大般若波羅蜜多經

58

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

You should not contemplate the earth dhatu as either permanent or impermanent; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either permanent or impermanent. Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty.

That intrinsic nature of the earth dhatu is itself not an intrinsic nature; likewise, that intrinsic nature of the water, fire, wind, space, and consciousness dhatus is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the earth dhatu cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the earth dhatu and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure morality in this manner, 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 earth dhatu as either pleasant or painful; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the earth dhatu cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended; how much less could their pleasantness or painfulness be apprehended! If you are able to cultivate pure morality in this manner, 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 earth dhatu as either self or non-self; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, since the earth dhatu cannot be apprehended, its self or non-self also cannot be apprehended; since the water, fire, wind, space, and consciousness dhatus cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even the earth dhatu and so forth cannot be apprehended; how much less could their self or non-self be apprehended! If you are able to cultivate pure morality in this manner, 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 earth dhatu as either pure or impure; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure.

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

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

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

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

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

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

That intrinsic nature of ignorance is itself not an intrinsic nature; likewise, that intrinsic nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress 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 ignorance cannot be apprehended, its permanence or impermanence also cannot be apprehended; since volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even ignorance and so forth cannot be apprehended; how much less could their permanence or impermanence be apprehended! If you are able to cultivate pure morality in this manner, 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 ignorance as either pleasant or painful; nor should you contemplate volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

Why? Because ignorance and the intrinsic nature of ignorance are empty; volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the intrinsic nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That intrinsic nature of ignorance is itself not an intrinsic nature; likewise, that intrinsic nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress 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 ignorance cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

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

He further said: “Good man! You should cultivate the perfection of pure morality and should not contemplate ignorance as either self or non-self. You should not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, ignorance cannot be apprehended, and therefore self and non-self cannot be apprehended either. Formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, and therefore self and non-self cannot be apprehended either.

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

He further said: “Good man! You should cultivate the perfection of pure morality and should not contemplate ignorance as either pure or impure. You should not contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of pure morality. Within this perfection of pure morality, ignorance cannot be apprehended, and therefore purity and impurity cannot be apprehended either. Formations through aging and death, sorrow, lamentation, suffering, grief, and distress cannot be apprehended, and therefore purity and impurity cannot be apprehended either.

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

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

Furthermore, Kausika! If good men, good women, and others expound the perfection of pure morality for those who have aroused the aspiration for unsurpassed bodhi, they should say: “Good man! You should cultivate the perfection of pure morality and should not contemplate the perfection of generosity as either permanent or impermanent.

You should not contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either permanent or impermanent. Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, as well as the intrinsic nature of the perfection of pure morality through prajnaparamita, are empty.

The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure morality through prajnaparamita 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, the perfection of generosity cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either.

The perfection of pure morality through prajnaparamita cannot be apprehended, and therefore permanence and impermanence cannot be apprehended either. Why? Because therein even the perfection of generosity and so forth cannot be apprehended, much less permanence and impermanence!

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

He further said: “Good man! You should cultivate the perfection of pure morality and should not contemplate the perfection of generosity as either pleasant or painful. You should not contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either pleasant or painful.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, as well as the intrinsic nature of the perfection of pure morality through prajnaparamita, are empty. The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure morality through prajnaparamita 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, the perfection of generosity cannot be apprehended, and therefore pleasure and pain cannot be apprehended either. The perfection of pure morality through prajnaparamita cannot be apprehended, and therefore pleasure and pain cannot be apprehended either.

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

He further said: “Good man! You should cultivate the perfection of pure morality and should not contemplate the perfection of generosity as either self or non-self. You should not contemplate the perfections of pure morality, patience, diligence, meditation, and prajnaparamita as either self or non-self.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure morality, patience, diligence, meditation, and prajnaparamita, as well as the intrinsic nature of the perfection of pure morality through prajnaparamita, are empty. The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure morality through prajnaparamita 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, the perfection of generosity cannot be apprehended, and therefore self and non-self cannot be apprehended either. The perfection of pure morality through prajnaparamita cannot be apprehended, and therefore self and non-self cannot be apprehended either.

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

He further says this: “Good man! You should cultivate the perfection of moral discipline. You should not contemplate the perfection of generosity as either pure or impure; nor should you contemplate the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita as either pure or impure.

Why? Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita, and the intrinsic nature of the perfection of moral discipline through the perfection of prajnaparamita, are empty. The intrinsic nature of that perfection of generosity is itself not an intrinsic nature; the intrinsic nature of the perfection of moral discipline through the perfection of prajnaparamita is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of moral discipline. Within this perfection of moral discipline, the perfection of generosity cannot be apprehended, and therefore its purity or impurity also cannot be apprehended; the perfection of moral discipline through the perfection of prajnaparamita cannot be apprehended, and therefore their purity or impurity also cannot be apprehended. Why?

Because therein even the perfection of generosity and the rest cannot be apprehended, much less their purity or impurity! If you are able to cultivate moral discipline in this way, you are cultivating the perfection of moral discipline.”

Kausika! When those good men, good women, and others speak in this manner, they correctly proclaim the perfection of moral discipline.

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

You should not contemplate the emptiness of internal phenomena as either permanent or impermanent; nor should you contemplate the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature,

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

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

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

The intrinsic nature of that emptiness of internal phenomena is itself not an intrinsic nature; the intrinsic nature of the emptiness of external phenomena through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of moral discipline. Within this perfection of moral discipline, the emptiness of internal phenomena cannot be apprehended, and therefore permanence or impermanence also cannot be apprehended; the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, and therefore permanence or impermanence also cannot be apprehended.

Why? Because therein even the emptiness of internal phenomena and the rest cannot be apprehended, much less permanence or impermanence! If you are able to cultivate moral discipline in this way, you are cultivating the perfection of moral discipline.”

He further says this: “Good man! You should cultivate the perfection of moral discipline. You should not contemplate the emptiness of internal phenomena as either pleasant or painful; nor should you contemplate the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence,

the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence as either pleasant or painful.

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

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

The intrinsic nature of that emptiness of internal phenomena is itself not an intrinsic nature; the intrinsic nature of the emptiness of external phenomena through the intrinsic nature of the emptiness of the intrinsic nature of nonexistence is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of moral discipline. Within this perfection of moral discipline, the emptiness of internal phenomena cannot be apprehended, and therefore pleasure or pain also cannot be apprehended; the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, and therefore pleasure or pain also cannot be apprehended.

Why? Because therein even the emptiness of internal phenomena and the rest cannot be apprehended, much less pleasure or pain! If you are able to cultivate moral discipline in this way, you are cultivating the perfection of moral discipline.”

Again, they speak thus: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate internal emptiness as either self or non-self; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, or emptiness of the non-nature of self-nature as either self or non-self.

Why is this? Because internal emptiness and the self-nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, and the self-natures of external emptiness through emptiness of the non-nature of self-nature are empty.

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

Why is this? Because therein even internal emptiness and so forth cannot be apprehended, much less self and non-self! If you are able to cultivate pure morality in this manner, you cultivate the prajnaparamita of pure morality.

Again, they speak thus: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate internal emptiness as either pure or impure; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, or emptiness of the non-nature of self-nature as either pure or impure.

Why is this? Because internal emptiness and the self-nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature, and the self-natures of external emptiness through emptiness of the non-nature of self-nature are empty.

The self-nature of that internal emptiness is therefore not self-nature; the self-natures of external emptiness through emptiness of the non-nature of self-nature are likewise not self-nature. That which is not self-nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, internal emptiness is unobtainable, and thus purity and impurity are also unobtainable; external emptiness through emptiness of the non-nature of self-nature are all unobtainable, and thus purity and impurity are also unobtainable.

Why is this? Because therein even internal emptiness and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate pure morality in this manner, you cultivate the prajnaparamita of pure morality.

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

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

You should not contemplate suchness as either permanent or impermanent; nor should you contemplate the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as either permanent or impermanent. Why is this? Because suchness and the self-nature of suchness are empty;

the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the self-natures of the dharma-dhatu through the inconceivable realm are empty.

The self-nature of suchness is therefore not self-nature; the self-natures of the dharma-dhatu through the inconceivable realm are likewise not self-nature. That which is not self-nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, suchness is unobtainable, and thus permanence and impermanence are also unobtainable; the dharma-dhatu through the inconceivable realm are all unobtainable, and thus permanence and impermanence are also unobtainable.

Why is this? Because therein even suchness and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate pure morality in this manner, you cultivate the prajnaparamita of pure morality.

Again, they speak thus: Good man! You should cultivate the prajnaparamita of pure morality. You should not contemplate suchness as either bliss or suffering; nor should you contemplate the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, or the inconceivable realm as either bliss or suffering.

Why is this? Because suchness and the self-nature of suchness are empty; the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, the inconceivable realm, and the self-natures of the dharma-dhatu through the inconceivable realm are empty. The self-nature of suchness is therefore not self-nature; the self-natures of the dharma-dhatu through the inconceivable realm are likewise not self-nature.

That which is not self-nature is precisely the prajnaparamita of pure morality. Within this prajnaparamita of pure morality, suchness is unobtainable, and thus bliss and suffering are also unobtainable; the dharma-dhatu through the inconceivable realm are all unobtainable, and thus bliss and suffering are also unobtainable. Why is this?

Because therein even suchness and so forth cannot be apprehended, much less bliss and suffering! If you are able to cultivate pure morality in this manner, you cultivate the prajnaparamita of pure morality.

It is further said: Good man! You should cultivate the perfection of pure discipline. You should not contemplate suchness as either self or non-self; you should not contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either self or non-self.

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

The intrinsic nature of suchness is itself not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, suchness cannot be apprehended, and therefore self and non-self also cannot be apprehended; the dharma realm through the inconceivable realm cannot be apprehended, and therefore self and non-self also cannot be apprehended.

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

It is further said: Good man! You should cultivate the perfection of pure discipline. You should not contemplate suchness as either pure or impure; you should not contemplate the dharma realm, dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pure or impure.

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

The intrinsic nature of suchness is itself not an intrinsic nature; likewise, the intrinsic natures of the dharma realm through the inconceivable realm are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, suchness cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the dharma realm through the inconceivable realm cannot be apprehended, and therefore purity and impurity also cannot be apprehended.

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

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

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

You should not contemplate the Noble Truth of suffering as either permanent or impermanent; you should not contemplate the Noble Truths of the origin, cessation, and path as either permanent or impermanent. Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of the origin, cessation, and path and the intrinsic natures of the Noble Truths of the origin, cessation, and path are empty.

The intrinsic nature of the Noble Truth of suffering is itself not an intrinsic nature; likewise, the intrinsic natures of the Noble Truths of the origin, cessation, and path are not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, the Noble Truth of suffering cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended; the Noble Truths of the origin, cessation, and path cannot be apprehended, and therefore permanence and impermanence also cannot be apprehended.

Why? Because even the Noble Truth of suffering and so forth cannot be apprehended therein, much less permanence and impermanence! If you are able to cultivate pure discipline in this manner, you are cultivating the perfection of pure discipline.

It is further said: Good man! You should cultivate the perfection of pure discipline. You should not contemplate the Noble Truth of suffering as either pleasant or painful; you should not contemplate the Noble Truths of the origin, cessation, and path as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, the Noble Truth of suffering cannot be apprehended, and therefore pleasure and pain also cannot be apprehended; the Noble Truths of the origin, cessation, and path cannot be apprehended, and therefore pleasure and pain also cannot be apprehended. Why?

Because even the Noble Truth of suffering and so forth cannot be apprehended therein, much less pleasure and pain! If you are able to cultivate pure discipline in this manner, you are cultivating the perfection of pure discipline.

It is further said: Good man! You should cultivate the perfection of pure discipline. You should not contemplate the Noble Truth of suffering as either self or non-self; you should not contemplate the Noble Truths of the origin, cessation, and path as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, the Noble Truth of suffering cannot be apprehended, and therefore self and non-self also cannot be apprehended; the Noble Truths of the origin, cessation, and path cannot be apprehended, and therefore self and non-self also cannot be apprehended. Why?

Because even the Noble Truth of suffering and so forth cannot be apprehended therein, much less self and non-self! If you are able to cultivate pure discipline in this manner, you are cultivating the perfection of pure discipline.

It is further said: Good man! You should cultivate the perfection of pure discipline. You should not contemplate the Noble Truth of suffering as either pure or impure; you should not contemplate the Noble Truths of the origin, cessation, and path as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of pure discipline. Within this perfection of pure discipline, the Noble Truth of suffering cannot be apprehended, and therefore purity and impurity also cannot be apprehended; the Noble Truths of the origin, cessation, and path cannot be apprehended, and therefore purity and impurity also cannot be apprehended. Why?

Because even the Noble Truth of suffering and so forth cannot be apprehended therein, much less purity and impurity! If you are able to cultivate pure discipline in this manner, you are cultivating the perfection of pure discipline.

O Kausika! In saying these things, those good men and good women, and so forth, rightly expound the perfection of pure morality.

Furthermore, Kausika! If good men or good women, and so forth, expound the perfection of pure morality for those who have aroused the aspiration for unsurpassed bodhi, they should say: Good man! You should cultivate the perfection of pure morality.

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 itself not an intrinsic nature; likewise, the intrinsic nature of those four immeasurables and four formless absorptions 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 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, much less their permanence or impermanence! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.

They should further say: Good man! You should cultivate the perfection of pure morality. You should not contemplate the four dhyanas as either pleasurable or painful; nor should you contemplate the four immeasurables or the four formless absorptions as either pleasurable 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 itself not an intrinsic nature; likewise, the intrinsic nature of those four immeasurables and four formless absorptions 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 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, much less their pleasure or pain! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.

They should further say: Good man! You should cultivate the perfection of pure morality. 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 itself not an intrinsic nature; likewise, the intrinsic nature of those four immeasurables and four formless absorptions 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 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, much less their self or non-self! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.

They should further say: Good man! You should cultivate the perfection of pure morality. 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 itself not an intrinsic nature; likewise, the intrinsic nature of those four immeasurables and four formless absorptions 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 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, much less their purity or impurity! If you are able to cultivate pure morality in this way, you cultivate the perfection of pure morality.

O Kausika! In saying these things, those good men and good women, and so forth, rightly expound the perfection of pure morality.

Fascicle 160

End