大般若波羅蜜多經

61

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 should speak thus: “Good man! You should cultivate the perfection of giving.

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

The intrinsic nature of that body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, since the body dhatu cannot be apprehended, neither can permanence nor impermanence be apprehended; since the tangible-object dhatu through to the feelings that arise conditioned by body-contact cannot be apprehended, neither can permanence nor impermanence be apprehended.

Why? Because therein not even the body dhatu and so forth can be apprehended, much less 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 body dhatu as either pleasant or painful; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pleasant or painful.

Why? Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, are empty. The intrinsic nature of that body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, since the body dhatu cannot be apprehended, neither pleasure nor pain can be apprehended; since the tangible-object dhatu through to the feelings that arise conditioned by body-contact cannot be apprehended, neither pleasure nor pain can be apprehended. Why?

Because therein not even the body dhatu and so forth can be apprehended, much less pleasure or pain! 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 body dhatu as either self or non-self; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either self or non-self.

Why? Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, are empty. The intrinsic nature of that body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, since the body dhatu cannot be apprehended, neither self nor non-self can be apprehended; since the tangible-object dhatu through to the feelings that arise conditioned by body-contact cannot be apprehended, neither self nor non-self can be apprehended. Why?

Because therein not even the body dhatu and so forth can be apprehended, much less 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 the body dhatu as either pure or impure; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as either pure or impure.

Why? Because the body dhatu and the intrinsic nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, are empty. The intrinsic nature of that body dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, since the body dhatu cannot be apprehended, neither purity nor impurity can be apprehended; since the tangible-object dhatu through to the feelings that arise conditioned by body-contact cannot be apprehended, neither purity nor impurity can be apprehended. Why?

Because therein not even the body dhatu and so forth can be apprehended, much less 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, good women, and others speak in this manner, 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 should speak thus: “Good man! You should cultivate the perfection of giving.

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

The intrinsic nature of that mind dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the mental-object dhatu through to the feelings that arise conditioned by mind-contact is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, since the mind dhatu cannot be apprehended, neither permanence nor impermanence can be apprehended; since the mental-object dhatu through to the feelings that arise conditioned by mind-contact cannot be apprehended, neither permanence nor impermanence can be apprehended.

Why? Because therein not even the mind dhatu and so forth can be apprehended, much less permanence or impermanence! 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 perfection of giving. You should not contemplate the mind element as either pleasant or painful; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind element cannot be apprehended; therefore, that which is pleasant or painful likewise cannot be apprehended. The dharma element through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, that which is pleasant or painful likewise cannot be apprehended.

Why? Because therein even the mind element and so forth cannot be apprehended, how much less that which is pleasant or painful! 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 perfection of giving. You should not contemplate the mind element as either self or non-self; nor should you contemplate the dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind element cannot be apprehended; therefore, that self or non-self likewise cannot be apprehended. The dharma element through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, that self or non-self likewise cannot be apprehended.

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

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

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind element cannot be apprehended; therefore, that purity or impurity likewise cannot be apprehended. The dharma element through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, that purity or impurity likewise cannot be apprehended.

Why? Because therein even the mind element and so forth cannot be apprehended, how much less that 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, good women, and so forth speak these teachings, they are correctly expounding the perfection of giving.

“Furthermore, Kausika! If good men, good women, and so forth expound the perfection of giving for 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 earth element as either permanent or impermanent; nor should you contemplate the water, fire, wind, space, and consciousness elements as either permanent or impermanent. Why? Because the earth element and the intrinsic nature of the earth element are empty; the water, fire, wind, space, and consciousness elements, as well as the intrinsic nature of the water, fire, wind, space, and consciousness elements, are empty.

The intrinsic nature of that earth element is precisely not intrinsic nature; the intrinsic nature of those water, fire, wind, space, and consciousness elements is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth element cannot be apprehended; therefore, that permanence or impermanence likewise cannot be apprehended.

The water, fire, wind, space, and consciousness elements cannot be apprehended; therefore, that permanence or impermanence likewise cannot be apprehended. Why? Because therein even the earth element and so forth cannot be apprehended, how much less that permanence or impermanence!

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 perfection of giving. You should not contemplate the earth element as either pleasant or painful; nor should you contemplate the water, fire, wind, space, and consciousness elements as either pleasant or painful.

Why? Because the earth element and the intrinsic nature of the earth element are empty; the water, fire, wind, space, and consciousness elements, as well as the intrinsic nature of the water, fire, wind, space, and consciousness elements, are empty. The intrinsic nature of that earth element is precisely not intrinsic nature; the intrinsic nature of those water, fire, wind, space, and consciousness elements is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth element cannot be apprehended; therefore, that which is pleasant or painful likewise cannot be apprehended. The water, fire, wind, space, and consciousness elements cannot be apprehended; therefore, that which is pleasant or painful likewise cannot be apprehended.

Why? Because therein even the earth element and so forth cannot be apprehended, how much less that which is pleasant or painful! 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 perfection of giving. You should not contemplate the earth element as either self or non-self; nor should you contemplate the water, fire, wind, space, and consciousness elements as either self or non-self.

Why? Because the earth element and the intrinsic nature of the earth element are empty; the water, fire, wind, space, and consciousness elements, as well as the intrinsic nature of the water, fire, wind, space, and consciousness elements, are empty. The intrinsic nature of that earth element is precisely not intrinsic nature; the intrinsic nature of those water, fire, wind, space, and consciousness elements is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth element cannot be apprehended; therefore, that self or non-self likewise cannot be apprehended. The water, fire, wind, space, and consciousness elements cannot be apprehended; therefore, that self or non-self likewise cannot be apprehended.

Why? Because therein even the earth element and so forth cannot be apprehended, how much less that self or non-self! 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 paramita of giving. You should not contemplate the earth dhatu as either pure or impure; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure.

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

That which is not an intrinsic nature is precisely the paramita of giving. Within this paramita of giving, since the earth dhatu cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why?

Because therein not even the earth dhatu and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate giving in this way, you are cultivating the paramita of giving.”

Kausika! When those good men, good women, and others speak such words, they correctly expound the paramita of giving.

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

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

The intrinsic nature of ignorance is itself not an intrinsic nature; likewise, the intrinsic nature of formations through aging and death, sorrow, lamentation, suffering, grief, and distress is not an intrinsic nature. That which is not an intrinsic nature is precisely the paramita of giving. Within this paramita of giving, since ignorance cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, their permanence or impermanence likewise cannot be apprehended.

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

He further spoke thus: “Good man! You should cultivate the paramita of giving. You should not contemplate ignorance as either pleasurable or painful; nor should you contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as either pleasurable or painful.

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

That which is not an intrinsic nature is precisely the paramita of giving. Within this paramita of giving, since ignorance cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why?

Because therein not even ignorance and so forth can be apprehended, much less their pleasure or pain! If you are able to cultivate giving in this way, you are cultivating the paramita of giving.”

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

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

That which is not an intrinsic nature is precisely the paramita of giving. Within this paramita of giving, since ignorance cannot be apprehended, self or non-self likewise cannot be apprehended; since formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, self or non-self likewise cannot be apprehended. Why?

Because therein not even ignorance and so forth can be apprehended, much less self or non-self! If you are able to cultivate giving in this way, you are cultivating the paramita of giving.”

He further spoke thus: “Good man! You should cultivate the paramita of giving. You should not contemplate ignorance as either pure or impure; nor should you contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as either pure or impure.

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

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

Because therein not even ignorance and so forth can be apprehended, much less their purity or impurity! If you are able to cultivate giving in this way, you are cultivating the paramita of giving.”

Kausika! When those good men, good women, and others speak such words, they correctly expound the paramita of giving.

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

You should not contemplate the perfection of generosity as either permanent or impermanent; you should not contemplate the perfections of ethical conduct, patience, diligence, meditation, and generosity as either permanent or impermanent. Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of ethical conduct, patience, diligence, meditation, and generosity, and the intrinsic natures of the perfection of ethical conduct through the perfection of generosity, are empty.

That intrinsic nature of the perfection of generosity is precisely not an intrinsic nature; those intrinsic natures of the perfection of ethical conduct through the perfection of generosity are likewise not intrinsic natures. What is not an intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, permanence and impermanence also cannot be apprehended; since the perfection of ethical conduct through the perfection of generosity cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the perfection of generosity and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate generosity in this way, this is the cultivation of the perfection of generosity.

They should also speak thus: Good man! You should cultivate the perfection of generosity. You should not contemplate the perfection of generosity as either pleasurable or painful; you should not contemplate the perfections of ethical conduct, patience, diligence, meditation, and generosity as either pleasurable or painful.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of ethical conduct, patience, diligence, meditation, and generosity, and the intrinsic natures of the perfection of ethical conduct through the perfection of generosity, are empty. That intrinsic nature of the perfection of generosity is precisely not an intrinsic nature; those intrinsic natures of the perfection of ethical conduct through the perfection of generosity are likewise not intrinsic natures.

What is not an intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, pleasure and pain also cannot be apprehended; since the perfection of ethical conduct through the perfection of generosity cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate generosity in this way, this is the cultivation of the perfection of generosity.

They should also speak thus: Good man! You should cultivate the perfection of generosity. You should not contemplate the perfection of generosity as either self or non-self; you should not contemplate the perfections of ethical conduct, patience, diligence, meditation, and generosity as either self or non-self.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of ethical conduct, patience, diligence, meditation, and generosity, and the intrinsic natures of the perfection of ethical conduct through the perfection of generosity, are empty. That intrinsic nature of the perfection of generosity is precisely not an intrinsic nature; those intrinsic natures of the perfection of ethical conduct through the perfection of generosity are likewise not intrinsic natures.

What is not an intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, self and non-self also cannot be apprehended; since the perfection of ethical conduct through the perfection of generosity cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate generosity in this way, this is the cultivation of the perfection of generosity.

They should also speak thus: Good man! You should cultivate the perfection of generosity. You should not contemplate the perfection of generosity as either pure or impure; you should not contemplate the perfections of ethical conduct, patience, diligence, meditation, and generosity as either pure or impure.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of ethical conduct, patience, diligence, meditation, and generosity, and the intrinsic natures of the perfection of ethical conduct through the perfection of generosity, are empty. That intrinsic nature of the perfection of generosity is precisely not an intrinsic nature; those intrinsic natures of the perfection of ethical conduct through the perfection of generosity are likewise not intrinsic natures.

What is not an intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, purity and impurity also cannot be apprehended; since the perfection of ethical conduct through the perfection of generosity cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate generosity in this way, this is the cultivation of the perfection of generosity.

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

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

You should not contemplate the emptiness of internal phenomena as either permanent or impermanent; you should not contemplate the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature,

or the emptiness of the intrinsic nature of nonexistence as either permanent or impermanent.

Why? Because the emptiness of internal phenomena and the intrinsic nature of the emptiness of internal phenomena are empty; the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence,

together with the intrinsic natures of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence, are empty.

That intrinsic nature of the emptiness of internal phenomena is precisely not an intrinsic nature; those intrinsic natures of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are likewise not intrinsic natures. What is not an intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the emptiness of internal phenomena cannot be apprehended, permanence and impermanence also cannot be apprehended; since the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the emptiness of internal phenomena and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate generosity in this way, this is the cultivation of the perfection of generosity.

He further spoke thus: “Good man! You should cultivate the perfection of giving. You should not contemplate internal emptiness as either pleasant or painful; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence as either pleasant or painful.

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

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

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the self-nature of nonexistence is also not self-nature. That which is not self-nature is precisely the perfection of giving. Within this perfection of giving, internal emptiness is unobtainable, and thus that pleasure and pain are also unobtainable; external emptiness through the emptiness of the self-nature of nonexistence are all unobtainable, and thus that pleasure and pain are also unobtainable.

Why? Because therein even internal emptiness and so forth are unobtainable, how much less could that pleasure and pain exist! 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 perfection of giving. You should not contemplate internal emptiness as either self or non-self; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

or the emptiness of the self-nature of nonexistence as either self or non-self.

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

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

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the self-nature of nonexistence is also not self-nature. That which is not self-nature is precisely the perfection of giving. Within this perfection of giving, internal emptiness is unobtainable, and thus that self and non-self are also unobtainable; external emptiness through the emptiness of the self-nature of nonexistence are all unobtainable, and thus that self and non-self are also unobtainable.

Why? Because therein even internal emptiness and so forth are unobtainable, how much less could that self and non-self exist! 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 perfection of giving. You should not contemplate internal emptiness as either pure or impure; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, or the emptiness of the self-nature of nonexistence as either pure or impure.

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

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

The self-nature of that internal emptiness is therefore not self-nature; likewise, the self-nature of external emptiness through the self-nature of the emptiness of the self-nature of nonexistence is also not self-nature. That which is not self-nature is precisely the perfection of giving. Within this perfection of giving, internal emptiness is unobtainable, and thus that purity and impurity are also unobtainable; external emptiness through the emptiness of the self-nature of nonexistence are all unobtainable, and thus that purity and impurity are also unobtainable.

Why? Because therein even internal emptiness and so forth are unobtainable, how much less could that purity and impurity exist! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

“O Kauśika! When those good men, good women, and others speak these things, they correctly expound the perfection of giving.”

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of giving, they should speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either permanent or impermanent; nor should you contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since suchness cannot be apprehended, neither can permanence or impermanence be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can permanence or impermanence be apprehended.

Why? Because therein even suchness and the rest cannot be apprehended, much less permanence and impermanence! If you are able to cultivate giving in this way, you cultivate the perfection of giving.”

They should further speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either blissful or painful; nor should you contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either blissful or painful.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since suchness cannot be apprehended, neither can bliss nor suffering be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can bliss nor suffering be apprehended.

Why? Because therein even suchness and the rest cannot be apprehended, much less bliss and suffering! If you are able to cultivate giving in this way, you cultivate the perfection of giving.”

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

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since suchness cannot be apprehended, neither can self nor non-self be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can self nor non-self be apprehended.

Why? Because therein even suchness and the rest cannot be apprehended, much less self and non-self! If you are able to cultivate giving in this way, you cultivate the perfection of giving.”

They should further speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either pure or impure; nor should you contemplate the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pure or impure.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since suchness cannot be apprehended, neither can purity nor impurity be apprehended; since the dharma realm through the inconceivable realm cannot be apprehended, neither can purity nor impurity be apprehended.

Why? Because therein even suchness and the rest cannot be apprehended, much less purity and impurity! If you are able to cultivate giving in this way, you cultivate the perfection of giving.”

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

Furthermore, Kausika, if good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of giving, they should speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate the Noble Truth of suffering as either permanent or impermanent; nor should you contemplate the Noble Truths of the origin of suffering, its cessation, and the path as either permanent or impermanent.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of the origin of suffering, its cessation, and the path, together with their intrinsic natures, are empty. The intrinsic nature of the Noble Truth of suffering is therefore not an intrinsic nature; likewise, the intrinsic natures of the Noble Truths of the origin of suffering, its cessation, and the path are not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the Noble Truth of suffering cannot be apprehended, neither can permanence nor impermanence be apprehended; since the Noble Truths of the origin of suffering, its cessation, and the path cannot be apprehended, neither can permanence nor impermanence be apprehended. Why?

Because therein even the Noble Truth of suffering and the rest cannot be apprehended, much less permanence and impermanence! If you are able to cultivate giving in this way, you cultivate the perfection of giving.”

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate the Noble Truth of Suffering as either pleasant or painful, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pleasant or painful.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of the Noble Truth of Suffering is precisely not an intrinsic nature; the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and therefore its being pleasant or painful also cannot be apprehended; the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, and therefore their being pleasant or painful also cannot be apprehended. Why?

Because within it, even the Noble Truth of Suffering and so forth cannot be apprehended, much less their being pleasant or painful! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate the Noble Truth of Suffering in terms of either self or non-self, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path in terms of either self or non-self.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of the Noble Truth of Suffering is precisely not an intrinsic nature; the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and therefore self and non-self in relation to it also cannot be apprehended; the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, and therefore self and non-self in relation to them also cannot be apprehended. Why?

Because within it, even the Noble Truth of Suffering and so forth cannot be apprehended, much less self and non-self in relation to them! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate the Noble Truth of Suffering as either pure or impure, nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pure or impure.

Why? Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. The intrinsic nature of the Noble Truth of Suffering is precisely not an intrinsic nature; the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and therefore its purity or impurity also cannot be apprehended; the Noble Truths of the Origin, Cessation, and Path cannot be apprehended, and therefore their purity or impurity also cannot be apprehended. Why?

Because within it, even the Noble Truth of Suffering 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! Those good men, good women, and others who speak these things correctly expound the perfection of giving.

Fascicle 163

End