大般若波羅蜜多經

48

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

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

The intrinsic nature of that tongue element is precisely not an intrinsic nature; the intrinsic nature of the taste element through to that of the feelings arising with tongue-contact as condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the tongue element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the taste element through to the feelings arising with tongue-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the tongue element as either pleasant or painful; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition as either pleasant or painful.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the tongue element cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the taste element through to the feelings arising with tongue-contact as condition cannot be apprehended, their pleasantness or painfulness also cannot be apprehended.

Why? Because therein even the tongue element and so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the tongue element as either self or non-self; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition as either self or non-self.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the tongue element cannot be apprehended, its self or non-self also cannot be apprehended; since the taste element through to the feelings arising with tongue-contact as condition cannot be apprehended, their self or non-self also cannot be apprehended. Why?

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

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate the tongue element as either pure or impure; nor should you contemplate the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition as either pure or impure.

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

That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the tongue element cannot be apprehended, its purity or impurity also cannot be apprehended; since the taste element through to the feelings arising with tongue-contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

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

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

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

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

The intrinsic nature of that body element is precisely not an intrinsic nature; the intrinsic nature of the tangible-object element through to that of the feelings arising with body-contact as condition is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the body element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the tangible-object element through to the feelings arising with body-contact as condition cannot be apprehended, their permanence or impermanence also cannot be apprehended.

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

He further said this: “Good man! You should cultivate dhyana-paramita. You should not contemplate the body element as either pleasant or painful; nor should you contemplate the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as either pleasant or painful.

Why? Because the body element and the self-nature of the body element are empty; the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition, as well as the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition, are empty. The self-nature of that body element is itself not self-nature; likewise, the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition is also not self-nature.

What is not self-nature is precisely dhyana-paramita. Within this dhyana-paramita, the body element cannot be apprehended, and therefore that which is pleasant or painful also cannot be apprehended; the tangible-object element through to the feelings arising with body-contact as condition cannot be apprehended, and therefore that which is pleasant or painful also cannot be apprehended. Why?

Because therein even the body element and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate dhyana in this way, this is the cultivation of dhyana-paramita.”

He further said this: “Good man! You should cultivate dhyana-paramita. You should not contemplate the body element as either self or non-self; nor should you contemplate the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as either self or non-self.

Why? Because the body element and the self-nature of the body element are empty; the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition, as well as the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition, are empty. The self-nature of that body element is itself not self-nature; likewise, the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition is also not self-nature.

What is not self-nature is precisely dhyana-paramita. Within this dhyana-paramita, the body element cannot be apprehended, and therefore that self or non-self also cannot be apprehended; the tangible-object element through to the feelings arising with body-contact as condition cannot be apprehended, and therefore that self or non-self also cannot be apprehended. Why?

Because therein even the body element and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate dhyana in this way, this is the cultivation of dhyana-paramita.”

He further said this: “Good man! You should cultivate dhyana-paramita. You should not contemplate the body element as either pure or impure; nor should you contemplate the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition as either pure or impure.

Why? Because the body element and the self-nature of the body element are empty; the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition, as well as the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition, are empty. The self-nature of that body element is itself not self-nature; likewise, the self-nature of the tangible-object element through to that of the feelings arising with body-contact as condition is also not self-nature.

What is not self-nature is precisely dhyana-paramita. Within this dhyana-paramita, the body element cannot be apprehended, and therefore that which is pure or impure also cannot be apprehended; the tangible-object element through to the feelings arising with body-contact as condition cannot be apprehended, and therefore that which is pure or impure also cannot be apprehended. Why?

Because therein even the body element and so forth cannot be apprehended, much less that which is pure or impure! If you are able to cultivate dhyana in this way, this is the cultivation of dhyana-paramita.”

“Kausika! When those good men, good women, and others speak such teachings, they are correctly expounding dhyana-paramita.

“Furthermore, Kausika! If good men, good women, and others expound dhyana-paramita for those who have aroused the aspiration for unsurpassed bodhi, saying: ‘Good man! You should cultivate dhyana-paramita.

You should not contemplate the mind element as either permanent or impermanent; nor should you contemplate the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition as either permanent or impermanent. Why? Because the mind element and the self-nature of the mind element are empty; the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition, as well as the self-nature of the mental-object element through to that of the feelings arising with mind-contact as condition, are empty.

The self-nature of that mind element is itself not self-nature; likewise, the self-nature of the mental-object element through to that of the feelings arising with mind-contact as condition is also not self-nature. What is not self-nature is precisely dhyana-paramita. Within this dhyana-paramita, the mind element cannot be apprehended, and therefore that which is permanent or impermanent also cannot be apprehended; the mental-object element through to the feelings arising with mind-contact as condition cannot be apprehended, and therefore that which is permanent or impermanent also cannot be apprehended.

Why? Because therein even the mind element and so forth cannot be apprehended, much less that which is permanent or impermanent! If you are able to cultivate dhyana in this way, this is the cultivation of dhyana-paramita.’

“He further said this: ‘Good man! You should cultivate dhyana-paramita. You should not contemplate the mind element as either pleasant or painful; nor should you contemplate the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition as either pleasant or painful.

Why? Because the mind element and the self-nature of the mind element are empty; the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition, as well as the self-nature of the mental-object element through to that of the feelings arising with mind-contact as condition, are empty. The self-nature of that mind element is itself not self-nature; likewise, the self-nature of the mental-object element through to that of the feelings arising with mind-contact as condition is also not self-nature.

What is not self-nature is precisely dhyana-paramita. Within this dhyana-paramita, the mind element cannot be apprehended, and therefore that which is pleasant or painful also cannot be apprehended; the mental-object element through to the feelings arising with mind-contact as condition cannot be apprehended, and therefore that which is pleasant or painful also cannot be apprehended. Why?

Because therein even the mind element and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate dhyana in this way, this is the cultivation of dhyana-paramita.’”

Again, they say: Good man! You should cultivate dhyana-paramita. 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 arising with mind-contact as condition 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 arising with mind-contact as condition, as well as the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition, are empty. That intrinsic nature of the mind dhatu is itself not an intrinsic nature; the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the mind dhatu cannot be apprehended; therefore, self and non-self likewise cannot be apprehended. The Dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, self and non-self likewise cannot be apprehended.

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

Again, they say: Good man! You should cultivate dhyana-paramita. 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 arising with mind-contact as condition 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 arising with mind-contact as condition, as well as the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition, are empty. That intrinsic nature of the mind dhatu is itself not an intrinsic nature; the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the mind dhatu cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended. The Dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended.

Why? Because therein even the mind dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Kausika! When those good men, good women, and others speak such words, they correctly expound dhyana-paramita.

Furthermore, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed enlightenment, expound dhyana-paramita, they say: Good man! You should cultivate dhyana-paramita.

You should not contemplate the earth dhatu as either permanent or impermanent; nor should you contemplate the water, fire, wind, space, and consciousness dhatus 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, as well as 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; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not an intrinsic nature. That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the earth dhatu cannot be apprehended; therefore, permanence and impermanence likewise cannot be apprehended.

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

If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Again, they say: Good man! You should cultivate dhyana-paramita. You should not contemplate the earth dhatu as either pleasant or painful; nor should you contemplate the water, fire, wind, space, and consciousness dhatus 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, as well as 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; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the earth dhatu cannot be apprehended; therefore, pleasure and pain likewise cannot be apprehended. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, pleasure and pain likewise cannot be apprehended.

Why? Because therein even the earth dhatu and so forth cannot be apprehended, much less pleasure and pain! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Again, they say: Good man! You should cultivate dhyana-paramita. You should not contemplate the earth dhatu as either self or non-self; nor should you contemplate the water, fire, wind, space, and consciousness dhatus 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, as well as 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; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the earth dhatu cannot be apprehended; therefore, self and non-self likewise cannot be apprehended. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, self and non-self likewise cannot be apprehended.

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

Again, they say: Good man! You should cultivate dhyana-paramita. You should not contemplate the earth dhatu as either pure or impure; nor should you contemplate the water, fire, wind, space, and consciousness dhatus 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, as well as 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; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely dhyana-paramita. In this dhyana-paramita, the earth dhatu cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, purity and impurity likewise cannot be apprehended.

Why? Because therein even the earth dhatu and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate dhyana in this way, you are cultivating dhyana-paramita.

Kausika! When those good men, good women, and others speak such words, they correctly expound dhyana-paramita.

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

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

That self-nature of ignorance is itself not a self-nature; likewise, that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is also not a self-nature. That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since ignorance cannot be apprehended, its permanence or impermanence also cannot be apprehended; since 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 the rest cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either pleasant or painful; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; likewise, that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is also not a self-nature.

That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since ignorance cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since 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 the rest cannot be apprehended, how much less their pleasantness or painfulness! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either self or non-self; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either self or non-self.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; likewise, that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is also not a self-nature.

That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since ignorance cannot be apprehended, its self or non-self also cannot be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their self or non-self also cannot be apprehended. Why?

Because therein even ignorance and the rest cannot be apprehended, how much less their self or non-self! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.

They should further speak thus: Good man! You should cultivate the perfection of meditative concentration. You should not contemplate ignorance as either pure or impure; nor should you contemplate formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pure or impure.

Why? Because ignorance and the self-nature of ignorance are empty; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. That self-nature of ignorance is itself not a self-nature; likewise, that self-nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is also not a self-nature.

That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since ignorance cannot be apprehended, its purity or impurity also cannot be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

Because therein even ignorance and the rest cannot be apprehended, how much less their purity or impurity! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.

Kausika! When those good men, good women, and others speak such words, they are correctly expounding the perfection of meditative concentration.

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

You should not contemplate the perfection of generosity as either permanent or impermanent; nor should you contemplate the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita as either permanent or impermanent. Why? Because the perfection of generosity and the self-nature of the perfection of generosity are empty; the perfections of pure ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, as well as the self-nature of the perfection of pure ethical discipline through prajnaparamita, are empty.

That self-nature of the perfection of generosity is itself not a self-nature; likewise, that self-nature of the perfection of pure ethical discipline through prajnaparamita is also not a self-nature. That which is not a self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the perfection of generosity cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the perfection of pure ethical discipline through prajnaparamita cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because therein even the perfection of generosity and the rest cannot be apprehended, how much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, you cultivate the perfection of meditative concentration.

Again, one should speak thus: Good son! You should cultivate the perfection of meditation. You should not contemplate the perfection of giving as either pleasant or painful, nor should you contemplate the perfection of pure discipline, patience, diligence, meditation, or prajnaparamita as either pleasant or painful.

Why? Because the perfection of giving and the intrinsic nature of the perfection of giving are empty; the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita, and the intrinsic natures of the perfection of pure discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of giving is itself not an intrinsic nature; the intrinsic natures of the perfection of pure discipline through prajnaparamita are likewise not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, the perfection of giving cannot be apprehended; therefore, that which is pleasant and that which is painful also cannot be apprehended. The perfection of pure discipline through prajnaparamita cannot be apprehended; therefore, that which is pleasant and that which is painful also cannot be apprehended.

Why? Because within it even the perfection of giving and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.

Again, one should speak thus: Good son! You should cultivate the perfection of meditation. You should not contemplate the perfection of giving as either self or non-self, nor should you contemplate the perfection of pure discipline, patience, diligence, meditation, or prajnaparamita as either self or non-self.

Why? Because the perfection of giving and the intrinsic nature of the perfection of giving are empty; the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita, and the intrinsic natures of the perfection of pure discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of giving is itself not an intrinsic nature; the intrinsic natures of the perfection of pure discipline through prajnaparamita are likewise not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, the perfection of giving cannot be apprehended; therefore, that self and non-self also cannot be apprehended. The perfection of pure discipline through prajnaparamita cannot be apprehended; therefore, that self and non-self also cannot be apprehended.

Why? Because within it even the perfection of giving and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.

Again, one should speak thus: Good son! You should cultivate the perfection of meditation. You should not contemplate the perfection of giving as either pure or impure, nor should you contemplate the perfection of pure discipline, patience, diligence, meditation, or prajnaparamita as either pure or impure.

Why? Because the perfection of giving and the intrinsic nature of the perfection of giving are empty; the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita, and the intrinsic natures of the perfection of pure discipline through prajnaparamita, are empty. The intrinsic nature of that perfection of giving is itself not an intrinsic nature; the intrinsic natures of the perfection of pure discipline through prajnaparamita are likewise not intrinsic natures.

That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, the perfection of giving cannot be apprehended; therefore, that which is pure and that which is impure also cannot be apprehended. The perfection of pure discipline through prajnaparamita cannot be apprehended; therefore, that which is pure and that which is impure also cannot be apprehended.

Why? Because within it even the perfection of giving and so forth cannot be apprehended, much less that which is pure or impure! If you are able to cultivate meditation in this way, you are cultivating the perfection of meditation.

Kausika! When those good sons, good daughters, and others speak such words, they are correctly expounding the perfection of meditation.

Furthermore, Kausika! If good sons, good daughters, and others, for the sake of those who have generated the aspiration for unsurpassed bodhi, expound the perfection of meditation, they should speak thus: Good son! You should cultivate the perfection of meditation.

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 non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature,

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

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

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

The intrinsic nature of that emptiness of internal phenomena is itself not an intrinsic nature; the intrinsic natures of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditation. Within this perfection of meditation, the emptiness of internal phenomena cannot be apprehended; therefore, that which is permanent and that which is impermanent also cannot be apprehended.

The emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence cannot be apprehended; therefore, that which is permanent and that which is impermanent also cannot be apprehended. Why? Because within it even the emptiness of internal phenomena and so forth cannot be apprehended, much less that which is permanent or impermanent!

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

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

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

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

and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are empty.

That self-nature of the emptiness of the internal is precisely not self-nature; and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are likewise not self-nature. What is not self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the emptiness of the internal is unobtainable, that pleasantness and painfulness are also unobtainable; and since the emptiness of the external through the emptiness of the self-nature of nonexistence are all unobtainable, that pleasantness and painfulness are also unobtainable.

Why? Because therein even the emptiness of the internal and so forth are unobtainable, much less could there be that pleasantness and painfulness! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

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

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

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

and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are empty.

That self-nature of the emptiness of the internal is precisely not self-nature; and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are likewise not self-nature. What is not self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the emptiness of the internal is unobtainable, that self and non-self are also unobtainable; and since the emptiness of the external through the emptiness of the self-nature of nonexistence are all unobtainable, that self and non-self are also unobtainable.

Why? Because therein even the emptiness of the internal and so forth are unobtainable, much less could there be that self and non-self! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

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

or the emptiness of the self-nature of nonexistence as either pure or impure.

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

and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are empty.

That self-nature of the emptiness of the internal is precisely not self-nature; and the self-natures of the emptiness of the external through the emptiness of the self-nature of nonexistence are likewise not self-nature. What is not self-nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since the emptiness of the internal is unobtainable, that purity and impurity are also unobtainable; and since the emptiness of the external through the emptiness of the self-nature of nonexistence are all unobtainable, that purity and impurity are also unobtainable.

Why? Because therein even the emptiness of the internal and so forth are unobtainable, much less could there be that purity and impurity! If you are able to cultivate meditative concentration in this way, this is the cultivation of the perfection of meditative concentration.

O Kausika! When those good men, good women, and others speak such words, they are correctly expounding the perfection of meditative concentration.”

Moreover, Kausika! If good men, good women, and others, for the sake of those who have aroused the aspiration for unsurpassed bodhi, expound the perfection of meditative concentration, saying thus: “Good man! You should cultivate the perfection of meditative concentration.

You should not contemplate true suchness as either permanent or impermanent; nor should you contemplate the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of reality, the realm of space, or the inconceivable realm as either permanent or impermanent. Why? Because true suchness and the intrinsic nature of true suchness are empty;

and the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of 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 that true suchness is precisely not an intrinsic nature; the intrinsic natures of the Dharma realm through the inconceivable realm are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since true suchness cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the Dharma realm through the inconceivable realm cannot be apprehended, their permanence or impermanence also cannot be apprehended.

Why? Because within it, even true suchness and so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further say thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either blissful or painful; nor should you contemplate the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of reality, the realm of space, or the inconceivable realm as either blissful or painful.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of 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 that true suchness is precisely not an intrinsic nature; the intrinsic natures of the Dharma realm through the inconceivable realm are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since true suchness cannot be apprehended, its bliss or pain also cannot be apprehended; since the Dharma realm through the inconceivable realm cannot be apprehended, their bliss or pain also cannot be apprehended.

Why? Because within it, even true suchness and so forth cannot be apprehended, much less their bliss or pain! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further say thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either self or non-self; nor should you contemplate the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of reality, the realm of space, or the inconceivable realm as either self or non-self.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of 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 that true suchness is precisely not an intrinsic nature; the intrinsic natures of the Dharma realm through the inconceivable realm are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since true suchness cannot be apprehended, its self or non-self also cannot be apprehended; since the Dharma realm through the inconceivable realm cannot be apprehended, their self or non-self also cannot be apprehended.

Why? Because within it, even true suchness and so forth cannot be apprehended, much less their self or non-self! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

They further say thus: “Good man! You should cultivate the perfection of meditative concentration. You should not contemplate true suchness as either pure or impure; nor should you contemplate the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of reality, the realm of space, or the inconceivable realm as either pure or impure.

Why? Because true suchness and the intrinsic nature of true suchness are empty; and the Dharma realm, Dharma-nature, the nature of non-falsity, the nature of non-alteration, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate limit of 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 that true suchness is precisely not an intrinsic nature; the intrinsic natures of the Dharma realm through the inconceivable realm are likewise not intrinsic natures. That which is not an intrinsic nature is precisely the perfection of meditative concentration. Within this perfection of meditative concentration, since true suchness cannot be apprehended, its purity or impurity also cannot be apprehended; since the Dharma realm through the inconceivable realm cannot be apprehended, their purity or impurity also cannot be apprehended.

Why? Because within it, even true suchness and so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate meditative concentration in this way, you are cultivating the perfection of meditative concentration.”

Kausika! When those good men, good women, and others speak such teachings, they are correctly expounding the perfection of meditative concentration.

Fascicle 150

End