大般若波羅蜜多經

60

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality and should not contemplate all practices of great bodhisattvas as either permanent or impermanent.

Why? Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely no intrinsic nature.

That which has no intrinsic nature is the perfection of pure morality. In this perfection of pure morality, since all practices of great bodhisattvas are ungraspable, their permanence or impermanence is likewise ungraspable. Why?

Because therein, not even all practices of great bodhisattvas can be grasped, much less their permanence or impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should also speak thus: Good man! You should cultivate the perfection of pure morality and should not contemplate all practices of great bodhisattvas as either pleasurable or painful. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since all practices of great bodhisattvas are ungraspable, their pleasure and pain are likewise ungraspable. Why? Because therein, not even all practices of great bodhisattvas can be grasped, much less their pleasure and pain!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should also speak thus: Good man! You should cultivate the perfection of pure morality and should not contemplate all practices of great bodhisattvas as either self or non-self. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since all practices of great bodhisattvas are ungraspable, their self and non-self are likewise ungraspable. Why? Because therein, not even all practices of great bodhisattvas can be grasped, much less their self and non-self!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should also speak thus: Good man! You should cultivate the perfection of pure morality and should not contemplate all practices of great bodhisattvas as either pure or impure. Why?

Because all practices of great bodhisattvas and the intrinsic nature of all practices of great bodhisattvas are empty. The intrinsic nature of all those practices of great bodhisattvas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since all practices of great bodhisattvas are ungraspable, their purity and impurity are likewise ungraspable. Why? Because therein, not even all practices of great bodhisattvas can be grasped, much less their purity and impurity!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

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

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, expound the perfection of pure morality, they should speak thus: Good man! You should cultivate the perfection of pure morality 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 that supreme enlightenment of the Buddhas is precisely no intrinsic nature.

That which has no intrinsic nature is the perfection of pure morality. In this perfection of pure morality, since the supreme enlightenment of the Buddhas is ungraspable, its permanence or impermanence is likewise ungraspable. Why?

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

They should also speak thus: Good man! You should cultivate the perfection of pure morality and should not contemplate the supreme enlightenment of the Buddhas as either pleasurable 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 that supreme enlightenment of the Buddhas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since the supreme enlightenment of the Buddhas is ungraspable, its pleasure and pain are likewise ungraspable. Why? Because therein, not even the supreme enlightenment of the Buddhas can be grasped, much less its pleasure and pain!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should also speak thus: Good man! You should cultivate the perfection of pure morality 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 that supreme enlightenment of the Buddhas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since the supreme enlightenment of the Buddhas is ungraspable, its self and non-self are likewise ungraspable. Why? Because therein, not even the supreme enlightenment of the Buddhas can be grasped, much less its self and non-self!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should also speak thus: Good man! You should cultivate the perfection of pure morality 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 that supreme enlightenment of the Buddhas is precisely no intrinsic nature. That which has no intrinsic nature is the perfection of pure morality.

In this perfection of pure morality, since the supreme enlightenment of the Buddhas is ungraspable, its purity and impurity are likewise ungraspable. Why? Because therein, not even the supreme enlightenment of the Buddhas can be grasped, much less its purity and impurity!

If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

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

At that time, Sakra, Lord of the Gods, again addressed the Buddha: World-Honored One! How should good men, good women, and others explain the perfection of generosity without apprehension so that it may be called a correct exposition of the perfection of generosity?

The Buddha said: “Kausika, if good men or good women, and so forth, expound the perfection of giving to those who have aroused the aspiration for unsurpassed enlightenment, they should speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate form as either permanent or impermanent; nor should you contemplate feeling, perception, formations, or consciousness as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since form cannot be apprehended, its permanence or impermanence also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because within it, even form and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.’

“They should further speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate form as either pleasant or painful; nor should you contemplate feeling, perception, formations, or consciousness as either pleasant or painful. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since form cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why? Because within it, even form and so forth cannot be apprehended, much less their pleasantness or painfulness!

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

“They should further speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate form as either self or non-self; nor should you contemplate feeling, perception, formations, or consciousness as either self or non-self. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since form cannot be apprehended, its self or non-self also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, their self or non-self also cannot be apprehended. Why? Because within it, even form and so forth cannot be apprehended, much less their self or non-self!

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

“They should further speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate form as either pure or impure; nor should you contemplate feeling, perception, formations, or consciousness as either pure or impure. Why?

Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. The intrinsic nature of form is itself not an intrinsic nature; the intrinsic nature of feeling, perception, formations, and consciousness is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since form cannot be apprehended, its purity or impurity also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, their purity or impurity also cannot be apprehended. Why? Because within it, even form and so forth cannot be apprehended, much less their purity or impurity!

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

“Kausika, when those good men or good women, and so forth, speak in this way, they are correctly expounding the perfection of giving.

“Furthermore, Kausika, if good men or good women, and so forth, expound the perfection of giving to those who have aroused the aspiration for unsurpassed enlightenment, they should speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate the eye ayatana as either permanent or impermanent; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the eye ayatana cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

Because within it, even the eye ayatana and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.’

“They should further speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate the eye ayatana as either pleasant or painful; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either pleasant or painful. Why?

Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. The intrinsic nature of the eye ayatana is itself not an intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since the eye ayatana cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why? Because within it, even the eye ayatana and so forth cannot be apprehended, much less their pleasantness or painfulness!

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

“They should further speak thus: ‘Good man, you should cultivate the perfection of giving. You should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self. Why?

Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. The intrinsic nature of the eye ayatana is itself not an intrinsic nature; the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving.

Within this perfection of giving, since the eye ayatana cannot be apprehended, its self or non-self also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, their self or non-self also cannot be apprehended. Why? Because within it, even the eye ayatana and so forth cannot be apprehended, much less their self or non-self!

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

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

Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas are empty. That intrinsic nature of the eye ayatana is itself not an intrinsic nature; likewise, that intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is not an intrinsic nature.

What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the eye ayatana cannot be apprehended, its purity or impurity also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the eye ayatana and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

Kausika! When those good men, good women, and others speak these things, they correctly proclaim the paramita of generosity.

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

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

That intrinsic nature of the visible-form ayatana is itself not an intrinsic nature; likewise, that intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not an intrinsic nature. What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the visible-form ayatana cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the visible-form ayatana and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

He further speaks thus: “Good man! You should cultivate the paramita of generosity. You should not contemplate the visible-form ayatana as either pleasurable or painful; nor should you contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either pleasurable or painful.

Why? Because the visible-form ayatana and the intrinsic nature of the visible-form ayatana are empty; the sound, odor, taste, tangible-object, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. That intrinsic nature of the visible-form ayatana is itself not an intrinsic nature; likewise, that intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not an intrinsic nature.

What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the visible-form ayatana cannot be apprehended, its pleasure or pain also cannot be apprehended; since the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?

Because therein even the visible-form ayatana and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

He further speaks thus: “Good man! You should cultivate the paramita of generosity. You should not contemplate the visible-form ayatana as either self or non-self; nor should you contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either self or non-self.

Why? Because the visible-form ayatana and the intrinsic nature of the visible-form ayatana are empty; the sound, odor, taste, tangible-object, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. That intrinsic nature of the visible-form ayatana is itself not an intrinsic nature; likewise, that intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not an intrinsic nature.

What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the visible-form ayatana cannot be apprehended, its self or non-self also cannot be apprehended; since the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the visible-form ayatana and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

He further speaks thus: “Good man! You should cultivate the paramita of generosity. You should not contemplate the visible-form ayatana as either pure or impure; nor should you contemplate the sound, odor, taste, tangible-object, or dharma ayatana as either pure or impure.

Why? Because the visible-form ayatana and the intrinsic nature of the visible-form ayatana are empty; the sound, odor, taste, tangible-object, and dharma ayatanas and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. That intrinsic nature of the visible-form ayatana is itself not an intrinsic nature; likewise, that intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas is not an intrinsic nature.

What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the visible-form ayatana cannot be apprehended, its purity or impurity also cannot be apprehended; since the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the visible-form ayatana and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

Kausika! When those good men, good women, and others speak these things, they correctly proclaim the paramita of generosity.

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

You should not contemplate the eye dhatu as either permanent or impermanent; nor should you contemplate the visible-form dhatu, the eye-consciousness dhatu, eye contact, or the feelings that arise conditioned by eye contact as either permanent or impermanent. Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise conditioned by eye contact, together with the intrinsic nature of the visible-form dhatu through to the feelings that arise conditioned by eye contact, are empty.

That intrinsic nature of the eye dhatu is itself not an intrinsic nature; likewise, that intrinsic nature of the visible-form dhatu through to the feelings that arise conditioned by eye contact is not an intrinsic nature. What is not an intrinsic nature is precisely the paramita of generosity. Within this paramita of generosity, since the eye dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the visible-form dhatu through to the feelings that arise conditioned by eye contact cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the eye dhatu and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the paramita of generosity.”

Again, they say: “Good man! You should cultivate the perfection of giving. You should not contemplate the eye dhatu as either pleasurable or painful; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as either pleasurable or painful.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact, are empty. That intrinsic nature of the eye dhatu is itself not an intrinsic nature; that intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact is likewise not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the eye dhatu cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended; the form dhatu through the feelings that arise conditioned by eye-contact cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended. Why?

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

Again, they say: “Good man! You should cultivate the perfection of giving. You should not contemplate the eye dhatu as either self or non-self; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as either self or non-self.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact, are empty. That intrinsic nature of the eye dhatu is itself not an intrinsic nature; that intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact is likewise not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the eye dhatu cannot be apprehended, and therefore that self and non-self also cannot be apprehended; the form dhatu through the feelings that arise conditioned by eye-contact cannot be apprehended, and therefore that self and non-self also cannot be apprehended. Why?

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

Again, they say: “Good man! You should cultivate the perfection of giving. You should not contemplate the eye dhatu as either pure or impure; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as either pure or impure.

Why? Because the eye dhatu and the intrinsic nature of the eye dhatu are empty; the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact, are empty. That intrinsic nature of the eye dhatu is itself not an intrinsic nature; that intrinsic nature of the form dhatu through the feelings that arise conditioned by eye-contact is likewise not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the eye dhatu cannot be apprehended, and therefore that purity and impurity also cannot be apprehended; the form dhatu through the feelings that arise conditioned by eye-contact cannot be apprehended, and therefore that purity and impurity also cannot be apprehended. Why?

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

Kausika! When those good men, good women, and others say these things, they are correctly expounding the perfection of giving.

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

You should not contemplate the ear dhatu as either permanent or impermanent; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as either permanent or impermanent. Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact, are empty.

That intrinsic nature of the ear dhatu is itself not an intrinsic nature; that intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact is likewise not an intrinsic nature. What is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the ear dhatu cannot be apprehended, and therefore that permanence and impermanence also cannot be apprehended; the sound dhatu through the feelings that arise conditioned by ear-contact cannot be apprehended, and therefore that permanence and impermanence also cannot be apprehended.

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

Again, they say: “Good man! You should cultivate the perfection of giving. You should not contemplate the ear dhatu as either pleasurable or painful; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as either pleasurable or painful.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact, are empty. That intrinsic nature of the ear dhatu is itself not an intrinsic nature; that intrinsic nature of the sound dhatu through the feelings that arise conditioned by ear-contact is likewise not an intrinsic nature.

What is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the ear dhatu cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended; the sound dhatu through the feelings that arise conditioned by ear-contact cannot be apprehended, and therefore that pleasure and pain also cannot be apprehended. Why?

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

He further spoke thus: “Good man! You should cultivate the giving paramita. You should not contemplate the ear dhatu as either self or non-self; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition as either self or non-self.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, as well as the intrinsic nature of the sound dhatu through to the feelings that arise with ear-contact as condition, are empty. The intrinsic nature of that ear dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the sound dhatu through to the feelings that arise with ear-contact as condition is also not intrinsic nature.

That which is not intrinsic nature is precisely the giving paramita. Within this giving paramita, the ear dhatu cannot be apprehended; therefore, that self or non-self also cannot be apprehended. The sound dhatu through to the feelings that arise with ear-contact as condition cannot be apprehended; therefore, that self or non-self also cannot be apprehended.

Why? Because therein even the ear dhatu and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate giving in this way, you are cultivating the giving paramita.”

He further spoke thus: “Good man! You should cultivate the giving paramita. You should not contemplate the ear dhatu as either pure or impure; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition as either pure or impure.

Why? Because the ear dhatu and the intrinsic nature of the ear dhatu are empty; the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition, as well as the intrinsic nature of the sound dhatu through to the feelings that arise with ear-contact as condition, are empty. The intrinsic nature of that ear dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the sound dhatu through to the feelings that arise with ear-contact as condition is also not intrinsic nature.

That which is not intrinsic nature is precisely the giving paramita. Within this giving paramita, the ear dhatu cannot be apprehended; therefore, that purity or impurity also cannot be apprehended. The sound dhatu through to the feelings that arise with ear-contact as condition cannot be apprehended; therefore, that purity or impurity also cannot be apprehended.

Why? Because therein even the ear dhatu and so forth cannot be apprehended, much less that purity or impurity! If you are able to cultivate giving in this way, you are cultivating the giving paramita.”

Kausika! When those good men, good women, and so forth say these things, they are correctly expounding the giving paramita.

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

You should not contemplate the nose dhatu as either permanent or impermanent; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either permanent or impermanent. Why? Because the nose dhatu and the intrinsic nature of the nose dhatu are empty; the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition, as well as the intrinsic nature of the odor dhatu through to the feelings that arise with nose-contact as condition, are empty.

The intrinsic nature of that nose dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the odor dhatu through to the feelings that arise with nose-contact as condition is also not intrinsic nature. That which is not intrinsic nature is precisely the giving paramita. Within this giving paramita, the nose dhatu cannot be apprehended; therefore, that permanence or impermanence also cannot be apprehended.

The odor dhatu through to the feelings that arise with nose-contact as condition cannot be apprehended; therefore, that permanence or impermanence also cannot be apprehended. Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less that permanence or impermanence!

If you are able to cultivate giving in this way, you are cultivating the giving paramita.”

He further spoke thus: “Good man! You should cultivate the giving paramita. You should not contemplate the nose dhatu as either pleasant or painful; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the giving paramita. Within this giving paramita, the nose dhatu cannot be apprehended; therefore, that pleasure or pain also cannot be apprehended. The odor dhatu through to the feelings that arise with nose-contact as condition cannot be apprehended; therefore, that pleasure or pain also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less that pleasure or pain! If you are able to cultivate giving in this way, you are cultivating the giving paramita.”

He further spoke thus: “Good man! You should cultivate the giving paramita. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either self or non-self.

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

That which is not intrinsic nature is precisely the giving paramita. Within this giving paramita, the nose dhatu cannot be apprehended; therefore, that self or non-self also cannot be apprehended. The odor dhatu through to the feelings that arise with nose-contact as condition cannot be apprehended; therefore, that self or non-self also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate giving in this way, you are cultivating the giving paramita.”

He further speaks thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the nose element as either pure or impure; nor should you contemplate the odor element, the nose-consciousness element, nose-contact, and the feelings that arise with nose-contact as condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the nose element cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the odor element through the feelings that arise with nose-contact as condition cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein not even the nose element and so forth can be apprehended, how much less their purity or impurity! If you are able to cultivate generosity in this manner, you are cultivating the perfection of generosity.”

Kausika! When those good men, good women, and others speak these things, they are correctly expounding the perfection of generosity.

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

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

The intrinsic nature of that tongue element is itself not intrinsic nature; the intrinsic nature of the taste element through the feelings that arise with tongue-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the tongue element cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since the taste element through the feelings that arise with tongue-contact as condition cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.

Why? Because therein not even the tongue element and so forth can be apprehended, how much less their permanence or impermanence! If you are able to cultivate generosity in this manner, you are cultivating the perfection of generosity.”

He further speaks thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the tongue element as either pleasurable or painful; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise with tongue-contact as condition as either pleasurable or painful.

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

That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the tongue element cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since the taste element through the feelings that arise with tongue-contact as condition cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why?

Because therein not even the tongue element and so forth can be apprehended, how much less their pleasure or pain! If you are able to cultivate generosity in this manner, you are cultivating the perfection of generosity.”

He further speaks thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the tongue element as either self or non-self; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise with tongue-contact as condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the tongue element cannot be apprehended, its self or non-self likewise cannot be apprehended; since the taste element through the feelings that arise with tongue-contact as condition cannot be apprehended, their self or non-self likewise cannot be apprehended. Why?

Because therein not even the tongue element and so forth can be apprehended, how much less their self or non-self! If you are able to cultivate generosity in this manner, you are cultivating the perfection of generosity.”

He further speaks thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the tongue element as either pure or impure; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise with tongue-contact as condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the tongue element cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the taste element through the feelings that arise with tongue-contact as condition cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein not even the tongue element and so forth can be apprehended, how much less their purity or impurity! If you are able to cultivate generosity in this manner, you are cultivating the perfection of generosity.”

Kausika! When those good men, good women, and others speak these things, they are correctly expounding the perfection of generosity.

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