大般若波羅蜜多經

51

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 vigor, they should speak as follows: “Good man, you should cultivate the perfection of vigor. You should not contemplate the nose dhatu as either permanent or impermanent; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the nose dhatu cannot be apprehended, and therefore its permanence or impermanence also cannot be apprehended; the odor dhatu through the feelings that arise with nose-contact as condition cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended. Why?

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

They should further say: “Good man, you should cultivate the perfection of vigor. You should not contemplate the nose dhatu as either pleasant or painful; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either pleasant or painful. Why?

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

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the nose dhatu cannot be apprehended, and therefore its pleasure or pain also cannot be apprehended; the odor dhatu through the feelings that arise with nose-contact as condition cannot be apprehended, and therefore their pleasure or pain also cannot be apprehended. Why?

Because therein even the nose dhatu and so forth cannot be apprehended, much less their pleasure or pain! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.”

They should further say: “Good man, you should cultivate the perfection of vigor. You should not contemplate the nose dhatu as either self or non-self; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either self or non-self. Why?

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

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the nose dhatu cannot be apprehended, and therefore its self or non-self also cannot be apprehended; the odor dhatu through the feelings that arise with nose-contact as condition cannot be apprehended, and therefore their self or non-self also cannot be apprehended. Why?

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

They should further say: “Good man, you should cultivate the perfection of vigor. You should not contemplate the nose dhatu as either pure or impure; nor should you contemplate the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition as either pure or impure. Why?

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

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the nose dhatu cannot be apprehended, and therefore its purity or impurity also cannot be apprehended; the odor dhatu through the feelings that arise with nose-contact as condition cannot be apprehended, and therefore their purity or impurity also cannot be apprehended. Why?

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

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

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 vigor, they should speak as follows: “Good man, you should cultivate the perfection of vigor. You should not contemplate the tongue dhatu as either permanent or impermanent; nor should you contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition as either permanent or impermanent.

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

That which is not an intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, the tongue dhatu cannot be apprehended, and therefore its permanence or impermanence also cannot be apprehended; the taste dhatu through the feelings that arise with tongue-contact as condition cannot be apprehended, and therefore their permanence or impermanence also cannot be apprehended. Why?

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

Again, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the tongue dhatu as pleasant or painful. You should not contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition as pleasant or painful.

Why? Because the tongue dhatu and the self-nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, together with the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition, are empty. The self-nature of that tongue dhatu is precisely not self-nature; likewise, the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition is also not self-nature.

That which is not self-nature is precisely the perfection of vigor. Within this perfection of vigor, the tongue dhatu cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the taste dhatu through to the feelings that arise with tongue-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

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

Again, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the tongue dhatu as self or non-self. You should not contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition as self or non-self.

Why? Because the tongue dhatu and the self-nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, together with the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition, are empty. The self-nature of that tongue dhatu is precisely not self-nature; likewise, the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition is also not self-nature.

That which is not self-nature is precisely the perfection of vigor. Within this perfection of vigor, the tongue dhatu cannot be apprehended, and therefore neither can self nor non-self be apprehended; the taste dhatu through to the feelings that arise with tongue-contact as condition cannot be apprehended, and therefore neither can self nor non-self be apprehended. Why?

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

Again, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the tongue dhatu as pure or impure. You should not contemplate the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition as pure or impure.

Why? Because the tongue dhatu and the self-nature of the tongue dhatu are empty; the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition, together with the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition, are empty. The self-nature of that tongue dhatu is precisely not self-nature; likewise, the self-nature of the taste dhatu through to the feelings that arise with tongue-contact as condition is also not self-nature.

That which is not self-nature is precisely the perfection of vigor. Within this perfection of vigor, the tongue dhatu cannot be apprehended, and therefore neither can purity nor impurity be apprehended; the taste dhatu through to the feelings that arise with tongue-contact as condition cannot be apprehended, and therefore neither can purity nor impurity be apprehended. Why?

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

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

Furthermore, Kausika! If good men, good women, and others expound the perfection of vigor for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the body dhatu as permanent or impermanent.

You should not contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition as permanent or impermanent. Why? Because the body dhatu and the self-nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition, together with the self-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition, are empty.

The self-nature of that body dhatu is precisely not self-nature; likewise, the self-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition is also not self-nature. That which is not self-nature is precisely the perfection of vigor. Within this perfection of vigor, the body dhatu cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended; the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, and therefore neither can permanence nor impermanence be apprehended.

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

Again, they should speak thus: Good man! You should cultivate the perfection of vigor and should not contemplate the body dhatu as pleasant or painful. You should not contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, or the feelings that arise with body-contact as condition as pleasant or painful.

Why? Because the body dhatu and the self-nature of the body dhatu are empty; the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition, together with the self-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition, are empty. The self-nature of that body dhatu is precisely not self-nature; likewise, the self-nature of the tangible-object dhatu through to the feelings that arise with body-contact as condition is also not self-nature.

That which is not self-nature is precisely the perfection of vigor. Within this perfection of vigor, the body dhatu cannot be apprehended, and therefore neither can pleasure nor pain be apprehended; the tangible-object dhatu through to the feelings that arise with body-contact as condition cannot be apprehended, and therefore neither can pleasure nor pain be apprehended. Why?

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

Again, one should say: Good man! You should cultivate the perfection of diligence. You should not contemplate the body dhatu as either self or non-self; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the body dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The tangible-object dhatu through to the feelings arising with body-contact as their condition cannot be apprehended; therefore, self and non-self also cannot be apprehended.

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

Again, one should say: Good man! You should cultivate the perfection of diligence. You should not contemplate the body dhatu as either pure or impure; nor should you contemplate the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the body dhatu cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The tangible-object dhatu through to the feelings arising with body-contact as their condition cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

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

Kausika! When those good men, good women, and others say these things, they correctly proclaim the perfection of diligence.

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

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

The intrinsic nature of that mind dhatu is precisely not intrinsic nature; likewise, the intrinsic nature of the mental-object dhatu through to that of the feelings arising with mind-contact as their condition is also not intrinsic nature. That which is not intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the mind dhatu cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

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

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

Again, one should say: Good man! You should cultivate the perfection of diligence. You should not contemplate the mind dhatu as either pleasant or painful; nor should you contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as either pleasant or painful.

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

That which is not intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the mind dhatu cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. The mental-object dhatu through to the feelings arising with mind-contact as their condition cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

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

Again, one should say: Good man! You should cultivate the perfection of diligence. You should not contemplate the mind dhatu as either self or non-self; nor should you contemplate the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as either self or non-self.

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

That which is not intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the mind dhatu cannot be apprehended; therefore, self and non-self also cannot be apprehended. The mental-object dhatu through to the feelings arising with mind-contact as their condition cannot be apprehended; therefore, self and non-self also 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 diligence in this way, you cultivate the perfection of diligence.

He further says: Good man! You should cultivate the perfection of vigor. You should not contemplate the mind dhatu as either pure or impure; nor should you contemplate the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as either pure or impure.

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

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, since the mind dhatu cannot be apprehended, its purity or impurity also cannot be apprehended; since the mental-object dhatu through the feelings arising with mental contact as condition cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

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

Kausika! When those good men, good women, and others speak in this way, they rightly expound the perfection of vigor.

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

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 and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty.

The intrinsic nature of that earth dhatu is itself not intrinsic nature; likewise, the intrinsic nature of those water, fire, wind, space, and consciousness dhatus is not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, 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 their permanence or impermanence! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

He further says: Good man! You should cultivate the perfection of vigor. 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 and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of that earth dhatu is itself not intrinsic nature; likewise, the intrinsic nature of those water, fire, wind, space, and consciousness dhatus is not intrinsic nature.

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

Because therein even the earth dhatu and so forth cannot be apprehended, how much less their pleasure or pain! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

He further says: Good man! You should cultivate the perfection of vigor. 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 and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of that earth dhatu is itself not intrinsic nature; likewise, the intrinsic nature of those water, fire, wind, space, and consciousness dhatus is not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, 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 their self or non-self! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

He further says: Good man! You should cultivate the perfection of vigor. 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 and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The intrinsic nature of that earth dhatu is itself not intrinsic nature; likewise, the intrinsic nature of those water, fire, wind, space, and consciousness dhatus is not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, 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 their purity or impurity! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Kausika! When those good men, good women, and others speak in this way, they rightly expound the perfection of vigor.

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

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.

The intrinsic nature of that ignorance is itself not intrinsic nature; likewise, the intrinsic nature of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is not intrinsic nature. That which is not intrinsic nature is precisely the perfection of vigor. Within this perfection of vigor, 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 their permanence or impermanence! If you are able to cultivate vigor in this way, you are cultivating the perfection of vigor.

Again, they should speak thus: “Good man! You should cultivate the perfection of diligence. 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 intrinsic 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 intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not an intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since ignorance cannot be apprehended, neither can its being pleasant or painful be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, neither can their being pleasant or painful be apprehended. Why?

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

Again, they should speak thus: “Good man! You should cultivate the perfection of diligence. 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 intrinsic 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 intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not an intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since ignorance cannot be apprehended, neither can self or non-self in relation to it be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, neither can self or non-self in relation to them be apprehended. Why?

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

Again, they should speak thus: “Good man! You should cultivate the perfection of diligence. 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 intrinsic 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 intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. The intrinsic nature of ignorance is itself not an intrinsic nature; the intrinsic nature of formations through aging and death, sorrow, lamentation, pain, grief, and distress is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since ignorance cannot be apprehended, neither can its being pure or impure be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, neither can their being pure or impure be apprehended. Why?

Because within it even ignorance and so forth cannot be apprehended, much less their being pure or impure! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

Kauśika, when those good men, good women, and others speak in this manner, they are correctly expounding the perfection of diligence.

Furthermore, Kauśika, if good men, good women, and others expound the perfection of diligence for those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: “Good man! You should cultivate the perfection of diligence. You should not contemplate the perfection of generosity as either permanent or impermanent, nor should you contemplate the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, 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 ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, as well as the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita, are empty. The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since the perfection of generosity cannot be apprehended, neither can its being permanent or impermanent be apprehended; since the perfection of pure ethical discipline through prajnaparamita cannot be apprehended, neither can their being permanent or impermanent be apprehended. Why?

Because within it even the perfection of generosity and so forth cannot be apprehended, much less their being permanent or impermanent! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.”

Again, they should speak thus: “Good man! You should cultivate the perfection of diligence. You should not contemplate the perfection of generosity as either pleasant or painful, nor should you contemplate the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, 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 ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, as well as the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita, are empty. The intrinsic nature of the perfection of generosity is itself not an intrinsic nature; the intrinsic nature of the perfection of pure ethical discipline through prajnaparamita is likewise not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, since the perfection of generosity cannot be apprehended, neither can its being pleasant or painful be apprehended; since the perfection of pure ethical discipline through prajnaparamita cannot be apprehended, neither can their being pleasant or painful be apprehended. Why?

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

He further says: “Good man! You should cultivate the perfection of diligence and should not contemplate the perfection of giving as either self or non-self; nor should you contemplate the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita as either self or non-self. Why?

Because the perfection of giving and the intrinsic nature of the perfection of giving are empty; and the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, together with the intrinsic nature of the perfection of pure morality through the perfection of prajnaparamita, are empty. The intrinsic nature of that perfection of giving is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure morality through the perfection of prajnaparamita is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the perfection of giving cannot be apprehended; therefore, self and non-self also cannot be apprehended. The perfection of pure morality through the perfection of prajnaparamita cannot be apprehended; therefore, 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 self and non-self! If you are able to cultivate diligence in this manner, you are cultivating the perfection of diligence.

“He further says: ‘Good man! You should cultivate the perfection of diligence and should not contemplate the perfection of giving as either pure or impure; nor should you contemplate the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita as either pure or impure. Why?

Because the perfection of giving and the intrinsic nature of the perfection of giving are empty; and the perfections of pure morality, patience, diligence, meditative concentration, and prajnaparamita, together with the intrinsic nature of the perfection of pure morality through the perfection of prajnaparamita, are empty. The intrinsic nature of that perfection of giving is itself not an intrinsic nature; likewise, the intrinsic nature of the perfection of pure morality through the perfection of prajnaparamita is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, the perfection of giving cannot be apprehended; therefore, purity and impurity also cannot be apprehended. The perfection of pure morality through the perfection of prajnaparamita cannot be apprehended; therefore, purity and impurity also cannot be apprehended.

Why? Because within it, even the perfection of giving and so forth cannot be apprehended, much less purity and impurity! If you are able to cultivate diligence in this manner, you are cultivating the perfection of diligence.’

“Kausika! When those good men, good women, and others speak these things, they correctly expound the perfection of diligence.

“Furthermore, Kausika! If good men, good women, and others expound the perfection of diligence to those who have aroused the aspiration for unsurpassed bodhi, they say: ‘Good man! You should cultivate the perfection of diligence and should not contemplate internal emptiness as either permanent or impermanent;

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 essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing as either permanent or impermanent.

Why? Because internal emptiness and the intrinsic nature of internal emptiness are empty; and 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 essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing, together with the intrinsic nature of external emptiness through the emptiness of the self-nature of nonbeing, are empty.

The intrinsic nature of that internal emptiness is itself not an intrinsic nature; likewise, the intrinsic nature of external emptiness through the emptiness of the self-nature of nonbeing is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, internal emptiness cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended.

External emptiness through the emptiness of the self-nature of nonbeing cannot be apprehended; therefore, permanence and impermanence also cannot be apprehended. Why? Because within it, even internal emptiness and so forth cannot be apprehended, much less permanence and impermanence!

If you are able to cultivate diligence in this manner, you are cultivating the perfection of diligence.’

“He further says: ‘Good man! You should cultivate the perfection of diligence and should not contemplate internal emptiness as either pleasant or painful; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, 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 essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonbeing, emptiness of self-nature, or emptiness of the self-nature of nonbeing as either pleasant or painful.

Why? Because internal emptiness and the intrinsic nature of internal emptiness are empty; and 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 essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing, together with the intrinsic nature of external emptiness through the emptiness of the self-nature of nonbeing, are empty.

The intrinsic nature of that internal emptiness is itself not an intrinsic nature; likewise, the intrinsic nature of external emptiness through the emptiness of the self-nature of nonbeing is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of diligence. Within this perfection of diligence, internal emptiness cannot be apprehended; therefore, pleasure and pain also cannot be apprehended.

External emptiness through the emptiness of the self-nature of nonbeing cannot be apprehended; therefore, pleasure and pain also cannot be apprehended. Why? Because within it, even internal emptiness and so forth cannot be apprehended, much less pleasure and pain!

If you are able to cultivate diligence in this manner, you are cultivating the perfection of diligence.’

Again, he speaks thus: Good son! You should cultivate the perfection of diligence and should not contemplate the emptiness of the inner as either self or non-self; nor should you contemplate the emptiness of the outer, the emptiness of the inner and outer, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, 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 inner and the self-nature of the emptiness of the inner are empty; the emptiness of the outer, the emptiness of the inner and outer, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

as well as the self-nature of the emptiness of the outer through the self-nature of the emptiness of the self-nature of nonexistence, are empty.

That self-nature of the emptiness of the inner is therefore not self-nature; likewise, the self-nature of the emptiness of the outer through the self-nature of the emptiness of the self-nature of nonexistence is not self-nature. That which is not self-nature is precisely the perfection of diligence. Within this perfection of diligence, the emptiness of the inner cannot be apprehended, and thus self and non-self also cannot be apprehended; the emptiness of the outer through the emptiness of the self-nature of nonexistence cannot be apprehended, and thus self and non-self also cannot be apprehended.

Why? Because therein even the emptiness of the inner and so forth cannot be apprehended, how much less could self and non-self be apprehended! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.

Again, he speaks thus: Good son! You should cultivate the perfection of diligence and should not contemplate the emptiness of the inner as either pure or impure; nor should you contemplate the emptiness of the outer, the emptiness of the inner and outer, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, 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 inner and the self-nature of the emptiness of the inner are empty; the emptiness of the outer, the emptiness of the inner and outer, 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 unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence,

as well as the self-nature of the emptiness of the outer through the self-nature of the emptiness of the self-nature of nonexistence, are empty.

That self-nature of the emptiness of the inner is therefore not self-nature; likewise, the self-nature of the emptiness of the outer through the self-nature of the emptiness of the self-nature of nonexistence is not self-nature. That which is not self-nature is precisely the perfection of diligence. Within this perfection of diligence, the emptiness of the inner cannot be apprehended, and thus purity and impurity also cannot be apprehended; the emptiness of the outer through the emptiness of the self-nature of nonexistence cannot be apprehended, and thus purity and impurity also cannot be apprehended.

Why? Because therein even the emptiness of the inner and so forth cannot be apprehended, how much less could purity and impurity be apprehended! If you are able to cultivate diligence in this way, you are cultivating the perfection of diligence.

O Kausika! Those good men, good women, and others who speak these things rightly expound the perfection of diligence.

Fascicle 153

End