大般若波羅蜜多經
Chinese title:大般若波羅蜜多經
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62
Furthermore, Kausika! If men and women of good family and others, 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 four dhyanas as either permanent or impermanent; nor should you contemplate the four immeasurables or the four formless absorptions as either permanent or impermanent. Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty.
The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the four dhyanas cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein even the four dhyanas and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
They should also speak thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the four dhyanas as either pleasant or painful; nor should you contemplate the four immeasurables or the four formless absorptions as either pleasant or painful.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the four dhyanas cannot be apprehended, their pleasure or pain also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their pleasure or pain! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
They should also speak thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the four dhyanas as either self or non-self; nor should you contemplate the four immeasurables or the four formless absorptions as either self or non-self.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the four dhyanas cannot be apprehended, their self or non-self also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their self or non-self! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
They should also speak thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the four dhyanas as either pure or impure; nor should you contemplate the four immeasurables or the four formless absorptions as either pure or impure.
Why? Because the four dhyanas and the intrinsic nature of the four dhyanas are empty; the four immeasurables, the four formless absorptions, and the intrinsic nature of the four immeasurables and the four formless absorptions are empty. The intrinsic nature of those four dhyanas is precisely not intrinsic nature; the intrinsic nature of those four immeasurables and four formless absorptions is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the four dhyanas cannot be apprehended, their purity or impurity also cannot be apprehended; since the four immeasurables and the four formless absorptions cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the four dhyanas and so forth cannot be apprehended, how much less their purity or impurity! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
Kausika! When those men and women of good family and others speak in this way, they correctly expound the perfection of generosity.
Furthermore, Kausika! If men and women of good family and others, 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 eight liberations as either permanent or impermanent; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either permanent or impermanent. Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty.
The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the eight liberations cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein even the eight liberations and so forth cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
They should also speak thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the eight liberations as either pleasant or painful; nor should you contemplate the eight spheres of mastery, the nine successive attainments, or the ten totalities as either pleasant or painful.
Why? Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive attainments, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. Within this perfection of generosity, since the eight liberations cannot be apprehended, their pleasure or pain also cannot be apprehended; since the eight spheres of mastery, the nine successive attainments, and the ten totalities cannot be apprehended, their pleasure or pain also cannot be apprehended. Why?
Because therein even the eight liberations and so forth cannot be apprehended, how much less their pleasure or pain! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
He further speaks thus: “Good man! You should cultivate the prajnaparamita of giving and should not contemplate the eight liberations as self or non-self; nor should you contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as self or non-self. Why?
Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive meditative attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive meditative attainments, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of giving. Within this prajnaparamita of giving, the eight liberations cannot be apprehended, and therefore self and non-self also cannot be apprehended; the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?
Because within it even the eight liberations and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate giving in this way, you are cultivating the prajnaparamita of giving.”
He further speaks thus: “Good man! You should cultivate the prajnaparamita of giving and should not contemplate the eight liberations as pure or impure; nor should you contemplate the eight spheres of mastery, the nine successive meditative attainments, or the ten totalities as pure or impure. Why?
Because the eight liberations and the intrinsic nature of the eight liberations are empty; the eight spheres of mastery, the nine successive meditative attainments, the ten totalities, and the intrinsic nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are empty. The intrinsic nature of those eight liberations is precisely not intrinsic nature; the intrinsic nature of those eight spheres of mastery, nine successive meditative attainments, and ten totalities is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of giving. Within this prajnaparamita of giving, the eight liberations cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why?
Because within it even the eight liberations and so forth cannot be apprehended, how much less purity and impurity! If you are able to cultivate giving in this way, you are cultivating the prajnaparamita of giving.”
Kausika! When those good men, good women, and others speak these words, they correctly expound the prajnaparamita of giving.
Furthermore, Kausika! If good men, good women, and others expound the prajnaparamita of giving for those who have aroused the aspiration for unsurpassed bodhi, they speak thus: “Good man! You should cultivate the prajnaparamita of giving and should not contemplate the four establishments of mindfulness as permanent or impermanent; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as permanent or impermanent.
Why? Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is precisely not intrinsic nature; the intrinsic nature of those four right efforts through the Noble Eightfold Path is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of giving. Within this prajnaparamita of giving, the four establishments of mindfulness cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the four right efforts through the Noble Eightfold Path cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended. Why?
Because within it even the four establishments of mindfulness and so forth cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate giving in this way, you are cultivating the prajnaparamita of giving.”
He further speaks thus: “Good man! You should cultivate the prajnaparamita of giving and should not contemplate the four establishments of mindfulness as pleasant or painful; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as pleasant or painful. Why?
Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is precisely not intrinsic nature; the intrinsic nature of those four right efforts through the Noble Eightfold Path is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of giving. Within this prajnaparamita of giving, the four establishments of mindfulness cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the four right efforts through the Noble Eightfold Path cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why?
Because within it even the four establishments of mindfulness and so forth cannot be apprehended, how much less pleasure and pain! If you are able to cultivate giving in this way, you are cultivating the prajnaparamita of giving.”
He further speaks thus: “Good man! You should cultivate the prajnaparamita of giving and should not contemplate the four establishments of mindfulness as self or non-self; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the Noble Eightfold Path as self or non-self. Why?
Because the four establishments of mindfulness and the intrinsic nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the Noble Eightfold Path, and the intrinsic nature of the four right efforts through the Noble Eightfold Path are empty. The intrinsic nature of those four establishments of mindfulness is precisely not intrinsic nature; the intrinsic nature of those four right efforts through the Noble Eightfold Path is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the prajnaparamita of giving. Within this prajnaparamita of giving, the four establishments of mindfulness cannot be apprehended, and therefore self and non-self also cannot be apprehended; the four right efforts through the Noble Eightfold Path cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?
Because within it even the four establishments of mindfulness and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate giving in this way, you are cultivating the prajnaparamita of giving.”
He further speaks thus: “Good man! You should cultivate the perfection of generosity. You should not contemplate the four establishments of mindfulness as either pure or impure; nor should you contemplate the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, or the eightfold noble path as either pure or impure.
Why? Because the four establishments of mindfulness and the self-nature of the four establishments of mindfulness are empty; the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with the self-nature of the four right efforts through the eightfold noble path, are empty. The self-nature of those four establishments of mindfulness is precisely no self-nature; the self-nature of the four right efforts through the eightfold noble path is likewise no self-nature.
That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since the four establishments of mindfulness cannot be apprehended, their purity or impurity also cannot be apprehended; since the four right efforts through the eightfold noble path cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the four establishments of mindfulness and so forth cannot be apprehended; how much less could their purity or impurity be apprehended! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
Kausika! When those good men, good women, and others speak these words, 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 awakening, they speak thus: “Good man! You should cultivate the perfection of generosity.
You should not contemplate the liberation gateway of emptiness as either permanent or impermanent; nor should you contemplate the liberation gateways of signlessness and wishlessness as either permanent or impermanent. Why? Because the liberation gateway of emptiness and the self-nature of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness, together with the self-nature of the liberation gateways of signlessness and wishlessness, are empty.
The self-nature of that liberation gateway of emptiness is precisely no self-nature; the self-nature of those liberation gateways of signlessness and wishlessness is likewise no self-nature. That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since the liberation gateway of emptiness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the liberation gateways of signlessness and wishlessness cannot be apprehended, their permanence or impermanence also cannot be apprehended.
Why? Because therein even the liberation gateway of emptiness and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate generosity in this way, 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 liberation gateway of emptiness as either pleasant or painful; nor should you contemplate the liberation gateways of signlessness and wishlessness as either pleasant or painful.
Why? Because the liberation gateway of emptiness and the self-nature of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness, together with the self-nature of the liberation gateways of signlessness and wishlessness, are empty. The self-nature of that liberation gateway of emptiness is precisely no self-nature; the self-nature of those liberation gateways of signlessness and wishlessness is likewise no self-nature.
That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since the liberation gateway of emptiness cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the liberation gateways of signlessness and wishlessness cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?
Because therein even the liberation gateway of emptiness and so forth cannot be apprehended; how much less could their pleasantness or painfulness be apprehended! If you are able to cultivate generosity in this way, 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 liberation gateway of emptiness as either self or non-self; nor should you contemplate the liberation gateways of signlessness and wishlessness as either self or non-self.
Why? Because the liberation gateway of emptiness and the self-nature of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness, together with the self-nature of the liberation gateways of signlessness and wishlessness, are empty. The self-nature of that liberation gateway of emptiness is precisely no self-nature; the self-nature of those liberation gateways of signlessness and wishlessness is likewise no self-nature.
That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since the liberation gateway of emptiness cannot be apprehended, its self or non-self also cannot be apprehended; since the liberation gateways of signlessness and wishlessness cannot be apprehended, their self or non-self also cannot be apprehended. Why?
Because therein even the liberation gateway of emptiness and so forth cannot be apprehended; how much less could their self or non-self be apprehended! If you are able to cultivate generosity in this way, 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 liberation gateway of emptiness as either pure or impure; nor should you contemplate the liberation gateways of signlessness and wishlessness as either pure or impure.
Why? Because the liberation gateway of emptiness and the self-nature of the liberation gateway of emptiness are empty; the liberation gateways of signlessness and wishlessness, together with the self-nature of the liberation gateways of signlessness and wishlessness, are empty. The self-nature of that liberation gateway of emptiness is precisely no self-nature; the self-nature of those liberation gateways of signlessness and wishlessness is likewise no self-nature.
That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since the liberation gateway of emptiness cannot be apprehended, its purity or impurity also cannot be apprehended; since the liberation gateways of signlessness and wishlessness cannot be apprehended, their purity or impurity also cannot be apprehended. Why?
Because therein even the liberation gateway of emptiness and so forth cannot be apprehended; how much less could their purity or impurity be apprehended! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.”
Kausika! When those good men, good women, and others speak these words, they are correctly expounding the perfection of generosity.
Furthermore, Kauśika! If good men or good women, and so forth, expound the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the five eyes as either permanent or impermanent; nor should you contemplate the six superknowledges as either permanent or impermanent.
Why? Because the five eyes and the intrinsic nature of the five eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five eyes is precisely not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the five eyes cannot be apprehended, their permanence or impermanence also cannot be apprehended; since none of the six superknowledges can be apprehended, their permanence or impermanence also cannot be apprehended. Why?
Because therein not even the five eyes and so forth can be apprehended, much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the five eyes as either pleasant or painful; nor should you contemplate the six superknowledges as either pleasant or painful. Why?
Because the five eyes and the intrinsic nature of the five eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five eyes is precisely not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity.
In this perfection of generosity, since the five eyes cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since none of the six superknowledges can be apprehended, their pleasantness or painfulness also cannot be apprehended. Why? Because therein not even the five eyes and so forth can be apprehended, much less their pleasantness or painfulness!
If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the five eyes as either self or non-self; nor should you contemplate the six superknowledges as either self or non-self. Why?
Because the five eyes and the intrinsic nature of the five eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five eyes is precisely not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity.
In this perfection of generosity, since the five eyes cannot be apprehended, their being self or non-self also cannot be apprehended; since none of the six superknowledges can be apprehended, their being self or non-self also cannot be apprehended. Why? Because therein not even the five eyes and so forth can be apprehended, much less their being self or non-self!
If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the five eyes as either pure or impure; nor should you contemplate the six superknowledges as either pure or impure. Why?
Because the five eyes and the intrinsic nature of the five eyes are empty; the six superknowledges and the intrinsic nature of the six superknowledges are empty. The intrinsic nature of those five eyes is precisely not intrinsic nature; the intrinsic nature of those six superknowledges is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity.
In this perfection of generosity, since the five eyes cannot be apprehended, their purity or impurity also cannot be apprehended; since none of the six superknowledges can be apprehended, their purity or impurity also cannot be apprehended. Why? Because therein not even the five eyes and so forth can be apprehended, much less their purity or impurity!
If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
Kauśika! When those good men or good women, and so forth, speak in this way, they correctly expound the perfection of generosity.
Furthermore, Kauśika! If good men or good women, and so forth, expound the perfection of generosity for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the Buddha’s ten powers as either permanent or impermanent; nor should you contemplate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either permanent or impermanent.
Why? Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is precisely not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the Buddha’s ten powers cannot be apprehended, their permanence or impermanence also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?
Because therein not even the Buddha’s ten powers and so forth can be apprehended, much less their permanence or impermanence! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the Buddha’s ten powers as either pleasant or painful; nor should you contemplate the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, or the eighteen unique qualities of a Buddha as either pleasant or painful. Why?
Because the Buddha’s ten powers and the intrinsic nature of the Buddha’s ten powers are empty; the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha, are empty. The intrinsic nature of the Buddha’s ten powers is precisely not intrinsic nature; the intrinsic nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is likewise not intrinsic nature.
That which is not intrinsic nature is precisely the perfection of generosity. In this perfection of generosity, since the Buddha’s ten powers cannot be apprehended, their pleasantness or painfulness also cannot be apprehended; since the four fearlessnesses through the eighteen unique qualities of a Buddha cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?
Because therein not even the Buddha’s ten powers and so forth can be apprehended, much less their pleasantness or painfulness! If you are able to cultivate generosity in this way, you are cultivating the perfection of generosity.
Again, they say this: Good man! You should cultivate the perfection of giving. You should not contemplate the ten powers of a Buddha as either self or non-self; nor should you contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either self or non-self.
Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty.
The intrinsic nature of those ten powers of a Buddha is therefore not an intrinsic nature; likewise, the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the ten powers of a Buddha cannot be apprehended; therefore, self and non-self likewise cannot be apprehended.
The four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended; therefore, self and non-self likewise cannot be apprehended. Why? Because therein even the ten powers of a Buddha and so forth cannot be apprehended, much less self and non-self!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.
Again, they say this: Good man! You should cultivate the perfection of giving. You should not contemplate the ten powers of a Buddha as either pure or impure; nor should you contemplate the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha as either pure or impure.
Why? Because the ten powers of a Buddha and the intrinsic nature of the ten powers of a Buddha are empty; the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, are empty.
The intrinsic nature of those ten powers of a Buddha is therefore not an intrinsic nature; likewise, the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the ten powers of a Buddha cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended.
The four fearlessnesses through the eighteen distinctive qualities of a Buddha cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended. Why? Because therein even the ten powers of a Buddha and so forth cannot be apprehended, much less purity and impurity!
If you are able to cultivate 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 correctly expound 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 this: Good man! You should cultivate the perfection of giving.
You should not contemplate the quality of never losing mindfulness as either permanent or impermanent; nor should you contemplate the nature of constant equanimity as either permanent or impermanent. Why? Because the quality of never losing mindfulness and the intrinsic nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty.
The intrinsic nature of that quality of never losing mindfulness is therefore not an intrinsic nature; likewise, the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the quality of never losing mindfulness cannot be apprehended; therefore, permanence and impermanence likewise cannot be apprehended.
The nature of constant equanimity cannot be apprehended; therefore, permanence and impermanence likewise cannot be apprehended. Why? Because therein even the quality of never losing mindfulness and so forth cannot be apprehended, much less permanence and impermanence!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.
Again, they say this: Good man! You should cultivate the perfection of giving. You should not contemplate the quality of never losing mindfulness as either pleasant or painful; nor should you contemplate the nature of constant equanimity as either pleasant or painful.
Why? Because the quality of never losing mindfulness and the intrinsic nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of never losing mindfulness is therefore not an intrinsic nature; likewise, the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the quality of never losing mindfulness cannot be apprehended; therefore, pleasure and pain likewise cannot be apprehended. The nature of constant equanimity cannot be apprehended; therefore, pleasure and pain likewise cannot be apprehended.
Why? Because therein even the quality of never losing mindfulness and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.
Again, they say this: Good man! You should cultivate the perfection of giving. You should not contemplate the quality of never losing mindfulness as either self or non-self; nor should you contemplate the nature of constant equanimity as either self or non-self.
Why? Because the quality of never losing mindfulness and the intrinsic nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of never losing mindfulness is therefore not an intrinsic nature; likewise, the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the quality of never losing mindfulness cannot be apprehended; therefore, self and non-self likewise cannot be apprehended. The nature of constant equanimity cannot be apprehended; therefore, self and non-self likewise cannot be apprehended.
Why? Because therein even the quality of never losing mindfulness and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.
Again, they say this: Good man! You should cultivate the perfection of giving. You should not contemplate the quality of never losing mindfulness as either pure or impure; nor should you contemplate the nature of constant equanimity as either pure or impure.
Why? Because the quality of never losing mindfulness and the intrinsic nature of the quality of never losing mindfulness are empty; the nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. The intrinsic nature of that quality of never losing mindfulness is therefore not an intrinsic nature; likewise, the intrinsic nature of that nature of constant equanimity is also not an intrinsic nature.
That which is not an intrinsic nature is precisely the perfection of giving. In this perfection of giving, the quality of never losing mindfulness cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended. The nature of constant equanimity cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended.
Why? Because therein even the quality of never losing mindfulness and so forth cannot be apprehended, much less 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 speak in this manner, they correctly expound the perfection of giving.
Furthermore, Kauśika, if good men or good women, 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 knowledge of all things as either permanent or impermanent; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either permanent or impermanent.
Why? Because the knowledge of all things and the self-nature of the knowledge of all things are empty; the knowledge of paths, the knowledge of all aspects, and the self-nature of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all things is precisely no self-nature; the self-nature of that knowledge of paths and knowledge of all aspects is likewise no self-nature.
That which is no self-nature is precisely the perfection of giving. In this perfection of giving, since the knowledge of all things cannot be apprehended, its permanence or impermanence likewise cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their permanence or impermanence likewise cannot be apprehended. Why?
Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could their permanence or impermanence be apprehended! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
They should also speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate the knowledge of all things as either pleasurable or painful; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either pleasurable or painful. Why?
Because the knowledge of all things and the self-nature of the knowledge of all things are empty; the knowledge of paths, the knowledge of all aspects, and the self-nature of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all things is precisely no self-nature; the self-nature of that knowledge of paths and knowledge of all aspects is likewise no self-nature. That which is no self-nature is precisely the perfection of giving.
In this perfection of giving, since the knowledge of all things cannot be apprehended, its pleasure or pain likewise cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why? Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could their pleasure or pain be apprehended!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
They should also speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate the knowledge of all things as either self or non-self; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either self or non-self. Why?
Because the knowledge of all things and the self-nature of the knowledge of all things are empty; the knowledge of paths, the knowledge of all aspects, and the self-nature of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all things is precisely no self-nature; the self-nature of that knowledge of paths and knowledge of all aspects is likewise no self-nature. That which is no self-nature is precisely the perfection of giving.
In this perfection of giving, since the knowledge of all things cannot be apprehended, its self or non-self likewise cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their self or non-self likewise cannot be apprehended. Why? Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could their self or non-self be apprehended!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
They should also speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate the knowledge of all things as either pure or impure; nor should you contemplate the knowledge of paths or the knowledge of all aspects as either pure or impure. Why?
Because the knowledge of all things and the self-nature of the knowledge of all things are empty; the knowledge of paths, the knowledge of all aspects, and the self-nature of the knowledge of paths and the knowledge of all aspects are empty. The self-nature of that knowledge of all things is precisely no self-nature; the self-nature of that knowledge of paths and knowledge of all aspects is likewise no self-nature. That which is no self-nature is precisely the perfection of giving.
In this perfection of giving, since the knowledge of all things cannot be apprehended, its purity or impurity likewise cannot be apprehended; since the knowledge of paths and the knowledge of all aspects cannot be apprehended, their purity or impurity likewise cannot be apprehended. Why? Because therein even the knowledge of all things and so forth cannot be apprehended, how much less could their purity or impurity be apprehended!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
Kauśika, when those good men or good women speak in this way, they correctly expound the perfection of giving.
Furthermore, Kauśika, if good men or good women, 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 any dharani gateway as either permanent or impermanent; nor should you contemplate any samadhi gateway as either permanent or impermanent. Why?
Because all dharani gateways and the self-nature of all dharani gateways are empty; all samadhi gateways and the self-nature of all samadhi gateways are empty. The self-nature of all those dharani gateways is precisely no self-nature; the self-nature of all those samadhi gateways is likewise no self-nature. That which is no self-nature is precisely the perfection of giving.
In this perfection of giving, since all dharani gateways cannot be apprehended, their permanence or impermanence likewise cannot be apprehended; since all samadhi gateways cannot be apprehended, their permanence or impermanence likewise cannot be apprehended. Why? Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their permanence or impermanence be apprehended!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
They should also speak thus: “Good man, you should cultivate the perfection of giving. You should not contemplate any dharani gateway as either pleasurable or painful; nor should you contemplate any samadhi gateway as either pleasurable or painful. Why?
Because all dharani gateways and the self-nature of all dharani gateways are empty; all samadhi gateways and the self-nature of all samadhi gateways are empty. The self-nature of all those dharani gateways is precisely no self-nature; the self-nature of all those samadhi gateways is likewise no self-nature. That which is no self-nature is precisely the perfection of giving.
In this perfection of giving, since all dharani gateways cannot be apprehended, their pleasure or pain likewise cannot be apprehended; since all samadhi gateways cannot be apprehended, their pleasure or pain likewise cannot be apprehended. Why? Because therein even all dharani gateways and so forth cannot be apprehended, how much less could their pleasure or pain be apprehended!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”
Again, he speaks thus: Good son! You should cultivate the perfection of giving and should not contemplate any dharani gateway as either self or not-self; you should not contemplate any samadhi gateway as either self or not-self. Why?
Because all dharani gateways and the self-nature of all dharani gateways are empty; all samadhi gateways and the self-nature of all samadhi gateways are empty. The self-nature of all those dharani gateways is precisely not self-nature; the self-nature of all those samadhi gateways is likewise not self-nature. That which is not self-nature is precisely the perfection of giving.
Within this perfection of giving, since no dharani gateway can be apprehended, neither can self nor not-self be apprehended; since no samadhi gateway can be apprehended, neither can self nor not-self be apprehended. Why? Because therein not even all dharani gateways and so forth can be apprehended, much less self and not-self!
If you are able to cultivate giving in this way, you are cultivating the perfection of giving.
Again, he speaks thus: Good son! You should cultivate the perfection of giving and should not contemplate any dharani gateway as either pure or impure; you should not contemplate any samadhi gateway as either pure or impure. Why?
Because all dharani gateways and the self-nature of all dharani gateways are empty; all samadhi gateways and the self-nature of all samadhi gateways are empty. The self-nature of all those dharani gateways is precisely not self-nature; the self-nature of all those samadhi gateways is likewise not self-nature. That which is not self-nature is precisely the perfection of giving.
Within this perfection of giving, since no dharani gateway can be apprehended, neither can purity nor impurity be apprehended; since no samadhi gateway can be apprehended, neither can purity nor impurity be apprehended. Why? Because therein not even all dharani gateways and so forth can be apprehended, much less 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 speak these things, they are correctly expounding the perfection of giving.
Fascicle 164
End
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