is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

They further say: One who cultivates patience should seek all-knowledge as either permanent or impermanent, and should seek knowledge of all paths and knowledge of all aspects as either permanent or impermanent; should seek all-knowledge as either blissful or painful, and should seek knowledge of all paths and knowledge of all aspects as either blissful or painful; should seek all-knowledge as either self or non-self, and should seek knowledge of all paths and knowledge of all aspects as either self or non-self; should seek all-knowledge as either pure or impure, and should seek knowledge of all paths and knowledge of all aspects as either pure or impure—and if someone is able to seek such dharmas and thereby cultivate patience, this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others thus seek all-knowledge as either permanent or impermanent, seek knowledge of all paths and knowledge of all aspects as either permanent or impermanent; seek all-knowledge as either blissful or painful, seek knowledge of all paths and knowledge of all aspects as either blissful or painful; seek all-knowledge as either self or non-self, seek knowledge of all paths and knowledge of all aspects as either self or non-self; seek all-knowledge as either pure or impure, and seek knowledge of all paths and knowledge of all aspects as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this a semblance of the perfection of patience involving apprehension.

Kausika! As previously explained, you should understand that all of this describes a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach all dharani gateways as either permanent or impermanent, and teach all samadhi gateways as either permanent or impermanent; teach all dharani gateways as either blissful or painful, and teach all samadhi gateways as either blissful or painful; teach all dharani gateways as either self or non-self, and teach all samadhi gateways as either self or non-self; teach all dharani gateways as either pure or impure, and teach all samadhi gateways as either pure or impure—and if someone is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

They further say: One who cultivates patience should seek all dharani gateways as either permanent or impermanent, and should seek all samadhi gateways as either permanent or impermanent; should seek all dharani gateways as either blissful or painful, and should seek all samadhi gateways as either blissful or painful; should seek all dharani gateways as either self or non-self, and should seek all samadhi gateways as either self or non-self; should seek all dharani gateways as either pure or impure, and should seek all samadhi gateways as either pure or impure—and if someone is able to seek such dharmas and thereby cultivate patience, this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others thus seek all dharani gateways as either permanent or impermanent, seek all samadhi gateways as either permanent or impermanent; seek all dharani gateways as either blissful or painful, seek all samadhi gateways as either blissful or painful; seek all dharani gateways as either self or non-self, seek all samadhi gateways as either self or non-self; seek all dharani gateways as either pure or impure, and seek all samadhi gateways as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this a semblance of the perfection of patience involving apprehension.

Kausika! As previously explained, you should understand that all of this describes a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach the path of stream-entry and the fruit of stream-entry as either permanent or impermanent, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either permanent or impermanent; teach the path of stream-entry and the fruit of stream-entry as either blissful or painful, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either blissful or painful;

teach the path of stream-entry and the fruit of stream-entry as either self or non-self, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either self or non-self; teach the path of stream-entry and the fruit of stream-entry as either pure or impure, and teach the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as either pure or impure—and if someone is able to rely upon such dharmas to cultivate patience, this is the cultivation of the perfection of patience.

They further say: One who cultivates patience should seek the path of stream-entry and the fruit of stream-entry as either permanent or impermanent, and should seek the path of once-returning through to the fruit of arhatship as either permanent or impermanent; should seek the path of stream-entry and the fruit of stream-entry as either blissful or painful, and should seek the path of once-returning through to the fruit of arhatship as either blissful or painful; should seek the path of stream-entry and the fruit of stream-entry as either self or non-self, and should seek the path of once-returning through to the fruit of arhatship as either self or non-self;

should seek the path of stream-entry and the fruit of stream-entry as either pure or impure, and should seek the path of once-returning through to the fruit of arhatship as either pure or impure—and if someone is able to seek such dharmas and thereby cultivate patience, this is the cultivation of the perfection of patience.

Kausika! If good men, good women, and others thus seek the path of stream-entry and the fruit of stream-entry as either permanent or impermanent, seek the path of once-returning through to the fruit of arhatship as either permanent or impermanent; seek the path of stream-entry and the fruit of stream-entry as either blissful or painful, seek the path of once-returning through to the fruit of arhatship as either blissful or painful; seek the path of stream-entry and the fruit of stream-entry as either self or non-self, seek the path of once-returning through to the fruit of arhatship as either self or non-self;

seek the path of stream-entry and the fruit of stream-entry as either pure or impure, and seek the path of once-returning through to the fruit of arhatship as either pure or impure, so as to rely upon these dharmas in cultivating patience, I call this a semblance of the perfection of patience involving apprehension.

Kausika! As previously explained, you should understand that all of this describes a semblance of the perfection of patience involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that all attainments of a pratyekabuddha are either permanent or impermanent; teach that all attainments of a pratyekabuddha are either pleasurable or painful; teach that all attainments of a pratyekabuddha are either self or non-self; teach that all attainments of a pratyekabuddha are either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating patient acceptance is cultivating the perfection of patient acceptance.

They further say: Those who cultivate patient acceptance should seek all attainments of a pratyekabuddha as either permanent or impermanent; should seek all attainments of a pratyekabuddha as either pleasurable or painful; should seek all attainments of a pratyekabuddha as either self or non-self; should seek all attainments of a pratyekabuddha as either pure or impure; and whoever is able to seek such dharmas while cultivating patient acceptance is cultivating the perfection of patient acceptance.

Kausika! If good men, good women, and others seek all attainments of a pratyekabuddha as either permanent or impermanent; seek all attainments of a pratyekabuddha as either pleasurable or painful; seek all attainments of a pratyekabuddha as either self or non-self; and seek all attainments of a pratyekabuddha as either pure or impure, so as to rely upon these dharmas in cultivating patient acceptance, I call this the cultivation of a semblance of the perfection of patient acceptance involving apprehension.

Kausika! You should know that all that was stated previously likewise concerns a semblance of the perfection of patient acceptance involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that all practices of great bodhisattvas are either permanent or impermanent; teach that all practices of great bodhisattvas are either pleasurable or painful; teach that all practices of great bodhisattvas are either self or non-self; teach that all practices of great bodhisattvas are either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating patient acceptance is cultivating the perfection of patient acceptance.

They further say: Those who cultivate patient acceptance should seek all practices of great bodhisattvas as either permanent or impermanent; should seek all practices of great bodhisattvas as either pleasurable or painful; should seek all practices of great bodhisattvas as either self or non-self; should seek all practices of great bodhisattvas as either pure or impure; and whoever is able to seek such dharmas while cultivating patient acceptance is cultivating the perfection of patient acceptance.

Kausika! If good men, good women, and others seek all practices of great bodhisattvas as either permanent or impermanent; seek all practices of great bodhisattvas as either pleasurable or painful; seek all practices of great bodhisattvas as either self or non-self; and seek all practices of great bodhisattvas as either pure or impure, so as to rely upon these dharmas in cultivating patient acceptance, I call this the cultivation of a semblance of the perfection of patient acceptance involving apprehension.

Kausika! You should know that all that was stated previously likewise concerns a semblance of the perfection of patient acceptance involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that the supreme awakening of the Buddhas is either permanent or impermanent; teach that the supreme awakening of the Buddhas is either pleasurable or painful; teach that the supreme awakening of the Buddhas is either self or non-self; teach that the supreme awakening of the Buddhas is either pure or impure; and say that whoever is able to rely upon such dharmas in cultivating patient acceptance is cultivating the perfection of patient acceptance.

They further say: Those who cultivate patient acceptance should seek the supreme awakening of the Buddhas as either permanent or impermanent; should seek the supreme awakening of the Buddhas as either pleasurable or painful; should seek the supreme awakening of the Buddhas as either self or non-self; should seek the supreme awakening of the Buddhas as either pure or impure; and whoever is able to seek such dharmas while cultivating patient acceptance is cultivating the perfection of patient acceptance.

Kausika! If good men, good women, and others seek the supreme awakening of the Buddhas as either permanent or impermanent; seek the supreme awakening of the Buddhas as either pleasurable or painful; seek the supreme awakening of the Buddhas as either self or non-self; and seek the supreme awakening of the Buddhas as either pure or impure, so as to rely upon these dharmas in cultivating patient acceptance, I call this the cultivation of a semblance of the perfection of patient acceptance involving apprehension.

Kausika! You should know that all that was stated previously likewise concerns a semblance of the perfection of patient acceptance involving apprehension.

At that time, Sakra, Lord of the Gods, again addressed the Buddha: “World-Honored One! How do good men, good women, and others teach the perfection of pure morality involving apprehension, such that it is called a semblance of the perfection of pure morality?”

The Buddha said: “Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, teach that form is either permanent or impermanent, and teach that feeling, perception, formations, and consciousness are either permanent or impermanent; teach that form is either pleasurable or painful, and teach that feeling, perception, formations, and consciousness are either pleasurable or painful; teach that form is either self or non-self, and teach that feeling, perception, formations, and consciousness are either self or non-self; teach that form is either pure or impure, and teach that feeling, perception, formations, and consciousness are either pure or impure;

and say that whoever is able to rely upon such dharmas in cultivating pure morality is cultivating the perfection of pure morality.

They further say: Those who cultivate pure morality should seek form as either permanent or impermanent, and should seek feeling, perception, formations, and consciousness as either permanent or impermanent; should seek form as either pleasurable or painful, and should seek feeling, perception, formations, and consciousness as either pleasurable or painful; should seek form as either self or non-self, and should seek feeling, perception, formations, and consciousness as either self or non-self; should seek form as either pure or impure, and should seek feeling, perception, formations, and consciousness as either pure or impure; and whoever is able to seek such dharmas while cultivating pure morality is cultivating the perfection of pure morality.

Kausika! If good men, good women, and others seek form as either permanent or impermanent, and seek feeling, perception, formations, and consciousness as either permanent or impermanent; seek form as either pleasurable or painful, and seek feeling, perception, formations, and consciousness as either pleasurable or painful; seek form as either self or non-self, and seek feeling, perception, formations, and consciousness as either self or non-self; seek form as either pure or impure, and seek feeling, perception, formations, and consciousness as either pure or impure, so as to rely upon these dharmas in cultivating pure morality, I call this the cultivation of a semblance of the perfection of pure morality involving apprehension.

Kausika! You should know that all that was stated previously likewise concerns a semblance of the perfection of pure morality involving apprehension.”

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eye ayatana is either permanent or impermanent, and teach that the ear, nose, tongue, body, and mind ayatanas are either permanent or impermanent; teach that the eye ayatana is either pleasurable or painful, and teach that the ear, nose, tongue, body, and mind ayatanas are either pleasurable or painful; teach that the eye ayatana is either self or non-self, and teach that the ear, nose, tongue, body, and mind ayatanas are either self or non-self; teach that the eye ayatana is either pure or impure, and teach that the ear, nose, tongue, body, and mind ayatanas are either pure or impure;

and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

They further say: Those who cultivate pure moral discipline should seek the eye ayatana as either permanent or impermanent, and should seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; they should seek the eye ayatana as either pleasurable or painful, and should seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful; they should seek the eye ayatana as either self or non-self, and should seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; they should seek the eye ayatana as either pure or impure, and should seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

Kausika! If good men, good women, and others seek the eye ayatana as either permanent or impermanent, and seek the ear, nose, tongue, body, and mind ayatanas as either permanent or impermanent; seek the eye ayatana as either pleasurable or painful, and seek the ear, nose, tongue, body, and mind ayatanas as either pleasurable or painful; seek the eye ayatana as either self or non-self, and seek the ear, nose, tongue, body, and mind ayatanas as either self or non-self; seek the eye ayatana as either pure or impure, and seek the ear, nose, tongue, body, and mind ayatanas as either pure or impure, and then rely upon these dharmas while cultivating pure moral discipline, I call this a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Kausika! As was explained previously, you should understand that all of this concerns a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the form ayatana is either permanent or impermanent, and teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either permanent or impermanent; teach that the form ayatana is either pleasurable or painful, and teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either pleasurable or painful; teach that the form ayatana is either self or non-self, and teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either self or non-self;

teach that the form ayatana is either pure or impure, and teach that the sound, odor, taste, tangible-object, and dharma ayatanas are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

They further say: Those who cultivate pure moral discipline should seek the form ayatana as either permanent or impermanent, and should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either permanent or impermanent; they should seek the form ayatana as either pleasurable or painful, and should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pleasurable or painful; they should seek the form ayatana as either self or non-self, and should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either self or non-self; they should seek the form ayatana as either pure or impure, and should seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

Kausika! If good men, good women, and others seek the form ayatana as either permanent or impermanent, and seek the sound, odor, taste, tangible-object, and dharma ayatanas as either permanent or impermanent; seek the form ayatana as either pleasurable or painful, and seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pleasurable or painful; seek the form ayatana as either self or non-self, and seek the sound, odor, taste, tangible-object, and dharma ayatanas as either self or non-self;

seek the form ayatana as either pure or impure, and seek the sound, odor, taste, tangible-object, and dharma ayatanas as either pure or impure, and then rely upon these dharmas while cultivating pure moral discipline, I call this a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Kausika! As was explained previously, you should understand that all of this concerns a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, teach that the eye dhatu is either permanent or impermanent, and teach that the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are either permanent or impermanent; teach that the eye dhatu is either pleasurable or painful, and teach that the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are either pleasurable or painful;

teach that the eye dhatu is either self or non-self, and teach that the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are either self or non-self; teach that the eye dhatu is either pure or impure, and teach that the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

They further say: Those who cultivate pure moral discipline should seek the eye dhatu as either permanent or impermanent, and should seek the form dhatu through to the feelings arising with eye contact as their condition as either permanent or impermanent; they should seek the eye dhatu as either pleasurable or painful, and should seek the form dhatu through to the feelings arising with eye contact as their condition as either pleasurable or painful; they should seek the eye dhatu as either self or non-self, and should seek the form dhatu through to the feelings arising with eye contact as their condition as either self or non-self;

they should seek the eye dhatu as either pure or impure, and should seek the form dhatu through to the feelings arising with eye contact as their condition as either pure or impure; and if anyone is able to seek such dharmas while cultivating pure moral discipline, this is called cultivating the prajnaparamita of pure moral discipline.

Kausika! If good men, good women, and others seek the eye dhatu as either permanent or impermanent, and seek the form dhatu through to the feelings arising with eye contact as their condition as either permanent or impermanent; seek the eye dhatu as either pleasurable or painful, and seek the form dhatu through to the feelings arising with eye contact as their condition as either pleasurable or painful; seek the eye dhatu as either self or non-self, and seek the form dhatu through to the feelings arising with eye contact as their condition as either self or non-self;

seek the eye dhatu as either pure or impure, and seek the form dhatu through to the feelings arising with eye contact as their condition as either pure or impure, and then rely upon these dharmas while cultivating pure moral discipline, I call this a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Kausika! As was explained previously, you should understand that all of this concerns a semblance of the prajnaparamita of pure moral discipline involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the ear dhatu is either permanent or impermanent; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either permanent or impermanent; teach that the ear dhatu is either pleasant or painful; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either pleasant or painful; teach that the ear dhatu is either self or non-self; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either self or non-self;

teach that the ear dhatu is either pure or impure; teach that the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

They further say this: One who cultivates pure morality should seek the ear dhatu as either permanent or impermanent, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either permanent or impermanent; should seek the ear dhatu as either pleasant or painful, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either pleasant or painful; should seek the ear dhatu as either self or non-self, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either self or non-self; should seek the ear dhatu as either pure or impure, and should seek the sound dhatu through to the feelings arising with ear-contact as condition as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

Kausika! If good men, good women, and others seek the ear dhatu as either permanent or impermanent, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either permanent or impermanent; seek the ear dhatu as either pleasant or painful, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either pleasant or painful; seek the ear dhatu as either self or non-self, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either self or non-self;

seek the ear dhatu as either pure or impure, and seek the sound dhatu through to the feelings arising with ear-contact as condition as either pure or impure, in order to rely upon these dharmas while cultivating pure morality, I call this the semblance of the perfection of pure morality involving apprehension.

Kausika! As previously explained, you should understand that all such teachings concern the semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the nose dhatu is either permanent or impermanent; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either permanent or impermanent; teach that the nose dhatu is either pleasant or painful; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either pleasant or painful; teach that the nose dhatu is either self or non-self; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either self or non-self;

teach that the nose dhatu is either pure or impure; teach that the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

They further say this: One who cultivates pure morality should seek the nose dhatu as either permanent or impermanent, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either permanent or impermanent; should seek the nose dhatu as either pleasant or painful, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either pleasant or painful; should seek the nose dhatu as either self or non-self, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either self or non-self; should seek the nose dhatu as either pure or impure, and should seek the odor dhatu through to the feelings arising with nose-contact as condition as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

Kausika! If good men, good women, and others seek the nose dhatu as either permanent or impermanent, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either permanent or impermanent; seek the nose dhatu as either pleasant or painful, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either pleasant or painful; seek the nose dhatu as either self or non-self, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either self or non-self;

seek the nose dhatu as either pure or impure, and seek the odor dhatu through to the feelings arising with nose-contact as condition as either pure or impure, in order to rely upon these dharmas while cultivating pure morality, I call this the semblance of the perfection of pure morality involving apprehension.

Kausika! As previously explained, you should understand that all such teachings concern the semblance of the perfection of pure morality involving apprehension.

Furthermore, Kausika! If good men, good women, and others, for those who have aroused the aspiration for unsurpassed bodhi, teach that the tongue dhatu is either permanent or impermanent; teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either permanent or impermanent; teach that the tongue dhatu is either pleasant or painful; teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pleasant or painful; teach that the tongue dhatu is either self or non-self;

teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either self or non-self; teach that the tongue dhatu is either pure or impure; teach that the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are either pure or impure; and if anyone is able to rely upon such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

They further say this: One who cultivates pure morality should seek the tongue dhatu as either permanent or impermanent, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either permanent or impermanent; should seek the tongue dhatu as either pleasant or painful, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pleasant or painful; should seek the tongue dhatu as either self or non-self, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either self or non-self; should seek the tongue dhatu as either pure or impure, and should seek the taste dhatu through to the feelings arising with tongue-contact as condition as either pure or impure;

and if anyone is able to seek such dharmas while cultivating pure morality, this is called cultivating the perfection of pure morality.

O Kausika! If good men, good women, and others seek the tongue element as either permanent or impermanent, and seek the taste element, up to and including the feelings that arise conditioned by tongue-contact, as either permanent or impermanent; seek the tongue element as either pleasurable or painful, and seek the taste element, up to and including the feelings that arise conditioned by tongue-contact, as either pleasurable or painful; seek the tongue element as either self or non-self, and seek the taste element, up to and including the feelings that arise conditioned by tongue-contact, as either self or non-self;

seek the tongue element as either pure or impure, and seek the taste element, up to and including the feelings that arise conditioned by tongue-contact, as either pure or impure, and, relying upon these dharmas, cultivate pure morality, then I call this the cultivation of a semblance of the perfection of pure morality involving attainment.

O Kausika! As previously explained, it should be understood that all of this concerns a semblance of the perfection of pure morality involving attainment.

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