大般若波羅蜜多經

57

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

The Buddha said: “Kausika! If good men or good women, and others, teach the perfection of pure morality to those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: ‘Good man! You should cultivate the perfection of pure morality.

You should not contemplate form as either permanent or impermanent; nor should you contemplate feeling, perception, formations, or consciousness as either permanent or impermanent. Why? Because form and the intrinsic nature of form are empty; feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty.

The intrinsic nature of form is itself not an intrinsic nature; likewise, the intrinsic nature of feeling, perception, formations, and consciousness is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since form cannot be apprehended, permanence and impermanence also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even form and the other skandhas cannot be apprehended, much less permanence and impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

“They should also speak thus: ‘Good man! You should cultivate the perfection of pure morality. You should not contemplate form as either pleasant or painful; nor should you contemplate feeling, perception, formations, or consciousness as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since form cannot be apprehended, pleasure and pain also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even form and the other skandhas cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

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

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since form cannot be apprehended, self and non-self also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even form and the other skandhas cannot be apprehended, much less self and non-self! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

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

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since form cannot be apprehended, purity and impurity also cannot be apprehended; since feeling, perception, formations, and consciousness cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even form and the other skandhas cannot be apprehended, much less purity and impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

“Kausika! When those good men and good women, and others, teach these things, they are correctly teaching the perfection of pure morality.

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

You should not contemplate the eye ayatana as either permanent or impermanent; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either permanent or impermanent. Why? Because the eye ayatana and the intrinsic nature of the eye ayatana are empty; the ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty.

The intrinsic nature of the eye ayatana is itself not an intrinsic nature; likewise, the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye ayatana cannot be apprehended, permanence and impermanence also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less permanence and impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

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

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye ayatana cannot be apprehended, pleasure and pain also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the eye ayatana and the other ayatanas cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.’

He further speaks thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the eye ayatana as either self or non-self; nor should you contemplate the ear, nose, tongue, body, or mind ayatana as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye ayatana cannot be apprehended, self and non-self also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, self and non-self also cannot be apprehended. Why?

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

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

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye ayatana cannot be apprehended, purity and impurity also cannot be apprehended; since the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, purity and impurity also cannot be apprehended. Why?

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

Kausika! When those good men, good women, and others speak these words, they rightly proclaim the perfection of pure morality.

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

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

The intrinsic nature of the form ayatana is itself not an intrinsic nature; the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the form ayatana cannot be apprehended, permanence and impermanence also cannot be apprehended; since the sound, scent, taste, touch, and dharma ayatanas cannot be apprehended, permanence and impermanence also cannot be apprehended.

Why? Because therein even the form ayatana and so forth cannot be apprehended, how much less permanence and impermanence! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

He further speaks thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the form ayatana as either pleasant or painful; nor should you contemplate the sound, scent, taste, touch, or dharma ayatana as either pleasant or painful.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, scent, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not an intrinsic nature; the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the form ayatana cannot be apprehended, pleasure and pain also cannot be apprehended; since the sound, scent, taste, touch, and dharma ayatanas cannot be apprehended, pleasure and pain also cannot be apprehended. Why?

Because therein even the form ayatana and so forth cannot be apprehended, how much less pleasure and pain! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

He further speaks thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the form ayatana as either self or non-self; nor should you contemplate the sound, scent, taste, touch, or dharma ayatana as either self or non-self.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, scent, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not an intrinsic nature; the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the form ayatana cannot be apprehended, self and non-self also cannot be apprehended; since the sound, scent, taste, touch, and dharma ayatanas cannot be apprehended, self and non-self also cannot be apprehended. Why?

Because therein even the form ayatana and so forth cannot be apprehended, how much less self and non-self! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

He further speaks thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the form ayatana as either pure or impure; nor should you contemplate the sound, scent, taste, touch, or dharma ayatana as either pure or impure.

Why? Because the form ayatana and the intrinsic nature of the form ayatana are empty; the sound, scent, taste, touch, and dharma ayatanas and the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas are empty. The intrinsic nature of the form ayatana is itself not an intrinsic nature; the intrinsic nature of the sound, scent, taste, touch, and dharma ayatanas is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the form ayatana cannot be apprehended, purity and impurity also cannot be apprehended; since the sound, scent, taste, touch, and dharma ayatanas cannot be apprehended, purity and impurity also cannot be apprehended. Why?

Because therein even the form ayatana and so forth cannot be apprehended, how much less purity and impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

Kausika! When those good men, good women, and others speak these words, they rightly proclaim the perfection of pure morality.

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

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

That intrinsic nature of the eye dhatu is precisely not intrinsic nature; that intrinsic nature of the form dhatu through to the feelings that arise with eye-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the form dhatu through to the feelings that arise with eye-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the eye dhatu as either pleasant or painful; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the form dhatu through to the feelings that arise with eye-contact as condition cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the eye dhatu as either self or non-self; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the form dhatu through to the feelings that arise with eye-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

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

They should further speak thus: Good man! You should cultivate the perfection of pure morality. You should not contemplate the eye dhatu as either pure or impure; nor should you contemplate the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the eye dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the form dhatu through to the feelings that arise with eye-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the eye dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure morality in this way, you are cultivating the perfection of pure morality.

Kausika! In saying these things, those good men, good women, and others correctly expound the perfection of pure morality.

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

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

That intrinsic nature of the ear dhatu is precisely not intrinsic nature; that intrinsic nature of the sound dhatu through to the feelings that arise with ear-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the ear dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the sound dhatu through to the feelings that arise with ear-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

He further speaks thus: Good man! You should cultivate the perfection of pure ethical discipline. You should not contemplate the ear dhatu as either pleasant or painful; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, the ear dhatu cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the sound dhatu through the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, much less that pleasure and pain! If you are able to cultivate pure ethical discipline in this manner, then you cultivate the perfection of pure ethical discipline.

He further speaks thus: Good man! You should cultivate the perfection of pure ethical discipline. You should not contemplate the ear dhatu as either self or non-self; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, the ear dhatu cannot be apprehended, and therefore neither can self nor non-self be apprehended; the sound dhatu through the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can self nor non-self be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, much less that self and non-self! If you are able to cultivate pure ethical discipline in this manner, then you cultivate the perfection of pure ethical discipline.

He further speaks thus: Good man! You should cultivate the perfection of pure ethical discipline. You should not contemplate the ear dhatu as either pure or impure; nor should you contemplate the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, the ear dhatu cannot be apprehended, and therefore neither can purity nor impurity be apprehended; the sound dhatu through the feelings arising with ear-contact as condition cannot be apprehended, and therefore neither can purity nor impurity be apprehended. Why?

Because therein even the ear dhatu and so forth cannot be apprehended, much less that purity and impurity! If you are able to cultivate pure ethical discipline in this manner, then you cultivate the perfection of pure ethical discipline.

Kausika! When those good men, good women, and others speak these things, they correctly proclaim the perfection of pure ethical discipline.

Furthermore, Kausika! If good men, good women, and others proclaim the perfection of pure ethical discipline for those who have generated the aspiration for unsurpassed bodhi, they speak thus: Good man! You should cultivate the perfection of pure ethical discipline.

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

The intrinsic nature of that nose dhatu is precisely not intrinsic nature; the intrinsic nature of the odor dhatu through the feelings arising with nose-contact as condition is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, the nose dhatu cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended; the odor dhatu through the feelings arising with nose-contact as condition cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less that permanence and impermanence! If you are able to cultivate pure ethical discipline in this manner, then you cultivate the perfection of pure ethical discipline.

He further speaks thus: Good man! You should cultivate the perfection of pure ethical discipline. You should not contemplate the nose dhatu as either pleasant or painful; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, the nose dhatu cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the odor dhatu through the feelings arising with nose-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

Because therein even the nose dhatu and so forth cannot be apprehended, much less that pleasure and pain! If you are able to cultivate pure ethical discipline in this manner, then you cultivate the perfection of pure ethical discipline.

Again, one should say: Good man! You should cultivate the perfection of pure moral discipline. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure moral discipline. Within this perfection of pure moral discipline, the nose dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure moral discipline in this way, you are cultivating the perfection of pure moral discipline.

Again, one should say: Good man! You should cultivate the perfection of pure moral discipline. You should not contemplate the nose dhatu as either pure or impure; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of pure moral discipline. Within this perfection of pure moral discipline, the nose dhatu cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because therein even the nose dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate pure moral discipline in this way, you are cultivating the perfection of pure moral discipline.

Kausika! When those good men, good women, and others say these things, they correctly expound the perfection of pure moral discipline.

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

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

The intrinsic nature of that tongue dhatu is itself not an intrinsic nature; likewise, the intrinsic nature of the taste dhatu through to that of the feelings arising with tongue-contact as condition is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure moral discipline. Within this perfection of pure moral discipline, the tongue dhatu cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

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

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

Again, one should say: Good man! You should cultivate the perfection of pure moral discipline. You should not contemplate the tongue dhatu as either pleasant or painful; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of pure moral discipline. Within this perfection of pure moral discipline, the tongue dhatu cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

Why? Because therein even the tongue dhatu and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate pure moral discipline in this way, you are cultivating the perfection of pure moral discipline.

Again, one should say: Good man! You should cultivate the perfection of pure moral discipline. You should not contemplate the tongue dhatu as either self or non-self; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure moral discipline. Within this perfection of pure moral discipline, the tongue dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

Why? Because therein even the tongue dhatu and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure moral discipline in this way, you are cultivating the perfection of pure moral discipline.

Again, one should say this: Good man! You should cultivate the perfection of pure ethical discipline. You should not contemplate the tongue dhatu as either pure or impure; nor should you contemplate the flavor dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, since the tongue dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the flavor dhatu through to the feelings that arise with tongue-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the tongue dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure ethical discipline in this way, you are cultivating the perfection of pure ethical discipline.

Kauśika! When those good men, good women, and others speak in this way, they correctly expound the perfection of pure ethical discipline.

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

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 with body-contact as condition 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 with body-contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as condition, 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 that of the feelings that arise with body-contact as condition is also not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, since the body dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the body dhatu and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate pure ethical discipline in this way, you are cultivating the perfection of pure ethical discipline.

Again, one should say this: Good man! You should cultivate the perfection of pure ethical discipline. 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 with body-contact as condition 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 with body-contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as condition, 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 that of the feelings that arise with body-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, since the body dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, their pleasantness or painfulness also cannot be apprehended.

Why? Because therein even the body dhatu and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate pure ethical discipline in this way, you are cultivating the perfection of pure ethical discipline.

Again, one should say this: Good man! You should cultivate the perfection of pure ethical discipline. 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 with body-contact as condition 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 with body-contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as condition, 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 that of the feelings that arise with body-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, since the body dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the body dhatu and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate pure ethical discipline in this way, you are cultivating the perfection of pure ethical discipline.

Again, one should say this: Good man! You should cultivate the perfection of pure ethical discipline. 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 with body-contact as condition 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 with body-contact as condition, as well as the intrinsic nature of the tangible-object dhatu through to that of the feelings that arise with body-contact as condition, 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 that of the feelings that arise with body-contact as condition is also not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of pure ethical discipline. Within this perfection of pure ethical discipline, since the body dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the body dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure ethical discipline in this way, you are cultivating the perfection of pure ethical discipline.

Kauśika! When those good men, good women, and others speak in this way, they correctly expound the perfection of pure ethical discipline.

Moreover, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the prajnaparamita of pure morality, they should speak as follows: Good man! You should cultivate the prajnaparamita of pure morality.

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

The intrinsic nature of that mind dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact is also not intrinsic nature. That which is not intrinsic nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, since the mind dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the dharma dhatu through to the feelings that arise conditioned by mind-contact cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the mind dhatu and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate pure morality in this way, you cultivate the prajnaparamita of pure morality.

They should further speak as follows: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate the mind dhatu as either pleasant or painful; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as either pleasant or painful.

Why? Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty. The intrinsic nature of that mind dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, since the mind dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the dharma dhatu through to the feelings that arise conditioned by mind-contact cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate pure morality in this way, you cultivate the prajnaparamita of pure morality.

They should further speak as follows: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate the mind dhatu as either self or non-self; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as either self or non-self.

Why? Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty. The intrinsic nature of that mind dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, since the mind dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the dharma dhatu through to the feelings that arise conditioned by mind-contact cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate pure morality in this way, you cultivate the prajnaparamita of pure morality.

They should further speak as follows: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate the mind dhatu as either pure or impure; nor should you contemplate the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as either pure or impure.

Why? Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact, are empty. The intrinsic nature of that mind dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the dharma dhatu through to the feelings that arise conditioned by mind-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, since the mind dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the dharma dhatu through to the feelings that arise conditioned by mind-contact cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even the mind dhatu and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate pure morality in this way, you cultivate the prajnaparamita of pure morality.

Kausika! When those good men, good women, and others speak these teachings, they correctly expound the prajnaparamita of pure morality.

Fascicle 159

End