大般若波羅蜜多經

61

Furthermore, Kausika, if good men, good women, and others expound the perfection of giving to those who have aroused the aspiration for unsurpassed bodhi, they should speak as follows: “Good man, you should cultivate the perfection of giving. 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 that arise conditioned by body-contact 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 that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, 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 conditioned by body-contact 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 giving in this way, you are cultivating the perfection of giving.”

They should further speak as follows: “Good man, you should cultivate the perfection of giving. 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 that arise conditioned by body-contact as either pleasant or painful. 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 that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the body element cannot be apprehended, its pleasantness or painfulness also cannot be apprehended; since the tangible-object element through to the feelings arising conditioned by body-contact cannot be apprehended, their pleasantness or painfulness also cannot be apprehended. Why?

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

They should further speak as follows: “Good man, you should cultivate the perfection of giving. 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 that arise conditioned by body-contact as either self or non-self. 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 that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the body element cannot be apprehended, its self or non-self also cannot be apprehended; since the tangible-object element through to the feelings arising conditioned by body-contact cannot be apprehended, their self or non-self also cannot be apprehended. Why?

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

They should further speak as follows: “Good man, you should cultivate the perfection of giving. 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 that arise conditioned by body-contact as either pure or impure. 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 that arise conditioned by body-contact, as well as the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact, are empty. The intrinsic nature of that body element is itself not intrinsic nature; likewise, the intrinsic nature of the tangible-object element through to that of the feelings arising conditioned by body-contact is also not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the body element cannot be apprehended, its purity or impurity also cannot be apprehended; since the tangible-object element through to the feelings arising conditioned by body-contact cannot be apprehended, their purity or impurity also cannot be apprehended. Why?

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

Kausika, when those good men, good women, and others speak in this way, they are correctly expounding the perfection of giving.

Furthermore, Kausika, if good men, good women, and others expound the perfection of giving to those who have aroused the aspiration for unsurpassed bodhi, they should speak as follows: “Good man, you should cultivate the perfection of giving. 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 that arise conditioned by mind-contact as either permanent or impermanent.

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

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, since the mind element cannot be apprehended, its permanence or impermanence also cannot be apprehended; since the mental-object element through to the feelings arising conditioned by mind-contact cannot be apprehended, their permanence or impermanence also cannot be apprehended. Why?

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate the mind dhatu as either pleasant or painful; nor should you contemplate the Dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as either pleasant or painful.

Why? Because the mind dhatu and the intrinsic nature of the mind dhatu are empty; the Dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings 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 precisely not intrinsic nature; the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind dhatu cannot be apprehended; therefore, neither pleasure nor pain can be apprehended. The Dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, neither pleasure nor pain can be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. 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 precisely not intrinsic nature; the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind dhatu cannot be apprehended; therefore, neither self nor non-self can be apprehended. The Dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, neither self nor non-self can be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. 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 precisely not intrinsic nature; the intrinsic nature of the Dharma dhatu through to the feelings arising with mind-contact as condition is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the mind dhatu cannot be apprehended; therefore, neither purity nor impurity can be apprehended. The Dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended; therefore, neither purity nor impurity can be apprehended.

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

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

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

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 precisely not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth dhatu cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended.

The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended. Why? Because therein even the earth dhatu and so forth cannot be apprehended, how much less permanence and impermanence!

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. 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 precisely not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth dhatu cannot be apprehended; therefore, neither pleasure nor pain can be apprehended. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, neither pleasure nor pain can be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. 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 precisely not intrinsic nature; the intrinsic nature of the water, fire, wind, space, and consciousness dhatus is likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the earth dhatu cannot be apprehended; therefore, neither self nor non-self can be apprehended. The water, fire, wind, space, and consciousness dhatus cannot be apprehended; therefore, neither self nor non-self can be apprehended.

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate the earth dhatu as either pure or impure; nor should you contemplate the water, fire, wind, space, or consciousness dhatu as either pure or impure.

Why? Because the earth dhatu and the intrinsic nature of the earth dhatu are empty; the water, fire, wind, space, and consciousness dhatus and the intrinsic nature of the water, fire, wind, space, and consciousness dhatus are empty. The 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 the perfection of giving. Within this perfection of giving, 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, much less their purity or impurity! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

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

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

You should not contemplate ignorance as either permanent or impermanent; nor should you contemplate 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; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with 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 giving. Within this perfection of giving, 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 so forth cannot be apprehended, much less their permanence or impermanence! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate ignorance as either pleasant or painful; nor should you contemplate formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress as either pleasant or painful.

Why? Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with 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 giving. Within this perfection of giving, 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 so forth cannot be apprehended, much less their pleasantness or painfulness! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate ignorance as either self or non-self; nor should you contemplate 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 self or non-self.

Why? Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with 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 giving. Within this perfection of giving, since ignorance cannot be apprehended, self or non-self also cannot be apprehended; since formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, self or non-self also cannot be apprehended. Why?

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

Again, one should speak thus: “Good man! You should cultivate the perfection of giving. You should not contemplate ignorance as either pure or impure; nor should you contemplate 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 pure or impure.

Why? Because ignorance and the intrinsic nature of ignorance are empty; formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, together with 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 giving. Within this perfection of giving, 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 so forth cannot be apprehended, much less their purity or impurity! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.”

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

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 generosity, they should speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the perfection of generosity as either permanent or impermanent; nor should you contemplate the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity 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 endurance, diligent effort, meditative concentration, and generosity, and the intrinsic natures of pure ethical discipline through generosity, are empty. The intrinsic nature of that perfection of generosity is precisely not intrinsic nature; the intrinsic natures of pure ethical discipline through generosity are likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, permanence and impermanence likewise cannot be apprehended; since pure ethical discipline through generosity cannot be apprehended, permanence and impermanence likewise cannot be apprehended. Why?

Because therein even the perfection of generosity and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate generosity in this way, this is to cultivate the perfection of generosity.

They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the perfection of generosity as either pleasant or painful; nor should you contemplate the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity 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 endurance, diligent effort, meditative concentration, and generosity, and the intrinsic natures of pure ethical discipline through generosity, are empty. The intrinsic nature of that perfection of generosity is precisely not intrinsic nature; the intrinsic natures of pure ethical discipline through generosity are likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, pleasure and pain likewise cannot be apprehended; since pure ethical discipline through generosity cannot be apprehended, pleasure and pain likewise cannot be apprehended. Why?

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

They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the perfection of generosity as either self or non-self; nor should you contemplate the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity as either self or non-self. Why?

Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity, and the intrinsic natures of pure ethical discipline through generosity, are empty. The intrinsic nature of that perfection of generosity is precisely not intrinsic nature; the intrinsic natures of pure ethical discipline through generosity are likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, self and non-self likewise cannot be apprehended; since pure ethical discipline through generosity cannot be apprehended, self and non-self likewise cannot be apprehended. Why?

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

They should also speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate the perfection of generosity as either pure or impure; nor should you contemplate the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity as either pure or impure. Why?

Because the perfection of generosity and the intrinsic nature of the perfection of generosity are empty; the perfections of pure ethical discipline, patient endurance, diligent effort, meditative concentration, and generosity, and the intrinsic natures of pure ethical discipline through generosity, are empty. The intrinsic nature of that perfection of generosity is precisely not intrinsic nature; the intrinsic natures of pure ethical discipline through generosity are likewise not intrinsic nature.

That which is not intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since the perfection of generosity cannot be apprehended, purity and impurity likewise cannot be apprehended; since pure ethical discipline through generosity cannot be apprehended, purity and impurity likewise cannot be apprehended. Why?

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

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

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 generosity, they should speak thus: Good man! You should cultivate the perfection of generosity and should not contemplate inner emptiness as either permanent or impermanent;

nor should you contemplate outer emptiness, inner-and-outer 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-transformation, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, or emptiness of the intrinsic nature of nonexistence as either permanent or impermanent.

Why? Because inner emptiness and the intrinsic nature of inner emptiness are empty; outer emptiness, inner-and-outer 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-transformation, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of intrinsic nature, and emptiness of the intrinsic nature of nonexistence, together with the intrinsic natures of outer emptiness through the emptiness of the intrinsic nature of nonexistence, are empty.

The intrinsic nature of that inner emptiness is precisely not intrinsic nature; the intrinsic natures of outer emptiness through the emptiness of the intrinsic nature of nonexistence are likewise not intrinsic nature. That which is not intrinsic nature is precisely the perfection of generosity. With regard to this perfection of generosity, since inner emptiness cannot be apprehended, permanence and impermanence likewise cannot be apprehended; since outer emptiness through the emptiness of the intrinsic nature of nonexistence cannot be apprehended, permanence and impermanence likewise cannot be apprehended.

Why? Because therein even inner emptiness and so forth cannot be apprehended, much less permanence and impermanence! If you are able to cultivate generosity in this way, this is to cultivate the perfection of generosity.

He further spoke thus: “Good son! You should cultivate the perfection of generosity. You 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, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

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

Why? Because internal emptiness and the self-nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

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

The self-nature of that internal emptiness is therefore not self-nature; the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is likewise not self-nature. That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since internal emptiness cannot be apprehended, that which is pleasant and painful also cannot be apprehended; since external emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended, that which is pleasant and painful also cannot be apprehended.

Why? Because therein even internal emptiness and so forth cannot be apprehended, much less that which is pleasant and painful! If you are able to cultivate generosity in this way, you cultivate the perfection of generosity.

He further spoke thus: “Good son! You should cultivate the perfection of generosity. You should not contemplate internal emptiness as either self or non-self; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

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

Why? Because internal emptiness and the self-nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

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

The self-nature of that internal emptiness is therefore not self-nature; the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is likewise not self-nature. That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since internal emptiness cannot be apprehended, that self and non-self also cannot be apprehended; since external emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended, that self and non-self also cannot be apprehended.

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

He further spoke thus: “Good son! You should cultivate the perfection of generosity. You should not contemplate internal emptiness as either pure or impure; nor should you contemplate external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

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

Why? Because internal emptiness and the self-nature of internal emptiness are empty; external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, the emptiness of the nonexistence of self-nature,

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

The self-nature of that internal emptiness is therefore not self-nature; the self-nature of external emptiness through the self-nature of the emptiness of the nonexistence of self-nature is likewise not self-nature. That which is not self-nature is precisely the perfection of generosity. Within this perfection of generosity, since internal emptiness cannot be apprehended, that which is pure and impure also cannot be apprehended; since external emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended, that which is pure and impure also cannot be apprehended.

Why? Because therein even internal emptiness and so forth cannot be apprehended, much less that which is pure and impure! If you are able to cultivate generosity in this way, you cultivate the perfection of generosity.”

O Kausika! When those good sons, good daughters, and others speak these words, they correctly proclaim the perfection of generosity.

Furthermore, Kausika, if good men, good women, and others expound the perfection of giving to those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either permanent or impermanent; nor should you contemplate the dharma realm, the nature of dharmas, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either permanent or impermanent.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through to that of the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, suchness cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended.

The dharma realm through to the inconceivable realm cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended. Why? Because therein even suchness and so forth cannot be apprehended, much less permanence or impermanence!

If you are able to cultivate giving in this manner, you cultivate the perfection of giving.

They should further speak thus: Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either blissful or painful; nor should you contemplate the dharma realm, the nature of dharmas, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either blissful or painful.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through to that of the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, suchness cannot be apprehended; therefore, neither bliss nor pain can be apprehended.

The dharma realm through to the inconceivable realm cannot be apprehended; therefore, neither bliss nor pain can be apprehended. Why? Because therein even suchness and so forth cannot be apprehended, much less bliss or pain!

If you are able to cultivate giving in this manner, you cultivate the perfection of giving.

They should further speak thus: Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either self or nonself; nor should you contemplate the dharma realm, the nature of dharmas, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either self or nonself.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through to that of the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, suchness cannot be apprehended; therefore, neither self nor nonself can be apprehended.

The dharma realm through to the inconceivable realm cannot be apprehended; therefore, neither self nor nonself can be apprehended. Why? Because therein even suchness and so forth cannot be apprehended, much less self or nonself!

If you are able to cultivate giving in this manner, you cultivate the perfection of giving.

They should further speak thus: Good man, you should cultivate the perfection of giving. You should not contemplate suchness as either pure or impure; nor should you contemplate the dharma realm, the nature of dharmas, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, or the inconceivable realm as either pure or impure.

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

The intrinsic nature of suchness is therefore not an intrinsic nature; likewise, the intrinsic nature of the dharma realm through to that of the inconceivable realm is not an intrinsic nature. That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, suchness cannot be apprehended; therefore, neither purity nor impurity can be apprehended.

The dharma realm through to the inconceivable realm cannot be apprehended; therefore, neither purity nor impurity can be apprehended. Why? Because therein even suchness and so forth cannot be apprehended, much less purity or impurity!

If you are able to cultivate giving in this manner, you cultivate the perfection of giving.

Kausika, when those good men, good women, and others speak these teachings, they correctly expound the perfection of giving.

Furthermore, Kausika, if good men, good women, and others expound the perfection of giving to those who have aroused the aspiration for unsurpassed bodhi, they should speak thus: Good man, you should cultivate the perfection of giving. You should not contemplate the Noble Truth of suffering as either permanent or impermanent; nor should you contemplate the Noble Truths of the origin of suffering, its cessation, and the path as either permanent or impermanent.

Why? Because the Noble Truth of suffering and the intrinsic nature of the Noble Truth of suffering are empty; the Noble Truths of the origin of suffering, its cessation, and the path, together with their intrinsic nature, are empty. The intrinsic nature of the Noble Truth of suffering is therefore not an intrinsic nature; likewise, the intrinsic nature of the Noble Truths of the origin of suffering, its cessation, and the path is not an intrinsic nature.

That which is not an intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of suffering cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended. The Noble Truths of the origin of suffering, its cessation, and the path cannot be apprehended; therefore, neither permanence nor impermanence can be apprehended.

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

Again, he speaks thus: Good man! You should cultivate the perfection of giving and should not contemplate the Noble Truth of Suffering as either pleasant or painful; nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pleasant or painful. Why?

Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. That intrinsic nature of the Noble Truth of Suffering is precisely not intrinsic nature; that intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

What is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and thus neither can that which is pleasant or painful be apprehended; none of the Noble Truths of the Origin, Cessation, and Path can be apprehended, and thus neither can that which is pleasant or painful be apprehended. Why?

Because therein even the Noble Truth of Suffering and so forth cannot be apprehended, much less that which is pleasant or painful! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Again, he speaks thus: Good man! You should cultivate the perfection of giving and should not contemplate the Noble Truth of Suffering as either self or non-self; nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either self or non-self. Why?

Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. That intrinsic nature of the Noble Truth of Suffering is precisely not intrinsic nature; that intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

What is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and thus neither can that self or non-self be apprehended; none of the Noble Truths of the Origin, Cessation, and Path can be apprehended, and thus neither can that self or non-self be apprehended. Why?

Because therein even the Noble Truth of Suffering and so forth cannot be apprehended, much less that self or non-self! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Again, he speaks thus: Good man! You should cultivate the perfection of giving and should not contemplate the Noble Truth of Suffering as either pure or impure; nor should you contemplate the Noble Truths of the Origin, Cessation, and Path as either pure or impure. Why?

Because the Noble Truth of Suffering and the intrinsic nature of the Noble Truth of Suffering are empty; the Noble Truths of the Origin, Cessation, and Path and the intrinsic nature of the Noble Truths of the Origin, Cessation, and Path are empty. That intrinsic nature of the Noble Truth of Suffering is precisely not intrinsic nature; that intrinsic nature of the Noble Truths of the Origin, Cessation, and Path is likewise not intrinsic nature.

What is not intrinsic nature is precisely the perfection of giving. Within this perfection of giving, the Noble Truth of Suffering cannot be apprehended, and thus neither can that which is pure or impure be apprehended; none of the Noble Truths of the Origin, Cessation, and Path can be apprehended, and thus neither can that which is pure or impure be apprehended. Why?

Because therein even the Noble Truth of Suffering and so forth cannot be apprehended, much less that which is pure or impure! If you are able to cultivate giving in this way, you are cultivating the perfection of giving.

Kausika! When those good men, good women, and others speak these words, they correctly expound the perfection of giving.

Fascicle 163

End